PORTION, 11. CAPH.
pp. 439–44224 passages
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
pp. 439–44224 passages
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Verse, 81. My soule sainteth for thy saluation: yet I wayte for thy Word.
IN this part he showeth his miseries, that he was in, and his hope to be delivered, which in the latter end he prayeth for. His soul fainteth: and this is amplified in the verses following. His affliction was great, and through the infirmity of his flesh, he was grieved with it. The Philosopher thought that it was patience to contemn sorrow, & not to be moved with it: but the examples of Scripture show that the children of God do see their sorrow; yet they are sustained by waiting for Gods mercies, whereby they are at the last delivered. It is necessary that we should be touched with our troubles: First because, if1 we felt it not, we should be proud as the manner of worldly men is. Secondly, we should2 not come to the feeling of our sins, for which afflictions are sent to us: Thirdly, we3 should have no trial of our Faith: Fourthly, if we should not know that Gods children4 had feeling of them, then when we feel them, we should be brought to despair. For then shall we think, that we are not in the number of Gods children, and therefore we should leave off striving, and give over our good cause, and so fall from God.
IN this part he sheweth his miseries, that he was in, and his hope to be deliuered, which in the latter end he prayeth for. His soule fainteth: and this is amplified in the verses following. His affliction was great, and through the infirmitie of his flesh, he was grieued with it. The Philosopher thought that it was patience to contemne sorrow, & not to be moued with it: but the examples of Scripture shewe that the children of God doe seele their sorrowe; yet they are sustained by waiting for Gods mercies, whereby they are at the last deliuered. It is necessarie that wee should be touched with our troubles: First because, if1 we felt it not, wee should be proud as the manner of worldly men is. Secondly, we should2 not come to the feeling of our sinnes, for which afflictions are sent to vs: Thirdly, wee3 should haue no tryall of our Faith: Fourthly, if we should not know that Gods children4 had feeling of them, then when wee feele them, we should bee brought to despaire. For then shall wee thinke, that wee are not in the number of Gods children, and therefore wee should leaue off striuing, and giue ouer our good cause, and so fall from God.
But when we consider that as Elijah, so all Gods children have had infirmities, James, 5. and Paul, and Barnabas, Acts, 16. when we shall see that they, which are set before us for examples, were brought to straitness, and that they did not despise them, but by striving overcame them: then if we feel such weakness in ourselves, we shall be encouraged to take the Cross upon us, with hope that with them we may overcome. It is good to know these things before affliction; for the more we profit in this doctrine, the better we shall bear our afflictions.
But when wee consider that as Elias, so all Gods children haue had infirmities, Iames, 5. and Paul, and Barnabas, Acts, 16. when wee shall see that they, which are set before vs for examples, were brought to streightnes, and that they did not despise them, but by striuing ouercame them: then if we feele such weaknesse in ourselues, wee shall be encouraged to take the Crosse vpon vs, with hope that with them wee may ouercome. It is good to knowe these things before affliction; for the more we profite in this doctrine, the better wee shall beare our afflictions.
When this man was thus afflicted, he waited on the word, because of his weakness, and in patience did tarry the Lords leisure: neither doubting of his own cause, nor yielding to the evil causes of his enemies: this is patience, and this is the practise of Gods children, as Job, 33. Then must we look for these afflictions, because of our sins, because of the greatness of the wisdom of GOD, and his mercy, to deal thus with us, that he may heap up blessings on us in this life, and everlasting glory in the life to come. If we cannot abide small afflictions, how should we abide greater? Again, some will abide small and short troubles, yet if they increase and continue, they will fail: which showeth that men have not Faith to glorify God. For that Faith glorifieth God, which believeth Gods word to be true, and waiteth for the accomplishing of it. For because we live by Faith, therefore we have need of patience, Hebrews, 10▪ for the Lord will deliver those that are such, Psalm, 147. Isaiah, 57. For he will save them, and come to dwell with them, because he hath a pleasure in them.
When this man was thus afflicted, hee waited on the word, because of his weaknes, and in patience did tarry the Lords leisure: neither doubting of his owne cause, nor yeelding to the euill causes of his enemies: this is patience, and this is the practise of Gods children, as Iob, 33. Then must wee looke for these afflictions, because of our sinnes, because of the greatnes of the wisdome of GOD, and his mercie, to deale thus with vs, that he may heape vp blessings on vs in this life, and euerlasting glorie in the life to come. If we cannot abide small afflictions, how should wee abide greater? Againe, some will abide small and short troubles, yet if they increase and continue, they will faile: which sheweth that men haue not Faith to glorifie God. For that Faith glorifieth God, which belieueth Gods worde to be true, and waiteth for the accomplishing of it. For because we liue by Faith, therefore wee haue neede of patience, Hebrewes, 10▪ for the Lorde will deliuer those that are such, Psalme, 147. Esay, 57. For hee will saue them, and come to dwell with them, because hee hath a pleasure in them.
Vers. 82. Mine eyes fail for thy promise, saying, When wilt thou comfort me?
Vers. 82. Mine eyes faile for thy promise, saying, When wilt thou comfort mee?
The next verse hath the same meaning, & the doubling of it, maketh it more weighty. He saith Word or promise, for salvation, to show that the word bringeth, and confirmeth our salvation. When he saith that his eyes and body were troubled, he showeth that the fainting of the soul, is the fainting of the body, to teach us in the diseases of the body, not only to look to natural causes & remedies, but to have an eye to the soul, & remedy that; for a wounded spirit who can bear? The way to cure the body, is to cure the soul first, as Psal: 103. and healed, (Job: 33.) God speaketh once or twice, &c: his flesh shall be as, &c. Example Hezekiah ⟨p. 440⟩was sick, but after his sins by prayer being forgiven, then his disease was healed, Isaiah 28. and Chron. Benhadad was sick of a […] disease, yet for his sins it could not be helped▪ Job was a very Lazar, for the trial of his faith, yet the way for him to recover (saith Elihu) was thus to be humbled for sin; and Elihu for this was not reproved, but the Lord confirmed his words from heaven. Then though Gods children be not chiefly punished for sin, yet because they have sin in them, therefore they must take this way also. As we see Job confessed his sins before he was restored. So Hebrew. 12. 3. You have not fought to blood: meaning that though God might justly punish, yet he will use affliction for our trial, and withal will kill our corruption. Psalm 32. after he had called them blessed, whose sins, &c. he showeth how he was brought to it, first, by setting down the corruption of men, which God must cure with corrections; yea they were so sore on him, that his moisture was turned into drought: but when he confessed his sin, then the Lord forgave the punishment of his sin. Must this man be taught by this means, and have not we need of it? In the book of the Chronicles, Asa is reproved because he sought to the Physicians, & not unto the Lord. His meaning is not that Asa sought not to God at all, but that he sought not chiefly, nor first to God: so that this is spoken by comparison, that he sought not to God so much as to the Physicians. Again, the purpose of Gods spirit is not to disallow the use of Physic: for when Hezekiah was absolved of his sins by Isaiah, then did the Prophet command that fig leaves should be taken, and laid to it:
THe next verse hath the same meaning, & the doubling of it, maketh it more weighty. He saith Word or promise, for saluation, to shew that the word bringeth, and confirmeth our saluation. When he saith that his eyes and bodie were troubled, he sheweth that the fainting of the soule, is the fainting of the body, to teach vs in the diseases of the body, not only to looke to naturall causes & remedies, but to haue an eye to the soule, & remedy that; for a wounded spirit who can beare? The way to cure the body, is to cure the soule first, as Psal: 103. and healed, (Iob: 33.) God speaketh once or twice, &c: his flesh shalbe as, &c. Exāple Ezechias ⟨p. 440⟩was sicke, but after his sins by prayer being forgiuen, then his disease was healed, Esay 28. and Chron. Benhadad was sicke of a 〈…〉 disease, yet for his sinnes it could not be helped▪ Iob was a very Lazar, for the triall of his faith, yet the way for him to recouer (saith Elihu) was thus to be humbled for sinne; and Elihu for this was not reproued, but the Lord confirmed his words from heauen. Then though Gods children be not chiefely punished for sinne, yet because they haue sinne in them, therefore they must take this way also. As we see Iob confessed his sinnes before he was restored. So Hebrew. 12. 3. You haue not fought to blood: meaning that though God might iustly punish, yet he will vse affliction for our triall, and withall will kill our corruption. Psalme 32. after he had called them blessed, whose sinnes, &c. he sheweth how he was brought to it, first, by setting downe the corruption of men, which God must cure with corrections; yea they were so sore on him, that his moysture was turned into drought: but when he confessed his sinne, then the Lord forgaue the punishment of his sinne. Must this man be taught by this meanes, and haue not we neede of it? In the booke of the Chronicles, Asa is reprooued because he sought to the Physitians, & not vnto the Lord. His meaning is not that Asa sought not to God at all, but that he sought not chiefely, nor first to God: so that this is spoken by comparison, that he sought not to God so much as to the Physitions. Again, the purpose of Gods spirit is not to disallowe the vse of Physicke: for when Ezechias was absolued of his sinnes by Esaias, then did the Prophet commaund that figge leaues should be taken, and laid to it:
and how can he then mislike that, which he there commanded? This general doctrine then may be gathered, that what disease or affliction soever cometh to a mans body, for what cause soever, yea though it be for the trial of faith; yet the way to come out of it, is to look to our souls, and to cleanse them: for if they be once purified, then the body will be easily cured. For if God said, judge your selves that ye may not be judged; he will be likewise sure not to judge us, if we will judge our selves; but when we shall begin to judge our selves, he will leave off to correct us, Psalm. 89. and 1. Corinth. 11.
and how can he then mislike that, which he there commaunded? This generall doctrine then may be gathered, that what disease or affliction soeuer commeth to a mans body, for what cause soeuer, yea though it be for the triall of faith; yet the way to come out of it, is to looke to our soules, and to clense them: for if they be once purified, then the body will be easily cured. For if God said, iudge your selues that yee may not be iudged; he will be likewise sure not to iudge vs, if we will iudge our selues; but when we shall begin to iudge our selues, he will leaue off to correct vs, Psalm. 89. and 1. Corinth. 11.
Vers. 83. For I am like a bottle in the smoke: yet do I not forget thy statutes.
Vers. 83. For I am like a bottell in the smoke: yet doe I not forget thy statutes.
WE must remember the promises & the commandments in all our troubles, and they will sustain us: for if any fail in trouble, it is because they trust not the promises, or keep not the commandments. If we will be sure then that no affliction shall hurt us, but help us, and turn to our good, and to assure us of life everlasting, and to be delivered out of them in Gods good time; then let us look to all the promises made to us in Christ, and build a good conscience upon Gods commandments. But if we fail in these, then may we be sure that in trouble we shall fail, 2. Cor. 7.
VVE must remember the promises & the commandements in all our troubles, and they will sustaine vs: for if any faile in trouble, it is because they trust not the promises, or keepe not the commandements. If we will be sure then that no affliction shall hurt vs, but helpe vs, and turne to our good, and to assure vs of life euerlasting, and to be deliuered out of them in Gods good time; then let vs looke to all the promises made to vs in Christ, and build a good conscience vpon Gods commaundements. But if we faile in these, then may we be sure that in trouble we shall faile, 2. Cor. 7.
And these two help one another: If thou wilt be sound in the faith, then labour to keep the commandments: and if thou wilt not be driven from the obedience of the commandments, then confirm thy self in the promises of the forgiveness of sins, of Gods providence, and of eternal life. For if thou canst believe these, then neither pleasure nor pain shall make thee forsake thy obedience: but these shall be so pleasant to thee, that thou shalt wholly labour to please God. These two reasons Paul useth 1. Tim. 3. to move men to obedience; First, the promises of the forgiveness of sins: secondly, of everlasting life, and to these add Gods providence. And this is the cause of all sin, because men believe not that the threatenings of God are true. For if they could be persuaded of that which is Psal. 89. He will visit their sins, &c. the children of God should not need to think of hell, and other torments belonging to the wicked in the life to come. Because that if they knew, that though they were delivered from pains in the world to come, yet the Lord would punish their sins in this life, and would bring them to poverty, to contempt, to be reproached,1 to be slandered, &c. even this would make them loth to offend. And surely the Lord will do this: for if he be neither a wise nor loving earthly father, which will not correct2 his sons when they do evil, surely it must needs be that God must either be unwise & not loving, or he must punish them his children that offend. For though he hath made a covenant with them, that hell shall not prevail against them; yet hath he not made a ⟨p. 441⟩covenant to free them in this life, because that he will drive them to the cross of Christ, by laying crosses upon them.
And these two helpe one another: If thou wilt be sound in the faith, then labor to keep the commandements: and if thou wilt not be driuen from the obedience of the commandements, then confirme thy selfe in the promises of the forgiuenes of sinnes, of Gods prouidence, and of eternall life. For if thou canst beleeue these, then neither pleasure nor paine shall make thee forsake thy obedience: but these shall be so pleasant to thee, that thou shalt wholy labour to please God. These two reasons Paul vseth 1. Tim. 3. to moue men to obedience; First, the promises of the forgiuenes of sinnes: secondly, of euerlasting life, and to these adde Gods prouidence. And this is the cause of all sinne, because men beleeue not that the threatnings of God are true. For if they could be perswaded of that which is Psal. 89. He will visite their sinnes, &c. the children of God should not need to thinke of hell, and other tormēts belonging to the wicked in the life to come. Because that if they knew, that though they were deliuered from paines in the world to come, yet the Lord would punish their sinnes in this life, and would bring them to pouerty, to contempt, to be reproched,1 to be slandered, &c. euen this would make them loth to offend. And surely the Lord will doe this: for if he be neither a wise nor louing earthly father, which will not correct2 his sonnes when they doe euill, surely it must needes be that God must either be vnwise & not louing, or he must punish them his children that offend. For though he hath made a couenant with them, that hell shall not preuaile against them; yet hath he not made a ⟨p. 441⟩couenant to free them in this life, because that he will driue them to the crosse of Christ, by laying crosses vpon them.
Again, if men could believe the promises of God made in Christ, for the forgiveness of sins, for Gods fatherly providence, and for life everlasting; then would they, having these promises, purge themselves from all filthiness, and finish the course of their salvation1 in fear, 2. Cor. 7. vers. 1. And this belief in Gods promises is it, that maketh men leave sin for conscience sake, & to yield obedience to Gods will; so that this belief bringeth forth pure obedience to Gods will. Again, belief in Gods promises is strengthened by obedience: as Peter saith, Make your election and calling sure by good works. For when the Lord shall see that we have a care to do his will, then will he multiply the graces of the spirit upon us, so that we shall be better confirmed in his promises. If we will not then be brought to doubt or despair of Gods promises, when trouble and anguish shall come; then let us labour to build a good conscience upon the word and commandments. And if we will not be drawn away with worldly pleasures, then let us consider those promises which God hath made unto us. For when men begin to doubt of Gods promises, they begin also to doubt of the commandments: and when men doubt of the commandments, they also doubt of the promises: and when men doubt of both, then is sin a light matter unto them. For faith in Gods promises breedeth obedience, and obedience confirmeth saith in the promises: therefore we must labour for them both, and pray for both.
Againe, if men could beleeue the promises of God made in Christ, for the forgiuenes of sinnes, for Gods fatherly prouidence, and for life euerlasting; then would they, hauing these promises, purge themselues from all filthines, and finish the course of their saluation1 in seare, 2. Cor. 7. vers. 1. And this beliefe in Gods promises is it, that maketh men leaue sin for conscience sake, & to yeeld obedience to Gods will; so that this beleefe bringeth forth pure obedience to Gods will. Againe, beleefe in Gods promises is strengthened by obedience: as Peter saith, Make your election and calling sure by good workes. For when the Lord shal see that we haue a care to do his will, then will he multiplie the graces of the spirit vpon vs, so that we shal be better cōsirmed in his promises. If we will not then be brought to doubt or despaire of Gods promises, when trouble and anguish shall come; then let vs labour to build a good conscience vpon the word and commandements. And if we will not be drawn away with worldly pleasures, then let vs consider those promises which God hath made vnto vs. For when men begin to doubt of Gods promises, they begin also to doubt of the commaundements: and when men doubt of the commandements, they also doubt of the promises: and when men doubt of both, then is sinne a light matter vnto them. For faith in Gods promises breedeth obedience, and obedience confirmeth saith in the promises: therefore we must labour for them both, and pray for both.
Vers. 84. How many are the days of thy servant? when wilt thou execute judgement on them that persecute me?
Vers. 84. How many are the daies of thy seruant? when wilt thou execute iudgement on them that persecute me?
This verse & the second verse, show that it is lawful for Gods children to make known their infirmities to him, so that they wait patiently for help from him. For this only displeaseth him, when we please our selves in moiling against them: otherwise when we come in reverence, it pleaseth God that we should lay out our infirmities before him. Thus Abraham and Mary laying out their infirmities, with misliking of them, desired that they might know how the things should come to pass: but Sarah and Zechariah did contrary. This is a comfortable thing, that when we are in any trouble, we may lay our our temptations to him, so that it be with trust in the promises, and misliking of our infirmities, with a longing after Gods mercy, in a fear of his Majesty, and a desire to be helped of our evil and corrupt infirmity.
THis verse & the second verse, shew that it is lawfull for Gods children to make knowne their infirmities to him, so that they waite patiently for helpe from him. For this onely displeaseth him, when we please our selues in moyling against them: otherwise when we come in reuerence, it pleaseth God that we should lay out our infirmities before him. Thus Abraham and Mary laying out their infirmities, with misliking of them, desired that they might know how the things should come to passe: but Sara and Zacharie did contrarie. This is a comfortable thing, that when we are in any trouble, we may lay our our temptations to him, so that it be with trust in the promises, and misliking of our infirmities, with a longing after Gods mercie, in a feare of his Maiestie, and a desire to be helped of our euill and corrupt infirmitie.
When. He had been exercised a long time, and now he prayeth that he may be helped, least he through infirmity put his hand to evil. Many will make their complaint, but it is too soon, even before they have been exercised. But we must be contented to be in long trouble, and we may yet look for Gods help, acknowledging it to be his great goodness, that he continued and held us out so long in trouble.
When. He had beene exercised a long time, and now he prayeth that he may be helped, least he through infirmitie put his hand to euill. Many will make their complaint, but it is too soone, euen before they haue been exercised. But we must be contented to be in long trouble, and we may yet looke for Gods helpe, acknowledging it to be his great goodnes, that he continued and held vs out so long in trouble.
Wilt thou execute. This is an ordinary prayer, not against any certain persons, but rather generally against Gods enemies, and their evil causes. For the Lord executeth judgement upon his children for their conversion, as Paul, Act. 9 and upon the wicked for their confusion. He prayeth against them that belonged not to God, and yet not so much against their persons, as their evil causes, and no otherwise against their persons, than they •re joined with the causes. And thus may we do, for the confusion of Gods enemies; otherwise we cannot.
Wilt thou execute. This is an ordinarie prayer, not against any certaine persons, but rather generally against Gods enemies, and their euill causes. For the Lord executeth iudgement vpon his children for their conuersion, as Paul, Act. 9 and vpon the wicked for their confusion. He prayeth against them that belonged not to God, and yet not so much against their persons, as their euill causes, and no otherwise against their persons, than they •re ioyned with the causes. And thus may we doe, for the confusion of Gods enemies; otherwise we cannot.
Vers. 85. The proud have digged pits for me, which is not after thy law.
Vers. 85. The proude haue digged pits for me, which is not after thy law.
This showed first that he prayed against their evil cause: secondly, that he suffered unjustly: first, because he suffered for the truth: secondly, because he behaved himself godly in his cause, not using unlawful means. And we must look that we have these things before we pray this prayer: first, that our cause be good: secondly, that it be rightly handled: therefore heretics and wicked men cannot make this prayer. David was long in this trouble, and yet he provoked them not with evil words, but laboured to overcome their ⟨p. 442⟩evil with goodness, as Psalm. 33. So when we do them no evil, when we have laboured to do them good, and prayed, and fasted for them in patience and long suffering; then, i• it be against Gods enemies and their evil causes, we may pray this prayer.
THis shewed first that he prayed against their euill cause: secondly, that he suffered vniustly: first, because he suffered for the truth: secōdly, because he behaued himself godly in his cause, not vsing vnlawful means. And we must look that we haue these things before we pray this prayer: first, that our cause be good: secondly, that it be rightly handled: therefore heretikes and wicked men cannot make this prayer. Dauid was long in this trouble, and yet he prouoked them not with euill words, but laboured to ouercome their ⟨p. 442⟩euill with goodnes, as Psalm. 33. So when we doe them no euill, when we haue laboured to doe them good, and prayed, and fasted for them in patience and long suffering; then, i• it be against Gods enemies and their euill causes, we may pray this prayer.
Vers. 86. All thy commandments are true: they persecute me fulf•ly; help me.
Vers. 86. All thy commandements are true: they persecute me fulf•ly; helpe me.
HE hath an assured persuasion of the truth of his cause, and of the evil using of his enemies; both which he knoweth by the truth of Gods word: this maketh him to stand out in his good cause, and to stick to the truth of Gods word. This is a great thing: for the devil will throw into mens minds; if this cause were good, it should not be persecuted: but thou art more precise than needeth, &c. to this end, that if he could once ••ing them to doubt of their cause, they should leave suffering: for if men be once persuaded that their cause is evil, or if their cause be good, and yet if they know i• not, then can they not suffer for it. Therefore if we will stand in trouble, let us now in peace be assured, and grounded in the knowledge of the truth, and build up our selves now in faith and a good conscience. For if this be once said to us of the devil, Thou hast heard much, and yet least not profited, leave thy cause betime, or else thou wilt shame thy self, and thy cause to•; then it must be a great thing that will make us stand.
HE hath an assured perswasion of the truth of his cause, and of the euill vsing of his enemies; both which he knoweth by the truth of Gods word: this maketh him to stand out in his good cause, and to sticke to the truth of Gods word. This is a great thing: for the diuell will throw into mens minds; if this cause were good, it should not be persecuted: but thou art more precise than needeth, &c. to this end, that if he could once ••ing them to doubt of their cause, they should leaue suffering: for if men bee once perswaded that their cause is eu•l, or if their cause be good, and yet if they know i• not, then can they not suffer for it. Therefore if wee will stand in trouble, let vs now in peace be assured, and grounded in the knowledge of the truth, and build vp our selues now in faith and a good conscience. For if this be once said to vs of the diuell, Thou hast heard much, and yet least not profited, leaue thy cause betime, or else thou wilt shame thy selfe, and thy cause to•; then it must be a great thing that will make vs stand.
Hel••. Though he had been long in trouble, so that he was ready to be destroyed, yet he prayeth, contrary to the reason of the flesh. This teached, that even in the greatest trouble we may call upon God, and when all help see•eth to be past, then is the ••me to be holpen, because the wickedness of the wicked is at the full, and our •iall is manifest. For the lot of the wicked shall not, &c. Vers. 87. wanteth.
Hel••. Though he had been long in trouble, so that hee was readie to be destroyed, yet hee prayeth, contrarie to the reason of the flesh. This teached, that euen in the greatest trouble we may call vpon God, and when all helpe see•eth to be past, then is the ••me to be holpen, because the wickednes of the wicked is at the full, and our •iall is manifest. For the lot of the wicked shall not, &c. Vers. 87. wanteth.
Vers. 88 Quicken me according to thy loving kindness: so shall I keep the testimony of thy mouth.
Vers. 88 Quicken mee according to thy louing kindnes: so shall I keepe the testimonie of thy mouth.
HE showeth that he was dead: and when he desireth to be quickened, by loving kindness, he showeth that without this there is no quickening, for there is no […].
HE sheweth that he was dead: and when he desireth to be quickned, by louing kindnes, he sheweth th•t without this there is no quickening, for there is no 〈…〉.
I will keep. He that kept them before, yet in weakness; and his affliction did somewhat hinder him, as Psal. 17. Deliver me from the affliction, &c. therefore he […] to keep them better. For trouble hindereth the course of obedience, and maketh us ••get many things which we have learned: Then what a benefit have we which now are in quiet, and have our liberty? Without loving kindness there is no quickening. He playeth to be delivered, that he may keep Gods commandments: and this is the •ight end of this prayer, ••ther to be delivered out of the present evil, or to be preserved from it. We do •••• pray to be preserved; we pray for our Queen, &c. But i• it be not to this end, we […] nothing from beasts. This was the end of David in his prosperity, Psalm. 23. and this was his end why he would be delivered from trouble, that he might dwell in Gods house a long season: For it was his grief that he could not glorify God. He desireth to be quickened to keep Gods commandments: then what are we that are as dead men, when we hear and pray?
I will keep. He that kept them before, yet in weakenes; and his affl•ction did somewhat hinder him, as Psal. 17. Deliuer me from the affliction, &c. therfore he 〈…〉 to keepe them better. For troble hindreth the course of obedience, and maketh vs ••get many things which wee haue learned: Then what a benefit haue wee which now are in quiet, and haue our libertie? Without louing kindnes there is no quickening. He playeth to be deliuered, that he may keepe Gods commandements: and this is the •ight end of this prayer, ••ther to be deliuered out of the present euill, or to be preserued from it. We doe •••• pray to be preserued; wee pray for our Queene, &c. But i• it be not to this end, we 〈…〉 nothing from beasts. This was the end of Dauid in his prosperitie, Psalm. 23. and this was his ende why hee would bee deliuered from trouble, that hee might dwell in Gods house a long season: For it was his griefe that hee could not glorifie God. Hee desireth to bee quickened to keepe Gods commandements: then what are wee that are as dead men, when wee heare and pray?