PORTION. 17. TETH.
pp. 517–53586 passagespart 1 of 3
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. 517–53586 passagespart 1 of 3
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.
Vers. 129. Thy testimonies are wonderful, therefore doth my soul keep them.
Vers. 129. Thy testimonies are wonderfull, therefore doth my soule keepe them.
The self same argument is here continued, which he used before. For he partly prayeth for graces, and partly showeth what graces he hath received: in the first, second, third and last verses of this Portion, he showeth his graces, in the other he prayeth for graces. As we see the self same argument, so we see a new reason. Thy testimonies (saith he) are wonderful; that ••, thy law hath in it such mysteries, as natural men cannot reach them, and therefore lone• thy law. As if he should have said: Lord, what is▪ the cause, that men do so basely esteem of the greatness of thy covenants, why do men so little regard it? because they never tasted the excellency of it, they never felt the wonderful and powerful majesty thereof. Why do •lay them up as my soul? because in my soul I have felt by thy word su• wisdom •s eye hath not seen, ear hath not heard, nor reason able to conceive And why I pray you, in our times do so few conceive, or conceiving, do keep and so esteem of the word of God? because the wise men of the world think it a thing very easy▪ and they can conceive […] they list, & the more common sort of people make •o more account of i•, •han to give it the hearing, and that with their natural wit, and reason only.
THe selfe same argument is here continued, which hee vsed before. For hee partly prayeth for graces, and partly sheweth what graces hee hath receiued: in the first, second, third and last verses of this Portion, hee sheweth his graces, in the other hee prayeth for graces. As we see the selfe same argument, so we see a new reason. Thy testimonies (saith he) are wonderful; that ••, thy lawe hath in it such mysteries, as naturall men cannot reach them, and therefore lone• thy law. As if hee should haue said: Lord, what is▪ the cause, that men doe so basely esteeme of the greatnes of thy couenants, why doe men so little regard it? because they neuer tasted the excellencie of it, they neuer felt the wonderfull and powerfull maiesty thereof. Why doe •lay them vp as my soule? because in my soule I haue felt by thy word su• wisdome •s eye hath not seene, eare hath not heard, nor reason able to conceiue And why I pray you, in our times doe so few conceiue, or conceiuing, doe keepe and so esteeme of the word of God? because the wise men of the worlde thinke it a thing very easie▪ and they can conceiue 〈…〉 they list, & the more common sort of people make •o more account of i•, •han to giue it the hearing, and that with their naturall wit, and reason onely.
Some men may t•in•• […] t••u•• against mens wits, but all men may see, that that is a mystery which cann•• […] by reason, and that if it be a thing which by wit and reason may be conceive• and […], that it is no mystery. This is the reason why coming to the word, we must have new eyes to see spiritually, new ears to discern, new hearts to conceive.
Some men may t•in•• 〈…〉 t••u•• against mens wits, but all men may see, that that is a mysterie which cann•• 〈…〉 by reason, and that if it be a thing which by wit and reason may be conceiue• and 〈…〉, that it is no mysterie. This is the reason why comming to the word, we must haue new eyes to see spiritually, new eares to discerne, new hearts to conceiue.
Vers. 130. The entrance into thy word showeth light, and giveth understanding to the simple.
Vers. 130. The entrance into thy word sheweth light, and giueth vnderstanding to the simple.
This is no painted wisdom, yet the simplicity of the word is of more glory and1 pomp, than all the wisdom of the world besides. Wherefore Paul, Ephes. 3. prayed that the Ephesians might according to the riches of Gods glory, receive strength by his spirit in the inner man, to comprehend the breadth and height and length and depth of this our Saviour Christ speaking to Peter of this mystery attained to by faith, saith, Flesh and blood hath not […] this unto thee, but the Spirit. And in Matth. 13 11. where our Saviour Christ spake in Parables, he ••••e, Because it is given to you to know the secrets of the kingdom of •••••n▪ but to •h•m it is not given. Many may have the word of God strike their ears▪ they may have an humane conceiving of it, but few have the right and spiritual understanding of it.
THis is no painted wisedome, yet the simplicitie of the word is of more glorie and1 pompe, than all the wisedome of the world besides. Wherefore Paul, Ephes. 3. prayed that the Ephesians might according to the riches of Gods glorie, receiue strength by his spirit in the inner man, to comprehend the breadth and height and length and depth of this our Sauiour Christ speaking to Peter of this mysterie attained to by faith, saith, Flesh and blood hath not 〈…〉 this vnto thee, but the Spirit. And in Matth. 13 11. where our Sauiour Christ spake in Parables, he ••••e, Because it is giuen to you to knowe the secrets of the kingdome of •••••n▪ but to •h•m it is not giuen. Many may haue the word of God strike their eares▪ they may haue an humane conceiuing of it, but few haue the right and spirituall vnderstanding of it.
When we come then in fear and trembling to hear the word, as knowing that of our selves we can never understand the word, but must crave of God by prayer, to be given us by his holy Spirit, who as he was the author in giving it, so he is also the causer of conceiving it, we are sure we shall understand. There is an hearing of the letter and an hearing of the Spirit. Why then have we so little judgement and cold affections in hearing and reading, but because we hear and read so malapertly, and are not throughly and truly persuaded of the majesty thereof? The Lord is delighted with the soul that is humbled, and refuseth the purpose of the proud. For what is the cause that so many run into heresy; but because they are proud in their own conceits? On the contrary, if we had this humbled mind, we should not be so senseless in conceiving, nor so soon carried away with the floods and tempests of corrupt doctrine.
When we come then in feare and trembling to heare the word, as knowing that of our selues we can neuer vnderstand the word, but must craue of God by prayer, to be giuen vs by his holy Spirit, who as he was the author in giuing it, so hee is also the causer of conceiuing it, wee are sure we shall vnderstand. There is an hearing of the letter and an hearing of the Spirit. Why then haue wee so little iudgement and cold affections in hearing and reading, but because we heare and reade so malapertly, and are not throughly and truely perswaded of the maiestie thereof? The Lord is delighted with the soule that is humbled, and refuseth the purpose of the proud. For what is the cause that so many runne into heresie; but because they are proude in their owne conceits? On the contrarie, if we had this humbled minde, we should not be so senselesse in conceiuing, nor so soone caried away with the flouds and tempests of corrupt doctrine.
In that he saith, My soul doth keep them, his meaning is, that therefore he laid up the precepts of God in his heart, that he might have them in a readiness when he should practise them, as he saith portion 2. 3. I have hid thy promise in my heart, that I might not sin against thee.
In that he saith, My soule doth keepe them, his meaning is, that therefore hee laide vp the precepts of God in his heart, that hee might haue them in a readinesse when hee should practise them, as he saith portion 2. 3. I haue hid thy promise in my heart, that I might not sinne against thee.
The soul is the seat of affections, for he saith, that he had the statutes of the Lord in1 his affections. The seat of divinity is the heart, wherefore the Scriptures use so often to say, the heart of man is corrupt, the Lord searcheth the heart, the foolish man hath said in his heart. For though the Philosophers said, that the mind was the seat of knowledge, yet they could never see, that the heart is the seat of Christian religion. Which if it were in our mind, we should surely be puffed up with it, as we are with knowledge. Here is then2 a trial of our hearts. I see many labour after knowledge, but few after affections. This in temptation will not help, until both knowledge and affections be on our sides to resist, so that which we have in knowledge, may also be in affections. For though we may learn it, and commend it for a while; yet surely we shall have no profit by it in temptation.3 When we have none other seat for divinity, but our heart, and do not place it in our brain, and when we have throughly set our affections on it, our life though it should be taken from us, yet our soul would stick to the thing whereon our affections are so earnestly set. So Jonathans heart was said to be knit to David: wherefore let us labour to say with the Virgin Mary, My soul doth magnify th• Lord, my spirit rejoiceth in God my Saviour.
The soule is the seate of affections, for hee saith, that hee had the statutes of the Lord in1 his affections. The seate of diuinitie is the heart, wherefore the Scriptures vse so often to say, the heart of man is corrupt, the Lord searcheth the heart, the foolish man hath said in his heart. For though the Philosophers saide, that the minde was the seate of knowledge, yet they could neuer see, that the heart is the seate of Christian religion. Which if it were in our minde, wee should surely be puft vp with it, as wee are with knowledge. Here is then2 a triall of our hearts. I see many labour after knowledge, but fewe after affections. This in temptation will not helpe, vntill both knowledge and affections be on our sides to resist, so that which we haue in knowledge, may also be in affections. For though wee may learne it, and commend it for a while; yet surely wee shall haue no profit by it in temptation.3 When we haue none other seate for diuinitie, but our heart, and doe not place it in our braine, and when we haue throughly set our affections on it, our life though it should be taken from vs, yet our soule would sticke to the thing whereon our affections are so earnestly set. So Ionathans heart was saide to bee knit to Dauid: wherefore let vs labour to say with the Virgine Mary, My soule doth magnifie th• Lord, my spirit reioyceth in God my Sauiour.
Thy testimonies are wonderful: Hereof say the Papists that the word of God being mystical, should not be taught to the common sort of people, & the common people say themselves: what will ye have us do with the word of God? what should simple men meddle with it? we are not like the learned, it is for you, it is for you that are learned, not for us. The holy ghost here most fitly provideth against the Papists and the common people Let us know then this, that a simple man of the country, though at the first he be not so capable, yet offering and submitting his heart and whole reason to the Lord, and his word, he shall afterward attain to great knowledge.
Thy testimonies are wonderfull: Hereof say the Papists that the word of God being mystical, should not be taught to the common sort of people, & the common people say themselues: what will ye haue vs doe with the word of God? what should simple men meddle with it? we are not like the learned, it is for you, it is for you that are learned, not for vs. The holy ghost here most fitly prouideth against the Papists and the common people Let vs know then this, that a simple man of the countrie, though at the first he be not so capable, yet offering and submitting his heart and whole reason to the Lord, and his word, he shall afterward attaine to great knowledge.
They are wonderful then to humane wit, and reason not sanctified, and the more wise men wander in the skies, and hover aloft in vain conceits, and yet have not learned Christ Jesus crucified, have nothing in them, when as poor simple people desirous to be taught, do understand wonderful things. The Prophet saith, Psalm. 78. Hear my word O my people, &c. I will open my mouth in a parable &c. and he addeth afterward, we will not hide them from their children. He calleth them high speeches, and dark sentences to mans capacity; but Gods people can understand them: they are hidden to them that trust too much to their own reason and are revealed unto them that renounce their own reason.
They are wonderfull then to humane wit, and reason not sanctified, and the more wise men wander in the skyes, and houer aloft in vaine conceites, and yet haue not learned Christ Iesus crucified, haue nothing in them, when as poore simple people desirous to be taught, doe vnderstand wonderfull things. The Prophet saith, Psalm. 78. Heare my word O my people, &c. I will open my mouth in a parable &c. and hee addeth afterward, we will not hide them from their children. He calleth them high speeches, and darke sentences to mans capacitie; but Gods people can vnderstand them: they are hidden to them that trust too much to their owne reason and are reuealed vnto them that renounce their owne reason.
Mark here he saith: the […] into thy statutes. Will then the beginning give understanding? what will it do to them that are gone forward in it? what hindereth us, why we go forward no more? but even the too much trusting to our own wits. What? have we such wits in outward matters, and are so gross in matters concerning our salvation? Oh hypocrites saith our Saviour Christ, you can discern the outward seasons, &c. What meaneth then this dullness and deadness in heavenly things, but that men deceive their own souls. For if their wits were sanctified, they would as well conceive spiritual things, as corporal. To do ill, saith Jeremy, this people is wise, but to do good they have no wit. What a curse of God upon our wits is this, that we are so quick in worldly things, and so dull in heavenly things? surely, it is the punishment of the Lord, for the pride of mans reason.
Marke here he saith: the 〈…〉 into thy statutes. Will then the beginning giue vnderstanding? what will it doe to them that are gone forward in it? what hindreth vs, why we goe forward no more? but euen the too much trusting to our owne wits. What? haue we such wits in outward matters, and are so grosse in matters concerning our saluation? Oh hypocrites saith our Sauiour Christ, you can discerne the outward seasons, &c. What meaneth then this dulnes and deadnesse in heauenly things, but that men deceiue their owne soules. For if their wits were sanctified, they would as well conceiue spirituall things, as corporall. To doe ill, saith •eremie, this people is wise, but to doe good they haue no wit. What a curse of God vpon our wits is this, that wee are so quicke in worldly things, and so dull in heauenly things? surely, it is the punishment of the Lord, for the pride of mans reason.
The meaning then of this place is not, that they which are altogether bereaved of discretion, have such a light in the word; but it is understood of them, who being lowly in their own eyes, abase their pride of wit to the pure wisdom of Gods spirit; so that neither the simplicity of the baser sort is any hinderance to the gospel, neither the wisdom of the mighty any thing availeth thereunto, unless it be sanctified, howsoever men brag of an holy foolishness. For Joseph, Job, David and Daniel had good wits, but sanctified, and subject by Gods spirit to the word.
The meaning then of this place is not, that they which are altogether bereaued of discretion, haue such a light in the word; but it is vnderstoode of them, who being lowly in their owne eyes, abase their pride of wit to the pure wisedome of Gods spirit; so that neither the simplicitie of the baser sort is any hinderance to the gospell, neither the wisedome of the mightie any thing auaileth thereunto, vnlesse it be sanctified, howsoeuer men brag of an holy foolishnes. For Ioseph, Iob, Dauid and Daniel had good wits, but sanctified, and subiect by Gods spirit to the word.
We are then to learn by the things which we have spoken, that no man hateth sin with a godly zeal in another, but he first hated it in himself: we must cast the first stone at ourselves. True it is, that we cannot avoid all ill ways, yet we must hate one evil way as well as another, and though we cannot do all good things, yet we must love one commandment ⟨p. 519⟩as well as another. This then is that which the Lord requireth, even to hear •l his commandments alike.
Wee are then to learne by the things which we haue spoken, that no man hateth sinne with a godly zeale in another, but he first hated it in himselfe: we must cast the first stone at ourselues. True it is, that we cannot auoide all ill wayes, yet we must hate one euill way as well as another, and though we cannot doe all good things, yet we must loue one commaundement ⟨p. 519⟩as well as another. This then is that which the Lord requireth, euen to heare •l his commaundements alike.
Again, so much we profit by the word the more, when we must esteem of those things, against which our reason doth most resist, and our affections most fight. We showed also out of the 129. verse, that the Prophets meaning was not, that there were some profound mysteries in the word; but that all were mysteries, what thing soever therein contained. We showed that the man of God did not place the word in his understanding only, but also in his heart and affections. We must labour to join judgement and affection, for in •oble, if affection be not joined with judgement, judgement will not help, because affections rebel, and we shall find such a conflict, that we will say we have lab[…] much in judgement, and too little in affections. When then in temptation we shall not only have judgement, but also affection on our side, we shall be able the better to •••• unter with […] things commanded a special mean to embrace them is, to travail as well with affection •s with judgement: in things forbidden these two joined together, will make us the better to avoid them. Wherefore it is good for a man thus to •rie himself: Lord give me a sight of my former estate, why did I not according to knowledge? why did I so little profit, either in particular duties, or in particular troubles? surely I▪ ever laboured1 so after my affections, as after judgements, I laid up thy word more in my mind, than in my heart.
Againe, so much we profit by the word the more, when we must esteeme of those things, against which our reason doth most resist, and our affections most fight. We shewed also out of the 129. verse, that the Prophets meaning was not, that there were some profound mysteries in the word; but that all were mysteries, what thing soeuer therein contained. We shewed that the man of God did not place the word in his vnderstanding onely, but also in his heart and affections. We must labour to ioyne iudgement and affection, for in •oble, if affection bee not ioyned with iudgement, iudgement will not helpe, because affections rebell, and wee shall finde such a conflict, that we will say we haue lab〈…〉 much in iudgement, and too little in affections. When then in temptation we shall not onely haue iudgement, but also affection on ourside, we shal be able the better to •••• unter with 〈…〉 things commaunded a speciall meane to embrace them is, to trauaile as well with affection •s with iudgement: in things forbidden these two ioyned together, will make vs the better to auoyde them. Wherefore it is good for a man thus to •rie himselfe: Lord giue mee a sight of my former estate, why did I not according to knowledge? why did I so little profit, either in particular duties, or in particular troubles? surely I▪ euer laboured1 so after my affections, as after iudgements, I laid vp thy word more in my minde, than in my heart.
Vers. 131. I opened my mouth and panted because I loved thy commandments
Vers. 131. I opened my mouth and panted because I loued thy commendements
Some would think this zeal to be madness, because they had never such feelings nor affections. But what saith this man of God more of himself? he saith, that with his feet he walked in the law of God, his eyes look to it, his hands were lift up, his spirit panted, and as a man being weary gapeth to take breath, and swalloweth up the air: so the Prophet in the weariness of his troubles, swallowed up the word of God. O hungry soul which the Lord did satisfy, and with his word alone could comfort. The metaphor is taken from wearied and panting Hinds, which after long pursuing and chasing was very dry through hea•e, and desire nothing more than the water b•ookes. So that as he chased Hart longeth after the waters, so his thirsty soul desired nothing more than to be satisfied with the word.
SOme would thinke this zeale to be madnesse, because they had neuer such feelings nor affections. But what saith this man of God more of himselfe? hee saith, that with his feete he walked in the lawe of God, his eyes looke to it, his hands were lift vp, his spirit panted, and as a man being wearie gapeth to take breath, and swalloweth vp the ayre: so the Prophet in the wearinesse of his troubles, swallowed vp the word of God. O hungrie soule which the Lord did •atisfie, and with his word alone could comfort. The metapher is taken from wearied and panting Hinds, which after long pursuing and chasing was very drye through hea•e, and desire nothing more than the water b•ookes. So that as he chased Hart longeth after the waters, so his thirstie soule desired nothing more than to be satisfied with the word.
This Psalm is given us by Gods blessing to remove us from our dullness, and to teach us that we should not labour more after knowledge, that after affection; why then profit we no more in the word? there is little hunger in us; much […] doth […] us, we examine not ourselves at midnight, we are not humbled, we thirst not, we pant not. All Gods prom•ies are chiefly made to them that hunger after them it is said, Pro. 2. 4. It thou seekest knowledge as silver, and searchest for her as for treasure 5 Th••• shalt thou understand the fear of the Lord, &c. Here we see the holy ghost calleth […] word a •reasure, that is •id and showeth how we must seek & search for it Awaketh your affections, awake your affections,1 behold here the blessing of God, he will bless •ts, and satisfy the hungry souls. The Lord requireth nothing of us, but to mistrust our reason: and to suspect our affections but to be teachable in spirit, to hunger in heart, and thirstingly to long after his word, which if we shall do, we shall receive increase of knowledge, and amendment of life For to them,2 that as meek scholars will be taught of Gods spirit, and submit their reason to the simplicity of the word, the Lord saith, Matth. 5. Blessed an• the poor in spirit, for theirs is the kingdom of heaven. Blessed are they that hunger and thirst for righteousness for they shall be filled.
This Psalme is giuen vs by Gods blessing to remoue vs from our dulnesse, and to teach vs that we should not labour more after knowledge, that after affection; why then profit we no more in the word? there is little hunger in vs; much 〈…〉 doth 〈…〉 vs, we examine not ourselues at midnight, we are not humbled, we thust not, we pant not. All Gods prom•ies are chiefly made to them that hunger after them it is said, Pro. 2. 4. It thou seekest knowledge as siluer, and sear•hest for her as for treasure 5 Th••• shalt thou vnderstand the feare of the Lord, &c. Here we see the holy ghost calleth 〈…〉 word a •reasure, that is •id and sheweth how we must seeke & search for it Awakethe your affections, awake your affections,1 behold here the blessing of God, he will blesse •ts, and satisfie the hungrie soules. The Lord requireth nothing of vs, but to mistrust our reason: and to suspect our affections but to be teachable in spirit, to hunger in heart, and thirstingly to long after his word, which if we shall doe, we shall receiue increase of knowledge, and amendment of life For to them,2 that as meeke schollers wil be taught of Gods spirit, and submit their reason to the simplic•t•e of the word, the Lord saith, Matth. 5. Blessed an• the poore in spirit, for their•s is the kingdome of heauen. Blessed are they that hunger and thirst for righteousnes for they shall be filled.
But here may seem to mans reason a great repugnance, to the verse aforegoing. The entrance into thy word showeth light and giveth understanding to the simile. For he had showed in the verse going before, that the testimonies of the Lord were wonderful, not in part; ••• meaning that all therein was mystical: and here he saith that the very entrance into Gods word giveth light, and understanding to the simple. We answer that the law, or especially the second table of it may be conceived by reason: but it is nothing so in1 ••• doctrine of faith, which is here meant in this word testimonies, which we showed to be ⟨p. 520⟩taken for the covenants of God. The doctors of reason, I mean the papists, say the word is not to be taught to the common people, because it is mystical; but they never knew, not by good experience felt, that the Scriptures of God were easy to them, that would submit themselves to them, and use them familiarly. Others indeed may read, see, and hear them: but they shall be as Parables and enigmatical unto them. If then we did see this aright, that that which the wisest man cannot conceive, the simplest souls may attain to, if they will be taught of God, would it not take up our affections? This made our Saviour Christ say: I thank thee O Father, Lord of heaven and earth, that thou hast hid these things from the •••• and prudent, and hast revealed them unto babes: even so O Father, was it thy good will and pleasure: As if our Saviour Christ should have said, O Lord, I see the wise men have great conceivings, and yet they attain not to thy word; yet to them that are humble and poor of spirit▪ I see thou makest it known. Did our Saviour Christ give thanks for this thing, and shall not we for whose example these things were done? We can give thanks for our wits,2 and for our memories: but what is that to the purpose: our wit may rather hinder us, than further us in the true knowledge of the Lord, unless it be humbled and subject to Gods spirit. But here is a great cause of thankfulness, that the simple shall understand these mysteries, not as we showed before, such as have no conceiving at all, but such as acknowledge their simplicity, and hunger after the word: even as we also grant, that wise men shall have this understanding, if they will deny their reason, and stir up affection.
But here may seeme to mans reason a great repugnance, to the verse aforegoing. The entrance into thy word sheweth light and giueth vnderstanding to the simile. For hee had shewed in the verse going before, that the testimonies of the Lord were wonderfull, not in part; ••• meaning that all therein was mysticall: and here he saith that the very entrance into Gods word giueth light, and vnderstanding to the simple. We answere that the law, or especially the second table of it may bee conceiued by reason: but it is nothing so in1 ••• doctrine of faith, which is here meant in this word testimonies, which we shewed to bee ⟨p. 520⟩taken for the couenants of God. The doctors of reason, I meane the papists, say the word is not to be taught to the common people, because it is mystical; but they neuer knew, not by good experience felt, that the Scriptures of God were easie to them, that would submit themselues to them, and vse them familiarly. Others indeed may read, see, and heare them: but they shall be as Parables and enigmaticall vnto them. If then wee did see this aright, that that which the wisest man cannot conceiue, the simplest soules may attaine to, if they will be taught of God, would it not take vp our affections? This made our Sauiour Christ say: I thanke thee O Father, Lord of heauen and earth, that thou hast hia these things from the •••• and prudent, and hast reuealed them vnto babes: euen so O Father, was it thy good will and pleasure: As if our Sauiour Christ should haue said, O Lord, I see the wise men haue great conceiuings, and yet they attaine not to thy word; yet to them that are humble and poore of spirit▪ I see thou makest it knowne. Did our Sauiour Christ giue thankes for this thing, and shall not we for whose example these things were done? We can giue thankes for our wits,2 and for our memories: but what is that to the purpose: our wit may rather hinder vs, than further vs in the true knowledge of the Lord, vnles it be humbled and subiect to Gods spirit. But here is a great cause of thankefulnesse, that the simple shall vnderstand these mysteries, not as we shewed before, such as haue no conceiuing at all, but such as acknowledge their simplicitie, and hunger after the word: euen as we also grant, that wisemen shall haue this vnderstanding, if they will denie their reason, and stir vp affection.
For as all wise men shall not be debarred from this privilege; so all simple men shall not be preferred thereunto▪ For neither wisdom in it self, nor simplicity in it own nature, do either further or hinder hereunto But alas, I see how loath men would be, to lose their worldly wit, and how they seek after praise and commendation for the same; but few, either with like affection desire spiritual understanding; or sorrow, in any like measure, when they have it not. Deut. 4. 6. That is your understanding and wisdom in the sight of the people saith A Moses, That the Lord permitteth you so near to approach to him, and to be taught his ordinances and laws. What then mean these speeches of them, that hunt so much after worldly wit? Why, do you think I am a fool? Do you think I am an ass, and have no wit to conceive what things be, as well as other men? Do you count me but a dull head? Surely they are too proud, and too much blinded in their own conceits. Wherefore the Prophet doth show us, that as the mysteries of Gods word are revealed to them that are simple of understanding; so are they to them that are zealous in affection. The cause then why we do no more profit by the word, is because we do not deny our reason, we have not affections that hunger after it, nor love to make us pant for it, which things if we did, we should surely be satisfied.
For as all wise men shal not be debarred from this priuiledge; so all simple men shal not be preferred thereunto▪ For neither wisedome in it selfe, nor simplicitie in it owne nature, doe either further or hinder hereunto But alas, I see how loath men would bee, to lose their worldly wit, and how they seeke after praise and commendation for the same; but few, eyther with like affection desire spirituall vnderstanding; or sorrow, in any like measure, when they haue it not. Deut. 4. 6. That is your vnderstanding and wisedome in the sight of the people saith A Moses, That the Lord permitteth you so neere to approch to him, and to bee taught his ordinances and lawes. What then meane these speeches of them, that hunt so much after worldly wit? Why, doe you thinke I am a foole? Doe you thinke I am an asse, and haue no wit to conceiue what things be, as well as other men? Doe you count me but a dul head? Surely they are too proud, and too much blinded in their owne conceits. Wherfore the Prophet doth shew vs, that as the mysteries of Gods word are reuealed to them that are simple of vnderstanding; so are they to thē that are zealous in affectiō. The cause then why we do no more profit by the word, is because wee doe not denie our reason, wee haue not affections that hunger after it, nor loue to make vs pant for it, which things if we did, we should surely be satisfied.
Indeed the Lord giveth understanding to whom he pleaseth, & where he purposeth to bestow so great a blessing, he giveth grace also more abundantly to subdue their reason. And as simplicity cannot of it self be a cause of spiritual understanding, but as it sooner bringeth us to a sight of our wants, and maketh us the more to long after Gods word; so wisdom is no cause of hinderance, but as we resting too much in the fear of reason, cannot easily be brought to the simplicity of Gods word. And if the entrance, rudiments and principles of religion give such knowledge, and the very catechisms yield such understanding, what is to be hoped for, when we attain to riper knowledge, when we have more understanding, when we have more affections? well, let us then examine our own hearts herein: when we begun, were we delighted with understanding, and did our understanding move in us such affections, and in our proceedings, is our understanding less, and our affections fewer, or do we not think still of our ignorance, and desire to have our judgement clearer? we are in a dangerous estate, we must suspect our selves. Satan will bewitch us, and tell us that this is a paradox, that after so long hearing and reading we should still be ignorant, and that still we have need to hunger after the word. It is therefore the great mercy of God, that to the receiving of so singular a benefit, he requireth nothing of us, but the acknowledging of our ignorance, and bewailing of our wants. He would, that we should still put our selves in mind of this one thing, that though we have not this understanding in the highest degree, or in an hundred fold; yet we must have it in ⟨p. 521⟩some degrees, either in threescore fold, or in thirty fold: we must vex, grieve and trouble our selves for this affection. For where it is, the heart is a liberal and free ruler of our affections; and where it is not, we must learn to lay violent hands even on our affections. We are to show that which we omitted in the latter end of the verse going before; Because I loved thy law, &c. Here the prophet showeth, that the love which he did bear to Gods law, was so great, that it could not satisfy him, but still he thirsted after it, and thirsting, did pant.
Indeed the Lord giueth vnderstanding to whom he pleaseth, & where he purposeth to bestow so great a blessing, hee giueth grace also more aboundantly to suboue their reason. And as simplicitio cannot of it selfe bee a cause of spirituall vnderstanding, but as it sooner bringeth vs to a sight of our wants, and maketh vs the more to long after Gods word; so wisedome is no cause of hinderance, but as wee resting too much in the feare of reason, cannot easily be brought to the simplicitie of Gods word. And if the entrance, rudiments and principles of religiō giue such knowledge, and the very catechismes yeeld such vnderstanding, what is to be hoped for, when wee attaine to riper knowledge, when wee haue more vnderstanding, when wee haue more affections? well, let vs then examine our owne hearts herein: when wee begunne, were wee delighted with vnderstanding, and did our vnderstanding moue in vs such affections, and in our proceedings, is our vnderstanding lesse, and our affections fewer, or doe we not thinke still of our ignorance, and desire to haue our iudgemēt clearer? we are in a dangerous estate, we must suspect our selues. Sathan wil bewitch vs, and tel vs that this is a paradoxe, that after so long hearing and reading we should still be ignorant, and that still we haue neede to hunger after the word. It is therfore the great mercy of God, that to the receiuing of so singular a benefit, he requireth nothing of vs, but the acknowleding of our ignorance, and bewayling of our wants. Hee would, that we should still put our selues in minde of this one thing, that though we haue not this vnderstanding in the highest degree, or in an hundred fold; yet we must haue it in ⟨p. 521⟩some degrees, either in threescore fold, or in thirtie fold: we must vexe, grieue and trouble our selues for this affection. For where it is, the heart is a liberall and free ruler of our affections; and where it is not, we must learne to lay violent hands euen on our affections. We are to shew that which we omitted in the latter ende of the verse going before; Because I loued thy law, &c. Heere the prophet sheweth, that the loue which hee did beare to Gods lawe, was so great, that it could not satisfie him, but still hee thirsted after it, and thirsting, did pant.
Love, as we say, always setteth a price of things, nothing is too dear, no travail is too1 much, no pain seemeth too great, for the thing which we love; we set a great price on things which are loved.
Loue, as we say, alwaies setteth a price of things, nothing is too deare, no trauaile is too1 much, no paine seemeth too great, for the thing which wee loue; we set a great price on things which are loued.
So then, if we make our love of the word, and make our price on it, we shall think no pains sufficient, no travel enough to attain unto it: and on the contrary, if our love be little and small to the word, we shall find it to be the cause, why we set so little a price on it. For if our love be in any measure, it will draw on our affections; but when we have lost our love, no marvel though we have so barren feelings. If then we will have any true trial of our love, let us see, if with the man of God, we can open our mouth and pant. Now, if we think, that in others it is reprovable, that they have lost their former heat, and broken their first love; and we see the holy Ghost reprehendeth the Nicolaitans, and that they be fault worthy, who neither be hot nor cold, whom the Lord protesteth to spue out of his mouth, as he threateneth the Laodiceans; and shall we think the self same things not too reprovable, or blame worthy in our selves? Wherefore when we feel such coldness in affection, such luke-warmness in love, we must earnestly strive & labour in prayer against them. For where there is no fervency, there is no love in truth: and if we do any thing drowsily, it is an argument our love is cooled, and we are to suspect the deadness & dullness of our affections. So that this may be the brief sense of the man of God; Because I desired to have my love satisfied, I panted.
So then, if we make our loue of the word, and make our price on it, we shall thinke no paines sufficient, no trauell enough to attaine vnto it: and on the contrary, if our loue be little and small to the word, we shall finde it to be the cause, why we set so little a price on it. For if our loue be in any measure, it will draw on our affections; but when we haue lost our loue, no maruel though we haue so barren feelings. If then we will haue any true triall of our loue, let vs see, if with the man of God, we can open our mouth and pant. Now, if we thinke, that in others it is reproueable, that they haue lost their former heate, and broken their first loue; and we see the holy Ghost reprehendeth the Nicolaitans, and that they be fault worthie, who neither be hotte nor colde, whom the Lord protesteth to spue out of his mouth, as hee threatneth the Laodiceans; and shall we thinke the selfe same things not too reproueable, or blame worthie in our selues? Wherfore when we feele such coldnes in affection, such luke-warmenes in loue, we must earnestly striue & labour in praier against them. For where there is no feruencie, there is no loue in truth: and if we doe any thing drowsily, it is an argument our loue is cooled, and we are to suspect the deadnes & dulnes of our affections. So that this may be the briefe sense of the man of God; Because I desired to haue my loue satisfied, I panted.
If we look into that heavenly and spiritual Song of Solomon, wherein is set down both1 the pure love of Christ to his Church, and the ardent affection of the Church to Christ her spouse, we shall be ashamed of the want of our affections, the want whereof doth breed the want of love.
If we looke into that heauenly and spirituall Song of Salomon, wherin is set downe both1 the pure loue of Christ to his Church, and the ardent affection of the Church to Christ her spouse, we shall be ashamed of the want of our affections, the want whereof doth breed the want of loue.
Vers. 132. Look upon me, and be merciful unto me, as thou usest to do unto those that love thy name.
Vers. 132. Looke vpon me, and be mercifull vnto me, as thou vsest to do vnto those that loue thy name.
Here the man of God continueth to show his love, in that nothing can satisfy him, in making his petitions, saying: O Lord regard me, look upon me thy servant, not according to thy justice, but in dealing mercifully with thy servant. We are peradventure accustomed to this prayer, and we sometime happily have this affection, yet we do it not with the Prophet, to the panting of our hearts, or opening of our mouths. We desire the Lord to be good and merciful to us, because we are in some misery and distress, not that we have any desire to see the glory of God advanced, in the accomplishment of his promises Let us see then whether we have this affection of the Prophet in us or no. Why do we pray for favour and mercy at the hand of God? because of his promise. This is something; but we ought to do it, because we love the word: If our prayers, as we have said before, could pierce the skies with their shrillness, if they were so eloquent, as all men were delighted with them; yet they find no grace nor favour before the throne of God, unless they being grounded on the promises of God, grow from a love of his word. Thus we see, how first he proved his love to the word, in that he opened his mouth and panted, and after he desireth, that his love might be satisfied.
HEre the man of God continueth to shew his loue, in that nothing can satisfie him, in making his petitions, saying: O Lord regard me, looke vpon me thy seruant, not according to thy iustice, but in dealing mercifully with thy seruant. We are peraduenture accustomed to this prayer, and we sometime happily haue this affection, yet we do it not with the Prophet, to the panting of our hearts, or opening of our mouthes. We desire the Lord to be good and mercifull to vs, because we are in some miserie and distresse, not that we haue any desire to see the glorie of God aduanced, in the accomplishment of his promises Let vs see then whether we haue this affection of the Prophet in vs or no. Why doe we pray for fauour and mercy at the hand of God? because of his promise. This is something; but we ought to doe it, because we loue the word: If our prayers, as we haue said before, could pierce the skies with their shrilnesse, if they were so eloquent, as all men were delighted with them; yet they finde no grace nor fauour before the throne of God, vnlesse they being grounded on the promises of God, grow from a loue of his word. Thus we see, how first he proued his loue to the word, in that he opened his mouth and panted, and after he desireth, that his loue might be satisfied.
We must first see this in judgement, and after be ashamed of our selves. We marvel why we go on in love and affection so little; why we pray so much, and obtain so little; we think, we persuade our selves, to have asked much of the Lord; yea, but not aright. For we must so crave of the Lord to look upon us, that if he should look from us, we should hold our selves to be most miserable. The young Ravens crave of the Lord when they are ⟨p. 522⟩hungry, the Lyons yell and roar for food, and both the croaking of the Ravens, and yelling of the Lyons is satisfied with meat. If the Lord so dealeth with these, which are more inferior creatures than man, much more wil• he do it to us, if we with like affection shall crave it. If the Lord then look not on us, and be merciful unto us, we are gone, and then we are to show our longing to his mercy, and to ease our hearts with prayer, according to the example prescribed unto us of the Prophet.
We must first see this in iudgement, and after be ashamed of our selues. Wee maruell why we go on in loue and affection so little; why we pray so much, and obtaine so little; we thinke, we perswade our selues, to haue asked much of the Lord; yea, but not aright. For we must so craue of the Lord to looke vpon vs, that if he should looke from vs, we should hold our selues to be most miserable. The yoong Rauens craue of the Lord whē they are ⟨p. 522⟩hungrie, the Lyons yell and roare for foode, and both the croking of the Rauens, and yelling of the Lyons is satisfied with meate. If the Lord so dealeth with these, which are more inferiour creatures than man, much more wil• he do it to vs, if we with like affection shall craue it. If the Lord then looke not on vs, and be mercifull vnto vs, we are gone, and then we are to shew our longing to his mercie, and to ease our hearts with prayer, according to the example prescribed vnto vs of the Prophet.
When then we have griefs, we languish away with them, and martyr our selves; we1 bite upon the hard bridle; but here we must have our remedy, even by laying our selves open, in God his bosom: we are not to pine and consume away with them, but to lay them down in the lap of the Lord.
When then we haue griefes, we languish away with them, and martyr our selues; we1 bite vpon the hard bridle; but here we must haue our remedie, euen by laying our selues open, in God his bosome: we are not to pine and consume away with them, but to laie them downe in the lap of the Lord.
Why do so few good motions come unto us? or when they come, why fleet they so1 soon away? even because we cherish them not, nor give them good entertainment, because we change not our motions into prayer, but put them to silence, and smother them by other roving cogitations.
Why doe so fewe good motions come vnto vs? or when they come, why fleet they so1 soone away? euen because we cherish them not, nor giue them good entertainment, because we chaunge not our motions into prayer, but put them to silence, and smother them by other rouing cogitations.
And be merciful unto me: We see the man of God still desireth mercy. This is all that he esteemeth of, this is the thing which we must always covet, and coveting this, we may leave all other things according to Gods pleasure.
And be mercifull vnto me: We see the man of God still desireth mercy. This is all that he esteemeth of, this is the thing which we must alwaies couet, and coueting this, we may leaue all other things according to Gods pleasure.
As to them that love thy name, &c. It might seem that he had merited, and by desert might have challenged the grant of his prayer: but he still cried for mercy, and craves nothing of merits. We see then the papists are carnal having proud spirits, for although the Prophet had executed judgement & justice, he sueth for mercy. He desireth the Lord to renew his graces in him, that he might also renew his mercy towards him.
As to them that loue thy name, &c. It might seeme that hee had merited, and by desert might haue challenged the graunt of his prayer: but he still cried for mercie, and craues nothing of merites. We see then the papists are carnall hauing proud spirits, for although the Prophet had executed iudgement & iustice, he sueth for mercy. He desireth the Lord to renew his graces in him, that he might also renew his mercy towards him.
This doctrine is manifest in the second commandment, where the Lord saith; I will have 1mercy upon thousands of them that love m•, and keep my commandments: Mark, he saith not, that he will reward them that are truly zealous in the worshipping of him, but he saith, that he will show mercy v•to them. For it is both the mercy of God, that we have grace to do the will of God in our first beginnings; it is the mercy of God, that we have grace to continue in doing his will in our after proceedings.
This doctrine is manifest in the second commandement, where the Lord saith; I wil haue 1mercie vpon thousands of them that loue m•, and keepe my commandements: Marke, he saith not, that he wil reward them that are truly zealous in the worshipping of him, but he saith, that he will sh•w mercy v•to them. For it is both the mercie of God, that we haue grace to doe the will of God in our first beginnings; it is the mercie of God, that we haue grace to continue in doing his will in our after proceedings.
This is a comfortable doctrine, when we remember that the rarest and dearest servants of God did renew the mercies of the Lord towards them, by craving that his graces might be renewed in them. Mercy it is that moveth God, to begin any grace in us, it is mercy to continue us in grace, it is mercy that he crowneth his gifts in us. When the Lord then will bestow any merciful thing upon us▪ he preventeth us by bestowing also some grace upon us. For if we respect our selves, we are so far from any right challenging of any new grace or mercy to be given us, that we are most worthy to be deprived of the old graces already received.
This is a comfortable doctrine, when we remember that the rarest and dearest seruants of God did renue the mercies of the Lord towards thē, by crauing that his graces might be renued in them. Mercie it is that moueth God, to begin any grace in vs, it is mercie to continue vs in grace, it is mercie that he crowneth his gifts in vs. When the Lord then will bestow any mercifull thing vpon vs▪ hee preuenteth vs by bestowing also some grace vpon vs. For if we respect our selues, we are so far from any right challenging of any new grace or mercie to be giuen vs, that we are most worthie to be depriued of the old graces alreadie receiued.
As thou usest to do to them that love thy name, &c. The words in their proper tongue signify thus much: According to thy in lgements, which thou do•st execute to them that love thy name, according to that in the fourth verse of the seventh portion. I remember thy judgements of old o Lord, and have been comforted. His meaning therefore in these former words, is not fully expressed▪ Here we may learn, the necessary use of this word, and how needful a thing it is, and how special a gift it is of God his wisdom, rightly to discern and distinguish the words.
As thou vs•st to doe to them that loue thy name, &c. The words in their proper tongue signifie thus much: According to thy in lgements, which thou do•st execute to them that loue thy name, according to that in the fourth verse of the seuenth portion. I remember thy iudgements of old o Lord, and haue bene comforted. His meaning therefore in these former words, is not fully expressed▪ Here we may learne, the necessarie vse of this word, and how needfu•l a thing it is, and how speciall a gift it is of God his wisedome, rightly to discerne and distinguish the words.
Judgements as we have often fore showed, is taken either for executing the threatenings1 of the Lord denounced in wrath and in desert: or else for the performance of his promises, made in compassion and of mercy. His meaning briefly is: be merciful in judging me, as thou art wont to judge thy servants, let me have judgement in mercy, and enter not into the judgement of my sins, for no flesh then shall be saved, and deal with me, as with thy dear servant. If we be guilty of our own crosses, we must acknowledge our sins, as the just causes thereof, for never any of the children of God obtained mercy without this. We are then in trouble to look to the promises of God, if we by faith can find the like testimony of a good conscience: but when we see our sins to be the cause of our troubles, or that it is the Lord his hand of justice upon us, we cannot in truth use this prayer of the Prophet. There is a judgement in righteousness, and there is a judgement ⟨p. 523⟩in mercy. Of the first the man of God speaketh when he saith, Enter not into judgement, 2&c. the judgement in righteousness: of the second the Prophet Jeremiah speaketh, Correct me, O Lord, yet in judgement. that is, in the judgement of mercy and fatherly correction. And because we fail for the most part, either in our outward actions or inward affections, we had need to pray, that the Lord would deal with us according to his merciful judgement. True it is, that the Saints of God do say, O God of my righteousness, O God of my salvation: but that is to be understood in respect of men, and not in respect of God: but they that come with their case to be judged and pleaded before God, must needs say▪ Lord be merciful to thy servants. We must never draw near then in prayer before the Lord, without this clause, that the Lord would accept us, in Christ hi• obedience, and that we doubt not of mercy, when the Lord judgeth us in his Christ.
Iudgements as we haue often fore shewed, is taken either for executing the threatnings1 of the Lord denounced in wrath and in desert: or else for the performance of his promises, made in compassion and of mercie. His meaning briefly is: be mercifull in iudging me, as thou art wont to iudge thy seruants, let me haue iudgement in mercie, and enter not into the iudgement of my sinnes, for no flesh then shall be saued, and deale with me, as with thy deare seruant. If we be guiltie of our owne crosses, we must acknowledge our sinnes, as the iust causes thereof, for neuer any of the children of God obtained mercie without this. We are then in trouble to looke to the promises of God, if we by faith can finde the like testimonie of a good conscience: but when we see our sinnes to be the cause of our troubles, or that it is the Lord his hand of iustice vpon vs, we cannot in truth vse this prayer of the Prophet. There is a iudgement in righteousnesse, and there is a iudgement ⟨p. 523⟩in mercy. Of the first the man of God speaketh when he saith, Enter not into iudgement, 2&c. the iudgement in righteousnesse: of the second the Prophet Ieremie speaketh, Correct me, O Lord, yet in iudgement. that is, in the iudgement of mercy and fatherly correction. And because we faile for the most part, either in our outward actions or inward affections, we had neede to pray, that the Lord would deale with vs according to his mercifull iudgement. True it is, that the Saints of God doe say, O God of my righteousnesse, O God of my saluation: but that is to be vnderstood in respect of men, and not in respect of God: but they that come with their case to be iudged and pleaded before God, must needes say▪ Lord be mercifull to thy seruants. We must neuer draw neere then in prayer before the Lord, without this clause, that the Lord would accept vs, in Christ hi• obedience, and that we doubt not of mercy, when the Lord iudgeth vs in his Christ.
Here we are to observe, how the Prophet maketh an experience of the Lord his dealing, and thus reasoneth with him: I see thou Lord dealest mercifully with them that love thee: but I love thee: therefore Lord deal mercifully with me. This deceiveth many: we read not the1 word of God for imitation, or as thinking that those affections which we read to have been in the children of God are to be required in and of us also; but let us know, that whatsoever have been the strangest and rarest affections of God his children, they are for us to follow. For though we cannot attain to them in the like measure that this man of God, because we will not deny, that he had a greater measure of Gods spirit than we have; yet we must by using the like means attain to some measure, if not an hundred fold, yet threescore and thirty fold. Now we see, that he having obtained the like graces with God his people, craveth here the like mercies with them For his sense is evident: as thou diddest not make a covenant with thy servants after their sins, but according to thy mercy, even so Lord deal with me. Here is no special thing mentioned, but he setteth down that, which hath been, and may be in the children of God. He prayeth no• for any special mercy then, but for that mercy, which by experience he hath seen ratified in others: likewise he speaketh not here of any extraordinary graces of God his holy spirit, but of them which are ordinary and incident to any one of God his children as to another, although not in like measure. And surely we have not the like mercies with them, because we have not the like graces that they had. To love the word of God as gold, to gape after it, to breath and2 ••nt for it, are singular gifts of God, but given to none in that time, with such special prerogative, as they may not in some measure be given to the Saints of God in our time, if we so loved the Lord. For that which the Apostle Peter said of them, that feared the Lord, to wit the Lord hath no respect of persons, but they that feared the Lord are accepted: the same the Prophet speaketh here in effect of them that love the Lord. For when the promises are general in pronouncing, we must make them particular by a several applying of them to our s•lues. Let us then be ashamed of our selves for our wants of love.
Here we are to obserue, how the Prophet maketh an experience of the Lord his dealing, and thus reasoneth with him: I see thou Lord dealest mercifully with them that loue thee: but I loue thee: therefore Lord deale mercifully with me. This deceiueth many: we reade not the1 word of God for imitation, or as thinking that those affections which we reade to haue been in the children of God are to be required in and of vs also; but let vs know, that whatsoeuer haue been the strangest and rarest affections of God his children, they are for vs to follow. For though we cannot attaine to them in the like measure that this man of God, because we will not deny, that he had a greater measure of Gods spirit than we haue; yet we must by vsing the like meanes attaine to some measure, if not an hundred fold, yet threescore and thirtie fold. Now we see, that he hauing obtained the like graces with God his people, craueth here the like mercies with thē For his sense is euident: as thou diddest not make a couenant with thy seruants after their sinnes, but according to thy mercy, euen so Lord deale with me. Here is no speciall thing mentioned, but he setteth downe that, which hath been, and may be in the children of God. He prayeth no• for any speciall mercie then, but for that mercy, which by experience he hath seene ratified in others: likewise he speaketh not here of any extraordinary graces of God his holy spirit, but of thē which are ordinarie and incident to any one of God his children as to another, although not in like measure. And surely we haue not the like mercies with them, because we haue not the like graces that they had. To loue the word of God as gold, to gape after it, to breath and2 ••nt for it, are singular gifts of God, but giuen to none in that time, with such speciall prerogatiue, as they may not in some measure be giuen to the Saints of God in our time, if we soloued the Lord. For that which the Apostle Peter said of them, that feared the Lord, to wit the Lord hath no respect of persons, but they that feared the Lord are accepted: the same the Prophet speaketh here in effect of them that loue the Lord. For when the promises are generall in pronouncing, we must make them particular by a seuerall applying of thē to our s•lues. Let vs then be ashamed of our selues for our wants of loue.
The Lord hath not granted unto others, nor denied unto us any special privileges, as they thought among the Papists, who in their readings had wont to admire much at the Saints of God, and to follow them but little. The Lords hand is not shortened, that he can less help us, than he hath in times past our forefathers; neither is his mercy less, that he will not help us: for his is the kingdom, his is the power, his is the glory for ever: but our sins, as saith the Prophet, have made a partition, and a divorcement between the Lord and us, our love is less, our sins are greater, than they were in our forefathers. Let this comfort us, the man of God here prayeth not for any extraordinary mercy. For as the love of God to us ward is common with other of his children, in like manner our love to Gods word must be common with them, and if we have the like graces with them we shall obtain the like mercies with them. For in the substance of salvation, if we have faith, the Lord will deal with us according as he dealt with Abraham, Isaac, and Jacob, with the Prophets and Apostles. Wherefore the Lord, as we said a little before, hath set down his promises i• general words, which we must derive by faith, as particular and proper to our selves. Now if we had this sealed in our hearts, that they were never confounded nor deceived which put their trust in the Lord, we should be assured, that his arm is not shortened, he is as able to reach it out unto us as ever he was before, if only, we will believe and say with the Prophet of God, Amen.
The Lord hath not graunted vnto others, nor denied vnto vs any speciall priuiledges, as they thought among the Papists, who in their readings had wont to admire much at the Saints of God, and to follow them but little. The Lords hand is not shortened, that he can lesse helpe vs, than he hath in times past our forefathers; neither is his mercy lesse, that he will not helpe vs: for his is the kingdome, his is the power, his is the glorie for euer: but our sinnes, as saith the Prophet, haue made a partition, and a diuorcement betweene the Lord and vs, our loue is lesse, our sinnes are greater, than they were in our forefathers. Let this comfort vs, the man of God here prayeth not for any extraordinarie mercy. For as the loue of God to vs ward is common with other of his children, in like manner our loue to Gods word must be common with them, and if we haue the like graces with them we shall obtaine the like mercies with them. For in the substance of saluation, if we haue faith, the Lord will deale with vs according as he dealt with Abraham, Isaac, and Iacob, with the Prophets and Apostles. Wherefore the Lord, as we said a little before, hath set downe his promises i• generall words, which we must deriue by faith, as particular and proper to our selues. Now if we had this sealed in our hearts, that they were neuer confounded nor deceiued which put their trust in the Lord, we should be assured, that his arme is not shortned, he is as able to reach it out vnto vs as euer he was before, if onely, we will beleeue and say with the Prophet of God, Amen.
We must take •eede, that we suffer not as ill doers, and that the Lord find us not lying in some sins: for then we cannot in truth use the Prophets prayer for the like mercies, in that we have not with the Prophet the like graces. If we then fall in unbelief, or in time of trouble possess not our souls in patience, let us not hope for this mercy: but if in1 a right cause, we have walked uprightly under hope of the like grace, we may pray for the like mercy.
We must take •eede, that we suffer not as ill doers, and that the Lord finde vs not lying in some sins: for then we cannot in truth vse the Prophets prayer for the like mercies, in that we haue not with the Prophet the like graces. If we then fall in vnbeleefe, or in time of trouble possesse not our soules in patience, let vs not hope for this mercie: but if in1 a right cause, we haue walked vprightly vnder hope of the like grace, we may pray for the like mercy.
That love thy name. Whatsoever love he had to God, he would not express it by showing it to the Lord, but by testifying it to his word. The name of every person or thing serveth1 especially as we know, to make them known to us, and to discern them from other in that kind. So is it in the name of the Lord, whose name is set down to us Exod. 33. and 34. by the Lord himself speaking to Moses, The Lord passed before his face, and cried, the Lord, the Lord, strong, merciful and gracious, &c. We see what is the name of the Lord, the eternity, wisdom, power, strength, and goodness of the Lord: for all these things abide in him, and spring from him to his creatures as from a fountain.
That loue thy name. Whatsoeuer loue he had to God, he would not expresse it by shewing it to the Lord, but by testifying it to his word. The name of euery person or thing serueth1 especially as we know, to make them knowne to vs, and to discerne them from other in that kinde. So is it in the name of the Lord, whose name is set downe to vs Exod. 33. and 34. by the Lord himselfe speaking to Moses, The Lord passed before his face, and cried, the Lord, the Lord, strong, mercifull and gracious, &c. We see what is the name of the Lord, the eternitie, wisedome, power, strength, and goodnes of the Lord: for all these things abide in him, and spring from him to his creatures as from a fountaine.
Now, in that these things cannot be known but by the word, whatsoever love we show to God, we must testify it by obedience to his word. For in that he is in all these things so infinite, he showeth us in the second Commandment, that no Idol can express his wisdom, power, love and justice, but his word alone, which is the glass wherein alone whilst1 we are in this life we see the face of the Lord. Seeing then the word doth make his name so known unto us, we then love his name when we love his word, which showeth us his love, power, eternity, and goodness. Wherefore the Prophet in this same Psalm saith: Thy testimonies are mine heritage for ever, expressing by the word his love to the Lord: according to that Psal. 16. 5. The Lord is the portion of mine inheritance. Then he said he loved the Lord, when he loveth his law.
Now, in that these things cannot be known but by the word, whatsoeuer loue we shew to God, we must testifie it by obedience to his word. For in that he is in all these things so infinit, he sheweth vs in the second Commaundement, that no Idoll can expresse his wisedome, power, loue and iustice, but his word alone, which is the glasse wherein alone whilest1 we are in this life we see the face of the Lord. Seeing then the word doth make his name so knowne vnto vs, we then loue his name whē we loue his word, which sheweth vs his loue, power, eternitie, and goodnes. Wherefore the Prophet in this same Psalme saith: Thy testimonies are mine heritage for euer, expressing by the word his loue to the Lord: according to that Psal. 16. 5. The Lord is the portion of mine inheritance. Then he said he loued the Lord, when he loueth his law.