Works — Richard Greenham

Works · Richard Greenham

PORTION. 17. TETH.

Vers. 129.

Thy testimonies are wonderfull, therefore doth my soule keepe them.

THe selfe same argument is here continued, which hee vsed before. For hee partly prayeth for graces, and partly sheweth what graces hee hath receiued: in the first, second, third and last verses of this Portion, hee sheweth his graces, in the other hee prayeth for graces. As we see the selfe same argument, so we see a new reason. Thy testimonies (saith he) are wonderful; that …, thy lawe hath in it such mysteries, as naturall men cannot reach them, and therefore lone… thy law. As if hee should hauehave said: Lord, what is▪ the cause, that men doe so basely esteeme of the greatnes of thy couenants, why doe men so little regard it? because they neuer tasted the excellencie of it, they neuer felt the wonderfull and powerfull maiesty thereof. Why doe …lay them vp as my soule? because in my soule I hauehave felt by thy word su… wisdome …s eye hath not seene, eare hath not heard, nor reason able to conceiue And why I pray you, in our times doe so few conceiue, or conceiuing, doe keepe and so esteeme of the word of God? because the wise men of the worlde thinke it a thing very easie▪ and they can conceiue … they list, & the more common sort of people make …o more account of i…, …han to giuegive it the hearing, and that with their naturall wit, and reason onelyonly.

Some men may t…in… … t…u… against mens wits, but all men may see, that that is a mysterie which cann… … by reason, and that if it be a thing which by wit and reason may be conceiue… and …, that it is no mysterie. This is the reason why comming to the word, we must hauehave new eyes to see spiritually, new eares to discerne, new hearts to conceiue.

Vers. 130.

The entrance into thy word sheweth light, and giueth vnderstanding to the simple.

THis is no painted wisedome, yet the simplicitie of the word is of more glorie andDepth of mystery in plainnes of words. pompe, than all the wisedome of the world besides. Wherefore Paul, Ephes. 3. prayed that the Ephesians might according to the riches of Gods glorie, receiue strength by his spirit in the inner man, to comprehend the breadth and height and length and depth of this our Sauiour Christ speaking to Peter of this mysterie attained to by faith, saith, Flesh and blood hath not … this vntounto thee, but the Spirit. And in Matth. 13 11. where our Sauiour Christ spake in Parables, he …e, Because it is giuen to you to knowe the secrets of the kingdome of …n▪ but to …h…m it is not giuen. Many may hauehave the word of God strike their eares▪ they may hauehave an humane conceiuing of it, but few hauehave the right and spirituall vnderstanding of it.

When we come then in feare and trembling to heare the word, as knowing that of our selues we can neuer vnderstand the word, but must craue of God by prayer, to be giuen vsus by his holy Spirit, who as he was the author in giuing it, so hee is also the causer of conceiuing it, wee are sure we shall vnderstand. There is an hearing of the letter and an hearing of the Spirit. Why then hauehave wee so little iudgement and cold affections in hearing and reading, but because we heare and reade so malapertly, and are not throughly and truely perswaded of the maiestie thereof? The Lord is delighted with the soule that is humbled, and refuseth the purpose of the proud. For what is the cause that so many runne into heresie; but because they are proude in their owne conceits? On the contrarie, if we had this humbled minde, we should not be so senselesse in conceiuing, nor so soone caried away with the flouds and tempests of corrupt doctrine.

In that he saith, My soule doth keepe them, his meaning is, that therefore hee laide vp the precepts of God in his heart, that hee might hauehave them in a readinesse when hee should practise them, as he saith portion 2. 3. I hauehave hid thy promise in my heart, that I might not sinne against thee.

The soule is the seate of affections, for hee saith, that hee had the statutes of the Lord inHeart seat of diuinitie. his affections. The seate of diuinitie is the heart, wherefore the Scriptures vse so often to say, the heart of man is corrupt, the Lord searcheth the heart, the foolish man hath said in his heart. For though the Philosophers saide, that the minde was the seate of knowledge, yet they could neuer see, that the heart is the seate of Christian religion. Which if it were in our minde, wee should surely be puft vp with it, as wee are with knowledge. Here is thenTriall of heart. a triall of our hearts. I see many labour after knowledge, but fewe after affections. This in temptation will not helpe, vntill both knowledge and affections be on our sides to resist, so that which we hauehave in knowledge, may also be in affections. For though wee may learne it, and commend it for a while; yet surely wee shall hauehave no profit by it in temptation.Note. When we hauehave none other seate for diuinitie, but our heart, and doe not place it in our braine, and when we hauehave throughly set our affections on it, our life though it should be taken from vsus, yet our soule would sticke to the thing whereon our affections are so earnestly set. So Ionathans heart was saide to bee knit to Dauid: wherefore let vsus labour to say with the Virgine Mary, My soule doth magnifie th… Lord, my spirit reioyceth in God my Sauiour.

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

They are wonderfull then to humane wit, and reason not sanctified, and the more wise men wander in the skyes, and houer aloft in vaine conceites, and yet hauehave not learned Christ Iesus crucified, hauehave nothing in them, when as poore simple people desirous to be taught, doe vnderstand wonderfull things. The Prophet saith, Psalm. 78. Heare my word O my people, &c. I will open my mouth in a parable &c. and hee addeth afterward, we will not hide them from their children. He calleth them high speeches, and darke sentences to mans capacitie; but Gods people can vnderstand them: they are hidden to them that trust too much to their owne reason and are reuealed vntounto them that renounce their owne reason.

Marke here he saith: the … into thy statutes. Will then the beginning giuegive vnderstanding? what will it doe to them that are gone forward in it? what hindreth vsus, why we goe forward no more? but euen the too much trusting to our owne wits. What? hauehave we such wits in outward matters, and are so grosse in matters concerning our saluation? Oh hypocrites saith our Sauiour Christ, you can discerne the outward seasons, &c. What meaneth then this dulnes and deadnesse in heauenly things, but that men deceiue their owne soules. For if their wits were sanctified, they would as well conceiue spirituall things, as corporall. To doe ill, saith …eremie, this people is wise, but to doe good they hauehave no wit. What a curse of God vponupon our wits is this, that wee are so quicke in worldly things, and so dull in heauenly things? surely, it is the punishment of the Lord, for the pride of mans reason.

The meaning then of this place is not, that they which are altogether bereaued of discretion, hauehave such a light in the word; but it is vnderstoode of them, who being lowly in their owne eyes, abase their pride of wit to the pure wisedome of Gods spirit; so that neither the simplicitie of the baser sort is any hinderance to the gospell, neither the wisedome of the mightie any thing auaileth thereunto, vnlesse it be sanctified, howsoeuer men brag of an holy foolishnes. For Ioseph, Iob, Dauid and Daniel had good wits, but sanctified, and subiect by Gods spirit to the word.

Wee are then to learne by the things which we hauehave spoken, that no man hateth sinne with a godly zeale in another, but he first hated it in himselfe: we must cast the first stone at ourselues. True it is, that we cannot auoide all ill wayes, yet we must hate one euill way as well as another, and though we cannot doe all good things, yet we must louelove one commaundement as well as another. This then is that which the Lord requireth, euen to heare …l his commaundements alike.

Againe, so much we profit by the word the more, when we must esteeme of those things, against which our reason doth most resist, and our affections most fight. We shewed also out of the 129. verse, that the Prophets meaning was not, that there were some profound mysteries in the word; but that all were mysteries, what thing soeuer therein contained. We shewed that the man of God did not place the word in his vnderstanding onelyonly, but also in his heart and affections. We must labour to ioyne iudgement and affection, for in …oble, if affection bee not ioyned with iudgement, iudgement will not helpe, because affections rebell, and wee shall finde such a conflict, that we will say we hauehave lab… much in iudgement, and too little in affections. When then in temptation we shall not onelyonly hauehave iudgement, but also affection on ourside, we shal be able the better to … unter with … things commaunded a speciall meane to embrace them is, to trauaile as well with affection …s with iudgement: in things forbidden these two ioyned together, will make vsus the better to auoyde them. Wherefore it is good for a man thus to …rie himselfe: Lord giuegive mee a sight of my former estate, why did I not according to knowledge? why did I so little profit, either in particular duties, or in particular troubles? surely I▪ euer labouredNote. so after my affections, as after iudgements, I laid vp thy word more in my minde, than in my heart.

Vers. 131.

I opened my mouth and panted because I loued thy commendements

SOme would thinke this zeale to be madnesse, because they had neuer such feelings nor affections. But what saith this man of God more of himselfe? hee saith, that with his feete he walked in the lawe of God, his eyes looke to it, his hands were lift vp, his spirit panted, and as a man being wearie gapeth to take breath, and swalloweth vp the ayre: so the Prophet in the wearinesse of his troubles, swallowed vp the word of God. O hungrie soule which the Lord did …atisfie, and with his word alone could comfort. The metapher is taken from wearied and panting Hinds, which after long pursuing and chasing was very drye through hea…e, and desire nothing more than the water b…ookes. So that as he chased Hart longeth after the waters, so his thirstie soule desired nothing more than to be satisfied with the word.

This Psalme is giuen vsus by Gods blessing to remoue vsus from our dulnesse, and to teach vsus that we should not labour more after knowledge, that after affection; why then profit we no more in the word? there is little hunger in vsus; much … doth … vsus, we examine not ourselues at midnight, we are not humbled, we thust not, we pant not. All Gods prom…ies are chiefly made to them that hunger after them it is said, Pro. 2. 4. It thou seekest knowledge as siluer, and sear…hest for her as for treasure 5 Th… shalt thou vnderstand the feare of the Lord, &c. Here we see the holy ghost calleth … word a …reasure, that is …id and sheweth how we must seeke & search for it Awakethe your affections, awake your affections,Affections. behold here the blessing of God, he will blesse …ts, and satisfie the hungrie soules. The Lord requireth nothing of vsus, but to mistrust our reason: and to suspect our affections but to be teachable in spirit, to hunger in heart, and thirstingly to long after his word, which if we shall doe, we shall receiue increase of knowledge, and amendment of life For to them,Note. that as meeke schollers wil be taught of Gods spirit, and submit their reason to the simplic…t…e of the word, the Lord saith, Matth. 5. Blessed an… the poore in spirit, for their…s is the kingdome of heauen. Blessed are they that hunger and thirst for righteousnes for they shall be filled.

But here may seeme to mans reason a great repugnance, to the verse aforegoing. The entrance into thy word sheweth light and giueth vnderstanding to the simile. For hee had shewed in the verse going before, that the testimonies of the Lord were wonderfull, not in part; … meaning that all therein was mysticall: and here he saith that the very entrance into Gods word giueth light, and vnderstanding to the simple. We answere that the law, or especially the second table of it may bee conceiued by reason: but it is nothing so inPopish doctors of reasō. … doctrine of faith, which is here meant in this word testimonies, which we shewed to bee taken for the couenants of God. The doctors of reason, I meane the papists, say the word is not to be taught to the common people, because it is mystical; but they neuer knew, not by good experience felt, that the Scriptures of God were easie to them, that would submit themselues to them, and vse them familiarly. Others indeed may read, see, and heare them: but they shall be as Parables and enigmaticall vntounto them. If then wee did see this aright, that that which the wisest man cannot conceiue, the simplest soules may attaine to, if they will be taught of God, would it not take vp our affections? This made our Sauiour Christ say: I thanke thee O Father, Lord of heauen and earth, that thou hast hia these things from the … and prudent, and hast reuealed them vntounto babes: euen so O Father, was it thy good will and pleasure: As if our Sauiour Christ should hauehave said, O Lord, I see the wise men hauehave great conceiuings, and yet they attaine not to thy word; yet to them that are humble and poore of spirit▪ I see thou makest it knowne. Did our Sauiour Christ giuegive thankes for this thing, and shall not we for whose example these things were done? We can giuegive thankes for our wits,A wit not hū bled hinders vsus in godlinesse. and for our memories: but what is that to the purpose: our wit may rather hinder vsus, than further vsus in the true knowledge of the Lord, vnles it be humbled and subiect to Gods spirit. But here is a great cause of thankefulnesse, that the simple shall vnderstand these mysteries, not as we shewed before, such as hauehave no conceiuing at all, but such as acknowledge their simplicitie, and hunger after the word: euen as we also grant, that wisemen shall hauehave this vnderstanding, if they will denie their reason, and stir vp affection. For as all wise men shal not be debarred from this priuiledge; so all simple men shal not be preferred thereunto▪ For neither wisedome in it selfe, nor simplicitie in it owne nature, doe either further or hinder hereunto But alas, I see how loath men would bee, to lose their worldly wit, and how they seeke after praise and commendation for the same; but few, eyther with like affection desire spirituall vnderstanding; or sorrow, in any like measure, when they hauehave it not. Deut. 4. 6. That is your vnderstanding and wisedome in the sight of the people saith A Moses, That the Lord permitteth you so neere to approch to him, and to bee taught his ordinances and lawes. What then meane these speeches of them, that hunt so much after worldly wit? Why, doe you thinke I am a foole? Doe you thinke I am an asse, and hauehave no wit to conceiue what things be, as well as other men? Doe you count me but a dul head? Surely they are too proud, and too much blinded in their owne conceits. Wherfore the Prophet doth shew vsus, that as the mysteries of Gods word are reuealed to them that are simple of vnderstanding; so are they to thē that are zealous in affectiō. The cause then why we do no more profit by the word, is because wee doe not denie our reason, wee hauehave not affections that hunger after it, nor louelove to make vsus pant for it, which things if we did, we should surely be satisfied.

Indeed the Lord giueth vnderstanding to whom he pleaseth, & where he purposeth to bestow so great a blessing, hee giueth grace also more aboundantly to suboue their reason. And as simplicitio cannot of it selfe bee a cause of spirituall vnderstanding, but as it sooner bringeth vsus to a sight of our wants, and maketh vsus the more to long after Gods word; so wisedome is no cause of hinderance, but as wee resting too much in the feare of reason, cannot easily be brought to the simplicitie of Gods word. And if the entrance, rudiments and principles of religiō giuegive such knowledge, and the very catechismes yeeld such vnderstanding, what is to be hoped for, when wee attaine to riper knowledge, when wee hauehave more vnderstanding, when wee hauehave more affections? well, let vsus then examine our owne hearts herein: when wee begunne, were wee delighted with vnderstanding, and did our vnderstanding moue in vsus such affections, and in our proceedings, is our vnderstanding lesse, and our affections fewer, or doe we not thinke still of our ignorance, and desire to hauehave our iudgemēt clearer? we are in a dangerous estate, we must suspect our selues. Sathan wil bewitch vsus, and tel vsus that this is a paradoxe, that after so long hearing and reading we should still be ignorant, and that still we hauehave neede to hunger after the word. It is therfore the great mercy of God, that to the receiuing of so singular a benefit, he requireth nothing of vsus, but the acknowleding of our ignorance, and bewayling of our wants. Hee would, that we should still put our selues in minde of this one thing, that though we hauehave not this vnderstanding in the highest degree, or in an hundred fold; yet we must hauehave it in some degrees, either in threescore fold, or in thirtie fold: we must vexe, grieue and trouble our selues for this affection. For where it is, the heart is a liberall and free ruler of our affections; and where it is not, we must learne to lay violent hands euen on our affections. We are to shew that which we omitted in the latter ende of the verse going before; Because I loued thy law, &c. Heere the prophet sheweth, that the louelove which hee did beare to Gods lawe, was so great, that it could not satisfie him, but still hee thirsted after it, and thirsting, did pant.

LoueLove, as we say, alwaies setteth a price of things, nothing is too deare, no trauaile is tooLoueLove. much, no paine seemeth too great, for the thing which wee louelove; we set a great price on things which are loued.

So then, if we make our louelove of the word, and make our price on it, we shall thinke no paines sufficient, no trauell enough to attaine vntounto it: and on the contrary, if our louelove be little and small to the word, we shall finde it to be the cause, why we set so little a price on it. For if our louelove be in any measure, it will draw on our affections; but when we hauehave lost our louelove, no maruel though we hauehave so barren feelings. If then we will hauehave any true triall of our louelove, let vsus see, if with the man of God, we can open our mouth and pant. Now, if we thinke, that in others it is reproueable, that they hauehave lost their former heate, and broken their first louelove; and we see the holy Ghost reprehendeth the Nicolaitans, and that they be fault worthie, who neither be hotte nor colde, whom the Lord protesteth to spue out of his mouth, as hee threatneth the Laodiceans; and shall we thinke the selfe same things not too reproueable, or blame worthie in our selues? Wherfore when we feele such coldnes in affection, such luke-warmenes in louelove, we must earnestly striue & labour in praier against them. For where there is no feruencie, there is no louelove in truth: and if we doe any thing drowsily, it is an argument our louelove is cooled, and we are to suspect the deadnes & dulnes of our affections. So that this may be the briefe sense of the man of God; Because I desired to hauehave my louelove satisfied, I panted.

If we looke into that heauenly and spirituall Song of Salomon, wherin is set downe bothCanticles. the pure louelove of Christ to his Church, and the ardent affection of the Church to Christ her spouse, we shall be ashamed of the want of our affections, the want whereof doth breed the want of louelove.

Vers. 132.

Looke vponupon me, and be mercifull vntounto me, as thou vsest to do vntounto those that louelove thy name.

HEre the man of God continueth to shew his louelove, in that nothing can satisfie him, in making his petitions, saying: O Lord regard me, looke vponupon me thy seruant, not according to thy iustice, but in dealing mercifully with thy seruant. We are peraduenture accustomed to this prayer, and we sometime happily hauehave this affection, yet we do it not with the Prophet, to the panting of our hearts, or opening of our mouthes. We desire the Lord to be good and mercifull to vsus, because we are in some miserie and distresse, not that we hauehave any desire to see the glorie of God aduanced, in the accomplishment of his promises Let vsus see then whether we hauehave this affection of the Prophet in vsus or no. Why doe we pray for fauour and mercy at the hand of God? because of his promise. This is something; but we ought to doe it, because we louelove the word: If our prayers, as we hauehave said before, could pierce the skies with their shrilnesse, if they were so eloquent, as all men were delighted with them; yet they finde no grace nor fauour before the throne of God, vnlesse they being grounded on the promises of God, grow from a louelove of his word. Thus we see, how first he proued his louelove to the word, in that he opened his mouth and panted, and after he desireth, that his louelove might be satisfied.

We must first see this in iudgement, and after be ashamed of our selues. Wee maruell why we go on in louelove and affection so little; why we pray so much, and obtaine so little; we thinke, we perswade our selues, to hauehave asked much of the Lord; yea, but not aright. For we must so craue of the Lord to looke vponupon vsus, that if he should looke from vsus, we should hold our selues to be most miserable. The yoong Rauens craue of the Lord whē they are hungrie, the Lyons yell and roare for foode, and both the croking of the Rauens, and yelling of the Lyons is satisfied with meate. If the Lord so dealeth with these, which are more inferiour creatures than man, much more wil… he do it to vsus, if we with like affection shall craue it. If the Lord then looke not on vsus, and be mercifull vntounto vsus, we are gone, and then we are to shew our longing to his merciemercy, and to ease our hearts with prayer, according to the example prescribed vntounto vsus of the Prophet.

When then we hauehave griefes, we languish away with them, and martyr our selues; weGriefes. bite vponupon the hard bridle; but here we must hauehave our remedie, euen by laying our selues open, in God his bosome: we are not to pine and consume away with them, but to laie them downe in the lap of the Lord.

Why doe so fewe good motions come vntounto vsus? or when they come, why fleet they soMotions. soone away? euen because we cherish them not, nor giuegive them good entertainment, because we chaunge not our motions into prayer, but put them to silence, and smother them by other rouing cogitations.

And be mercifull vntounto me: We see the man of God still desireth mercy. This is all that he esteemeth of, this is the thing which we must alwaies couet, and coueting this, we may leaue all other things according to Gods pleasure.

As to them that louelove thy name, &c. It might seeme that hee had merited, and by desert might hauehave challenged the graunt of his prayer: but he still cried for merciemercy, and craues nothing of merites. We see then the papists are carnall hauing proud spirits, for although the Prophet had executed iudgement & iustice, he sueth for mercy. He desireth the Lord to renew his graces in him, that he might also renew his mercy towards him.

This doctrine is manifest in the second commandement, where the Lord saith; I wil hauehave MercieMercy.merciemercy vponupon thousands of them that louelove m…, and keepe my commandements: Marke, he saith not, that he wil reward them that are truly zealous in the worshipping of him, but he saith, that he will sh…w mercy v…to them. For it is both the merciemercy of God, that we hauehave grace to doe the will of God in our first beginnings; it is the merciemercy of God, that we hauehave grace to continue in doing his will in our after proceedings.

This is a comfortable doctrine, when we remember that the rarest and dearest seruants of God did renue the mercies of the Lord towards thē, by crauing that his graces might be renued in them. MercieMercy it is that moueth God, to begin any grace in vsus, it is merciemercy to continue vsus in grace, it is merciemercy that he crowneth his gifts in vsus. When the Lord then will bestow any mercifull thing vponupon vsus▪ hee preuenteth vsus by bestowing also some grace vponupon vsus. For if we respect our selues, we are so far from any right challenging of any new grace or merciemercy to be giuen vsus, that we are most worthie to be depriued of the old graces alreadie receiued.

As thou vsus…st to doe to them that louelove thy name, &c. The words in their proper tongue signifie thus much: According to thy in lgements, which thou do…st execute to them that louelove thy name, according to that in the fourth verse of the seuenth portion. I remember thy iudgements of old o Lord, and hauehave bene comforted. His meaning therefore in these former words, is not fully expressed▪ Here we may learne, the necessarie vse of this word, and how needfu…l a thing it is, and how speciall a gift it is of God his wisedome, rightly to discerne and distinguish the words.

Iudgements as we hauehave often fore shewed, is taken either for executing the threatnings…nts … they …. …c…p▪ 7 7. … true sense. of the Lord denounced in wrath and in desert: or else for the performance of his promises, made in compassion and of merciemercy. His meaning briefly is: be mercifull in iudging me, as thou art wont to iudge thy seruants, let me hauehave iudgement in merciemercy, and enter not into the iudgement of my sinnes, for no flesh then shall be saued, and deale with me, as with thy deare seruant. If we be guiltie of our owne crosses, we must acknowledge our sinnes, as the iust causes thereof, for neuer any of the children of God obtained merciemercy without this. We are then in trouble to looke to the promises of God, if we by faith can finde the like testimonie of a good conscience: but when we see our sinnes to be the cause of our troubles, or that it is the Lord his hand of iustice vponupon vsus, we cannot in truth vse this prayer of the Prophet. There is a iudgement in righteousnesse, and there is a iudgement in mercy. Of the first the man of God speaketh when he saith, Enter not into iudgement, A two fold iudgement: the one in righteousnes, another in merciemercy.&c. the iudgement in righteousnesse: of the second the Prophet Ieremie speaketh, Correct me, O Lord, yet in iudgement. that is, in the iudgement of mercy and fatherly correction. And because we faile for the most part, either in our outward actions or inward affections, we had neede to pray, that the Lord would deale with vsus according to his mercifull iudgement. True it is, that the Saints of God doe say, O God of my righteousnesse, O God of my saluation: but that is to be vnderstood in respect of men, and not in respect of God: but they that come with their case to be iudged and pleaded before God, must needes say▪ Lord be mercifull to thy seruants. We must neuer draw neere then in prayer before the Lord, without this clause, that the Lord would accept vsus, in Christ hi… obedience, and that we doubt not of mercy, when the Lord iudgeth vsus in his Christ.

Here we are to obserue, how the Prophet maketh an experience of the Lord his dealing, and thus reasoneth with him: I see thou Lord dealest mercifully with them that louelove thee: but I louelove thee: therefore Lord deale mercifully with me. This deceiueth many: we reade not theWe are to follow the holy Prophets &c. in their holy affections. word of God for imitation, or as thinking that those affections which we reade to hauehave been in the children of God are to be required in and of vsus also; but let vsus know, that whatsoeuer hauehave been the strangest and rarest affections of God his children, they are for vsus to follow. For though we cannot attaine to them in the like measure that this man of God, because we will not deny, that he had a greater measure of Gods spirit than we hauehave; yet we must by vsing the like meanes attaine to some measure, if not an hundred fold, yet threescore and thirtie fold. Now we see, that he hauing obtained the like graces with God his people, craueth here the like mercies with thē For his sense is euident: as thou diddest not make a couenant with thy seruants after their sinnes, but according to thy mercy, euen so Lord deale with me. Here is no speciall thing mentioned, but he setteth downe that, which hath been, and may be in the children of God. He prayeth no… for any speciall merciemercy then, but for that mercy, which by experience he hath seene ratified in others: likewise he speaketh not here of any extraordinary graces of God his holy spirit, but of thē which are ordinarie and incident to any one of God his children as to another, although not in like measure. And surely we hauehave not the like mercies with them, because we hauehave not the like graces that they had. To louelove the word of God as gold, to gape after it, to breath andNote. …nt for it, are singular gifts of God, but giuen to none in that time, with such speciall prerogatiue, as they may not in some measure be giuen to the Saints of God in our time, if we soloued the Lord. For that which the Apostle Peter said of them, that feared the Lord, to wit the Lord hath no respect of persons, but they that feared the Lord are accepted: the same the Prophet speaketh here in effect of them that louelove the Lord. For when the promises are generall in pronouncing, we must make them particular by a seuerall applying of thē to our s…lues. Let vsus then be ashamed of our selues for our wants of louelove. The Lord hath not graunted vntounto others, nor denied vntounto vsus any speciall priuiledges, as they thought among the Papists, who in their readings had wont to admire much at the Saints of God, and to follow them but little. The Lords hand is not shortened, that he can lesse helpe vsus, than he hath in times past our forefathers; neither is his mercy lesse, that he will not helpe vsus: for his is the kingdome, his is the power, his is the glorie for euer: but our sinnes, as saith the Prophet, hauehave made a partition, and a diuorcement betweene the Lord and vsus, our louelove is lesse, our sinnes are greater, than they were in our forefathers. Let this comfort vsus, the man of God here prayeth not for any extraordinarie mercy. For as the louelove of God to vsus ward is common with other of his children, in like manner our louelove to Gods word must be common with them, and if we hauehave the like graces with them we shall obtaine the like mercies with them. For in the substance of saluation, if we hauehave faith, the Lord will deale with vsus according as he dealt with Abraham, Isaac, and Iacob, with the Prophets and Apostles. Wherefore the Lord, as we said a little before, hath set downe his promises i… generall words, which we must deriue by faith, as particular and proper to our selues. Now if we had this sealed in our hearts, that they were neuer confounded nor deceiued which put their trust in the Lord, we should be assured, that his arme is not shortned, he is as able to reach it out vntounto vsus as euer he was before, if onelyonly, we will beleeue and say with the Prophet of God, Amen.

We must take …eede, that we suffer not as ill doers, and that the Lord finde vsus not lying in some sins: for then we cannot in truth vse the Prophets prayer for the like mercies, in that we hauehave not with the Prophet the like graces. If we then fall in vnbeleefe, or in time of trouble possesse not our soules in patience, let vsus not hope for this merciemercy: but if inNote. a right cause, we hauehave walked vprightly vnderunder hope of the like grace, we may pray for the like mercy.

That louelove thy name. Whatsoeuer louelove he had to God, he would not expresse it by shewing it to the Lord, but by testifying it to his word. The name of eueryevery person or thing seruethThe name of the Lord. especially as we know, to make them knowne to vsus, and to discerne them from other in that kinde. So is it in the name of the Lord, whose name is set downe to vsus Exod. 33. and 34. by the Lord himselfe speaking to Moses, The Lord passed before his face, and cried, the Lord, the Lord, strong, mercifull and gracious, &c. We see what is the name of the Lord, the eternitie, wisedome, power, strength, and goodnes of the Lord: for all these things abide in him, and spring from him to his creatures as from a fountaine.

Now, in that these things cannot be known but by the word, whatsoeuer louelove we shew to God, we must testifie it by obedience to his word. For in that he is in all these things so infinit, he sheweth vsus in the second Commaundement, that no Idoll can expresse his wisedome, power, louelove and iustice, but his word alone, which is the glasse wherein alone whilestThe word, the onelyonly glasse to see and know the Lord. we are in this life we see the face of the Lord. Seeing then the word doth make his name so knowne vntounto vsus, we then louelove his name whē we louelove his word, which sheweth vsus his louelove, power, eternitie, and goodnes. Wherefore the Prophet in this same Psalme saith: Thy testimonies are mine heritage for euer, expressing by the word his louelove to the Lord: according to that Psal. 16. 5. The Lord is the portion of mine inheritance. Then he said he loued the Lord, when he loueth his law.

Here then we see that Heretikes louelove not the Lord, bragge they thereof neuer so much, and call themselues the Familie of louelove, because they louelove not the word. We must then try our louelove to God by our louelove to his word, and sith the louelove of God is not pure in Heretikes,Iohn. 14. 23. let vsus louelove the word, which is a sound triall of our louelove of God: for looke what louelove he would hauehave done to him, he requireth to hauehave it shewed to his word.

Thus we see they louelove Gods name, which louelove his mercy, iustice, strength and power: but because we cannot know them, nor be endued with them, but as the Lord by the ministery of his word, and working of his Spirit communicateth them vntounto vsus, we must shew that louelove to the word, which we would shew to the Lord. As we therefore are desirous of the reading, hearing, and meditating of the word of God, as we delight to be conferring of it, as we reioyce when we see it obserued and kept in our selues, and in others, as we are grieued to see this broken in our selues and others; euen such is our louelove to God his word.

Vers. 133.

Direct my steps in thy word, and let none iniquitie hauehave dominion euer me.

VVHen the man of God said before, that he opened his mouth and panted, and that he saw the word of God was wonderfull, and that the very entrance into it gaue light & vnderstanding vntounto the simple, he now prayeth for continuance in this his louelove. The ende then of this his prayer is perseuerance, and sheweth, that though he loued the word, yet he is still ready to goe out of the way, and so vnlesse the Lord stay and establish him, iniquitie should get the vpper hand, Thus we see how he feared and suspected himselfe: for had he not feared; this had been an vnnecessary prayer. The man of God had not that opinion of himselfe, which men hauehave now adaies, in thinking so highly of their owne strength, but prayeth to the Lord that he may not goe astray: which thing he thought he might of himselfe easily doe, and that if it were so that he slipt somewhat awrie, yet that he might not goe too farre, least that iniquitie should hauehave the vpper hand of him. Thus we see that in this Psalme is set down vntounto vsus a myrrour of godlines, wherin a man may comePsalm. 119. A mirrour of godlinesse. to the sight of his corruptions, and to a feeling of his neede, in hauing his steps numbred, and his pathes guided by the word. If we were truely perswaded of this same, it would pull vsus on our knees, and humble vsus, it would make vsus make much of the meanes, whereby we might helpe these infirmities. But we suspect no such danger, and therefore wee are not so carefull in our singular actions to watch ouer our selues, and that by degrees we may fall away, and start out of the way or ere we beware.

In that this followeth so immediately his former prayer, that God would looke vponupon him, and be mercifull to him, he sheweth that there was neuer any man but he was in danger and most readie to fall, vnlesse God looked on him, and were the more mercifull vntounto him. So that with the gift of perseuerance hee prayeth for merciemercy, declaring that vnlesse the Lord would bestow such grace on him, he was not able to continue.

This must stay the pestilent doctrine of the Papists, who foolishly dreame, that a man hauing freewill, may hold forth his course in the right way, and may promise to himselfe safeFreewill. passage. True it is, Gods children may assure themselues of strength, because the Lord is on their right hand, but so, as they are still to feare their owne frailenes, and to pray for finall perseuerance. This verse is all one in effect with the first verse, portion 14. Thy word is a lanterne to my feete, and a light vntounto my paths. In both which places hee sheweth, that as hee that goeth in a darke place or in the night, cannot goe on right step, but as hee receiueth light from the lanterne to see his way, and when hee is in neuer so little darkenes, hee is in danger and readie to stumble: so we, if we march forward in ignorance and darkenes, cannot guide our selues one step to the kingdome of heauen, but as wee may hauehave light from the lanterne of Gods word, to beware how wee tread, and when wee swarue neuer so little from this light, wee are in daunger of making our conscience to stumble. This borrowed speech goeth then thus farre: As he that is in darknes can goe no further safely, than he is within the compasse of the light of the candle: so according to the measure of our knowledge of Gods word are we able to direct our affections happily, and no further.

In th…t he saith, Direct my steps, he noteth, that although wee hauehave the light of the wordAlbeit wee hauehave the light of the word, yet the Lord must opē our eyes before we can see. before vsus, yet vnlesse the Lord open our eyes, it shall bee as vnprofitable and vnable to guide vsus, as the light of a candle is to direct a man that is blind. Now therefore he teacheth vsus to pray, that though wee hauehave the word, yet the Lord would inlighten our vnderstandding and affections by his Spirit, which may guide vsus in our iourney. And seeing the man of God hath vsed this prayer before vsus, wee are to learne, that in reading, hearing, meditating, and receiuing of the word wee are altogether vnprofitable, vntill the Lord shall take the gouernment of our steps into his owne hand, and shall direct vsus by his Spirit.

My steps. Loe he prayeth here for affection and not for iudgement, as he doth in a verse following, where he saith, Shew the light of thy countenance vponupon me, and teach me thy statutes. Here the Prophet instructeth vsus as well to pray for affection to be mooued by the word ofAffection. God, as for iudgement to vnderstand it. For if this were not needful, then were this prayer but a vaine babling, and often repeating of one and the selfe-same thing, contrary to that rule of our Sauiour Christ, Mat. 6. 7▪ When ye pray, vse no vaine repetitions, as the Heathen: for they thinke to be heard for their much babling. Why doth this man then vse this repetition? Surely because it is another matter greater than we think of▪ He saw there was much blindnes in our minds, there is much rebellion in our affections, and great sluggishnes in our hearts, that without light we cannot tread in the right path; yea though wee bee deliuered from by-paths, if the candle be obscured, and our way darkened, yet wee returne to them againe. For as a man being in the darke, may easily goe out of the way, and being out, cannot easily come in againe, but is faine to wander in vnknown and vncertaine places: so if God guide vsus not by his word and Spirit, wee shall hardly finde the right way of knowledge, and if we finde it, we can hardly continue in it, but may easily goe out of it, and being out, we can hardly recouer it againe. Wherefore hitherto appertaineth the saying of our Sauiour Christ, Matth. 7 13 Enter in at the streight gate, &c. because the gate is streight, and the way narrow, that leadeth vntounto life: wherein as it is hard to continue; so to goe on either side out of it, is most easie. We see then how he prayeth, that his paces might be guided by the word, and that the spirit of God might carrie this lanterne of the word before him, without whose guiding we cannot goe three steps but we shall misse of our way, and leese the path, and being once out we may easily erre, and once erring we shall not returne aright. Many would thinke this ridiculous, but Gods children know by experience that there is a necessarie vse of these things by reason of the blindnes of our minde, and that it is a speciall grace of God to be guided by his spiritual grace.

That no iniquitie hauehave dominion ouer me. The simple sense of this verse is this: Lord, if thou doest not order my goings, surely iniquitie will hauehave dominion ouer me The end of his request (as we touched before) is, that he might not misca…e in his way Hee acknowledgeth, that a man being out of the way, may be enforced to wander, and after wand…ing can hardly recouer himselfe. Wherefore he prayeth to this effect: Lord, so keepe me, that though I …rre, yet I may returne: so …uide me, that though I goe out a little, ye… suffer me not to wa…der altogether, least iniquitie ouer runne me. Thus we see God… children feare themselues: and why? because though the raging raigne of sinne be take… f…m them, …et the massi… lumpe of naturall corruption dwelleth in them, and the very daungerous of sinne are very daungerous. Wherefore our Sauiour Christ …aught vsus …o pray, L…a… vsus not into temptation: the meaning whereof is here of the Prophet plainly set downe, which is, that though we cannot au…ide the causes of temptation, which is ou… corrupt nature, yet that eueryevery man must resist, and no… yeelde in willing co…sent vntounto sinne, that it should get the dominion ouer vsus. It eueryevery Saint of God …ee commaunded to say this in …u…h and not in hypocrisie of heart; … eueryevery Saint hath neede of this prayer: for eueryevery man is subiect …o temptation and iniquitie in him may hauehave the vpper hand.

True it is, there are many weakenesses and infirmities in Gods …i…ren, as…r…th and anger; yet by how much they be the more and the greater, the more and the oftner theyAnger. are to watch ouer themselues. Shall they then giuegive place and … themselues in anger? Some man will say, wee are full of corruption, wee cannot but often f…ll. Wee answere, we must be the more watie of our selues: for it is one thing to be tempted, and another thing to nourish and foster a temptation: for if a man being p…o…o… to anger, and let the Sun goe downe in his wrath, can fall asleepe in his anger, and can be angrie still when he awaketh againe, the spirit of God there hath not the chiefe rule, but iniquitie hath dominion ouer him. Wherefore when temptation ariseth, let vsus learne by prayer to preuent the raging of it. As thus: Lord, I will not thus much trust myselfe, that I can match with sinne, Lord I hauehave corruption in me, but cleanse thou me from my sinne, and let it not vtterly preuaile against me.

The Saints of God dare not tarrie vntill the dead blowe commeth but they suspect the first strokes of sinne▪ they …arrie not to be stung to death, but they feare the least b…zzing of sinne, because they may easily be carried out of the way, through the deceiuablenes of sinne, and the deceitfulnesse of sinne may bring hardnes of heart. Wherefore the Apostle (Hebr 3) exhorteth them to applie one another with exhortations whilest it is called to day, least any of them should be hardned through the deceitfulnes of sinne. And the holy Ghost saith, Psal 95 vers. 8. To day if ye will heare his voyce, harden not your hearts. Wherefore the Saint of God thus prayeth, that if hee should giuegive a little roome and s…ll libertie to his affections, Gods grace could not continue in him. Neither can the children of God being out of the way, easily recouer themselues, as we may see in Dauid, who thought himselfe after that he had sinned to be cast from the presence of God, to be for sakē of his holy Spirit▪ and vnlesse the Lord would cast him into the wombe againe, vnles the Lord would cast him into a new mould, there was no hope that he should recouer himselfe. The violence of sinne is so impetuous, that a man may soone slip and easily fall, but hardly rise againe. Wherefore the Wiseman saith, Prou 28. 14. Blessed is the man that …e…th alway: but he that hardeneth his heart shall f…ll into euill: that is, blessed is he that in eueryevery action examineth his heart, that he fall not.

Not without cause then hauehave I this iealousie, that when men are readie to deceiue themselues they are in dāger of being hardned, because the mā of God here so ioyneth both together, that he should hauehave …is steps directed, least that iniquitie should hauehave the dominion ouer him: for I take the whole verse to be but one request. The sooner we meete with temptation the better we shall ouer match it; the longer wee continue and let it al…ne, the longer will be our conflict. If we begin betimes we shall easily conquer it; if we let it alone, we shall easily be conquered. For it will either get ground of vsus, ouerreach vsus, and get the vantage, or else we must get ground and vantage of it: if it ouercome vsus, wee shall hardly recouer our paces.

This is then the wisedome of God his spirit in his children, which men call precisenes,Watchfulnes to set a warie and heedy watch ouer eueryevery affection that we thinke, ouer eueryevery word which we speake, ouer eueryevery deede we doe, least wee be deceiued, and through deceite bee hardened, and so iniquitie get the dominion ouer vsus. Thus we see the Prophet desireth the gift of perseuerance, acknowledging, that to continue is Gods gift, as well as to begin. And in that he desireth speciall mercy to perseuere, he declareth that many begin well; but afterward iniquitie getteth the vpper hand, and they fall away: so that it is a peculi…r mercy of God to preserue his to the end. And in praying as well here for the … affections, as he did before for the direction of his iudgmēt, he giueth vsus to vnderstand, that if we purpose to perseuere, we must no lesse looke to our affections, than to our iudgement This then is a double grace of God on whomsoeuer▪ first to hauehave our iudgement enlightened, and then to hauehave our affections touched.

Direct my feete, &c. As our feete carie our bodies, so our affections support our actions. It is a good thing to stay our affections, when our outward actions are rightly ordered; and for this cause mention is made so often in the booke of God of lifting vp our eyes, of holding vp our hands, of walking with our feete. As then we will hauehave our affections truly touched: for we must not contemne this outward gouernment.

Now, whereas he prayeth, that the secret masse of corruption which lieth in him, may not breake out in him, he noteth, that they who are carelesse of their finall perseuerance, make little conscience of their former corruptions But such are greatly to feare, least that in the latter end of their regeneration, they bee cast our of Paradise with Adam, and throwne out of the Church with Cain. For if Adam sinned in Paradise, whilest as yet he was perfect, how easily may we fall, which are in the dayes wherein iniquitie doth raigne, and are full of imperfections? Againe as we touched briefly before, God his children doe not tarrie so long as to labour for life, and striue for breath in temptations: but in the beginning they espie their errours; whereby they see how they might sail further, were it not that Gods spirit mightily did preserue them. And surely eueryevery man by experiēce shal find, that the sooner we begin to … the more speedily and easily we shall preuaile against it; whether it be that we are tempted to leaue good things vndone, or to doe things not to be done. For let a man once leaue the searching of his heart, & vponupon some great necessitie cease from the ransacking and rifling of his consciēce, when he hath not happily slipt notoriously: we may see, we may find our recouery to our exercises againe: But if we hauehave omitted these exercises a long time and often, when we should come to practise them, and put them in vre againe; what a strange thing will this seeme to vsus? how hardly shall wee get our hearts to yeeld to it? our flesh is vnwilling, this thing is so vncome vntounto vsus, that we are faine to sweate againe, for those practises of prayer and priuate examination, which by vsing we had with ease; and by not vsing we had almost lost.

Wherefore as proofe maketh euident; like as in a tree though the rootes be somewhatSimile. mangled, yet there will sprout buds, which with a small instrument, by daily resorting to them, and keeping vnderunder, may be kept from much growing, and yet afterward by negligence and permission, as with a hatchet they will hardly be hewen down; And as in a greatTo meet with tēptations before sinne be perfected. concourse of waters, though the fountaine be stopped, yet the riuers remaine open, which being taken in time with a floud-gate, may bee staied, and leesing long oportunitie, by great bankes from ouerflowing cānot be restrained: euen so a man in the beginning of his temptation, whilest as yet it is but in the sprout, and hauing a little course is vnable to make any great breach, by prayer and the spirit of God may bee kept vnderunder and stayed: but if it be left alone, not looked to as before, the extraordinarie spirit of the Preacher, or the extraordinarie trauell of a man in prayer and fasting, will not be able to remedie it.

Well many there be, that charme the charmer neuer so wisely, they will not heare, that they might preuent the rage of sinne. If when we shall vse all meanes to subdue sinne, all is tooSimile. little, if we giuegive it any libertie, how great is the daunger? If a man in vsing a sparing dyet, moderate apparell, and little sleepe, shall still finde in himselfe a selfe-louelove and liking of sinne; how much more when hee frameth himselfe to all the guises and fashions of the world, shall he see selfe-louelove preuaile against him? when wee are iustified in Christ, and ingraffed into him by faith, and yet hauehave not the rootes of sinne throughly pulled out, notGodly feare. the riuers of iniquitie dried vp, but onelyonly the spring▪ head is staied. I know there be many, who thinke it a precisenesse, to be so much afraid of our owne weakenes, and to be watchfull and warie of our owne affections; yea, and oftentimes in those things, which to iudgement are lawfull, yet abstaineth in life and in our practise: but blessed be that feare, and happie is that precisenesse, which is so carefull ouer our owne infirmities, and so much suspecteth our owne wants and weakenesse. Wherefore the man of God still prayeth for perseuerance.

In thy word: In that he maketh the word of God his meanes of perseuering, he teacheth vsus, that though we hauehave profited neuer so much, yet vnlesse the word of God enlighten our iudgements, and reforme our affections, we may easily erre out of the way. We knowe but in part, our heart is reformed but in part, our knowledge is bettered but in▪ part; and that which we hauehave, is giuen of God by the preaching of the word, and working of his spirit: and that we may yet be deliuered from those affections which in vsus remaine corrupt, wee had neede to pray for the vse of the word.

Againe, in that he would be grieued by the word, the man of God sheweth vsus, that vnlesse the Lord teach vsus, it is vnprofitable. Wee must ioyne to the ministerie of the word, the direction of Gods spirit. What is the cause, why we hauehave a generall liking of the word, and yet hauehave not a particular misliking of our deserts? euen because we hauehave not the particular guiding and gouernment of Gods spirit.

Marke here, the Prophet prayeth not the Lord to direct him, either by fantastical reuelations, whereof heretikes dreame so much, nor by vaine superstitions, which blinde the Papists, nor by ciuill policies, wherein wicked worldlings so abound, but onelyonly by his word▪ N…r in truth is there any thing that can purifie our hearts, or cleanse our affections, but onelyonly the word; which also is vnfruitful, vnlesse the Lord guide vsus For it is an hard thing to gette in to the way, but it is harder being once in the way, to continue in it, and hardest of all, when wee are out of the way, to come in againe. For seeing the way to be so strict, that sometimes we goe on this hand, and sometimes on that, it is a grace of graces, either to be kept in the way, or being out, quickly to be brought in againe.

And let none iniquitie hauehave dominion ouer me, &c. Iniquitie, as wee taught before, hath dominionThe dominion of sinne. ouer them, where it breaketh out without controlement, and in whom it beareth a sway with delight, to the hinderance of Gods glory, to the breaking the peace of their owne consciences, and to the euill example of others.

He prayeth not we see, to be without sinne, for that he know he could not be in this life; but that … might not rule & raigne in him. No more doth our Sauiour Christ teach vsus to pray, that we might be without sinne, but that our sinnes might be for giuen; not that weRom. 6. 12. should bee voide of all temptations, (for of all temptations, not to bee tempte… is the greatest) but not to be ouercome of temptations; not to be freed from all sinnes, but that SathanNot to bee tempted. the author of euil might not preuaile against vsus. Wherefore the Prophet saith, Psal. 19. 13. Keepe thy seruant from presumptuous sinnes, let them not raigne ouer mee: Where he meaneth, Let not the errors which are so rife in me, grow too presumptuous; but giuegive thy seruant grace to espie and foresee them, which agreeth with his sense in this place: Lord, though I see this heape of corruption is still in me, and lurketh still in my body, and is buried in my flesh; yet let it not breake out to thy dishonour, or to the griefe of mine owne soule. Now as wee are indeede to beware of the great securitie and carelesnesse of many professors in our time, so must wee beware of the presumptuous pride of heretikes. For if either Gods commaundement or promises had permitted him to pray for a full deliuerance fromHeretikes. sinne, then hee had beene remisse or flacke in so doing, he should hauehave shewed himselfe not to hauehave beleeued the promise of God, but disobedient to his Law, and to hauehave flattered himselfe in sinne, and to hauehave had some louelove▪ liking thereof.

Seeing then the scriptures of God allow this kinde of prayer, that seeing we knowe not the manifold errors of this life, we might …r…e that we breake not … pre… … marua…e though the fanta…e …ll heretikes be blowness high, that they … cannot sinne. If Adam in his perfection & in paradise, sinned against the … who an hundred yeares continued a iust man, …ell in the Arke; …f Moses … … …0.earth, was ouercome by …p…ienc…e; if Dauid a man after Gods … dayes began to▪ … his people; … Ezechias a good ruler of the … did breake out to v…glorie, in shewing of his treasure; if …n all things was wo… to aske cou…sell of the Lord, did no… …ke … was to fight against the King of Egypt, though …i…ne …id n…uer … mon ouer any of them, and yet after abundance of Gods graces …, sinne tooke holde on them: then what … hell…h pride of … of such perfection? And againe, here wee must beware of the conu… ▪ that we g…ue not our selues to much libertie. For though for Gods children, which t…rou… infirmities hauehave …l…ded, this is a …o…o…t, yet for them that giuegive the bridle to …in… …o l…ade …hem as it listeth, it is nothing app…taining▪ For it is easier to slippe w… Gods …il…ren, then when wee hauehave slipped to recouer our selues with them …ame; … … easier to fall, … to rise againe with them▪ and man…e hauehave their sinnes, which hauehave …e…t…er their repentance,Note. …or the rem…ssion of sinnes with them▪ It is saide, Ezech. 18 14. … the …ig…t…us turne away from his righteousnes, and co…it iniquitie, and doth according to all the abbomi…ti…s, that the wicked doe: sh…l… hee liue? all the righteousnes that hee hath done shall not be menti…ned▪ but in his transgress…ns that …e …a… committed▪ and in his sinne▪ that he hath sinned, in them sh…ll hee di…. We must not thinke hee speaketh here of …nie particular breach, but of generall back-slidings, when iniquitie hath gotten the vpper hand.

But here is a common objection now a dayes, vsed almost in eueryevery mans mouth: what sir? what doe you tell vsus of sinne? and make so much adoe about it? is there not sinne in you as well as there is in mee? why speake you so much of sinne? is it not in other preachers, and in other hearers, as it is in me? why do you cha…ge me so sir? we answere, is there no difference betweene dimnes of sight & blindnes▪ is there no difference between numnes and sensl…snes? betweene slumbring and dead sleeping? betweene a little sl…p and a deadSimile. fall? if there be a distinction to be made of these things, shall we not also put difference betweene infirmities, and leauing of some good things? and grosse sinnes, and …u…ing headlong to vngodlines? Is there no difference betweene the error and ignorance which is i… The blindnes of sinnes.Gods children, with griefe and with a desire to be freed from them; and the errors and ignorance of the wicked, wherein they gladly he still, and where o… … hauehave no care to bee …id? No difference betweene the frail…e and infirmitie of Gods children, … the sinne and iniquitie of the wicked? is there no difference betweene i…fi…t… and presumptuous▪ fra…ltie, and rebellion? betweene motion and action? is there no difference betweene two steppes of a long ladder to the skyes, and two steppes at the bottome? … betweene himSimile. that trauaileth, though hee attaineth not to the highest steppes, and him that still tarrieth at the ladders foote? Thus we see, they are willingly blinde.

Where Gods children steppe into some one sinne, and being admonished are therefore sorrowfull, and labour to recouer themselues, and the wicked wall…w in so many sinnes, and by no admonition can be brought either to a go…ly sorrowing, o… forsaking of their sinne: is there no difference betweene these? Iudas and Peter sinned both, and both against their Maister: was there no difference, or like danger … their sins? Is it not one thing for a man to betray his owne Maister for couetousnes of a little money, and another for feare and infirmitie to denie him? Is it not one thing to purpos… well doing, & yet to f…ll for feare, and another thing willingly to suffer the d… … to carry him from action to action, to hauehave the purse deliuered him, to be forewarned of it, to take the soppe of him whom he should betray, and yet to perseuere in his wickednes? Is there no difference betwixt him, who when hee had sinned, wept and …ined away for sorrow; and another, that after he had sinned, hauing an hell…h desperation, tooke vengeance of himselfe? Thus we see, that there is a manifest difference betweene the sinnes of the godly, and of the wicked; the sinne of the one, was not a purposed sinne; the sinne of the other wa… forepurposed; the one when he heard of his sinne, striued to get out of it, the other being admonished was carelesse. Finally, the one renued himselfe by Faith in Iesus Christ: the other hauing sinned, vtterly de…pai…ed. For saith the Lord. 2. King. 15. 5. Dauid did right, &c: saue onelyonly in the matter of … t…e Hitti…: did not Dauid else sinne? we know he numbred his people; …e would hauehave killedNote the louing merciemercy of the Lord couering our manifold infirmities. Nabal; he had conceiued an euill of M…bosheth; howbeit the holy Ghost counteth not as it were of these sinnes, as being done of infirmitie, but saith the spirit of God, this was a soule sinne. For the other sinnes the Lord would not deale with them, but passed them ouer as it were; but this sinne must needs be punished. And wherein did this sinne become so great aboue the rest? did he not first sinne with his eye, wherwith he had before almost made a couenant? was he not an hypocrite in desiring to hide his sinne? when this could not be done, he still was deceiued by Sathan, and when he saw the fact must needs out, and should come to light, when it should now be knowne, and the woman must be examined, what did he then? although he had neither hatred to the man Vriah, who had deserued wel of him, nor earnest louelove to the woman: yet sendeth he a Captain with his letters: & whereas in the warres they vse to set for lorne persons in the forefront of the first hand, hee had appointed Vriah to be the man in that battaile, and still he perswaded himselfe, that he killed him not; and after, to auoid publike infamie, he tooke home the woman to him. Thus was Dauid deceiued of Sathan, both subtillie and dangerously: and yet not so; but that there is a difference betwixt him and another, that should make an occupation of adulterie, and still bathe himselfe in filthie louelove. But the Prophet Nathan comes no sooner to him, and telleth him but closely and slenderly of his sinne; but see, hee is s…icken to the heart; hee controlles him not though he were a King: but he admitteth him vntounto him, and receiueth him humblie. He had sinned before, but hee did not see it before: we see here no presumption, for hee flatly accused, and not excused himselfe, saving: I hauehave sinned against the Lord. Where are they now, that will make the sinnes of others placard… for their sinnes? where are they that will make such grosse presidences for sinning, because there are some infirmities and ignorances in Gods children? let them consider rightly of these differences of sinnes. We see then the plaine meaning of the man of God: he prayeth not to hauehave no sinne within him, but that he might no…ly in sinne.

There is then a difference betweene affectate ignorance and diuelish presumption, and the weake ignorance and infirmities of God his children; there is a diff…rence betweene sinning in fewe things, and sinning in manie; betweene sinne committed and repented of▪ and sinne committed without any repentance: betweene infirmities and presumptions. Wherefore the Apostle saith: Let not sinne raigne in your mortall bodies: and yet the same man saith, Ro 7. that sinne dwelt in him, and that he was solde v…to sinne. There is a difference betweene permitting a Prince as our lawfull gouernor to rule and raigne ouer vsus, and to yeelde obedience to him willingly, and a griuous Tyrant whom wee resist, and performeSimile. no obedience to him, because he commeth with vsurped authoritie, who would inforce vsus whether we will or no, and caryeth vsus violently to prison. So the meaning of the Apostle when he saith, let not sinne raigne, is this: acknowledge not sinne to be your King, delight not in it, and if he do come, let him come like a tyrant, and as one that would hale you into prison, & that you may sh…w your selues not to be willingly drawne into his seruitude: crie out, Oh mortall man that I am, who shall deliuer me from this bodie of sin & death? Is there not then a difference betweene him, who when he hath sinned, is afraid to pray to God, trembleth to come before God, feareth euen to goe on the earth: and another, who when he hath sinned, is merry, and pleaseth himselfe in it, and maketh but a delight, a pastime, and an occupation of it? Is there not a difference betweene him that fighteth boldly, and him that will not fight at all against sinne? Wherefore though Gods children hauehave such infirmities, yet they vse all meanes to resist them, and account much of hearing, praying, meditating, and conferring of the worde, that thereby iniquitie might not hauehave the vpper hand of them.

Thus we see, how the children of God are violently haled to sinne: the wicked are voluntarily carried headlong into sinne: the godly recouer themselues; the wicked fall from sinne to sinne: the godly yeeld to admonitions, the vngodly thereby are worse and worse.

Vers. 134.

Deliuer me from the oppression of men, and I will keepe …hy precepts.

AS we hauehave oft declared, it is the lot of Gods children to bee troubled with the vngodly, and therefore this man setteth himselfe down as a patterne therein, and seeing the Lord Iesus hath made himselfe a chiefe exāple in the house of example, who is our head; it is meere that we who are his members should also suffer troubles, that wee may be made like vntounto him. What is the cause then, why wee are so much at quiet with our selues, both Minister and Magistrate, people and subiect; but because we doe not so much resist Sathan, fight against the world, & striue against our selues. For we beginning to rebuke the worldThe Christiā warfare. of sinne, the world cannot away with vsus; and when we stir vp our selues against the diuell, he setteth himselfe and all his impes against vsus, and when wee checke and controll our selues, we can neuer finde quiet. True it is, that sometimes wee shall hauehave quiet; but this is but a breathing time; yet that must be fulfilled in the members, which was begunne in the head, that we being like to him in suffering, may also be like to him in glorie, remembring alwaies that which is in Psalm 125. The rod of the wicked shall not rest on the lot of the righteous. So that the man of God prayeth here, that his affliction might not hinder his glorie. And no maruell, for his enemies first laboured to daunt his faith, then they went about to loade him with iniuries, either subtilly to circumuent him, or openly to oppresse him: when these things would not serue, they striued to bring his person to contempt, and his cause to discredit, as also they went about to bring themselues into estimation, and their cause into credite. No maruell then though he thus prayed, least that they resisting him too long, hee should be ouermatched. Wherein we are to learne, that wee must not ouercome ill with ill, subtiltie with subtiltie, violence by violence, but by praier. And seeing the Lords eares are open to the prayers of the iust, and his eyes vponupon them that feare him, seeing his eares are shut to the wicked, and hee will not looke vponupon them in mercy, but his face is set against them, the Lord vndoubtedly will heare vsus, and looke vponupon vsus, and will confonud our enemies.

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

We are then to learne, that in trouble wee are to desire to none other end to be deliuered,The end of all deliuerances. than the better and more freely to serue the Lord, and that when wee hauehave made so solemne a promise to the Lord, we throughly purpose in trueth to performe it. For though affliction of it selfe helpeth vsus nothing vntounto godlinesse, but is rather some hindrance why in our calling wee are lesse profitable; yet as it is sanctified in Christ, and receiueth a blessing from God to worke in vsus, it keepeth vsus from euill, and prouoketh vsus the more to doe good. But wee, if we be in aduersitie, if wee hauehave trouble or losse of goods, or losse of friends, oppression of enemies, or such like, make large vowes and plentifull promises, and crie: Oh if I might be deliuered from this sicknes, if I might be freed from this trouble, if I might be vnburthened of this euill; I would surely serue the Lord, I would become a new man, I would change my life, and enter the waies of repentance: but we looke not to performance.

This thankfulnes of heart made the Prophet, Psal. 116. 12. to cry out, What shall I render to the Lord for all his benefits towards me? I will take the cup of saluation, and call vponupon the name of the Lord: I will pay my vowes vntounto the Lord, euen now in the sight of all his people: Where weeThankfulnes see, that it was the custome of Gods people, to stirre vp themselues after their deliuerance vntounto thankfulnes. We shall see now by examining our selues how it is so in vsus. Oh (say we) that I were recouered of my health; oh that the Lord would restore those things to me againe which I hauehave lost; then doubtles would I wholy giuegive my selfe to the Lord. But let vsus see if in all these things wee bee not vow-breakers, and are rather growne worse than wee were: so greatly are we to feare our selues. God hath deliuered vsus from our enemies, freed vsus from war…es, saued vsus from scarcitie, penurie, pouertie, plagues and sicknesse, and hath blessed vsus with peace, abundance, plentie, health, and all other blessings, let vsus see how we vse these things. We know the times hauehave been such, when we could not hauehave this liberty, to reade and heare the word of God; but wee are now freed from such miserie, and set in great libertie; whether doe wee vse this time to Gods glorie, and increase of our knowledge, and building vp of our faith, or not? We know that there is a vicissitude in all things, and one thing succeeedeth another; and as the Lord hath long time vexed other nations with trouble, and graunted to vsus a long time of libertie and quietnes: so our course must come by the order and change of things to be vexed with troubles, and others shall be set at some libertie. Are we the better then for this benefit? If wee bee, all is well: if not, will it not, thinke wee, be laide to our charge, that what time the Lord had giuen vsus, wherein we might reforme our selues, wee hauehave abused in being so little reformed, what our time hath been to set forth Gods glorie, how little glorie the Lord hath gained by vsus.

We hauehave often heard, that our two principall props in trouble are faith in the promisesTwo principall props in trouble. of God, and a testimonie of a good conscience, which wee see often to be in this Prophet. Wherefore what doth fasten and comfort faith? euen a good conscience: what doth make it wither and wauer? euen because we hauehave been fruitles, and hauehave not done good workes. This then must be our comfort in trouble, that we suffer not as ill doers, that we may look for Gods promises. But if our sinnes accuse vsus, and we suffer as ill doers, wee shall not bee able to feele any comfort in God his promises.

Then let vsus see the fruit of this prayer. The Saints of God and deare Martyrs of Christ made this prayer before vsus, the fruit and effect whereof is growne vntounto vsus. For their sufferings were our prosperitie, their losse our gaine, their imprisonmēt our libertie, their death our life: as true as old is that saying proued, The blood of the Martyrs is the seede of the Church. For their blood h…th cried vp to heauen, with the blood of Abel, for our comfort, and brought downe vengeance on our enemies, and obtained mercy for vsus. They did sowe in teares, and wee hauehave entred into their haruest with ioy, let vsus beware least wee sow euill to our selues, and for others: they sowed comfort for their posteritie, let vsus take heede that wee sow not discomfort for them that shall come after vsus. And as their death hath stayed the wrath of God from heauen, that it is not fallen vponupon the vine, & seeing many yeeres he hath planted among vsus a vineyard, seeing he hath hedged it, and gathered out the stonesEsay 5. of it, and hath planted it with the best plants, and hath built a tower in the middest thereof, and made a wine-presse therein, and hath looked it should bring forth grapes, but it hath brought forth wilde grapes: so our sinnes so inkindle the wrath of God, that hee will take away the hedge thereof, and his vineyard shall bee eaten vp; hee will breake the wall thereof, and it shall be troden downe; he will lay it waste, and the wild bores shall enter into it. What a thing is this, that the deare Saints and Martyrs of God should deserue so well of vsus, and wee should deserue so ill of our selues and of our posterities? Seeing then Gods merciemercy hath been shewed by so many blessings, and we eate of their sweete of the haruest, who neuer hauehave tasted of the cold of the winter, nor heate of the summer; let vsus feare, least for our vnthankfulnes, the Lord doth come to punish vsus, and both for our want of religion, and vngodly life cause the Lord to remoue the candlesticke, take away the Gospel, and bereaue vsus of our talents. Wherefore wee hauehave great neede to pray to be reformed in our iudgement, & renued in our affections, that our thankfulnes may appeare in louelove of sound religion, and obedience of godly life to the glory of our good God.

Thus we see it is not a strange thing for Gods children to suffer in this world, although God giueth vsus sometime a breathing time, and maketh vsus as children of the wedding; who, so long as the Bridegrome is with them, doe not lament nor mourne. And seeing eueryevery one that will liue godly in Christ Iesus must suffer persecution, and for a good conscience, Minister, Magistrate, and master of an household shall finde trouble in his owne flesh, hatred of the world, and persecution of Sathan; it is certaine that we often purchase too much quietnes to our selues, because we doe not so labour for the mortifying of our flesh, for reproouing of sinne, and the beating downe of the kingdome of Sathan, as we ought to doe. Thus we see, the Prophet groundeth himselfe on Gods promises, who hath said, that the rod of the wicked shall not rest on the lot of the godly: shewing vsus that no temptation shall come to vsus, but we shall hauehave either strength to beare it, or else the Lord will remoue the force of it: so that if he remoue the violent force of it, we shall neede but little strength to beare it; if our trouble be great, the Lord will giuegive vsus great strength. Neither (as some doe) doth the man of God vse forgerie for forgerie, and deceit for deceit, but staieth himselfe onelyonly and wholy vponupon prayer. For Gods children hauehave no such spirit as the worldlings hauehave, who for the most part requite euil for euil, subtiltie with subtiltie, euill language with euill language: but by prayer onelyonly they labour for helpe at Gods hand.

We hauehave heard, that insomuch as he protesteth to keepe the testimonies of the Lord, he meaneth that he will more throughly keepe them than before. We hauehave further learned, that it is our corruption to be godly in time of trouble, but afterward the case with vsus is altered. Wherefore our godlines then is to be suspected, and he is very vngodly, that at suchGodlinesse. times will not be godly. But herein is the difference betweene the regenerate and vnregenerate, that the regenerate after their visitations are more godly, after sicknes they hauehave a greater zeale, after their deliuerance a further care of glorifying God, which is nothing with the vnregenerate. Now, seeing the Lord hath heaped benefit vponupon benefit, yeare after yeare, mercy vponupon mercy, whether hath God wonne some speciall glorie, or our br…thren some speciall benefit by vsus or no? And as the Lord heard the mones of his Martyrs, their teares and their blood, and gaue them mercy: so let vsus feare, least our sinnes crie for vengeance vntounto him. All afflictions of themselues are tags of Gods vengeance, yet being sanctifiedAfflictions. in Christ to God his children, they be turned into blessings, as all outward blessings, not blessed of God, are turned to curses to the wicked. For as sicknes and aduersitie, by the Lord sanctifying them, are turned to blessings to Gods children: so health, peace, and prosperitie, are turned to ill to the vngodly, because of their abuse.

Vers. 135.

Shew the light of thy countenance vponupon thy seruant, and teach me thy statutes.

VNtill his deliuerance came, the Prophet of God prayeth to be taught in the statutes of the Lord, whereby he might learne to behaue himselfe well in the time of trouble. For affliction is so violent a storme, and carrieth away a man so headlong, that vnlesse the Lord guide vsus, we may soone take hurt. But what desire we most? If we in sicknes delight most in the sweete face and gratious countenance of the Lord, it is happinesse: if not, we are truely in miserie. For this is the cause why many goe from euill to worse in their trouble, and become so dull, because they neuer pray to see the cause of their affliction, and that they might profit thereby.

The sense of the man of God is: If Lord, thou wilt deliuer me, I shall obey thee more; if not, Lord giuegive me strength to glorifie thee by patience. Away then with the violence of flesh and blood, which maketh vsus to some out these and such like speeches: Who could away with such pangs as I suffer? who could suffer such paines as I am in? Surely euen they that pray to God to profit by them, they hauehave Gods spirit: as for the wicked they cannot profit thereby. If then we be deliuered out of aduersitie, we must obey the word; if not, we must craue wisedome to see the will of God, constancie to abide in it, patience meekely and thankfully to suffer whatsoeuer the Lord shall lay vponupon vsus. I care not (saith the man of God) so much for my libertie, as I might thereby praise thy name, and obey thy commandements. This is an vsuall thing in the booke of God, to pray for the Lords countenance: Psal. 4 6. Many say, who will shew vsus any good? but Lord, lift thou vp the light of thy countenance vponupon vsus. And Psal. 67. 1. God be mercifull vntounto vsus, and blesse vsus, and sh…w vsus the light of his countenance, and be mercifull vntounto vsus. And Psal. 80. 3. 7. 19 Turne vsus againe, O God, and cause thy face to shine, that we may be saued.

This verse is read three times in this Psalme, which sheweth v… that this ought to be the summe, the heape, and the chiefe of all our requests, namely, that in what estate soeuer we are, we may be assured that we hauehave the testimonie of Gods fauour; if we be in affliction, that the Lord is not angrie with vsus; if we be in prosperitie (because the Sunne shineth on the iust and vniust) that we may see withall the mercies of God, and his louing fauour in Christ giuen vntounto vsus. We see where Gods spirit is, there we are thankfull in prosperitie and patient in aduersitie: where God his spirit is not, there we are proud in prosperity, and murmurers in aduersitie. Many (saith the Prophet, Psal. 4. 6.) say, who will shew vsus any good? See how the man of God setteth downe the tearmes of his companions, and sheweth how he coueted only Gods louing countenance. The sicke desire health, the imprisoned libertie, the poore desire riches: but few desire Gods countenance in the forgiuenes of sinne,Gods countenance. in the beholding of vsus in Christ, in giuing the graces of his holy spirit, which are the pledges of his louelove.

Many worlds are nothing worth: it is a good heart which the Lord requireth. Sanctification, holines, and the blessing of Gods spirit are true riches, which we must craue and obtaine with sighs, grones, and teares. For if we can sigh, if we can grone, if we can sorrow,Godly sorrow. when we are but in sicknes of body, or some outward calamitie; what a shame is it, if we cannot sigh, sorrow, and grone for the inward wants and necessities of the soule? But if men knew what it were to hauehave the inward peace of conscience, which passeth all vnderstanding, they would surely desire it more.

That I might keepe thy statutes. So, many would hauehave Gods fauour to shine vntounto them in libertie, in health, or in riches: but he craueth God his fauour in his word, which if we can get, let the Lord deale with other things, which concerne vsus, as pleaseth him best, Will we know then when we hauehave a true louelove to God his word? It is when we especially desireLoueLove to Gods word. Simile. it, and nothing aboue it. For as the greatest light that euer came to the world is the light of the Sunne: so the most precious thing that can come to the world, is the light of Gods word, that we may see the light in God his light, and behold the countenance of the Lord: Otherwise, if we be in prosperitie, we will thinke our selues to be well; when we are in aduersitie, we thinke our selues ill Here we may see, that as there is cleerenes when the Sunne shineth, and that there is darknesse in the mists and cloudinesse; so there is a vicissitude of Gods children, whilest sometime their vnderstanding is cleered by the comfort of the word, other sometimes it is darkened by the mists of ignorance; which commeth to passe, that we might the more reuerently and louingly esteeme the word. For as the Lord hath the dispensation of the Sunne in heauen, so hath he the disposing of his countenance to vsus on earth.

Vers. 136.

Mine eyes gush out with riuers of water, because they keepe not thy Law.

MIne eyes gush out with water: He doth here shew a cause why he did so earnestly pray for Gods louing countenance in his word; for he was greatly grieued, and sore afflicted, and trouble compassed him on eueryevery side. The speech is not a false or fained speech, but such as sheweth the greatnes of his griefe, by that which is greater: and it is as much as if he had said, I weepe bitterly and often, because men keepe not thy Law. And this is the note of true zeale, which easeth it selfe with teares, and not with reuenge or anger: and this is godly zeale, when we cannot helpe a thing, then by teares to commit it to God, who alone is able to saue men.

This was not for priuate iniurie, but because Gods law is broken. This then is true zeale, when we can deuoure priuate iniuries, & be zealous in Gods cause: for fleshly men are hot in their owne causes, and cold in the cause of the Lord. A man cannot thus be sorrowfull for another, vnlesse he be sorrowfull for himselfe; and then are we truely sorrowfull for our selues, when we can mourne for others. As Marie loued much, and therefore wept much, because much was forgiuen her. And hereof it commeth, that most notorious sinners, being conuerted, are most truely zealous, & hauehave greatest compassion ouer sinners; for they hauehave felt Gods goodnes so greatly to them, that they desire that others should be partakers thereof. As Panl more zealous than the rest, because more notorious than the rest of the Apostles.

Works, Part 4 · Biblical exegesis 1 · Portion 17

p. 517PORTION. 17. TETH.

PORTION. 17. TETH.