Works, Part 4 · Biblical exegesis 1 · Portion 19
PORTION. 19. COPH.
Vers▪ 145.
I hauehave cried with mine whole heart: heare me, O Lord, and I will keepe thy statutes
Vers. 146.
I called vponupon thee: saue mee, and I will keepe thy testimonies.
IN the last verse of the former part he set downe the righteousnesse of GODS lawe, hee prayed therefore that hee might hauehave vnderstanding and liue; and therefore they that are ignorant hauehave no life in them, because life is onelyonly reuealed in the word. Sinners then hauing not receiued the word, are dead: for the life of sinne is the death of man. And our first father was dead when hee had sinned, and they who liued in pleasure, and all other sinners are dead; though they for a while prolong their life on earth, yet at death the soule goeth to hell, and waiteth there for the bodie: and this cuise waiteth on all, Cursed are all that continue not in all things, &c. and after Gods great suffering they shall be cut off.
Hee knew that the beginning of this life was in the word, and hee also knewe that the continuance of it, was in the word, by the grace of God; and therefore hee laboured to hauehave it increased by the word, because he was conuinced by his infirmitie that hee might lose it, as Adam did: and therefore hee seeketh to finish the course of his saluation with feare.
If Dauid whose zeale had consumed him did yet in this sort pray, how much more ought we, which for eueryevery light trouble are discouraged in our dutie.
He prayeth for the vnderstanding of the word, because the diuell wil be ready to allure vsus from the word, if we be inclined thereto: as he dealt with Christ, when he laide our scripture against it. And yet he liketh not of those that rest in the literall sense, but hee craueth the spirit to teach him according to the word: for the spirit quickeneth, and flesh and blood doth not reueale these things; and all that are of God, must bee taught of God, Isa. 54 yet alwaies agreeable to the word.
Now in this part he prayeth that he may hauehave vnderstanding and ease from his trouble: this request he groundeth on these reasons: first, of his earnestnes, in the foure first verses: secondly, in respect of his enemies, in the sixt verse: and thirdly, in respect of Gods mercies, in the fift, seuenth and eight verses.
In the foure first verses he setteth downe his earnest desire and zeale that he had, and he prayeth that he may hauehave a good conscience, in the first verse; and faith in the promises, in the second verse: teaching that these two were al the comfort that he had in trouble, when he suffered for well-doing, and had his sinnes forgiuen, and had the fauour of God.
Then if we will stand in trouble, let vsus labour to be grounded on the promises of forgiuenes of sinnes, of a new life, of his fatherly prouidence; and let this purge vsus from sin: and if we can doe this, then nothing shall seperate vsus from God, as Paul saith Rom. 8. and againe he saith, there is no condemnatiō to them that are in Christ, for they hauehave his spirit to purge them from sinne, and to strengthen their faith.
The want of these causeth men to step backe, and the weakenes of our faith & the carelesnes of these causeth such feare in Gods children, and such shrinking: for the diuel layeth their sinnes to their charge, which they see not discharged, and their faith is weake, and therefore they are diuing vp and down. And surely trouble must come to all, for so it is ordained, though to some lesse than others: and therefore when it commeth, we are faint, if we hauehave not been carefull to keepe a good conscience, and to strengthen our faith. But if we hauehave done thus, then shall death be pleasant vntounto vsus, for wee shall be blessed, Apoc. 12. and our workes shall follow vsus, that is, our faith and the fruites of our faith.
Againe if wee suffer for our sinnes &c. then wee want faith and a good conscience, and therefore we murmur and crie out, yea and goe to witches and wisards. Yea Gods children, though they come not to this grosse sinning, yet they inwardly grudge, and they hauehave secret murmurings, because they hauehave failed in strengthening their faith, & keeping a good conscience: but the children of God that make Christ all in all, they say the Lord giueth, and the Lord taketh, this is the patience of Gods children. And Iob did not faile, till his faith failed: and though his three learned aduersaries reasoned against him to proue him an hypocrite, yet his conscience sustained him, and therefore reckoneth vp his vertues, chapter 28. and 31. And he also confessed his faith, I know that my Redeemer liueth: this was his faith, and this was his conscience that in his trouble sustained him.
These things hauehave no lesse fruite in prosperitie; for the want of them cause men to lift vp themselues on high, but the word represseth pride, lust, and louelove of worldly things; so that they are …ū …le in prosperitie: for the worldlings seeke after the things of this world, because they neuer felt the peace of conscience; they seeke their owne glorie, because they neuer felt what the glory of God was, and neuer seeke knowledge; because they know not what the soule is. Yea the children of God, because they labour not continually to keepe a good conscience, and to strengthen their faith, they are carried away with the louelove of earthly things, after the example of the wicked: for prosperitie is as a floud which carieth all things with it, and as well good as bad; and therefore they are often caried away with the louelove of these outward things.
But the children of God which doe diligently labour after these things, they behaue themselues so, as that God may be glorified by their prosperitie and aduersitie: for in prosperitie they chiefly set by the forgiuenes of sins, and euerlasting life, and if these be once sure then for other things if they hauehave them, they take them as ouerplus of his fauour, and confesse that wisedome is good with an inheritance: yet if these things come not, the feare of God and his word is neuer the lesse acceptable, and can be content …o say with Iacob, if I may hauehave meate and drinke and cloath, then will I be content, as Paul commandeth. And if they hauehave abundāce, then they are in the house of mourning, knowing that those things may be taken away, Eccles. 7. And thus we see Iob walked war…ly euen in the midst of prosperitie. Though men know this, yet because they doe not practise it, therefore it ought to be often repeated, and this shall take excuse from the wicked, and it is safe for the children of God.
In the foure first verses are generally set downe his care and zeale: first, his zeale and feruencie: secondly, his truth without hypocrisie: thirdly that he desired nothing, but agreeing to Gods will, that he might keepe Gods commaundements: fourthly, his perseuerance: fiftly, his faith, his patience, and hope: sixtly, the meanes to confirme his faith: seuenthly, the meditation of Gods iudgements to confirme his faith.
He deuoured not his griefes, nor nourished his vnbeleefe, but sought the remedy thereof by the promises of God. And this often commeth to passe that men hauehave wants, and yet bite on the bridle, and therefore they obtaine not, because they hauehave not faith to pray, I am. 1. as the Israelites did long bite on the bridle, and at last cried and were helped: therefore it is a great grace, when we can make our wants knowne by prayer.
These properties of prayer are necessarie, for certaine Heretikes, which reason, either God will giuegive, or not giuegive; and if he will, we need not aske; if he will not, it is vaine to aske. But we might answere, that then the prayers of Gods children in the Scriptures, and the precepts of prayer are not in vaine. Againe, the promises of God were in vaine, which are made to our prayers: or else they might be fed without bread, and doe other things without meanes. But God hath appointed vsus to pray, that he might trie our obedience, and that he might giuegive his blessing to vsus: so that we must vse that, if we will attaine his merciemercy.
His feruencie is noted by crying, which noted the earnestnes of the affection, not the loudnes of the voyce. The voyce is loude when it commeth to God, as Anna and Samuel are said to crie, and yet they speake not: so the blood of Habel cried Paul Rom. 8 teacheth what this crying is, namely, the earnest desire of the hart, which is the prayer in the spirit: Ephes. 6. and 1. Thes. 1. he prayeth for the spirit, as the most secret part of their heart, as Mary: My soule reioyced, and my spirit &c. And thus it ought to be, because God is a spirit. Iames in the last chapter noteth it by feruentnes, which is commended Rom. 12. then we must labour that our most secret parts may be occupied, when we pray to God. Then he rebuketh coldnes of prayer: for all men doe know that God in the giuer of all things, and therefore all pray, yea Heretikes and wordly men will pray, yet many prayers are customarie and of fashion.
This zeale may be come to, if we craue of God the feeling of our wants; as the want of meate causeth the stomacke to desire meate; and hereof commeth feruencie (Rom. 8.) and our wants must be considered in respect of our selues, or of others: and not onelyonly in affliction, but also in prosperitie, whose baites hauehave caused Gods children to take as great wounds at Sathan, as euer they did in aduersitie. And prosperitie will make a man careles and proud, and vaineglorious; as aduersitie doth make a man despaire; and a man is in as great danger in prosperitie, as in aduersitie. Therefore wee hauehave as great neede to complaine in prosperitie, as in aduersitie. And therefore though some of great iudgement hauehave thought, that O Lord hauehave mercy on vsus, and make …ste to helpe vsus, and such like prayers, being made in the aduersity of the church, ought not to be vsed now in this prosperity. Yet I dare not discredit the iudgment of the ancient in this respect, seeing that it may at all times be made with profit, if there be vnderstanding; for there is euer neede to make this prayer, …od therefore it may with profit be made.
Our wants must be considered either in our selues, or in others: and in our selues, either in respect of faults in vsus, or of good things which we want: and in others, either in respect of the whole state, or of some particular persons. And for our sinnes wee hauehave euer great neede to pray, and the great barrennes of good things ought to force vsus vntounto prayer. And the great wants which wee see in our selues, as the emptines of good things: & againe, the great danger of the temptation of the flesh, the world and the diuell. And therefore when Christ had taught his Disciples to pray for the forgiuenes of sinnes, in the next words hee biddeth them pray for the deliuerance from temptation. Now our Creede teacheth vsus to belieue that our sinnes are forgiuen vsus; and we hauehave neede to pray, Leade vsus not into temptation: therefore euen after we belieue the forgiuenes of sinnes, wee may be tempted to euill: & so Peter, so soone as he had confessed CHRIST to be the sonne of God, was tempted to dehort his Maister from suffering; yea, to denie him, as hee did indeede. And therefore whilest they hauehave not looked to this, the children of God, when they hauehave most flourished, hauehave foulie fallen: as Noah, when he had bin deliuered from the flood by the Arke, yet fell into drunkennes. So Adam, Lot, Peter, and others. Therefore these manifold infirmities of our soules ought to moue vsus to pray. And as the soule hath in it the roote of all sinne, so the bodie hath in it the roote of all diseases: and therefore to pray against sudden death, which hath sometime raigned in the Church, though now wee bee free from it, and manifold diseases, which now wee are subiect to; these things seeing they are in our selues▪ therefore in respect of our selues we hauehave need to pray.
Againe, the manifold necessities and wants of the Church both in spirituall and temporall graces, the wants of our wiues, whom wee hauehave receiued of God, so wee must yeeld to God againe: also the wants of our children, and such like, ought to moue vsus continually to pray. But those couetous men which liue and die to themselues, shall once see what need they had to pray, and feele the want of their prayers.
Againe, if wee had no neede at all to pray, yet where is our zeale to Gods glorie? how should we be moued, when we see God dishonoured by the wicked liues of many, and also by the heresies which doe greatly flourish?
Also the dulnesse of our wit, and weakenesse of memorie, and other gifts of the minde, which are often greatly weakened, and often taken away: these ought to moue vsus to pray that they may be continued with vsus.
Also in prosperitie, for then the diuell doth moue vsus to presume, as hee moueth to despayre in aduersitie: and hee preuaileth by accusation of sinne in aduersitie, against none, but those which hauehave presumed in prosperitie.
Againe, in our goods, the danger of fire, theeues, &c: that wee are in. And if we thinke that wee can by wisedome be warie, then wee deceiue our selues: for the most wa…ie hauehave bene deceiued.
Also in our iourneyes, the danger that we are in: likewise in our names, wee hauehave great cause to be carefull: for that an ill name commonly followeth the profession of the Gospell: and therefore in the Psalmist they often pray against false tongues, especially that God may be glorified by their good names.
Also the want of wiues, children, seruants, and eueryevery man in that calling wherein hee is, as the Minister in his calling, as Paul: who is sorie and I am not sorie? and the Magistrates in their circuites, when either they are sluggish themselues, or for want of lawes, cannot doe what they would.
Also the vntowardnes of our kindred, whereby we are often discredited.
Likewise, when we hauehave enemies, wee hauehave neede to pray that we be not circumuented by them, and also we must pray for them.
Then in the Church we shall see such scarcenes of Preachers, such a company of Heretikes, and other wants, as if the communion of Saints be deare to vsus, must needes moue vsus to pray.
The Common-wealth also, being subiect to priuie conspiracie, and for raine war whereby it might be ouerthrowne: these, if men be louers of their countrie, will teach them what neede they hauehave to pray.
Then if wee see these wants, wee must pray that God will touch vsus with the feeling of them, and also that he would make vsus thankfull for turning so many iudgements from vsus, and so many mercies to vsus.
With my whole heart. That is, without hypocrisie he laid it out before the Lord, that he might receiue helpe from him. And this the Lord requireth in our prayers. For though many doe pray and yell, yet because they pray with great corruption, and hauehave not powred out their heart, therfore they hauehave not been heard. The heart of man is most vnsearchable, and no man can finde it out, but the Lord discloseth it. And therefore neither we, nor others can see it, Ierem. …7. 9.
This may appeare by those that immediatly vponupon the fact, or when punishment is vponupon them, will be sorie: but a little after, when the shame and punishment is past, then are they no more touched with it. So when wee are sicke, when wee are in danger of any losse, wee seeme to pray with our whole hearts: yet after wee remember not our vowes, which sheweth that we examined not our hearts.
As the Lord doth search the heart, so doth his word: for all things are open to it, and it reuealeth the secret corners and hypocrisie of our hearts, if we will apply it to vsus, and not thinke that the word is spoken to others. As wee cannot see our face but in a glasse: so we cannot see our hearts without the word. And if in the word wee will see our hearts, then must we bring them to the presence of God: for he hateth hypocrisie, & will be worshipped in truth, and therefore we must be true Israelites. For, seeing that we hauehave to doe with God, we must come in feare and truth: for the Angels couer their faces, Esay 6 and Gods people euen when they had ioyfull messages yet feared, and said they should dye; because they had seene the Lord; as we see in Daniel, Z…charie, Mary, &c. at the presence of an Angell, much more of God. A naturall subiect feareth when he seeth his Prince, especially when he hath made a fault: so we if we bring our selues to Gods presence, we shall be greatly humbled; as the man of God doth Psalm. 139. which is most notable for this purpose. And this counsell giueth Dauid to his enemies, Psal. 4 Tremble and sinne not. And 1. Cor. 5. Paul approoueth himselfe to God in all things, because all must appeare before God. And Act. 23. he beleeueth that the Lord will come to iudge the quicke and dead▪ and therefore he laboureth to keepe a good conscience. And surely if we could doe this, to set God before vsus in all our thoughts, words, and deedes, with feare, as he is a glorious God; and with louelove, as he is our God in Christ: wee should flie from sinne, because if wee should sinne, it would be reuealed vntounto vsus, and we should also be in some measure prepared to performe the good, and auoide ill.
When he prayeth that he may keepe Gods statutes, he sheweth that he desireth nothing but that which is agreeable to Gods will. So must we in our prayers first desire the things that are for the glory of God, and those things that are good for vsus; according to his good pleasure, whether it be to receiue mercy, or to hauehave punishment turned from vsus.
This is the cause why we obtaine not, because we aske amisse. Iam. 4. Many aske things not agreeable to Gods will, and yet hauehave them; as heretikes, idolaters, witches, theeues, &c. yet they obtaine not these things in mercy, but to their further condemnation; which he graunteth to his children for their good. Thus he gaue quailes to the Israelites, yet he sent leannes to their soules, which turned to their destruction. And thus hauehave heretikes, &c. their euill requests graunted. This is the greatest signe of Gods wrath, when by these things hee prepareth them to their iust destruction. This then is no argument that wee should aske things contrary to his will. As their faith is euill, so they hauehave according to their faith.
Vers. 147 and 148.
I preuented the morning Light and cryed, &c. Mine eyes preuent the night-watches, &c.
WEe may note his great diligence in resorting often to prayer, and his sundrie times frequenting of it. In which diligence, for our instruction, let vsus obserue three things. First, often asking. Secondly, Wisedome in this often asking. Thirdly, cheerefulnes in asking.Good notes for prayer.
First, wee know, they that are diligent in prayer, will aske often, and can hardly satisfie themselues in their desires, as wee may note in the Prophet, by these former and such like speeches: where we must learne thus much. We must not be content to vse one sigh, or one grone, and away, or a fewe words, and then thinke wee hauehave prayed well, but we must be importunate with God.1. Importunate in praier with God. Luk. 1…. 1. 2
That this holie importunitie is to be vsed, wee may see by our Sauiour Christs words, Luk: 21. vers. 36. Watch & pray continually▪ and by the Apostles exhortation. 1. Thess. 5▪ Pray continually; in which places the holy Ghost commendeth assiduitie in prayer. Wherefore God often denyeth vsus our requests, because we vse not to pursue and prosecute them with seruent prayer. For if we hauehave prayed twice or thrice for one thing▪ and yet are not heard, but receiue as it were the repulse, wee straitway surcease, and leaue off our prayers: contrarie to the practise of this man of God; who would not suffer any repulse, but still continued his prayer both morning and euening. So that wee are to know, that if we will obtaine merciemercy, God will sometime deferre his graunt to trie vsus, whether wee aske carefully or no,Wherfore God delayes to graunt our requests. whether wee truly and reuerently esteeme of the thing prayed for, whether wee belieue throughly his mercies and promises, and whether wee will as thankefully vse it, when we hauehave it, as we did carefully pray for it, before we had it.
The Lord cannot away with our cold asking, and when we giuegive but one sigh, and there comes sometime one teare, which is as the teare of an harlot; he seeth that we feele not our wants throughly; wee esteeme not of his mercies reuerently; wee make not our request earnestly; and therefore he sendeth vsus often as emptie away as we came.
Wee must then giuegive the Lord no leisure to be free, but prosecute our prayers with importunitie, as did the Widow mentioned in the Gospell.
But we must remember in our often prayer, to vse the wisedome of the spirit, which was2. Wisedome of he spirit in prayer. the second thing obserued in diligent prayer.
For some vse prayer often, who wanting heauenly discretion, turne it to their owne discommoditie. For some hauehave peruerted most wickedly these places before alleaged, through too strict a consideration of the assiduitie of praier, and thought that they might giuegive ouer all their callings in an actiue and cruil life, and wholy and continually bestow all time on prayer. But this was too preposterous a diligence, which that wee may auoyd, itOur times for prayer. shall be true wisdome, so to deuide the times and seasons, as we may impart those times on prayer, which most may make for Gods glorie, and which best make for our calling. And for those places of our Sauiour Christ and the Apostle, wherein wee are commaunded to pray continually: the meaning is, that we should alwayes be ready and affected to pray, in prosperitie and aduersitie, and at all seasons fit for prayer, that is, when the Lord doth call vsus to it, and our estate doth require it.
This doctrine is easie to be heard, but hard to be practised. Well; then this is true wisdomSabbath. to choose the Sabbath wholy to be spent in the word and prayer from morning to night: and so to deuide the seasons in the other dayes of the weeke, as with Dauid and Daniel▪ we may pray at morning, noontide, and euening, and that therewith we hauehave a speciall care to bestow the rest of our time in walking in our calling. For as there is a time of hearing, so there is a time of putting that in vse which we hauehave heard: as there is a Sabbath for Gods owne worship; so there is sixe dayes for vsus to labour in: and as there is a time of praying; so there is also a time of practising. Neither would the Lord hauehave vsus alwayes reading, hearing, or praying; but after we hauehave read, heard, and prayed, to shew forth the fri… of them in our conuersation to his glorie. And as heretikes in the primitiue Church, and since that time Monkes and Friers hauehave laboured to teach a continuall praying; so euen at this day Sathan bewitched the hearts of many with that perswasion; wherefore wee must knowe, that the Lord will hauehave obedience, rather than sacrifice, and merciemercy more than burnt offerings. For why doe we heare, but to learne obedience? and why doe wee pray, but to putLuk. 10. 41. 42 our prayer in practise? or why hauehave we knowledge, but to vse it to Gods glorie? Neither doth that saying of our Sauiour Christ to Martha vithstand this doctrine, although many heretikes hauehave both obiected and peruerted this place, to make it serue their purpose; who falsely alleage the place, saying, Mary hath chosen the better part; whereas the true wordes are, Mary hath chosen the good part: in which place Martha was not reproued in that shee was a good huswife, or for that she entertained Christ; but for ouermuch labouring in her huswiferie and entertainement, at such time as she should hauehave been better occupied. Neither was Mary commended for that she did nothing but heare and pray; but for her wisedome, in hearing Christ carefully at that time when he preached; and in that she knew, that Christ did lesse care, and would be better satisfied, though her p…ou…sion was more slender, than that to more solemne preparation, they should neglect the doctrine, which was the foo…e of their soules. Otherwise it must be supposed, that Mary was as carefull an huswife as Martha, for els vndoubtedly our Sauiour Christ would not hauehave so commended her for wisely discerning the times, especially seeing the holy Scriptures count them worse than infidels, which will not prouide for their families.
But this doctrine is sweet to them that maintaine it, that thereby they might auoide allCallings. laborious callings, and al crosses which commonly accompanie the same. …or it is the subtill policie of Sathan, when hee cannot get vsus to neglect prayer, to endeuour to bring vsus preposterously to vse and frequent prayer, by causing vsus to lay aside our callings; which according to Gods holy ordinance we had professed: wherefore let vsus labour in this wisedom of the spirit wholy to take vp the Sabbath to the Lord, and so d…u…e our other times, as we may still perseuere in our callings, which if we doe, we shal hauehave better motions, and not incurre so dangerous opinions as we should doe, if we gaue our selues to continuall reading and praying. But shall we speake of this doctrine in this our age, which rather needethDiligence in hearing and prayer. a spurre than a bridle? wherein many pray but obtaine not, because they are not diligent: many heare but are fruitlesse, because they vse no diligence. For besides that they want this wisedome of the Sabbath, that that is appointed for the growing of their soules, is spent in worldly cares. These kinde of men hauehave their soules very barren, who neither vse the Sabbath, nor redeeme other times of their callings, to bestowe any thing in hearing or praying: or if happily they doe heare, they rather make it a matter to …arpe at, than to be instructed by it. These men as they will heare no true things, so they will heare false; and though they will marke no good things, yet they will marke ill things: not that there is any thing false or ill in the word; but in that as to an humble spirited man the Lord maketh the word the sauour of life vntounto life: so vntounto them that are ill minded, the Lord maketh it the sauour of death vntounto death, and giueth them ouer in the pride of their hearts vntounto Sathan, that hee may delude them; by deceiueable colours For many will be readie in hearing to snatch at this and that, if any thing may make to cloake their licentiousnes; who as they hauehave itching eares, and greedie mindes to hunt after euill: so by the iust iudgement of God, they fall into the misunderstanding of the word. And to speake the truth, doe we thinke that the diuell like a roring Lion co…passeth vsus about, the flesh daily rebelleth against the spirit, the world continuilly sighteth against vsus, are wee truly conscious of that ignorance which ouerwhelmeth vsus, and gu…tie of those manifold temptations which daily ouercome vsus, and shall we not thinke that there is great neede to vse the meanes to withstand these, which is the word and prayer? Nay, Gods children notwithstanding they vse prayer feruently, and accustome themselues to the word diligently,Note. feele the diuell so strong, the flesh so subtile, the world so deceiueable, that they thinke not the Sabbath sufficient; but redeeme all time possible, to bestowe in the meanes to withstand their assaults. Besides, if we must needes eate eueryevery day to preserue natural life, needs must we giuegive our selues to the word and prayer eueryevery day, to preserue that life which weeSabbath two Sermons. hauehave in Christ Iesus. Two sermons on the Sabbath are not sufficient for a man to feede on all the weeke after, if he be well acquainted with his owne wants, if hee truely consider of his dangers.
Our Sauiour Christ willeth vsus, if we wil obtaine, to aske earnestly, if we wil find, to seeke diligently, if we will enter, to knocke continually. Furthermore, this wisedome of the spirit must teach vsus to bestowe that time in Gods worship, which is most fit in respect of Gods glory, and our owne estate: wherefore the children of God will not omit the morning, as being the fittest time for all good things.
Humane wisedome teacheth, that in all things, wherein is any commendation & excellencie,the mornings … e…es. the morning time especially is to be spent. The student for his studie, the world…ing for his deuising counteth this time againe. Yea the drunkard, saith the Prophet riseth early to be filled with wine. Wherefore if the word and prayer be our chiefest pleasures; …f the belly and the meate shall perish in time, but the word will make our soules co…ti… for euer, seeing without it our soules cannot liue, and in respect of it all other things are … …ngbyes and accessories: then true wisedome to attaine to it, will make the best choyse of the morning. And if in things which are agreeable to nature, wee serue morning as an helpe to bring things to passe in, much more had we need to vse such helps in those things which are lesse agreeable to nature, aboue nature, yea contrarie to nature; as is prayer, and the spirituall vnderstanding of the word.Note.
Nature and experiēce teach vsus, that our memorie is quickest, our senses are readiest, our naturall powers ablest in the morning for meditation, because our mind is then free from ill, vaine, and worldly thoughts; our memorie is renewed and hath recouered farre greater strength▪ our senses are not in…eigled with any outward things; our naturall powers being re…ed, hauehave then their greatest libertie. Wherfore seeing by nature we are not capable of the …; but it goeth with nature as against the dreame or against the …aire: now necessarie is it in the morning that the first thing to come to our eyes should be the temple of the Lord▪ the first thing to our eares, his word, and to season our mindes with meditation of the same: so that wee may walke with Eliah all the day after, in the strength of those things, which out of the word of God we hauehave heard or read. And although no time is vnfit for the word and prayer: yet now we speake not simply what time is fit, but what time rather is most fit herein to be vsed.
On the contrary, when we hauehave been trauailing in our worldly businesse▪ many things hauehave occupied our senses, and after much trauaile, wee prouoke our appetite to receiue …e…e; and after much l…bouring, and much eating …o…ned … ea…es, much dulnes …peth vponupon vsus, which hardly will admit vsus with any good profit to heare the word of God. For euen Gods children though they …i…iue by all meanes, that they become not oppressed with meate and drinke; and yet they feele after their …epa…, a naturall …ea…ines and dulnes, which maketh them lesse able and fit to receieue the word with readme and reuerence. For to the receiuing of the word and prayer, two things especially are necessarie:Preparation and meditation. that is, a prepared mind before we begin; and an examination, that meditation with our selues after we hauehave ended: els, if we come hand ouer head, as good neuer a whit as neuer the better. True it is indeede, that as a man going continually in the sun shall in time hauehave a blacke hew: so in oft hearing a man may attaine to some knowledge, but he shall neuer without this true preparation and examination of his heart attaine to the soundnesse of iudgement Most needfull it is with prepared minds to come to the word and prayer; becausePreparation. when we heare the word, the Lord commeth downe into the Church as it were among vsus; and when we pray, we mount vp as it were to heauen among the Angels: wherefore w… …re not to come to so high a banket with vnwashed …nds▪ not to draw neere to the mariage, without our wedding garment; but we must take heede, with what foote we enter into the house of the Lord, …east happily we offer the sacrifice of fo…es. For foo…es thinke they hauehave done well, when they hauehave giuen their bodily presence, when they hauehave heard and prayed as others doe, neuer preparing their hearts, or examining their owne wants. But wee must learne truly to search our selues, and according to our nec…ssities wee mustThe min…s…e… ▪ pray that the …i…is…ers mouth may be opened, who i… preaching is the mouth of God speaking to vsus, and in praying is our mouth speaking to God for vsus.
And surely as for the hearty desire of the godly, euen euill men hauehave somtimes their mouthes opened to speake some good things; Euen so for want of this affection in the hearers, the good minister doth not speake so plentifully and fruitfully as were to bee wished. Wherefore, standest thou in neede to be comforted? standest thou in neede to be humbled? standest thou in neede to be exhorted? pray that thine heart may be prepared to conceiue those things which especially concerne thine estate, and that thy pastor may open his mouth to thy profit. For, for the prayers of the godly, the mouth of the vngodly shall vtter profitable things: Balaam shall blesse for Israels sake, and the Lord will be vntountoBalaams witchcrafe. Num▪ 23. 22. 23. them as an Vnicornes horne, against Balaams cursing: and Caiphas shall prophecie good things of Christ. On the contrary, because the people are ill, Dauid shall number them, and the Lord shall make drie & barren the graces of God in the minister, when the hearts of the hearers are not prepared. And as this preparing of our selues is necessary; so also meditation, and applying that to our selues which wee hauehave heard and prayed for, that we may see how the word belongeth to vsus, and what euent our prayers hauehave. For alas, whatMeditation. precious seede is cast in the high wayes side, because by meditation it is not laide vp, but the diuell is suffered to come and steale it from vsus? To what end is the word, if we hue not according to that which we hauehave learned? If eueryevery man shall enter thus into himselfe, O Lord, how many sermons hauehave I heard, but how little hauehave I profited by them? how long hauehave thy ministers preached? but how slenderly hauehave I practised? then should he see what comfort he had in the life of IESVS CHRIST, when so many pearles hauehave bene cast to swine, and such holy things hauehave bene giuen to dogs. Likewise as needfull is this examination of our selues in prayer; if that, after I hauehave prayed I hauehave obtained, mine heart mayThe morning: meditation. be enlarged to thanksgiuing: if I hauehave not receiued, I may search the cause in mine owne conscience, & thinke, that the Lord would hauehave me still to continue my prayers vntounto him. Wherefore, seeing we must thus prepare our mindes before, and examine our hearts after,1 and we are vnapt to heare or pray, after we are refreshed, because our mindes are laden and2 our bodies are heauie, it shal be good in the morning so soone as we awake, to meditate of3 GOD our Creatour, to call to minde the glorie of the Appearing of CHRIST, to consider of the day of the Resurrection, and to muse of our rising to Iudgement. Thus doing, we shall see as in a present viewe, all the graces of God set as it were before our eyes, and and many comfortable things of Gods spirit comming to our mindes. This wee see was the practise of the man of God in this place, I preuented (saith he) the morning light.Note.
Againe, if in the night, wee will but giuegive a good sigh when wee awake, although I meane not to take away all naturall refection, wee shall finde great comfort in it. Thus if wee spend the morning in the word and prayer, we shall so walk in the strength of those things1. Cor. 7. which we heare and pray for all the day long, as wee shall vse this Worlde, as though wee vsed it not; wee shall no further vse our callings, then they be helpes to a better countrie: we shall hauehave our direction out of the word, what to doe, and what to leaue vndone, wee shall doe all things the better to Gods glorie, and to the possessing of our soules continually in peace and patience.
If yet this doctrine be not sufficient to perswade vsus, the verie Idolaters will teach vsus it, who will rise early and breake their sleepes to goe to the masse: when Aaron had yeelded to the people for making of a calfe, it is said, The people did rise early in the morning. If then Idolaters for their superstitions can cut off their sleepe that in the morning they might leaue in them the deeper impressions, why should wee bee slacke to bestow this time in the musing of the word, that wee may feele the more effectuall operation of it all the day following? What shall I speake of that, Act. 2. That the holie Ghost came downe on the Apostles in the morning: as may be gathered by the sermon of Peter, when as he telleth them, that it was but the third houre of the day. Where it may appeare, that they before being occupied in prayer and ministring of the Worde, the holie Ghost came downe vponupon them. Thus wee see the fittest time to receiue the holy Ghost is in the morning. In eueryeveryIerem. 7. 13. Iob. 8. 2. Matth. 21. 18. place almost of the Prophecyes it is sayde, the Lorde stretched out his Arme earlie by the Prophets, to teach vsus that this should be the aptest time, both to deliuer and to receiue the word.
If then students, worldlings, Epicures, and idolaters hauehave made their gain… of the morning; if the holy Ghost was then sent downe, and the Prophets at that time would▪ each: let vsus with the Prophet of God preuent the Morning light, and take vp the first p…rt of the day, in wisedome of the spirit to the Lords behalfe.
The third thing which we noted was cheerfulnes, whereby we should cherish, fe…de, andThe third point, cheerefulnes in prayer. Spirite of cheerfulnes a singular grace. support our diligence, without which we can doe nothing diligently long, but we must also doe it painefully. Wherefore the man of God saith, Psalm. 42. 4. I went with the multitude, and led them into the house of God, with the voyce of singing & praise, as … keepeth a feast. This spirit of cheerefulnes (oh that it were in vsus) that we might say one to another when the bell tolleth, as though the Lord calleth vsus, come, let vsus go… to▪ other …o the house of God, let vsus goe cheerfully: for we goe to a feast, we goe to heare God speake vntounto vsus, and to be partakers of the banket of his word. Well, there is not any one sinne that will more sit vponupon the conscience of Gods children, then their negligence in prayer, and want of cheerefulnes in hearing the word, which is the onelyonly meanes to make vsus fruitfull in good things, and to withdraw vsus from euill.
Thus to support diligence, wee must vse cheerfulnesse, without the which, diligence languisheth, fainteth, and faileth. Therefore the Prophet saith, Psalm. 95. Come, let vsus reioyce, let vsus sing aloud, let vsus come before his face with praise, let vsus sing aloud vntounto …am with Psalms. Neither must women heere shake off their duties, as though they were to excuse themselues from comming: for in many places of the scriptures wee reade of the zeale of women, which ouerpassed the zeale of manie men. Luk 8. We reade how certaine women came and followed our Sauiour Christ, and were healed of their infirmities. Mary is commended for her wisedome, in chusing and discerning the times aright. M…i…, and Mary Magdalen are set downe in the Gospell, for comming early to the sepulcher of our Sauiour Christ, who first appeared vntounto them, because they first sought him, Math. 28. we read also, Act. 16. that certaine women came to Philippj, to heare Paul and Timothie and that a certaine woman named Lydia, a seller of purple, attended to the things which Paul spake, who therefore had her heart opened before other men. Well, in louelove there is no lacke, in cheerfulnes Note.there is no negligence, in good will there is no want. And surely, if wee were more cheerfull in these things, we should see such good successe, that we should be grieued with our selues in that we vsed it not before.
The next thing we obserue in prayer was Faith, for that we might thus be diligent, it isThe fourth propertie in prayer, is Faith. needfull wee should belieue, and be confident; for as we must be throwne downe with the feeling of our wants, so must we be raised vp againe, with faith in the promises; because as neede pulls vsus vponupon our knees, so Faith brings vsus to true prayer, hauing a sure perswasion thereby, that we shall obtaine. This faith appeareth here in the man of God, saying, I waited on thy word, which he did, because he belieued, that the Lord would giuegive vntounto him whatsoeuer he did aske. Wherfore our Sauiour Christ oft vseth these speeches, Thy Faith hath made thee whole: according to thy faith, be it vntounto thee. Iames saith, 5. 15. The prayer of the faithfull, shall saue the si…ke. Rom. 10. How shall they pray to him in whom they hauehave not beli…ued? I am, 1. 6. Let him that wanteth wisedome aske in Faith, and wauer not, for hee that wandreth, is like a waue of the …ea, t…st of the winde and caryed away. Neither let that man thinke he shall receiue any thing of the Lord. So that it is the sure perswasion of Gods merciemercy towards vsus, that lifteth vsus vp hands and eyes, euen as the feeling of our wants draweth out …ig…es and groanes. So that if we belieue, that God feedeth the yong rauens that call vponupon him, and gioeth foode to the Lyons, wee must much more belieue that his eares are open to the prayers of his children, & his eyes are ouer the righteous, which call vponupon him faithfully. Hitherto saith CHRIST, hauehave yee asked nothing of my Father, aske now in my Name, and yee shall obtaine. And the Author to the Hebr. 4 16. exhorteth vsus, saying, Let vsus goe boldly to the Throne of grace, that wee may obtaine merciemercy. For nothing more grieueth the Lorde than incredulitie, and they that will come to God must belieue Gods promises, and that they shall finde him fauourable to them. Howbeit, we must alwayes remember this, that all the pomises of GOD are in CHRIST, yea, & amen. 2. Cor. 2. For neuer are the promises effectuall without faith, and no Faith without belieuing in God, through Iesus Christ.
Now that Faith may be the more strengthened, we must ioyne there unto patience. ForFaith and patience. that we may be faithfull, it is needfull to waite on Gods leisure, in tarying by patience, to hauehave our prayers graunted, according to those promises, wherein by Faith wee belieued. We see, the man of God his Faith was not here cut off at the first brunt, as being discouraged or ready to breake his faith, for he saith, I wai…e on thy word. Likewise he saith, Psal. 135. I hauehave waited on the Lord, my soule hath waited, and I hauehave trusted in his word 6. My soule waiteth on the Lord, more then the morning watch watcheth for the morning. 7. Let Israel waite on the Lord, &c. Behold, after he made mention of the merciemercy of the Lord, he speaketh three times of his patience in wayting on him; so that we see this to bee the propertie of Gods children, first vndoubtedly to take hold of his promises, and then to support their faith by patience, in wayting for the accomplishment of his promises.
Wherefore it is saide, Psalm. 147. 10. The Lord hath no pleasure in the strength of an horse, neither delighteth hee in the legges of man. 11. But the Lord delighteth in them that feare him, and attend vponupon his merciemercy, that is, on them that tarrie on Gods lessure for their succour. And when our Sauiour CHRIST would hauehave vsus perseuere, hee saith, Apocal. vlt. I come quicklie. Whereby, as hee would incite vsus to attend the more patiently vponupon his comming: So wee must knowe, that the cause why hee yet commeth not, is, because wee are not yet ready to receiue him. To conclude, Hab…c: 2. I will stand vponupon my watch, and set mee vponupon the Towre, &c. saith the Prophet; and the Lord answered him and saide, 2. Write the vision, and make it plaine vponupon tables, that hee may runne that readeth it. 3. For the vision is yet for an appointed time, but at the last it shall speake, and not lie: though it tarrie, waite, or it shall surely come, and shall not stay. Hee will tarrie long to the iudgement of flesh and blood, when hee seemeth not to heare vsus, but hee will come quicklie; that is, so soone as wee are prepared.
They may see the fruite of this doctrine, which are most giuen vntounto prayer. Now, wee are not to prescribe the Lord his time in hearing our prayers, or graunting our requests, that wee must tarri… Gods appointed time, wherein wee shalt see the mightie wonders of the Lord. That wee may thus be patient and not fainte, but be constant, wee must feede our mindes with the meditation of Gods promises, whereby we hauehave shewed, the Prophet of God here supporteth himselfe, neither is any thing more necessarie then this For when to prooue our patience and trie our Faith, there is often a great distance of time betweene the making and obtaining of our requests, wee must hauehave the Word still recoursing in our minde, vntill the promised time come. For want of which meditation, together with the not obseruing the euent of our prayers, and the want of musing, and diligent examining our vnbeliefe, wee often faile in obtaining our requests, and fainte in tarying of the Lords leisure.
We see what the man of God his meaning is, when he saith, Mine eye preuented the night watches; in that hee declareth, that they which watched were not so diligent in their watching, as he was in tarying to see Gods promises accomplished.
We see then, dow needfull a thing it is, to meditate on Gods promises, at such time, as our suit hangeth still at the Throne of grace, without graunt and effect.
Vers: 149.
Heare my voyce according to thy louing kindenesse: O Lord, quicken mee according to thy custome.
THe last propertie which wee are to obserue, is, to bee acquainted with the dealings of GOD, either in recompencing his Saints, or reuenging his enemies, either in our selues obserued, or in others. Whereof the Prophet maketh mention when he saith, quicken mee according to thy iudgement: that is, according to thy custome, or as thou art wont to deale with thy people in affliction, and as thou hast done before, both to mee, and also to other of thy seruants.
That this obseruation of the iudgement of God hath bene at other times practised, we may see, Ps. 22. where, after the man of God had complaine! of his manifolde extremities, and had rehearsed his grieuous sorrowes, wherwith he was vexed, he recouereth himselfe, and groweth in hope saying. 4 Our fathers trusted in thee, they trusted, and thou …dd…st aeluer them. 5. They called vponupon thee, and were deliuered, they trusted in thee, and were not confoundded. As if he should hauehave said: Lord thou art w…nt to deale otherwise in time of olde with our forefathers, that feared thy name: wherefore seeing thou art now the same God, I will not be out of hope, because I trust thou wilt deale mercifully also with me.A iudgement of mercy and of seueritie.
We hauehave often shewed, how iudgement in this Psalme is taken either for the accomplishment of Gods promises vntounto his children, or the executing of his wrath on his enemies; so that there is a iudgement of mercy, and there is a iudgement of seueritie; the first whereof is vnderstood in this place, as we may gather by the wordes going before, Heare my voyce, O Lord, according to thy louing kindnes: of which couenant of mercy hee also maketh mention in the next portion vers. 7. Consider, O Lord, how I louelove thy precepts, quicken me according to thy louing kindnes. This is that couenant of grace wherein the Lord hath promised to pardon our sinnes, and to heare our prayers; wherefore though in respect of Gods wrath and our sinnes, we dare not appeare before his Maiestie, yet in comparing our cause, which is the Lords cause, with the cause of our aduersaries, who are also the aduersaries of God, and in respect of his mercy in defending his owne cause, and in preseruing them that maintaine a good cause, we may come with boldnes vntounto him, and with an assured hope that our prayers shall be heard. Thus wee may call to minde how God is accustomed to deale with his people, fearing before him in respect of our selues, but recouering our selues through hope in his sweete promises, whereon wee must …o stay our selues, as the remembrance of them may support vsus: and to doe this the better, we must obserue the accomplishment of them both in our selues, and in others. Thus we may see what a great stay it is in trouble, to know that no other trouble ouertaketh vsus, none other temptation hath inuaded vsus, than such as hauehave ouertaken and inuaded other of Gods children, & wherein they hauehave found deliuerance.
Further, wee may herein desire the Lord to affoord sentence with vsus, when our cause is good though we be not so vpright in defending it, as wee ought to be, or when our good cause is well handled; and that not for our selues, but in respect of our aduersaries ill cause, he would deliuer vsus. Wherefore when we will obtaine our requests, we must endeuour as much as in vsus lieth, to offer a good cause vntounto the Lord, and well handled.
Vers. 150.
They drawe neere, that followe after malice, and are farre from thy law.
Vers. 151.
Thou art neere, O Lord: for all thy commaundements are true.
WE shewed before, that the man of God to the obtaining of his request vseth three especiall arguments: the one drawne from his person in the first foure verses: the other from the person of God in the fift verse: the third and last from the person of his aduersaries, contained in these two verses. The plaine sense whereof briefly is thus much: They, O Lord, that hauehave an ill cause, are readie to bring their wickednes to an end; and as they are readie to hurt me, so they are farre from thy law: wilt thou then maintaine such? they being so neere my necke? No, they are no more neere to hurt, than thou art neere to deliuer me; they are not neerer with malice, than thou art with deliuerance. Thus hee draweth away his consideration from the iudgemēt of flesh and blood, and looketh down to his watch-tower, and to the Lord his sanctuarie. O Lord, saith he, I hauehave cried, I hauehave called vponupon thee, and that with mine whole heart; I preuented the morning light, and the night-watches; I waited on thy word, I mediated on thy word; I hauehave obserued thy iudgements of old: when I am thus neere, wilt thou forsake me? They are farre from thy word, canst thou leaue them vnpunished? no, thou art neere their punishment, and my deliuerance. I know as they depart from thee, so they shall not escape vnpunished in the end, because their sinne is come to such ripenes, as thy iustice can no longer suffer them.
It is a great temptation to Gods children, which hauehave walked vprightly and kept a good conscience, that the wicked should still be neere their neckes. Wherefore if any such thing hereafter happen to vsus, we must not be discomforted, or thinke it very strange, seeing wee see this man of God was not without it: it is no new thing, wee must bee content seeing God hath so dealt aforetimes with many of his children. On what great cause of thanksgiuing now hauehave we, that hauing much more deserued to hauehave our enemies tramble vponupon vsus, than others of Gods Saints, hauehave notwithstanding so long time beene deliuered? And if it come to passe that in time we come to the like temptation, let vsus labour to be profitable in the like meditation. For flesh and blood thinke it strange, that wicked mē should flourish in the defending an ill cause, and that good men should be troden downe for maintaining a good cause. This troubled Iob, Dauid, Ieremie and Habacuk, to see that Gods people should be so tempted. Wherefore when we see the generation of Gods children condemned, and the generation of the wicked iustified, we must call to minde this or such like meditations: Seeing thou hast borne with mine enemies so long, it is now the day time to punish. The cause now why the wicked flourish so long, and why the Lord deferreth to helpe his childrē is, that the wicked may either by his long suffering come to repentance, or else be left excuselesse: Yea after he often stayeth to powre forth his vengeance, becauseNote. their sinnes are not accomplished, and their iniquitie is not come to the full height, measure and number, and that his children might hauehave their secret sinnes punished here, that is, to humble them, to allure them to obedience, to trie their faith, to proue their patience, to worke in them a contempt of this world, and a desire of the world to come: so that that which they suffer vniustly of men, iustly they suffer of God. And when Gods children doe not thus profit, the Lord in merciemercy will let the rod still tarrie vponupon them, vntill they hauehave profited in some good measure.
Thus wee see the iustice of God wil not suffer him to punish, vntill sinne be come to the full, and the louelove of God will not leaue to correct his, vntill there grow some profit; and yet so, as in the meane time the chilren of God sustaine no losse, because whatsoeuer they outwardly lose, they inwardly gaine. Wherefore seeing the Lord hath promised,) that the rod of the wicked shall not fall on the lot of the righteous: and that our temptation shall not bee greater than wee shall bee able to beare; we must knowe, that when the godly once begin to faint, and the wicked thinke they are come to their height, euen then it is due time with the Lord to send happie deliuerance to the one, and a speedy ouerthrow of all the coun…ls of the other.
The man of God then hauing these effects in him, was neere his deliuerance: but the wicked being in their pride were neere Gods vengeance. How necessarie this doctrine is, common practise may admonish vsus: for thus reasoneth flesh and blood in time of aduersitie: We hauehave thus long kept a good conscience, neither hauehave wee done against the will of God; we hauehave serued the Lord this while, yet this is our gaine, our cause is not heard, our enemies crueltie is nothing diminished, but much increased, as though the Lord either heard vsus not, or hath forgotten vsus. But let vsus learne to reason with the Prophet on the contrarie: Our enemies, O Lord, are neere to hurt vsus: but thou art as neere to deliuer vsus: what doe we but obey thee? what doe they but disobey thee? wilt thou then forsake the godly: and canst thou suffer the wicked to prosper? No, thou art the Iudge of the whole world, it cannot be, for thy deliuerance and saluation is ready and neere for them, who labour to keepe faith, and to ioyne thereunto a good conscience. We see then when flesh and blood would perswade vsus, that all time of deliuerance is past, euen then faith beholdeth it to bee neere at hand: for when wee thinke that we are at the last cast, then we see saluation and helpe is neerest.
As this doctrine serueth for our comfort, so we must learne for our instruction, that if happily we suffer the longer, yet we shall receiue for our temporall euill, a spirituall recompence; remembring alwaies the Apostles consolation, 1. Pet. 4. who would not hauehave vsus discouraged when we suffer: for they which hauehave done vsus euill, shall be iudged of him, who will come to iudge the quicke and the dead.
Although we see not this by the iudgement of the eye, and by the light of nature, yet although we should die, suffering as weldoers, cursed are they, that shall ouerlie vsus: Blessed shall we be, for we shall rest from our labours. God is the iudge of the whole world, of the quicke and of the dead: he will not forsake his, nor leaue his enemies vnreuenged.
Well, although wee perswade our selues of this trueth, yet it is to bee feared, when the abomination of desolation shall be set vp, we wil notwithstanding all this, stand in a mammering and doubting, what is truth, what is vntruth; what is good, what is euill. But alas, ifNote. the Lord should be any thing the longer from vsus in helping, no maruel seeing we were the longer from him in obeying. Experience will proue, that though we hauehave neuer so many outward gifts, neuer so glorious wisedome, yet vnlesse wee still depend on the word and promise, we shall stagger and falter in the time of temptation. For this was the onelyonly staffe that vpheld the man of God, at what time he was ready to stagger.
They are farre from thy Law: that is, as if hee should hauehave saide; Thou canst not O Lord, but punish them, for thou hast long suffered them, to see, if they will turne; but there is no hope that they will conuert: therefore there is no cause of despaire, that thou wilt not punish them. Oh true faith! O sound perswasion of Gods merciemercy most needefull in trouble! yea, when the face of all things shal be changed, and things shall be turned vpside downe, we shall know the vse of this doctrine to be aboue gold and siluer. The like were the man of God his Meditations, as wee may see Portion 11. when his eyes failed him, his heart fainted, his spirit panted, and was as the bottle in the smoke; The proud saith he, digged pi…s for me, which is not after thy Law, all thy commaundements are true, they persecute me falsely. Thus wee see hee vseth two effectuall reasons, the one drawne from his owne person, who maintained a good cause: the other from his aduersaries, who defended an ill cause.
Vers. 152.
I hauehave knowne long since, by thy testimonies, that thou hast established them for euer.
I Know O Lord, not of late, but long since, that thou euer hast beene, and art the selfe same God, thou art no changeling, thou doest not sometime maintaine the cause of thy children, and some other time forsake them. I know now by the couenant and records of thy louelove, that thou doest defend thine euen vntounto the end: I know that from the beginning thou hast hated & punished sinne, thou hast loued and maintained righteous dealing; I am perswaded that thy iudgements proue not true once or twice alone, but alwayes. We see how needefull it is to vsus, for vsus to hauehave knowledge throughly of the testimonies of the Lord. For this was an assured knowledge of the man of God. I hauehave laboured (saith the Prophet) in effect, to establish my knowledge; whereby I may knowe, that hereafter, which I know now; and that I must knowe that now, which I must knowe hereafter: yea, I hauehave taken great paines to confirme this knowledge in me, not of late but of long time.
Thus we see how the man of God laboureth to fetch out many arguments to strengthen himselfe in time of temptation; wherein we also must imitate him: For if wee shall store vp great plentie of reasons, our enemies may push at vsus and shake vsus, but they shall neuer ouerthrow vsus.