The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.

PORTION. 15. SAMECH.

Vers. 113.

I hate vaine inuentions: but thy law doe I loue.

HE shewed in the last words of the former part, that hee meanes to bee constant to the ende; now hee sheweth foure reasons thereof: the first reason is the hatred that hee had of all wickednesse, in this first verse Hee hath vsed many arguments to proue to his heart that hee loued God, and to commend it to others by his example, as Paul doth. This was one, the loue that he had to Gods law: secondly, his trust in the word: thirdly, his care to keepe it, &c. and therefore he often prayeth for it. He sheweth his loue of it, in that he preferreth it to all other things: as in the eight portion, The earth is full of thy goodnesse, teach me thy statutes; hee maketh it sweeter than hony, and better and more pretious than siluer His desire that he had to keepe it, and the prayers that he maketh for it, are to be seene almost in euery portion. Here he vseth a proofe, drawne from the contra∣ries, which is a true and sensible kinde of reason; hee loueth the law, because hee hated all the waies of false hood, either in doctrine or life. Our reason will teach vs, that there is no agreement betweene fire and water, betweene light and darkenes; and so if we goe through all the course of nature, we shall see that there is no agreement betweene contraries.

This argument is often vsed in the Scriptures, as Psalm. 145. Doe not I hate them, &c. Za∣char. 2. Tit. 2. 1. and most plainly 1. Cor. 6, What fellowship is betweene light and darkenes: &c.

This is needfull for men to knowe, that they learne to hate superstition and heresie, and to roote it out, least whilest with Saul they spare wicked Agag, they persecute righteous Dauid.

If a man hate false religion, hee shall neuer be infected with it: for if they be perswaded that it will hurt them, then they will keepe themselues far from it. A man when hee seeth a toade, or any other hurtfull beast, he will be sure to keepe him farre from it: neither will we euer receiue for meate that we know to be poyson: so if wee beleeue that Poperie and Heresie are poyson, then we will not receiue them.

But if men thinke fauorably of Heretikes, and call them honest men, and well dealing

men, then it is very easie to intangle such a one.

Herein doth the coldnes of the loue of Gods law in vs appeare, in that we doé so coldly hate the false.

Because loue setteth the price on things, and hatred maketh vs far from them, therfore if we will continue in the truth, we must loue it: and if we wil auoide the false, we must hate it.

And we must not be deceiued by the outward shew of an honest life, for if comparison* 1.1 be made betweene Gods children & Heretikes when they are both in prosperity, or both in aduersitie, then we shall see the difference betweene them: for otherwise, there is no comparison to be made, when they are one in prosperitie, and another vnder the crosse. When the children of God are in trouble, and in affliction, the graces of God doe mani∣festly appeare in them: for first they haue such spirituall wisedome, & vnderstanding, that euen poore & simple soules in the countrie are able to answere the great and learned men of the Vniuersitie: so that they be not able to withstand the Spirit that speaketh in them. Againe, their boldnes and courage in the truth is such, as that they be not ashamed to speak, euen before Kings, & the mightiest of their enemies. But Heretikes how far are they from this wisedom, when they come to answere, they either say nothing at all, or else their reasons are so blockish, and without sense, that a childe would marueile at their folly: and though they set some face and shew vpon them, yet if they be vnripped, and then referred to their heads, they are but vanitie. As for their boldnes and courage, it is nothing: for if they speake to some simple man, or in some secret place, then will they be bold to speake their pleasure: but call thē to the place of iudgement, or before them that are able to call* 1.2 them to accounts, then their answeres are to seeke. And here of it commeth, that they are periured, vnfaithfull, not men of their word, but dastards and cowards, and such as will not stand to the truth.

In suffering there is a great diuersitie betweene them: for if the childe of God come to suffer, he is neither effeminate to account the paine too painfull, neither yet blockish with∣out sense and feeling in suffering: but he feeleth the smart and bitternes of it, and yet fee∣ling Gods fauour he ouercommeth it. And this is true patience indeed, when men feele the paine to be grieuous, and yet through the hope and feeling of Gods fauour doe ouer∣come it: and in suffering they can pray for their persecutors, and can be contented to shed their blood for the conuersion of those that seeke their subuersion and ouerthrow. Deale Heretikes thus? or doe they not cleane contrarie? Yes: for in their suffering they are ei∣ther as men without sense, bereaued of their wits; so they are rather blockes and stones, than men, and their suffering is blockishnes, and not patience: or else they are effeminate and womanish, to howle and crie out in their paines, and to die with cursing and banning and all kinde of railing. Thus they deale. This experience haue we seene of both, euen within our daies.

If you compare them together when they are both of them in prosperitie, and if you then consider their liues, you shall also see that there is great difference. For the children of God, whilest they loue the word, the Sacraments, and discipline, they cannot long lie and continue in any sin: for the word will rebuke them, the Sacraments will admonish them, and discipline will also helpe to bring them from it: but the wicked liue and lie as in a dead sleepe in sinne in prosperitie, and will not be wakened.

He doth not onely speake of corruption in doctrine, but also in manners: as in euery commandement, we cannot loue the good, but we must also hate the contrarie: as in lust, adulterie, &c. as Ioseph hated his Mistresse, when he once perceiued that she was vncleane. Then whilest men are giuen to vanitie on the Sabbath, they loue not the Sabbath: for if they did, they would either take heede of such; or if they fell into them, they would re∣couer themselues. Then we cannot loue the Sabbath, vnlesse we delight in it, and hate the contrarie. Then if we will trie whether we loue the word, let vs trie it by the ha∣tred of naughtines in vs, and this if we feele, we may be comforted, for God will worke by this.

The word (thoughts) is a metaphor from the crooked boughs of a tree, and signifieth, that as the trees haue their boughs spread abroad crookedly, so doe thoughts grow out of

men. And his meaning is, that he hated these ouerthwart thoughts. Therefore he labou∣red not onely for the outward hatred, but euen the imaginations that are contrary there∣to, as the thoughts of idolatrie, vncleannes, &c. and to these all he biddeth battell, that he may loue the law. This is a good thing for vs: for though we come not to idolatrie, mur∣der, adulterie, &c. yet the euill thoughts come into our mindes; and these we must not suf∣fer to be setled, but at the first we must hate them, and driue them out.

Thoughts are not free, therefore neither it is enough to loue in shew, but we must also loue in thought: for if we fauour them, wee may by little and little bee carryed away. For hereof it commeth that men are brought to reuenge, and other euils, because they make not cōscience of the thoughts. Thus we see that men haue thoughts of herefie, anger. &c. and yet they are not at defiance with them, & therefore they fall into the sin. Hereof men fall into adulterie, become enemies to God, his Ministers, and religion: for whilest they make no conscience of thoughts, they fall into the sinnes. It is true then, that we must first fight against reason, when wee will fight against sinne, as a man fighteth not against swea∣ring, because not against anger; and not against anger, because not against reason.

Vers. 114.

Thou art my refuge and shield, and I trust in thy word.

BEcause the Prophet could not perswade himselfe of any other safetie, than of the safe∣•••••••• which he had vnder the Lord, he sheweth that so long as he put his trust in Gods 〈…〉〈…〉s, he feared nothing. And surely this ought to be the principal thing among Chri∣stians▪ to looke for none other defence, than that which is to be looked for out of the pro∣mises of God. For what is the cause, why when wee are in daunger, in pouertie, in any di∣stresse, wee haue so many by-paths, and can inuent vnlawfull meanes and shifts so for our deliuerance, but onely because the Lord and his word is not our refuge and our shield? For if we were once perswaded, that God were our tower to defend vs, and our shield to couer vs, wee should be staied. If wee then call on God in our neede, we must know, that Psal. 33. vers. 18. The eye of the Lord is vpon them, that feare him, and vpon them that trust in his mer∣cies. And that Psal. 145. 18. Hee will fulfill the desire of them, that feare him, hee also will heare their crie, and will saue them. And our cause being good, we neede not to doubt of him: for* 1.3 he hath promised to be our shield and buckler. So our Sauiour Christ being tempted of Sathan to turne the stones into bread, was moued by him to distrust Gods prouidence: What (saith he) doest thou thinke, that if thou wert the Sonne of God, thou shouldest bee left in such wants? make some shift therefore for thy selfe. But Christ knowing God to bee the author of his neede, was assured that he would secretly nourish him, vntill hee had re∣ceiued ordinarie meanes againe, and so strengthened himselfe in Gods promises. Like∣wise, when we are in need or in perill, Sathan will cause vs to vse one shift or other: but we must answere him, The Lord is my shield and tower, I am sure enough; and therfore I hate all ill inuentions; I put my trust in the Lord.

We acknowledge this with our tongue, yet it is a hard thing to bee practised, to put our* 1.4 trust in Gods word. For howsoeuer wee will grant indeede, that wee must put our trust in God; yet we hardly yeeld vnto this, that we must trust in his word: but we must here cor∣rect this vnbeliefe, and learne that if we seeke for helpe at God, wee must trust in his word. Doth Gods word threaten his iustice, and can wee finde in our liues, that if wee vse euill meanes, we shall be punished? Doth Gods word assure vs, that God is mercifull, and doe we beleeue that Iesus Christ came to saue sinners, although we were the greatest, and that he came to call sinners, and not the righteous to repentance, and that Iesus Christ came to saue that which was lost, and to refresh all that are wearie and heauie laden? Thus the man of God saith, portiō 8. 1. O Lord, thou art my portiō, I haue determined to keepe thy law. And portion 14. 6. Thy testimonies haue I taken, as an heritage for euer, for they are the very ioy of my heart. Thus he sheweth, that we must seeke for that in Gods word, which wee seeke for of* 1.5 him. For his word is a conduit or waterpipe, whereby the Lord conueying his mercies vnto vs; will haue them runne through vnto vs. Doe wee beleeue then the promises that God will prouide for vs? then let vs beware of al wicked shifts, and trust onely in his word.

For if we beleeue God to be our tower, we must looke to Gods word. The Heathen men and the prophane worldlings, will speake gloriously of the goodnesse, of the strength, and of the mercy of God: but when they come to see it in the word, they will erre altoge∣ther out of the way; whereby they shew how they vtter more in their tongues, than they performe in truth. For the Lord hath layde that helpe on his word, which he would haue vs to seeke for at his hand: so Christ by the word put the diuell to flight, with these words in effect, Thou wouldest haue me, Sathan, to mistrust my Fathers prouidence, and to giue my selfe to be taught of thee: but I know he will keepe me in all my necessities, and why? because he hath said, Man liueth not by bread onely, but by euery word that proceedeth out of the mouth of God: the Lord hath prouided ordinarie meanes to nourish me, and hath not commaunded that stones should be made bread, and why then should I vse vnlawfull meanes? Wherefore I will stay my selfe vpon my Fathers prouidence. We see, he might haue said, that God is almightie and strong, or that by his mightie power he might haue put off Sathan; but he reciteth the words of Moses, which he vsed, when the Lord so wonderfully had preserued his people the Israelites in the wildernesse, without ordinarie meanes. We must in like manner, when Sathan shall set vpon vs in time of neede, say, it is written, The Lord is iust and true in all his promises. It is written, The eyes of the Lord are vpon the righteous, and his eares are open to their crie, nothing wanteth to them that feare him. The Lyons doe lacke and suffer hunger: but they which seeke the Lord, shall want nothing which is good. It is written, Rom. 8. verse. 35. Who shall separate vs from the loue of Christ? shall tri∣bulation, or anguish, or persecution, or famine, or nakednesse, or perill, or sword? When we are tempted then with doubting in our selues, that we shall not escape, we must know that it is written, Rom. 8. 31. If God be on our side, who can be against vs? 32. Who spared not his owne Sonne, but gaue him for vs all to death: how shall he not with him giue vs all things also? If we be tempted to steale, we must say, as it is written, Man liueth not by bread onely, but by euery word which proceedeth out of the mouth of God, knowing that God is able to preserue vs without ordinarie meanes.

Vers. 115.

Away from me ye wicked, for I will keepe the commandements of my God.

THe cause why the man of God could not so stay himselfe on the Lord, was, because what way soeuer he turned himselfe, he could see no man that would helpe him. He had no helpe of the world, euery man prouided for himself, some shifted this way, another that way, he could see no good example of any, which either beleeued Gods promises to be true, or were readie to obey his commaundements. Wherefore it is manifest, that they were impediments rather than furtherances vnto him. For else why should he say, Away from me ye wicked▪ &c?

Were there so many impediments in his daies, and shall we thinke there are not so ma∣ny in ours? or was that age wherein he liued more wicked, than the age wherein we liue? First, we are nothing like him in good things, he had greater graces of God than we haue, he had gone further in holinesse than we; we liue in more wicked daies than he did. For whom shall we haue to follow? Some follow this religion, some follow that; some giue* 1.6 themselues to this shift, some to that: so that we haue no examples to build vs vpon, but a multitude to bring vs from the right way. Seeing then we are farre worse than the Pro∣phet, and our daies worse than his times let vs say, Away from me ye wicked: that is, seeing we cannot auoide our dwelling and liuing among the wicked; yet Lord, let vs be kept from the corrupt example of the wicked, and graunt that we may eschue all familiaritie with them. And as in haruest, if in euery place of the lands, where we reape or mow, were* 1.7 Snakes, we would be very warie least we were stung or impoysoned: so had we neede in these dangerous and plentiful daies of sinne, to be circumspect, least we be either impoy∣soned* 1.8 with false doctrine, or stung with an euill conscience. And as a man being a meere stranger in goodnes, liuing in the companie of godly men, hearing them, seeing them, and conferring with them in good things, would by Gods grace so be conuerted: so a good man falling into the familiaritie, and like affections, speeches, and actions of the wicked,

shall easily be corrupted. We shall see sooner that we are infected and hurt, than wee shall espie how wee are infected and hurt, and though presently we see it not, yet hereafter wee shall. And as it is the mercie of God to be good by the communion of Saints: so it is the iust iudgement of God to be wicked, with the companie of the vngodly. Neither must we thinke, that here is meant to goe out of the world, to auoide the euill (for we liue all vnder one Sunne, which is aboue vs, we treade all on one earth which is vnder vs, we vse all one water for our necessities, wee haue like callings with them, wee ioyne in the same townes with them, yea and often dwell in one house with them) but we must beware wee haue no fellowship with them in their sinne, we must away with their deuices to mistrust Gods mer∣cie,* 1.9 wee must hate their imaginations, wherewith they displease God, we must not draw in their yoke with them.

If then thou hast a wicked father, or if thou hast a wicked sonne, or vngodly seruant, or an euill companion, thou must not haue familiaritie, or drawe in a line with them, thou must not bee a fellowe or a companion in sinne with them, so shall wee keepe our selues vnspotted. For as the euill men, if they purpose to be obstinate in sinne, will take no profit by the companie of the godly: so the good men, if they will feare and suspect the vngod∣lines of the wicked, and looke vnto their waies, shall by the Lord bee preserued from their euill. For we see, that as the euill men are not the better for the godly, with whom they are ioyned in the same towne or house with them, because they are so shie of goodnes; so, if we be as shie of their wickednesse, wee shall be freed from much vngodlines. Wherefore wee must not be like affected, we must not thinke as they thinke, speake as they speake, doe as they doe, nor vse their calling as they doe. Otherwise wee see, that as the euill by the godly are bettered, so the good are made worse by the vngodly. Thus we haue heard, that as the man of God in the first shewed himselfe to haue an hatred to the secret deuices of mans imaginations: so in the second he setteth downe a reason of the same, where we declared, that we could neuer be brought to the true hatred of euil inuentions, vntil we be through∣ly perswaded of Gods prouidence; whereof when we be once truely perswaded, wee shall not need to swarue this way or that way, because in all assaults we haue a sufficient refuge in God.

In that he putteth his trust in Gods word, we must learne, that we must neuer seuer faith and Gods promises, whereby we must be staied, and leane to his prouidence: otherwise we shall haue but vaine speculations of his prouidence, vntill wee knowe out of the word, to whom the promises doe appertaine, and what hee requireth of them, to whom they are made. On which word of God, whilest wee take hold, euen as a shield safegardeth vs from the blow of the aduersarie, so the promises of God are a sufficient buckler to defend vs from the darts of our enemie. So that, if we haue the Lord for our tower against Sathan, if we be in pouertie, we shall see the Lord our shield and wealth; if wee be in sicknes▪ hee shall be our castle and health. The Israelites had proofe hereof, who, so long, as they made the Lord their shield and refuge, were not once touched of their enemies. If this faith be in vs, then shall wee bee perswaded, that the hearing of the word, and time which wee spend in prayer to the Lord, will not hinder our calling, nor hurt our profit▪ but so long as wee walke in our waies, ioyning with our calling the hearing of Gods word, and prayer, hee will be our defence and tower, and either saue vs from damage, or turne all our euils to our good. We must see all this out of the word of God. For our Sauiour Christ (as we saide before) did not rest in the omnipotencie of God to put away Sathan being an euill spirite, and therefore hauing nothing to doe with him, but withstood him with this, It is written, still alleaging the word of God: shewing, that whilest he had bread: hee should vse it as an* 1.10 ordinarie meane, and when he had none, ••e should not make bread of stones, but stay vp∣on the blessing of God which is aboue all meanes. Thus wee see how the promises of God in his word did stay him.

And here see how the faith of Gods children differeth from the loose imaginations of the wicked, who, though they giue great titles to the Lord of his mercie, iustice, loue, and prouidence, neuer looke for this in his word. But if we will obey the Lord, and waite vpon his promises, we must doe it by the word, which is as a pipe, through which doe flow Gods

graces towards vs, and as a chariot to bring his will vnto vs. Wee are not then to looke in∣to the ayre, or elsewhere for Gods will, than in his word; but trusting still on God, wee must looke for helpe in his promises.

That the man of God might do this the better, he seuered himselfe from the wicked, gi∣uing vs to vnderstand, that he could not goe forward, in that hee saw so few examples of good, and so many examples of euill, whereby so many by paths are ministred vnto him to step out of the right way, in seeing the corruptions of that generation. When wee see then out of the word how we should beleeue, what we should doe, what we should eschue, and looke into the world, wee shall finde so many wicked ones, that which way soeuer a man would turne himselfe, although hee would search the world with a candle, hee shall finde many euill to corrupt him, but fewe good to guide him. And seeing our times are worse, than the times wherein the Prophet liued, and wee are easier and readier to take harme by euill examples, than he was; we must know, that whosoeuer will be truly taught to hate vaine inuentions, and loue the word of God, he must learne that which is written in the first Psalme, that is, that we walke not in the counsell of the wicked, nor stand in the way of sin∣ners. Away then with them that say, the Preacher indeed speaketh well, and teacheth the truth aright, but who doth it? and rather let vs bid the euill away from vs, let vs followe them that doe well, so farre as they follow Christ and his word, let vs be heedfull to looke to our waies, and be the more careful, because in former ages the Lord hath set before vs so many examples of falling. Wee may communicate with them in our calling, wee may be knit to them by consanguinitie wee may bee ioyned with them in affinitie, and as neigh∣bours dwell together, we cannot in these things bee well free from them: yet we must not deale with them as they be wicked, we must not drawe in the yoke with them, we must not be giuen to the like studies, to the like endeuours, and enterprises with them. Concerning their calling in the world, wee may vse them, but not according to their corrupt dealing with the world. Wee see the Prophet his meaning is, Away from me ye wicked, ye weaken my faith in Gods promises by your inuentions, you inkindle mistrust in me, I will not yeeld to you, I will not consent to you, nor take part in any of your inuentions: for I trust in my God, he is my shield, and my refuge.

Here wee may also learne, how to discerne betweene their persons, wherein they beare* 1.11 the image of God and their callings, which are the ordinance of God, and betweene their liues, which are full of corruptions. If we looke but into the first commandement, we shall see how hard a thing it is to keepe Gods law, vnlesse wee sequester ourselues from the so∣cietie of sinne How shall we beleeue among vnbeleeuers, or pray to the Lord among pro∣phane persons, or trust in the Lord among such shifters? For as euil men continuing in the companie of godly men, shall sodainely at one time or other be coloured with their good things: so the godly abiding in the meetings of the wicked, vnlesse they bee very circum∣spect,* 1.12 and suspect their owne weaknes, will sodainly be taken. We knowe that Ioseph being in Pharaohs Court, began to be coloured with the Egyptians corruptions. If then wee haue any iust cause of meeting with the wicked, we must not auoid their companie; but we must mislike their manners, we must rebuke, reproue, & cry against their sins; we must feare our selues, and in euery thing suspect them. But let vs see how dangerous a thing it is to bee with the wicked, and what meanes there be with them for our destruction: Whether we be friends, and in league with them, or foes and at defiance with them, all is one. For if wee be at defiance with them, how will they bring our persons in contempt, and raise many ca∣lumnious speeches against vs, and affray vs with iniuries? If we be in friendship with them, in what danger are wee least they should inueagle vs, allure vs, and take vs slily away from a good conscience. If we be at defiance with them, they will dismay vs with threatnings:* 1.13 if we be in friendship with them, wee cannot deale so roughly against their sinnes, wee can hardly gainesay them in their wickednesse, wee are drawne away by them, and waxe colde by little and little in those things wherein we haue been zealous. Oh here then appeareth the wonderfull and vnspeakeable mercy of God to his children in this world to keepe them as sheepe among wolues, and to saue them from the infection of sinne, in the mid∣dest of a wicked and sinfull generation.

It followeth in this verse, That I may keepe the commandements of my God. As if he should haue said, he is not your God, because you put not your trust in him, but follow your own inuentions: he is my God I loue him; I feare him, I put my trust in him; I loue his word, because his promises are sweete to me; I feare to sinne, because his threatnings proue true; I trust in him, because of his word: he is none of your God, neither can you assure your selues of him. For as Portion 20.3 Saluation is farre from the wicked, because they seeke not thy statutes. No, no, God is grieued and displeased with you, though for a while hee spare you, he shall one day punish you, he is my protectour and defender.

This is a notable thing, and worthy to be obserued. The man of God recouereth him∣selfe, because God hath promised in his word, that hee will defend his as with a shield, but he will put to flight the armies of their aduersaries. He reasoneth therefore thus with him∣selfe. The Lord hath promised to be a tower and buckler for them, that put their trust in him, and beleeue his word: I beleeue this to be true, I see it shall come to passe according to his word: therefore he is my God, my shield, and my refuge.

Let vs learne in time of trouble, thus to recouer our selues. For doe we not see, how now adaies some take this way, and some take that way, some vse this shift, and some haue that policie, doe their dealings shew, that God is on their side, or that hee will take their part? nay rather that he is farre from thē. We must euery one frame this reason, which the Pro∣phet vseth, that euery man may say, I trust in Gods word, I hate the vaine shifts of the wic∣ked, God is my God. My God: wee must here marke, that wee giue not God sufficient ho∣nour,* 1.14 vntill we cleaue wholy vnto him, as he requireth of vs in his first commaundement. For we then haue him to be our onely God when we onely feare him, when we onely loue him, whē we onely obey him, when we put our trust in him alone. So that we deny him his honour, vntill we leauing all other fetches and deuises of louing, fearing, obeying and tru∣sting in him; and loue, feare, obey, and trust in him, as we are onely and wholy taught in his word. Excellent is that place of the Prophet, Psalm 73. where the man of God, seeing the euill men in number many, in power great; and good men in number few, and abilitie weake, began to bee in a dangerous estate, in thinking almost wickedly of Gods proui∣dence, and began to be moued, and to dispute as it were with God about the prosperitie of the wicked, and pouertie of the godly, vntill hee came to looke into the glasse of Gods word, where he found, that though the wicked seemed to haue an happie time for a while, yet through Gods secret curse, they had a fearefull end, and though Gods children were tried with many troubles, yet through Gods secret blessings they had happie issues.

Thus saith he, Was I so foolish and ignorant, and as a beast before thee, whiles by mine owne wit and reason I would goe about to search out thy secret iudgements. Yet saith hee, I was alway with thee, thou hast holden mee by my right hand, and howsoeuer it went with the wic∣ked, my faith in thy prouidence did assure me, that thou diddest watch ouer me, and woul∣dest not finally forsake me▪ Whom haue I in heauen but thee, and I haue desired none in the earth but thee. Though my flesh should pine away, and I should consume, yet am I perswaded that thou wilt not forsake me, they goe a whoring, and thou destroiest them; but as for me, it is good that I trust in thee: that is, let all the world fall from thee, yet I see their end shall be fearefull, and therefore I will still trust, and stay on thee. Marke what word he vseth to* 1.15 paint forth mistrust in God, he calleth it to goe a whoring; we know what a grieuous thing it is for a woman to prostitute herselfe to a baude; so monstrous a thing it is to giue our trust to any but to God. Wherfore we must fight against the corruptions of the world, not by the sight of reason, but by looking into the glasse of Gods word.

Let vs search then, which be the promises of God, to stirre vs vp to doe good, which be his threatnings to make vs afraide of sinne, what examples we haue of good men, that wee may follow them, what examples of euil to auoide them. For here be the pictures of good men, here bee the liuely anatomies of the godly, here wee may take delight in beholding them. Let vs discerne by the word who are true worshippers, who are Idolaters. Let vs look what rules the Lord doth giue in his word, to know the truth, and in whom it is; to discerne heresies, and in whom they be. Then wee shall see, that this man is sound in religion, and carefull of a good life, the Lord is his God, this man is voide of true knowledge, and break∣eth

the law of the Lord, therfore vndoubtedly God is far from him. This man though his knowledge be vnperfect, yet he loueth to learne the truth, this man is a good companion for me; that man is an vnbeleeuer, and trusteth not in God, I will not therfore meddle with him. Well now we haue learned, that we neuer cleaue wholy vnto God, vntill all the cor∣ruptions of the world be not able to dismay vs, but rather being stayed and established on the word of God we know assuredly, that the Lord wil not be among the wicked. We haue bin taught that if we will truely beleeue in God, we must beleeue in him according to his word, otherwise he is but an Idoll vnto vs, or a false God framed vnto vs after the imagina∣tion of our owne hearts. And if we will truly discerne betweene good men and euill, wee must not iudge them by our owne reason, the common opinion of men, or according to their prosperitie and aduersitie: for so the world cannot perceiue who be Gods children, because the wicked often flourish, and Gods children are vexed: but we must look into the word and see there, how God setteth himselfe against the wicked, and promiseth to bee neare at hand to his saints.

This may commend vnto vs what a necessary thing the study of the Scriptures is, which teach vs to know God and his true worshippers: for otherwise we shall iudge heretikes to be true worshippers, and count wicked men honest.

Vers. 116.

Stablish mee according to thy free promise, that I may liue, and let mee not bee disap∣pointed of mine hope.

HEre the man of God desireth, that the Lord would keepe him safe and sure, and that he would confirme him and strengthen him in his word: where we see he prayeth for a thing mētioned before. Faith is not a sleeping thing, lying dead in vs, but it is quick* 1.16 and is nourished by the word. For Gods children doe not so beleeue, but that they are of∣ten troubled with vnbeliefe: yea the Lord doth often suffer them to see their vnbeleefe in themselues to striue against it.

We see here, how the man of God felt some wauering in himselfe, he was not alwaies in one estate, his faith was not euer at one stay, his beliefe had some vnbeliefe with it, and be∣leeuing he was afraid of himself. Thus we know, Gods childrē are such, as do not presume, but they suspect themselues, & thinke humbly of themselues, which maketh them often to pray, that they may be confirmed to perseuere. For when we begin to be secure, and to thinke too well of our selues, then we cast off prayer, and lay aside all trust in Gods word, so that God casteth vs off for our pride, and Sathan is readie to beguile vs. We must not then satisfie our selues, if we beleeue, but our faith must make vs to grow in feare, & to be more carefull to please, and more grieued to displease God; wee must desire of God to haue his promises cōfirmed and ratified in vs, because we are in a very slippery estate. For as a man walking on slippery ice, and not heedfull to his steps, nor fearing himselfe, is most readie to fall; so we in this world, vnlesse we looke very circumspectly to our selues, are in great danger of sliding down. So fickle and fraile is the world, that in euery place we may take a fall: and as they which are on an high hill and steepe, are in perill of falling down; so in the world, which hath such a downefall, vnlesse wee be very wary, and stay our selues on Gods word, we are most ready to slippe.

We may see in former times, how the deare Saints of God haue fallen through securi∣tie, and for want of this feare of themselues. Noah though a man preserued from the corruptions of the olde world, was beguiled of Sathan for presuming in his own strength. Lot also through his corruptiō and Sathans policy, was deceiued, not suspecting himselfe. Whē Dauid had not this feare, but hoped that he was sure as he thought, Psal. 30. he should neuer be remooued, hee fell fouly, and yet so deceitfull, that hee could not see his fall in the space of an whole yeere. Wee see then how hard a thing it is to keepe on our course in this world, and that it is the mightie power of God, as witnesseth Peter in his former Epistle, that wee are kept in the faith. Wee are not our owne guardians, we are not able to take the gouernment of our selues; nay, our Sauiour Christ saide, that if it were possible, the very elect should bee deceiued; so great is the power of the world, the subtiltie of the

flesh, and guilesulnesse of the diuell. But, because they be humble, they feare them∣selues, they seeke the Lord by prayer, and are desirous to be established in the promises of God, they are as strong as Mount Sion, which cannot be remoued, but remaineth for e∣uer, Psalme 125.1. Though then we be weake, yet our Christ is strong, though we haue many enemies, yet the Lord hath promised to be our staie against them all. Let vs knowe* 1.17 that perseuerance is as well the gift of God, as to come at first to God. We know what a free gift of God it was, that we came to him. Hee sought vs, when we desired him not; he found vs, when we sought him not. We see how before our calling, we closed our eyes, and would not see him, we stopt our eares, and would not heare him, we drew backe, and refused to goe to him, and the Lord was faine to draw vs out; so that our beginning came of God, who reformed our iudgements, and renewed our affections: now to be established in seeing, hearing, and willingly drawing neere vnto God, is his onely gift also. Well, we must be afraide of our selues, and suspect our selues. For why doe we slip often into such grosse sinnes? why are we carried away with our owne affections? why doe so many good motions die and perish in vs, but only because of our securitie, we are not careful to please God, we are not afraide to offend God? Well, if we see that securitie hath bene the cause of our woe, let vs labour to be carefull, which is the cause of our good: if securitie hath bene the cause we feared not, let vs now be carefull, that we may be afraide of our frailtie, and trust in Gods word. Otherwise if we be quiet with our selues, and yeeld to presumpti∣on, God will suffer vs to fall. This is the cause, why our sinnes breake out often to Gods dis∣honour, and to the griefe of our owne consciences, because we doe not more carefully to looke our thoughts, and watch ouer our words.

It is added in this verse, that I may liue. So he saith, Portion 10.4. Let thy tender mercies come vnto me, that I may liue. We see heere, that the children of God thinke they haue no life, if they liue not in Gods life. For, if we thinke we are aliue, because we see, so doe the bruit beasts; if we thinke we are aliue, because we heare, so do the cattell; if we thinke we are aliue, because we eate and drinke, or sleepe, so do beasts; if we thinke we liue, because we doe reason and conferre, so doe the Heathen. The life of Gods children, is the death of sinne; for where sinne is aliue, there that part is dead vnto God. Art thou then giuen to ma∣lice, to swearing, to cursing, to breaking of the Sabbath, to adultery, to filthines, to stealing, or slandring? surely then art thou dead, and if God should take away thy life from thee whi∣lest thou art in this estate, thy soule should goe sooner to hell, than thy bodie to the graue. We now see, that Gods children, finding themselues dull and slowe to good things, when they cannot either reioyce in the promises of God, or finde their inward man delighted with the law of God, thinke themselues to be dead.

The Prophets meaning is this: I am euen as a lumpe of flesh, I am like an image, or like an idoll of Gods childe, I beare the face of his childe, but I am as dead, and as a blocke, or a stocke, or an idoll. For as an idoll hath eyes and seeth not; eares, and heareth not; mouth and speaketh not; feete and goeth not: euen so haue I eyes, but I see not the glorie of my God; I haue eares, but I heare not the word of God; I haue a mouth, but I shewe not forth the iudgements of God; I haue feete, but I walke not in the law of my God. The iust shall liue by faith, Hab. 2. Rom. 1. Now I liue no more, but Christ liueth in me, saith the Apostle. Oh that men would consider this, that they are dead otherwise than their life is hidden in the pro∣mise, and they haue no life but in Christ, and from his spirit. If the Prophet sayd this of himselfe, where is the faith of our protestants, where is the life of the godly, where is their hope of a better life, where is their practise of repentance, where is the peace of consci∣ence, that passeth all vnderstanding, where is the ioy of Christiās, where is the care of mor∣tification, where is the quicknesse of sanctification; where are all these become? They are sewe and dead to good workes, they liue in sinne, they be but Christians in name, they are very idols: There is no life but in the word, which we must finde by experience in our selues. When Gods children finde this life of God in them, then are they merrie and glad; but when they feele, that God withdraweth his spirit from them, then they see how they are dead, dull, and carelesse, as they were wont to be before they were regenerate. Shall not this make vs more carefull and zealous of good workes, and to be more iealous of our

selues? Let vs consider this, that it is a ioy to haue a life: and that euen the life of God, the life of Angels, the life of Christ, when we contemne this life: when wee are zealous of good workes, when we feele spirituall ioyes, when wee looke for a crowne of glorie, when we labour to be renewed to the image of Christ. This is an heauenly life, and though we will sweate, and eate, and drinke, this is common with the beasts of the field, and hauing no experience of faith in vs, wee are either dangerously sicke, or altogether dead. If wee thinke it an hard matter, to restore nature in a consumption, how hard a thing is it to re∣store* 1.18 grace and saluation in a consumption of the soule? If wee are without hope, when a man is in a languishing disease, when he hath no delight to eate, when hee cannot brooke* 1.19 his meate, and his sleepe is gone from him, hee cannot labour, and Physitians dare not meddle with him: what hope is there when we are in such a consumption, that the wo••d which we heare doth vs no good, the Sacraments which wee receiue doe vs no comfort, prayer doth vs no good, and when we cannot abide to labour in good workes? surely it is a token we are almost languished to death, if wee be not already dead wee are in extreame danger. The Lord indeede is gracious and would not our death, but if wee bee consuming and see it not, if Gods life be going from vs, and Sathans life is comming to vs, if Gods graces be languishing in vs, surely we are as dead. Let vs then search our owne corrupti∣one, that we may see how neare we are to life, or how neare wee are to death, whether wee growe or consume, whether for the one wee are to feare and pray to God, or for the other to reioyce and praise God.

Thus we haue heard, that the faith of Gods children are not so sirme, as that it is neuer shaken, they are not alwaies in the tenour, and as the Lord giueth them of his grace in measure, so hee giueth them at sometimes more, at sometimes lesse: he often humbleth* 1.20 them with incredulitie, to exercise them in prayer, and to confirme them the more by his Spirit, whereof they haue had a pledge in his word. Wee haue learned, that the Prophet thought himselfe to haue no life, but as he had the feeling of the life of the Sonne of God, to be conueyed to him by the spirit of God, through the working of the word of God: and that as we breathe, eate, playe, and labour, wee haue nothing differing from bruite beasts; as we haue fiue wits to discourse of things, we haue nothing more than the heathen, than the Turkes, than the vngodly infidels. The Scriptures shew that all that liue in igno∣rance* 1.21 and sinne are dead: for they that liue in ignorance, sit in darkenes, and in the shadow of death, as it is in the song of Zacharie: and if we liue in sinne, the Apostle witnesseth, we are but dead, Ephes: 2.1. The death of sinne, is the life of a man: and the life of sinne, is the* 1.22 death of a man; sinne then I meane to liue in vs, when wee giue ouer our selues to sin with pleasure, and lye in our sinne with delight.

And yet here is a further thing, for the man of God speaketh of the experience of Gods children, who when they feele delight in prayer, and their inward man delighted with the word of God, they thinke they are aliue, and that so long they walke in the land of the li∣uing; but when they fal into some sinne, and become vnthankfull or pensiue, there comes a dulnes and deadnes of heart, they are not able to see any difference betweene themselues and the reprobates, and finding in themselues such an heape of ill inclinations, they think themselues to be dead.

It followeth in the verse: And disappoint me not of mine hope. As if he should say: O Lord, euen as I trust in thy word, so my hope is that thy word shall be accomplished. As faith is* 1.23 the mother of hope, so hope is the daughter and nurse of faith: for faith breedeth hope, and hope nourisheth faith: faith assureth vs of the trueth of Gods word, hope waiteth for the accomplishment of it. His meaning then is: Lord as I trust in thy word, so strengthen my faith and disappoint mee not of my hope, for howsoeuer the wicked continue for a while, I beleeue that I shall haue a glorious end, I beleeue it is not lost labour to serue the Lord, O Lord I hope to see them troden downe, that breake thy statutes. Thus we see how Gods children feare their vnbeliefe, and nourish their faith with prayer: so the true Mi∣nister of God cannot but be zealous to stirre vp his people to feruent and frequent prayer. We see the one halfe of this Psalme to bee prayer; and that in euery portion, two or three or foure verses be prayers. And the man of God, being willing to bring his knowledge to

feeling, hath still this prayer, Stay m••e in thy word: teach mee thy statutes: disappoint me not of* 1.24 my hope: establish thy promises to thy seruant. For as reading, hearing, and conferring, doe more increase knowledge than feeling; so meditating, praying, and singing doe more nou∣rish feeling than knowledge. Had he that had such a faith in Gods word, such ioy, such de∣light, such life in the spirit, neede so often and feruently to pray? then I beseech you let vs pray, pray, pray.

Vers. 117.

Stay thou me, and I shall be safe, and I will delight continually in thy statutes.

THis agreeth with that in the verse going before, stablish mee according to thy promise. Hadst thou need Dauid to be staied? didst thou wauer? oh how need we to be stayed, and to pray against our wauering? he meaneth here thus much: although I am well min∣ded, and delight in thy law, yet I am so brittle and so slipperie, that if thou stay mee not, I shall sall, I am gone. Oh man of God, feeling his owne wants and infirmities! I shall be safe, that is, If I be not stayed by thine hand I shall be at the last cast. Psal. 30. 6 he said, hee should neuer be remoued: here is another spirit, where he saith, he should be safe. But here wofull ex∣perience taught him, that he durst not be stayed on himselfe: whereby he declareth, that as without Gods word, he could not be safe: so come what come would, befall what danger could befall, in the Lords word he was staied sufficiently. Then we are to learne, that the promises of God must engender in vs a care and feare of our selues; for if we begin once to be quiet with our selues, when wee begin to be secure and presumptuous, let vs assure our selues, that we are not farre from sinne. But if we feare that wee are staggering and reeling persons, and that we are very slipperie, is there not cause of humbling, that this humblenes should breed carefulnesse; carefulnesse should cause watchfulnesse; watchfulnesse should vse the meanes; and the meanes should be sanctified by prayer? Then come hell, come the diuell, come the world, come the flesh, if the Lord stay vs, we shall liue and not die, we shall surely not miscarie. And I will delight continually in thy statutes. Wee see here that there is no free will, for he prayeth likewise Port. 5. 1. Teach me, O Lord, the way of thy statutes. Nei∣ther did he promise of himselfe before, but did hope in the Lord. Such brittlenes is in the world, such sleights in the flesh, such slinesse in Sathā, such corrupt examples in the world, that vnlesse the Lord stay vs, we are so farre off from delight in good, that we are ready to fall into great sinnes. Euery man therefore is to search his owne heart, and by the cause we may come to the effects, and by the tree may coniecture of the fruite: so by the effects we may iudge of the cause, and by the fruite we may iudge of the tree. Where is now this de∣light, when we heare the word, we heare it with such coldnesse? therefore it is a manifest proofe we are not sta••ed in the Lord. For whosoeuer doth not delight in the word, he may deceiue his owne soule: but surely as yet he is not staied on God. If we are not delighted, then are we st••ied on our own selues, but if the Lord work in vs, then shal we feele delight. This is a griefe of my soule, that I see no delight in the Lords day, all things are done for* 1.25 fashion, but the power of godlinesse is not among vs. The cause is the want of priuate exer∣cises; the want of priuate reading, and praying, and this bringeth a secret curse of publike exercises, and therefore I cannot but so often v••ge priuate prayer, and meditation.

Vers. 118.

Thou hast troden downe all them, that depart from thy statutes, for their deceit is vaine.

AMong all things to be spoken of, I thinke nothing more necessarie thā this, that God will one day come a righteous iudge to men, that are so slow to keepe a good consci∣ence. All men are at quiet with themselues, and crie peace, peace, our long enioying of the Gospell, our tranquilitie and peace, our abundance of the things of the earth, make vs drunken with the loue of this life, and cause euery man to thinke thus with himselfe: I am none of the worst, when troubles arise, I hope to shift for one: but in whom (I pray you) is the Lord delighted? euen in him that hath a contrite heart, Esay 66. and in such as tremble at his word. The Prophet saith in the verse following a little after, that he trēbled for feare* 1.26

of Gods iudgements, what had he a more tormented conscience than others▪ no, hee had such a cōtinuall feeling of his own corruptiōs, that it made him afraid For as the best flesh* 1.27 is most tender, & where it is most corrupt, there it is most hard; and where the flesh is nee∣rest to healing, there it will more speedily, and more freshly bleede: so the neerer wee are to God, the more fearefull we are; the more pretious our consciences be, the more tender they are; and those things which being vsed in greater measure, will nothing fray a wic∣ked man being vrged, but a little will dismay the conscience of the godly. The minde of the prophet is this, thou hast done away the wicked, thou hast troden them downe, and swept them away, I am as brit••le as they, and as ready to fall vnlesse thou vphold me Por∣tion 16. 6. hee saith, It is time for thee Lord to worke, for they haue destroyed thy law: where he complaineth as it were, that the Lord deferreth his iudgements, because the wicked had brought all things to such a confusion. And in the 7▪ portion 4. verse he saith: I remembred thy iudgements of old O Lord, and haue beene comforted, as if be should say, though thy children be had in contempt, though thy Church bee kept vnder, and the wicked are set aloft; yet I remember how in old time thou hast beene a iust iudge, & hast punished sinne. This com∣forteth me, both because of thy mercy, which thou wilt shew to me, and because of thy iu∣stice whereby thou welt confound the wicked, and also makest me to feare my selfe: for both thou canst doe as thou hast done, and thou wilt doe as thou canst doe. Wee must learne then in these two verses, thus much. That what iudgement soeuer the Lord hath written downe in hi•• word, and wee haue either credibly heard reported the like with our eares, or seene them with our eyes, they ought to be vnto vs examples, and ratifie to vs the truth of Gods iudgements, that as he hath promised to punish, and indeed hath punished such and such sinnes; so hee would doe it in vs for the like, and as sometime he hath euen enwrapped his children in the like iudgements, though not to that end, for which hee pu∣nished the wicked; but as they haue beene partakers of the sinne in part, so they haue su∣stained the punishment in part: so we must know that he will punish the same sinnes, euen* 1.28 in vs, or spare vs, if wee be without them. Howbeit, the godly shall not haue the like iudge∣ment with the vngodly. Hee will not consume vs as drosse, but will trie vs as siluer, he will not trample vs vnder his feete, bu•• humble vs vnder his hand. Wherefore as in the sweete promises of God, there is a reuerent feare: so in our infirmities, wee must learne with Dauid to feare much more. Genes. 10. We reade, how God trode downe the pride of them, that built the tower of Babel. When Pharaoh was aduancing himselfe ouer the peo∣ple of God, the Lord tr••mpled him down with tenne plagues, and trode him vnder foote in the red Sea. Exod 14 when Chorah, Dathan, and Abiram rebelled against God, and rose so insolently against Mo••ses and A••ron his ministers; the Lord trode them downe, euen into the earth, which opened her mouth and swallowed them vp quicke. The whole world for their ripenes of sin, did he destroy from the face of the earth, and scoured it with a pur∣ging water. The Lord pursued the land of the Sodomites, vntill it lay at his foote, which before was as a Paradise▪ The Lord swept away the Israelites, that they could not come to that plentifull and promised land. How often doe the histories record, how God trode downe many with warres, and swept away others with plagues? For as the Goldsmith pur∣geth the drosse from the gold, and the potter treadeth the vnprofitable clay to mi••e; euen so the Lord purgeth & treadeth down his enemies. This must make vs to feare, for ma∣ny men dangerously peruert their soules, and Sathan beguileth them with many shifts. But heretikes and prophane men say, The iudgements of God indeed in times past haue been great, but what is that to vs? we confesse they were wonderfull in the time of the Law; but we heare not of them in the new Testament, what appertaine they then vnto vs? But Christ hath taught vs this generall doctrine, Luk. 13. 1. where certaine men came to our Sauiour Christ, and shewed him of the Galileans, whose blood Pilate had mingled with their owne sacrifices: but Christ answered them on this sort, Suppose ye that these Galileans were greater sinners than the other Galileans, because they haue suffered such things? I tell you, ••o: but vnlesse ye repent your liues, you shall all likewise perish. Thus he also spake of them, vnto these Iewes, which tooke occasion to condemne those men for their punishments, vpon whom the tower in Siloam fell. Euery man will yeeld to this, that the plagues are great, but no man

wil applie them to himselfe. But our Sauiour Christ before teacheth vs, rather to feare and suspect our owne estates, than to condemne others. Indeede all punishment shall not fall vpon one man, nor one punishment shal light vpon all. Though the flood sweepeth them not away, though Serpents deuoure them not, though they be not depriued of the promi∣sed land, yet surely the Sonne of God Iesus Christ hath spoken it, and though heauen and earth passe, yet one ••ote of his word shall not passe, that vnlesse we repent, we shall all perish: if not in these, yet in some of these; if not in some of these, yet in some other like to these. For the Lord hath many and diuers iudgements, whereby he would tread downe his ene∣mies. Beside the Apostle saith, Eph. 5. 6. Col. 3. 6. speaking of fornicators, couetous mē, adul∣terers, idolaters, & wantons▪ Let no man deceiue you with vaine words: for, for such things com∣meth the wrath of God vpon the children of disobedience. This is spoken to Gods children, that they should not mocke at the menaces and iudgements of God: for if they will not obey, the iudgements of God vndoubtedly will fall; but if they will tremble at Gods word, they shal be children of obedience, and not be subiect to this wrath of God. Thus Christ also reasoneth▪ Matth. 24▪ ••7. Luk. 17. 18. As the dayes of Noah were, so likewise shall the comming of the Sonne of man bee. 38. For as in the dayes before the flood, they did eate and drinke, marrie and gaue in mariage, vntill the day that Noah entred into the Arke. 39. And knewe nothing till the flood came, and tooke all away: so shall the comming of the Sonne of man bee. Luke 17. 28. Likewise also it was in the dayes of Lot, when in Sodome the Sunne shined in the morning, and all was well, euen then came the wrath of God from heauen. When the old world was making mirth, and thought of nothing lesse than of drowning, vntill Noah went into the Arke, suddenly the waters came vpon them. Likewise is our estate, we know nothing now, we see the world is as it was, we prouide for our posteritie. Thus wee see our Sauiour Christ reasoned much like to Dauid. In the peculiar iudgement, it shal be like with vs as with Sodome, that Citie was destroyed suddenly, and so shall we be. In the generall Iudgement, it shall bee as in the dayes of Noe, the water swept them away at vnawares; so the fire shall purge vs when we thinke not of it.

Thou hast (saith Dauid) troden downe in times past, thou wilt tread downe againe. 2. Pet. 2. 4. If God spared not his Angels that had sinned, but cast them downe into hell, nor the olde world, nor Sodome. &c. Thus our Sauiour Christ, and with him his Apostles, teach by precepts and confirme by examples, and so must all the godly Ministers approue and teach this doc∣trine, that the godly may haue their faith established in Gods promises, and to leaue the wicked excuse lesse against the day of iudgement. They haue left vs a president to follow, whereby we must be awaked from slum bring, that Gods children may stoope, and the rest be committed to the righteous iudgement of God. We see how we may profit by exami∣ning seuerall iudgements for seuerall sinnes, hath not God appointed in his word, and* 1.29 executed from heauen a seuerall punishment for seuerall sinnes? Doth God say that Ido∣laters, Heretikes, and prophane professors should bee swept away with plagues and warres, and hath he not swept away the Egyptians in the red sea, Exod. 14? Did the Lord threaten the breach of the Sabbath with death? And did he not strike the man, that did but in that day gather stickes, Numb. 15? Whose sinne though men spared on earth, yet the Lord pu∣nished it from heauen. Nehemiah taught his people this doctrine, saying, Did not the wrath of God fall on our fathers for our example? Yet there is to be noted, that euermore the Lord hath done, and doth fatherly correct and admonish, before hee vtterly sweepeth away. Shall we thinke that the Lord is altred? His long suffering did not presently punish, nei∣ther after hee had threatned, but hee gaue terme to repent: hee hath dealt so gratiously with countries, nations, and people, that hee hath not so troden them downe, as they haue troden down his glorie, but by benefits hath allured them, by chastisements driuen them, and by examples perswaded them to repent before his plague came. The Lord hath ap∣pointed for disobedient children death, Deut. 21. 18. If any man hath a sonne stubborne and disobedient, which will not hearken vnto the voyce of his Father, nor the voyce of his Mother, and they haue chastened him, and he would not obey them, and after complaint made to the Elders of the Citie, all the men of the Citie shall stone him with stones vnto death. And Prou. 20. 20. He that cur∣seth his father or his mother, his light shall be put out in obscure darkenes. There is among other,

one wicked generation, euen a generation that curseth his father, and blesseth not his mo∣ther; but of such a one, let the Eagle put out his eyes. Hath God so threatned, and will he not punish? 2. King. 2. Little children, who for their age, we would thinke to be spared, for mocking the Prophet of God Elisha, who cried for vengeance by the secret motion of* 1.30 Gods spirit, were by two Beares deuoured. Did the Lord punish scorners then, and will he spare them now? For fornication we know twentie foure thousand fell on one day, & were* 1.31 swept away with the plague, and shall fornication now be vnpunished? We stand but by grace, we are but petitioners, we must feare least liuing in these and such like sinnes, we be swept away with these and such like iudgements. This must make vs to feare our selues, to loue and beleeue the word, to grow in repentance, and make our schooling in the iudge∣ments of God, some in one, and some in another. We haue heard now, how the cause of the Prophets prayer, was the sight of his infirmities: this must stirre vs vp also to priuate prayer. For though we haue receiued neuer so many and excellent graces of God, yet* 1.32 without prayer shall we not be able to stirre vp our selues by them. We must see how the man of God, seeing the seuere iudgements of God, was moued to prayer, that he should not be troden downe and swept away with the wicked. We are likewise to sweare to this practise, both to make vs cleaue faster to the word, & also to make vs the more to feare our* 1.33 selues. For it is a visible iudgement of God, when we see the iudgements of God, and are not staied in fixed faith in the Lord, and a reuerent feare of our selues. We haue bin taught, because we are giuen to thinke that the iudgements of God appertaine not to vs, that the long suffering of the Lord, is to leaue the wicked vnexcusable, and not to haue one of his vnsaued, and still calleth some, and doth not execute his iudgements, vntill the measure of sin be fulfilled to the brimme, Genet▪ 6. So that he spareth to call his to repentance, to leaue the wicked without excuse, who would neither be moued with his promises, nor feared with his iudgements. And although it seeme an easie doctrine, that God will by one way or other punish sinne, and thinke that we haue learned this before it be taught: yet we shall finde our selues ignorant of the practise of it, which if we knew, it would be a key of the whole Scriptures vnto vs. And thus much of the generall doctrine, now of the particular; For their deceit is vaine. As if the Prophet should say, notwithstanding all their high imagi∣nations* 1.34 thou hast destroyed them, for they haue but deceiued themselues in false religion and vanitie of life. Thus then let vs consider of it, that whether our vanitie be in religion or life, it is but deceit. Heresie and Idolatrie carrie a great sway, vnder a colour of godly life: but when Gods iudgements sweepe them away, they seeme vaine, that neither their Idols can helpe them, nor their opinions comfort them.

This then may commend vnto vs the word of God, that it onely maketh vs safe, and* 1.35 staieth vs in all troubles, wherefore it is said, port. 12. 4. Except thy law had beene my delight, I should haue perished in mine affliction. So the Prophet Ionah hath a notable sentence wor∣thie to be written in letters of gold, and of all men to be remembred, Ionah. 2. 18. They that waite vpon lying vanities, forsake their owne mercie. Whereby he sheweth that they which depend on any thing, saue on God alone, refuse their owne felicitie, and that goodnesse, which otherwise they should receiue of God. So that the Prophet himselfe in not going to Niniuie waited on vanitie, and could finde no comfort in himselfe. We may for a time trust to Idolatrie or vngodlinesse, but when the touch-stone and triall of Gods law comes, they cannot stay vs, nor saue vs, for they will deceiue all vsers of them, as false and vaine▪ 1. Sam. 12. 21. Samuel exhorting the people to repētance willeth them to follow the Lord, and not to turne backe, saying also, If ye turne backe, that should be after vaine things, which cannot profit you, nor deliuer you, for they are but vanitie. Where he teacheth vs, that when mi∣series come, our delights are but vaine, and therefore cannot helpe vs. The Scriptures also applie this to ill manners, as Ephes. 5. the Apostle setting downe a bedrow of many sinnes addeth this, Let no man deceiue you, &c. where because some thinke, that for such sinnes God would be entreated, he saith, nay not so, be not deceiued, vnlesse ye repent, God will not be entreated. Likewise Gal. 5. the Apostle hauing taught them to prouide temporall things for them, that minister spirituall, saith, be not deceiued, where he hath this sense: ye may haue many reasons with your selues, against this doctrine, but when God commeth to tread

downe the wicked; then your reasons will not stand before his maiestie, for the truth onely there preuaileth; doe not deceiue your selues, your hope will abuse you. And here all flat∣tering of our selues in sinne will prooue deceiueable, wee walke in a nette, and deceiue our owne consciences, but this must make vs feare, we must not reckon without our hoast, nor make our account without our auditour: for if we doe, we will beguile our selues, or flatter our selues.

Let euery man therefore looke to the fleights of sinne in himselfe, and to the deceit of his owne conscience, and he shall see that all the wayes of man are euill, but the Lord is for euer true.

Wee must thus examine our selues: Good Lord, will this thing stay mee in the day of trouble, will this thing comfort mee in the houre of death? then it is a sure thing, then it is comfortable, otherwise it is vaine and cannot stay me, it is deceitfull, and will not comfort me. Now if we trust in the word, wee shall in death knowe that it is no imagination, howso∣euer the world would now perswade vs that we liue too precisely, and Sathan lyeth to get vs at a bay, we shall then know our labour was not lost, and when the Lord commeth to iudgement, if we haue laide a good foundation, when the tempests arise, the windes arise, and the raine fall, we shall be sure, and not beguile our selues, that we shall be on the rocke of Gods word, and built in faith, wee shall bee sure as mount Sion, and safe as Ierusalem, when the floods of vengeance come.

Vers. 119

Thou hast taken away all the wicked of the earth like drosse: therefore I loue thy testimonies.

MArke the proprietie of the word, he saith not thy statutes doe I loue, but thy testimo∣nies,* 1.36 he saith here thus much: seeing O God, thou hast summoned the wicked, I will embrace more ioyfully the record and couenant of my saluation, made vnto mee in thy word. For when we see Gods iudgements on the vngodly, this ought wonderfully to commend Gods mercie in free sauing vs from the like, that whereas wee were in the like condition of sinne, he might haue measured the like to vs, and yet vouchsafed to make his couenant in force vnto vs. Was it not a great mercie to saue Noah and his, when all the world besides was washed away with water? Did it not wonderfully commend the good∣nesse of God, that in the great destruction of Sodome he should deliuer Lot? What a thing is this, that the Lord will make a couenant with vs as with Noah, that if wee shall trust in Christ, we shall neuer be confounded? Againe, when the man of God seeth the wicked de∣ceiued, because they trusted not in the word, this maketh him to loue the word, and assu∣reth him, that there is an end of all perfection, but the law of God is exceeding large, that it neuer failes in trouble, nor deceiueth any in death. Wherfore this must make vs to loue it also. And if wee compared this word with other vanities of the world, and felt in it such ioyes, and most specially in death and in troubles, and that when all failes, this doth mini∣ster sufficient comfort; surely the perswasion hereof would mooue vs pathetically to ex∣presse our mindes, and say with the Prophet, Oh how loue I thy lawe it is my meditation con∣tinually.

Then when our strength shal faile, our breath draw short, our friends depart, our goods, countrie, and life shall forsake vs; the word will be so sweete, so deare, and so pretious, that when all these are gone, this will yeeld vs great comfort. We haue also learned here a fur∣ther thing in the minde of the Prophet, who reasoneth thus: Seeing thou hast troden downe the wicked as earth, and scoured them as drosse, therefore will I embrace thy coue∣nants, and records of thy iudgements, therfore the euidence of thy couenant which thou hast made to me, is most holy and pretious. For when the iudgements of God were so se∣uere against others, was it not the great mercie of God to make a couenant with him? Was it not a wonderfull grace of God, that being conceiued and borne in sinne like vnto the other, hee should escape Gods iudgement? Was not it a great mercie, that when all flesh should perish, Noah and his familie should escape? Was it not the great goodnesse of God, when Sodome was consumed, to saue Lot? When the Lord had left all to ignorance,

was it not his great mercie to preserue Abraham? When the Lord ouerthrewe the Egyp∣tians,* 1.37 was it not free mercie to saue the Israelites? Was it not the great grace of God to leade forward Caleb and Iosua into the promised land, when to so many he had denied it? Our Sauiour Christ gaue thankes to his Father, as for a speciall mercy of God, that he had reuealed those things to babes and little ones, which he had concealed from many migh∣tie of the world. If we consider how many are left in ignorance, giuen ouer to superstition, and remaine vnder the heauie hand of God, what a mercie of God is it to giue vs his truth, to enrich vs with his Gospell, and to blesse vs with such abundance of temporall things? Oh that this were knowne of vs! oh that euery man would say: Oh Lord, what am I that thou shouldest shewe mee such mercie? to giue mee the enioying of thy word and Gospell more than any other, and giuing it to mee, makest me to vnderstand it aboue many: oh what am I that thou shouldest offer to mee this goodnesse! I was borne and conceaued in sinne, I haue multiplied and enlarged my corruptions both before & since my calling, my vnthankfulnes is great, my vnworthines therefore greater, and yet thou hast not cea∣sed to preferre me in mercies before many. If we consider the fearefull iudgements of God in consuming all hypocrites, who will not say, that many haue beene called, and few cho∣sen? When we shall see (I say) in the day of the Lord, his seuere iudgements to tread downe these hypocrites, and cause them to goe from his presence to hell, oh how wil we esteeme that we are in Christ, and say, Oh how loue I thy law! For I see thy iudgements are equall, and thou dealest not with me in iustice, but in mercie; not in anger, but in loue; not in wrath, but in pittie: therfore they couenant is sweete, because I haue deserued thy iudgements, and thou hast spared me.

Vers. 120.

My flesh trembleth for feare of thee, and I am afraide of thy iudgements.

HEre may seeme at the first to be some contrarietie betweene feare and loue, sith loue causeth not, but casteth out feare. For he had saide in the verse going before, that hee loued the testimonies of the Lord; and here he saith, that his flesh trembled for feare. Wherefore at the first sight here is some shew of contrariety, but indeed there is none. For he saith, My flesh trembleth, &c. whereby he sheweth, that as he loued the law of God in his inward man, and with his part regenerate: so it is the outward and olde man, and the part vnrenued, which is full of corruption, that did feare. So that as hee had Gods spirit to re∣nue his minde, hee had this witnesse in him, that he did loue the promises of God: but be∣cause his flesh rebelleth against the Spirit, and hee found many corruptions of nature re∣maining in him, and threatning him, that after hee was like to fall againe, if the Lord, yea but a little should leaue him: he saith, I am afraid, least for my vnthankfulnes, and vnwor∣thie refusing of thy mercie, thou shouldest leaue me to my selfe, and so shouldest make a way to thy iudgements. Thus there is an harmonie in the Prophet: for because as the flesh hath a trembling feare, so the spirit reioyceth.

Thus, as wee haue often heard, Gods children finde to their comfort in themselues faith in Gods promises, and a delight in his word, & sometime they are grieued for the absence of this sweetnes of faith in the same. For as the presence of Gods spirit bringeth ioy, so the absence thereof feare; as faith breedeth a loue of Gods promises, so infidelitie maketh vs afraid of his iudgements. Although Noah had great cause to loue the promises of God for his wonderfull deliuerance: so he had great cause to feare himselfe, that he might haue fal∣len afterward. Lot also hauing good cause to beleeue and embrace the couenant of God for his safegard, had iust occasion also to haue suspected himselfe, that he was subiect to fal∣ling. It is said, Prou. 28. 14. Blessed is the man that feareth alwaies: but hee that hardeneth his heart shall fall into euill For where feare is not, there is securitie; securitie breedeth hardnesse of heart, and hardnes of heart bringeth Gods wrath. Wherfore the Apostle writing to the Philippians, shewing that God worketh in vs both the will and the deede of doing good, least hereby they should draw to themselues security, addeth, that they must fill the course of their saluation, in feare and trembling. For if wee doe only well by Gods grace working in vs, wee are much to feare the absence of it. Wherefore wee see how the man of God did

iustly feare his part vnregenerate.

This feare of Gods children differeth much from the feare of the wicked: for it bring∣eth vs to the Lord, and driueth vs not from the Lord; it helpeth, and hindreth not our prayers; it hurteth not, but furthereth our duties. For it maketh vs to feare least wee should lose Gods grace, it causeth vs to waite more and more to haue it, and hauing it, mo∣ueth vs by prayer to continue it. When Noah had Gods fauour he feared, and being warned of God (as Heb: 11. 7.) of the things which were as yet not seene, moued with reuerence prepared the Arke▪ &c So Habacuk hearing of the iudgement of God, which should fall vpon the faithfull by the Chaldeans, saith, H••b. 3. 16. My bellie trembled, my lips shooke at the voyce: rottennes entred into my bones, and I trembled in my selfe Paul said he preached with feare and trembling▪ Thus wee see how the good Saints of God did feare, because they knewe, that if the Lord should enter into iudgement with vs, no flesh should be saued, and that there was nothing in them, but of mercie: and therefore they acknowledge their weaknes, vnwor∣thinesse, and wretchednesse.

Wee see also that Gods children haue diuers affects, according to their diuers estates, and though sometimes they are quickened through faith, other times they are most ready to sinne, if they doe not sinne. No maruell then though the children of God feare, when they see that God restraineth their will, & the greater their feelings are, yet are they mixed with a reuerent feare of Gods maiestie, and sight of their own corruptiōs, least they should not abide his glorie, and least they should not continue in their good things

We see moreouer that this feare humbled Noah▪ that the Prophets & Apostles spake in feare, which the Lord gaue vnto them, either to prepare them to some grace which they should receiue, or else more zealously to keepe some grace which already they haue recei∣ued. And where it might be obiected, that loue casteth out feare, wee must vnderstand, of* 1.38 that seruile and excessiue feare, which driueth vs away from God. And seeing though wee feele Gods loue by faith, wee will feare, then much more had we neede so to doe, when by infidelitie wee feele not this loue. So wee must haue both feare to prepare vs to grace, and wee must haue loue to continue vs in this grace. And surely onely they, with whom this thing hath been familiar, doe knowe how loue and feare doe dwell together. For as bles∣sed experienc•• hath taught some, that by this feare they haue attained to speciall graces, and continued in them by the same: so also by wofull experience some haue found, that for want. ••f this, they either haue not t••sted of the grace of God, or else not continued in the same.

Notes

• * 1.1

  Note well: affliction soone tries godly and godlesse.
• * 1.2

  The wicked are but co∣wards vnder the crosse.
• * 1.3

  Christs tēp∣tations. Matth. 4.
• * 1.4

  Hard to trust and rest on Gods promi∣ses.
• * 1.5

  Sim•• ••.
• * 1.6

  Few men truely fea∣ring.
• * 1.7

  Simile.
• * 1.8

  To be poyso∣ned with false doctrin, or stung with an euill con∣science.
• * 1.9

  No familia∣ritie with the wicked.
• * 1.10

  How the faith of Gods children suf∣fereth from the vane i∣maginations of vnbelie∣uers. Simile.
• * 1.11

  Differēce be∣tweene per∣sons, & cal∣lings, and liues.
• * 1.12

  Note. Note well the societie of the wicked.
• * 1.13

  Note.
• * 1.14

  To loue God only as we be taught in his word.
• * 1.15

  Similie. To trust one∣ly in God.
• * 1.16

  The godly of∣ten troubled with vnbe∣liefe.
• * 1.17

  Perseuerance
• * 1.18

  Simile.
• * 1.19

  The cōsump∣tion of the soule.
• * 1.20

  How Gods saints haue many chan∣ges in this life and wherefore.
• * 1.21

  Ignorance
• * 1.22

  Rom. 6. 2.
• * 1.23

  Hope▪
• * 1.24

  Feeling and knowledge how confir∣med.
• * 1.25

  Wherfore the Lord doth no more blesse publike exercises.
• * 1.26

  Vers. ••0.
• * 1.27

  Simile. Good confer∣ence.
• * 1.28

  Note the goodnesse of the Lord to his children when hee plagueth the wicked.
• * 1.29

  Seuerall pu∣nishmēts for seuerall sins.
• * 1.30

  Scorners.
• * 1.31

  Fornication.
• * 1.32

  Prayer.
• * 1.33

  A visible iudgement of God.
• * 1.34

  All vanitie both of life and religion is but deceit.
• * 1.35

  The word of God only ne∣uer decei∣ueth vs.
• * 1.36

  Testimonies.
• * 1.37

  The rich mercy of God to the faith∣ful in opening their eyes, when so many millions are left in dark∣nesse and miserie.
• * 1.38

  Excessiue feare.