aboade in the worde of God which will assure vs of all together Let vs not then measure our saluation by the present estate of the world and as it seemeth now in our eyes wherby we may well perceiue and discerne the same And why so Bicause that all things here belowe haue an ende as wee haue said that heauen and earth shall perish but God hath giuen to vs his truth which is of such an euerlastingnesse as that it surpasseth both heauen and earth It behoueth vs then to bee lifted vp and rapt with this eternitie of the kingdome of God so often as his word shall be spoken vnto vs wherein consisteth all our saluation And according to this holy doctrine let vs prostrate our selues before the maiestie of our good God with acknowledging our innumerable offences by which wee cease not daily to prouoke his heauy wrath indignation against vs Beseeching him that it would please him to cause vs to feele our wretchednesse more then heretofore wee haue done to the ende we might be displeased with our sinnes seeke for remedie where it is shewed vs to wit that seing there is nothing els in vs and in all creatures but vanitie that we beseeche the same good God to confirme vs in his promisses that all our studie be wholy there knowing that all our life resteth in them to the ende wee searche no other where but there where hee hath promised wee shall finde it that is in his worde That it would please him so to make vs taste and sauoure the power and strength thereof as that we may be wholy giuen to serue him and that receiuing vs into his holy protection and conduct he wil not impute vnto vs so many vices and imperfections as are in vs but that he will supporte them through his goodnesse vntil such time as he hath despoyled vs of altogether And that it would please him also too vse the like grace and fauoure towardes all people and nations of the earth c. The thirteenth Sermon vpon the hundreth and nineteene Psalme MEM. O Lord what loue haue I vnto thy lawe al the day long is my study in it Thou through thy commaundements hast made me wiser then mine enemies for they are euer with mee I haue had more vnderstanding then al my teachers for thy testimonies are my studie I vnderstode more then the aged bicause I keepe thy commaundements I haue refrained my feete from euery euill way that I might keepe thy worde I haue not declined from thy iudgementes for thou diddest teach me How sweete are thy woordes vnto my throat yea sweeter then hony vnto my mouth Through thy commandementes I get vnderstanding therefore I hate all the wayes of falsehood WE shall see in this behalf a great many which will not sticke to bragge and say that they haue greatly profited in the woorde of God but yet if we looke into their liues wee shall see and finde that they haue profited as much as if they had neuer read nor heard one worde of the holy scripture Moreouer all the goodly and gay protestations which they shal make tende to none other end but to get them selues estimation and credit there is noone other thing in them but a foolish and vaine glorious shewe that is they desire to bee commended and praysed as though they were the most able and worthy people of all others Nowe when we will saye that we haue profited in the schoole of God first of all we ought to shewe by our life and conuersation whether it bee so or no. For this is the true testimonie whereunto wee must holde vs. God teacheth vs not to the ende we should do nothing els but prattle and babble but he instructeth vs in what maner we ought to liue Hee then which shall leade a dissolute and wanton life declareth manifestly that he neuer knew either God or his truthe Moreouer the meaning is not that we should set foorth our selues to bee had in estimation of men or to get vs reputation and credit but we ought rather to glorifie God knowing that we are so much the more beholden and bounde vnto him in that it hath pleased him too bestowe such his grace and fauour vpon vs as that we surmount others in learning for that commeth not vnto vs by reason that wee are sharper witted or that we haue gotten it through our owne industrie to know I say the way of saluation but it is a free gift which commeth vnto vs from aboue Furthermore when wee shall acknowledge this too come from God it is then great reason that we should drawe our neighbours with vs and like as we are in a good way euen so ought wee to bee desirous to haue euery one to followe vs. Loe to what intent Dauid declareth in this place that he hath loued the worde of God aboue all and that by it he hath beene so well taught as that hee surpassed his maisters and enemies and all those which were in great reputation and credit Very certaine it is that Dauid is not here led by an ambitious or high minded spirite meaning to be coyed and clawed and looking to bee thought to haue greater vnderstanding then others but desireth none other thing saue that the profite which he had receiued by the lawe of God might be throughly engraffed in all men and that it might be a thing common vnto euery one In very deede since that we are all members of one body wee ought continually to labour and trauell for the vpholding and mainteining of it one with another neither ought any of vs to serue him selfe and his owne particular profit but we ought rather to desire to haue the graces of God to abound in all our neighbours that euery of them might haue a feeling of them and that when as wee shall haue enjoyed this common saluation that we might all with one accorde and as it were with one mouth glorifie him And besides Dauid sheweth soone after that hee was no babbling scholler to shewe it onely in mouth too haue many times turned ouer the leaues of the lawe of God and to haue very well vnderstood it but sheweth his life to bee agreing to his speeche and that God hath givē him grace to walke according to his will A great deale the rather ought we then throughly to consider of the order that is here set downe in the first verse he saith O Lord what loue haue I vnto thy lawe all the day long is my study in it The saying which Dauid here vseth signifieth speach and meditation And the verbe whereof it commeth signifieth to speake to deuise to talke or rather to applie his minde to any thing to be therein exercised and stadied Now there is no doubt but that Dauid spake here of a matter which is conioyned with meditatiō For as before we haue said it is not meant by them which make some certaine shew at their tongues ende and yet to haue
that in this worlde he hath care ouer vs and our life is as it were committed vnto him so that herein lieth the whole substance that after hee hath pardoned vs of our sinnes hee alloweth vs for righteous and will also gouerne vs with his holy spirite See then what it is that is conteined in the testimonies of God And so Dauid in summe protesteth in this verse that he alwaies walked in this loue of God which hee founde in his promises This is it which he protesteth and thereupon sayeth Quicken me according vnto thy mercy If Dauid then loued the commaundement of God and his testimonies wherefore desireth he not to be quickeâ—â—ed according to his merites And if it be so that he hath deserued why hath he recourse to the mercie of God Nowe he very well sheweth that he meant not too boaste of his vertues neither yet of any such I know not what perfection to haue fulfilled the lawe of God but he had a speciall regard as I haue already saide to the content of God his promises He alledgeth not here that he had deserued to bee holpen but he desired to bee defended according to the mercie of God In this point he setteth before vs his example to the ende wee might followe him as this is also the meaning of the holy Ghost when as he spake by the mouth of Dauid Now he goeth on for a conclusion and saieth Thy word is true from euerlasting and all the iudgementes of thy righteousnes endure for euermore That is to say thy iust iudgementes are euerlasting or els thy iudgementes are alwayes righteous Heere Dauid in summe meaneth to signifie that hee so stayed him selfe vpon the worde of God as that he had set his heart vppon it yelded him selfe wholy vnto it and bestowed all his thoughtes wittes on it And why did he so sayth he The beginning of it is true and the righteousnesse thereof endureth for euermore As if he should haue thus said Thou O Lord art true in thy word shalt alwayes bee found so afterward It is nothing but righteous it is true from the beginning thy righteousnes shall endure vnto th end and with out end See how the two borders or limittes of the worde of God are layde out When as we shall seeke for this word wee must make a destinction and difference betweene truthe and righteousnes with this resolution see how God sheweth him self true and righteous And the farther we go on the better shall we finde his worde to bee such so that after we haue throughly vnripped and examined it we shall not haue one syllable where righteousnes truth wil not shewe them selues Euen so may wee alwayes attribute this title to the woorde of God as Dauid here sheweth vs. In summe when as wee would haue a perfect assurance to be confirmed and strengthened in all temptations so that the deuill shall neuer be able to take fast holde vppon vs let vs haue this regard to stay our selues chiefly vpon the worde of God and therewith to arme vs attributing thereto these true titles which are here set downe that there is nothing in it but all truthe and righteousnesse And therefore this ought greatly to content vs to assure our selues of God not doubting but that hee will graunt vs the grace that when he hath once brought vs into the waye of saluation that he will continually conduct and gouerne vs and hold vs with a mightie strong arme vntill such time as hee hath brought vs to that ende whereunto he hath called vs. According too this holy doctrine let vs prostrate our selues before the maiestie of our good God in acknowledging our offences beseeching him that it would please him to make vs better to feele our miseries then wee haue heretofore felt them to the ende we may laye our selues open vnto him And that we may in the meane while attaine too that remedy as to craue pardon of him for them not douting but that he will graunt vs pardon for them according to our desire through the death and passion of our Lorde Iesus Christ albeit we are miserable sinners And also that he wil through his holy spirite so purge vs froÌ„ our sinnes as that we desire nothing els but to be coÌ„firmed vnto his righteousnesse to come vnto him to aduauÌ„ce vs thereunto daily more and more vntill such time as he hath coupled vs vnto that holinesse of life whereunto he continually exhorteth vs. That hee will not only graunt vnto vs this grace but also vnto all people nations of the earth c. The xxi Sermon vpon the hundreth and nineteenth Psalme SCHYN Princes haue persecuted me without cause but my heart standeth in awe of thy worde I am as glad of thy worde as one that findeth great spoiles I hate falshood and abhorre it but thy lawe doe I loue Seuen times a daye doe I prayse thee bicause of thy righteous iudgementes They that loue thy lawe shall haue great prosperitie and they shall haue no hurt Lord I haue trusted in thy sauing health and haue done thy commaundements My soule hath kept thy testimonies and I loue them exceedingly I haue kept thy commaundementes and testimonies for all my wayes are before thee WHen as men shall trouble vs and do vs many iniuries or els any waye griue and vexe vs yet are there twoo thinges too leade vs too walke wickedly without the feare of God The one is that it wil seme that God hath not compassion of vs to helpe vs. The other that wee will bee more afearde of men then in deede wee ought For we imagine that all is in their hand and that they may doe all thinges at their owne pleasure and as them selues liste doe God what he can to the contrary Lo heere I say what it is that he hindereth vs froÌ„ perseuering in the feare of God That is That when men trouble vs with iniuries violences extortions we are straightwayes discouraged And so we are heere throughly too consider of this place where Dauid saith that hee stoode in awe of the woorde of God although princes persecuted him without a cause in deede wee ought euen then most specially too weygh it when as we fee the mightinesse of men to astonish vs our enemies to be in great credit and authoritie yea that it seeme we are euen as sheepe in the iawes of woulfes that we haue no meane too resist their violence but that they may do whatsoeuer seemeth good-vnto them in so much that no man dareth once to open his mouth against them When as I say our enemies shall haue all this and bee thus highly lifted vp ouer vs that wee knowe not what shall become of vs then it is a harde matter for vs too conceiue what the helpe which God hath promised vs is worth so that we are ouertaken with this feare to say O see wee are vtterly vndone all our cause is cleane cast to the
all the disorder and confusions in the worlde to weete that God is prest and ready to guyde and gouerne vs but what we may not awaye to beare his yoke euery man refuseth it and wil be exempt from it Loe here whereupon ariseth our dissolute and wanton life to weete bicause we will not suffer the authoritie which God hath ouer vs to leade and guide vs as he is alwayes ready to do and as he also sheweth vs by his lawe Let this then be an Item for vs. And it followeth further For Dauid meaneth to confirme the woordes before spoken to weete howe it commeth to passe that wee are blessed that is if wee keepe the testimonies of our GOD and walke in his lawe For sayeth hee they which doe no wickednesse walke in his wayes contrarywyse wee doe nothing but prouoke his heauy wrath and displeasure against vs in committing of synne and iniquitie when as God then standeth against vs becommeth our enemie must not our life be vnhappy and accursed It can not be otherwise chosen Heere then is one proofe of that which before hath beene said to wit that our whole felicitie consisteth in this that God is our instructer and teacher and that we holde our selues too the doctrine which wee receiue from him And what is the reason For loe sayth Dauid they will abstaine from euill dooing When then wee abstaine from dooing of euill wee prouoke not God his heauy wrath against vs and so let vs conclude that herein consisteth our chiefe felicitie Moreouer here is to be noted that as many as walke not in the law of God cannot but runne into mischiefe and destruction yea how soeuer they thinke of their well doing and persuade them selues to liue holily and godly yet hath God tolde them that it is cleane contrary And here this parcell of scripture is worthie the marking for hereby we may see the pryde of vs men in that wee make all the worlde beleeue that all things goe with vs as well as is possible when as we follow our own fantasies being thus arrogant to say whatsoeuer we do it is all well done But behold what God the onely iudge hereof hath certainly set downe which we can no way repeale or call backe neither shal be possible to be retracted as we lust to wit that no man can abstaine from euill doing but such onely which walke after this heauenly doctrine They then which walke after their owne pleasure must needes runne into euerlasting perdition Now then there are two maner of wayes wherein men doe erre For one sort exceede in open and most manifest transgressions and sinnes and although they very well knowe that they are euill and wicked yet take they leaue continually to followe them As a whoremonger can not iustifie his wicked doing no more can a theefe a swearer nor a dronkard And yet it is so with them that they alwaies giue them selues leaue to goe from better to worse Howbeit there is another maner of way of euill doing which is mere d̄agerous and a great deale more to be feared bicause it is more couert and secret to weete when as men will not acknowledge them selues to be worthy of commendation and that they thinke that there is none that can detecte or condemne them hauing a foolish and diuelish opinion which blindeth their eyes These men then as it is the maner of all hypocrites may well iustifie them selues but yet the case so standeth that God condemneth them as here we may see It remaineth now that we vse nothing for the whole rule and order of our life but the law of God alone for without it all our life must needes bee dissolute and there shal be nothing in it but confusion and destruction It followeth next after That God hath commaunded vs too keepe diligently his precepts That is alwayes according to the truth which Dauid holdeth For it is very sure that God is so carefull ouer our saluation that he procureth and furthereth it as much as is possible for vs to desire No we if God be thus touched with vs and beareth vs such a good will and loue let vs vnderstand that when he chargeth vs to keepe his ordinances and preceptes that he thereby signifieth vnto vs that the same is our whole blessedness and felicitie And to prooue it to be so God requireth not our seruice bicause he hath some busines for vs to do For he hath not nor needeth any helpe of his creattres When then we are not able do that which he commaundeth vs we can neither do good nor hurt vnro our creator What is it that moueth him to bee so carefull ouer vs as he is and what is it that pricketh and thrusteth vs foreward to keepe his commandements Surely since neither his profite nor gaine leadeth him to be thus careful doutles he respecteth onely our saluation By this we may conclude that there is none other blessednes which we can enioy but to walke in his lawe as he hath before said But in the meane while we may see how villanous and wicked a thing our vnthankfulnes is for God sheweth not vnto vs onely in a worde what is our duetie to doe but vseth also a familiar gentle doctrine to drawe vs vnto him And afterward he exhorteth vs because he seeth vs to be very cold and vntoward And for the selfsame cause he vseth much diuersitie and pursueth it diligently as we see to the ende wee might pretende no excuse of ignorance when we haue nor performed that which he hath set downe vnto vs by his lawe but that we should be conuinced of malice and that wee might vnderstand and knowe that wee are well worthie of euerlasting cond̄enation And so much the more ought we thoroughly to marke this doctrine where it is declared vnto vs that no excuse shall serue vs whē as euery of vs outrageth so much and followeth his owne lust seeing that God hath preuented vs and that he hath declared vnto vs that the right rule to walke by is to follow his cōmandementes neither that he hath done the same slightly but that hee hath persisted and continued therein as much as was possible for him to do Thirdly that by this meane hee hath shewed vnto vs his great loue towardes vs and what care he hath of our welfare life Dauid thē goeth on forward saith O that my wayes were directed to keepe thy Statutes Here Dauid pricketh him selfe fowarde and sheweth the desire hee hath to come to that blessednes and felicitie whereof hee hath spoken before And we must be sure to obserue this order for it is not enough for vs to vnderstand and knowe wherein our felicitie and blessednes consisteth and the way to come thereunto as God hath appointed vs but we must also enter into our selues For euery man must thinke thus with him selfe What maner of man am I Seeing my God is so louing and mercifull tha the seeketh me that he
Stablish thy promise to thy seruant because he feareth thee Take away thy rebuke that I am afrayde off for thy Iudgementes are good Beholde I desire thy commaundements quicken me in thy righteousnesse THese eight Verses heere conteine the Prayers which wee haue already before seene to witte that Dauid prayeth too be taught in the lawe that he might the better serue God Nowe vpon this wee haue to note that this is not all to heare and to be taught by preaching vnto vs that the same is as it were from the trueth of GOD but wee must also be taught by the holie Ghoste yea and that twoo manner of wayes For when God shall haue inlightened vs to the end we might knowe that it commeth from him it behooueth that he imprinte in our heartes a desire too cleaue vnto it for without that wee shall doe cleane contrary as naturally we are enclyned So then although it bee not superfluous too reade and heare yet wil it profite vs nothing at all excepte the holy Ghoste teacheth vs yea and that to discerne aswel betwene good and euill as also to be wel and rightly affected too walke according to the Commaundementes of GOD. Which thinge is sufficiently confirmed vnto vs in the person of Dauid For as wee haue heretofore declared hee was a moste excellent Prophet Nowe it appeareth that hee was not onely sufficiently instructed for him selfe but GOD hadde also ordayned him too gouerne and instructe others this was the Doctor of the whole Church And yet notwithstanding hee confesseth him selfe too be vtterly ignoraunt and blinde except God directed him by his holy spirite Yea and hee declareth vnto vs moste plainely that hee had neede of these twoo partes of the grace of GOD heere by vs touched to witte to bee taught too knowe that which is good and afterwarde too haue his minde framed to continue therein This circumstaunce also is specially too bee noted that Dauid in making his requestes heerein conteyned was no Nouice For God had already instructed him by his holy Spirite And that which is more he declareth that hee had already desired too followe God and too obay his Commaundementes Wherefore then is it that hee prayeth afreshe but onely that hee felte in him selfe greate weakenesse in this point and that hee was but in the mid way Let vs thē vnderstand that euen they which are inlightened by the spirit of God are wel affected ought not to content themselues heerewith as if they were already come to a ful perfection but rather to acknowledge their weakenes that they are not growne to that forwardnes but that they may faile and that it is God which causeth thē to perseuer and to be more and more confirmed Loe heere what wee haue yet to obserue by the example of Dauid Nowe let vs follow the words which he vseth to the end the effect of this doctrine may the better be imprinted in our memoryes Teach me O Lorde the way of thy statutes and I will keepe it vnto the end Heere Dauid declareth that he hath well begun to serue God but he right wel feeleth that we are so frayle that wee can neuer come home to the mark without God strēgtheneth vs wherfore he hath recourse vnto this high mighty power by which God remedieth the vices that are in his chosen which he knoweth not to be in their nature We see then that when God stretcheth out his hande vnto vs so that we haue alredy bin instructers teachers of our neigh bours yet that we must not presume of our owne power strength but stand alwaies vpon our garde beseeching god with all humilitie and reuerence that as he hath wel begun in vs so he wil performe go through with the same Dauid said not O Lord I haue strayed But he hath very well said heretofore that he was by nature a wandring shepe so shall we see him to be And yet notwithstāding our Lord had already brought him into the way of saluation yea and had bestowed vpon him excellent graces But yet he knowing that he might erre an hūdreth times in a minute without God held him with a mightie hand prayeth to be instructed anew as if all the rest which hee had done had bin nothing So then when as God shal haue bestowed vpon vs his graces let vs not be negligent secure to lul our selues asleepe as though our state and condition were not to bee amended But let vs rather think with our selues and consider that he which hath bin taken and holden for a good vertuous man for the space of ten or xx yeeres might bee seene ouercome in a matter of nothing were it not that God assisted him Loe here how the faithfull after that God hath liberally bestowed vpon them great graces ought alwaies to walke in feare and humblenes knowing that they are subiect to many temptations which they are neuer able to resist if God continued not the same in them as well to instruct them as also to ayde them with his power and strength to fortifie them more and more as before I haue said And here we are diligently to marke this saying And I will keepe it vnto the end As if he should haue said My God I haue already followed thy commaundementes for a certein time but what shall become of it if thou doest not alwayes put too thy helping hand vnto me as thou hast already done I may in one minute fall into a great and horrible confusion O Lord I beseeche thee therefore that as thou hast begunne well in me so to perfourme the same throughly By this we see what a diuelish arrogancie that of the papistes is wherewith they are puffed vp when as to their seeming that a man after God hath once stretched out his arme vnto him can by and by worke wonders of him selfe and is sufficiently able too ouercome all temptations But let vs rather vnderstand and knowe that euen as it is God that must beginne to set vs in the right way so likewise that we cannot continue and abide therein without he alwayes holde vs by his mightie hand and neuer to suffer Satan to seduce vs neither yet to bee wickedly led by his subtelties and wyles And thus much as touching the first verse Now it followeth Giue me vnderstanding and I will keepe thy lawe yea I will keepe it with my whole hart Here Dauid declareth vnto vs in the first place what our true wisedome is to wit that we should walke in the feare of God as also it is said in the scripture That the feare of God is true wisedome In summe wee haue here the confession of Dauid that al they which withdrawe themselues from the obediēce of God are people voide of wit iudgement wisedome and reason In very deede wee shall neuer haue the worlde to iudge thus of it For wee will saye loe this is a witty fellow this man is very wyse when hee is able to
beguile his neighbours and craftily inuent how to giue himselfe too all iniquitie Such is the wysedome of this worlde But in the meane whyle let vs note this by the way that these woordes are not spoken without cause too witte that al our wysedome and reason consisteth heerein that wee walke in the feare of God and seeke after his wil yea and too holde vs too it In the second place as Dauid hath already protested that wee are not capable to vnderstande the lawe of God and the contentes thereof if wee bee not taught from aboue that is by the holy ghost hee also addeth that hee can haue no good affection nor desire to giue himselfe thereto vntil such tyme as his heart bee reformed The law of God may seeme to be but a common thing yea we our selues do see that the proude men of this world contemne it as a thing too too common But yet as Dauid hath before said God hath set downe vntoo vs in his lawe wonderful secretes which hee heere repeteth not in vaine that it must needes bee that in receiuing the spirite of God from heauen hee shoulde bee conducted to the ende to followe the commaundementes of God Nowe he namely saith That I will keepe yea that I will keepe it with my whole hart This is no superfluous repetition when he saieth That I wil keepe yea that I wil keepe it with my whole harte For beholde what it is that abuseth a great number of men so that they cannot be reprehended by men that their life is not so dissolute as that they may bee pointed at and bee not brought to rebuke and shame Loe these men bee lyke little Angelles They make themselues belieue that they are more then iust before God they feele themselues guiltie in nothing For this cause then Dauid hauing said that he wil kepe the lawe of God declareth that it is not so common a thing to doo as we take it And why so For saith he he must keepe it with his whole heart When he meaneth to shewe vnto vs what the good keeping of the law of GOD is and such an obseruation as God requireth of vs it is not onely meant that our feete and handes should be seene to bee well ruled and compassed that our sinnes and iniquities should be so apparaunt as that they might be cōdemned in the sight of the world this say I is not all as to vse such an obseruation But wee must saith Dauid keepe the lawe of God with our whole heart When as we shal be neuer so litle affected or desirous thereto it shal be a great deale more worth then all the substance in the worlde But we must beware that we haue not a double heart that our desire be so colde and feeble as to say very well I would gladly that God would bestowe his grace vpon me that I might followe his commaundemēts and thereupon to shewe our selues wearie and slougthfull but we must haue a true sinceritie to walke therein with all fulnes and integritie But I beseeche you what is he that is able to attaine to that perfection It is so farre of that there should be any such vprightnes in vs as that we are not able to thinke once a good thought except God chaūgeth our peruerse nature which before should be repugnāt and contrary vnto his righteousnesse Wherefore in summe Dauid after that he had prayed vnto God that he woulde instruct him to the ende hee might keepe his commaundementes addeth for a more ample confirmation That I may keepe thy commaundementes with my whole heart As if he should haue saide O Lorde I knowe that we men as we are puffed vp with pride and arrogancie doe thinke vs too haue accomplished and fulfilled all the whole lawe when as wee haue set a good countenaunce of the matter and haue made some apparaunce or shewe to the worlde if there were no more in it but this yet shoulde it be enough for mee considering that all our members doe so rage in wickednesse as that it is very harde too holde them in But all this shoulde bee nothing For it shoulde be all but meere hypocrisie and bycause that thou hast respect to the heart all my carnall passions and affections must be pulled down my selfe in such sort renued as that I may be wholy conformed vnto thy righreousnes Alas my God and if I must be brought to that I see it to be an impossible matter And so thou must needes put thy helping hand vnto me that I might be taught by thy holy spirite It followeth in the thirde verse Make me to goe in the waye of thy commaundements for therein is my desire Here we see that which hath beene touched to wit that Dauid prayeth not vnto God that he would beginne to set him in a good way For he was already entred into it hee had already walked in it a good long season And in deede this desire is a very great furtherance vnto vs when as wee may praye vnto God to beseeche him to gouerne vs and we ought to preferre this felicitie or blessednes before all the things in the worlde And herein let vs shewe our selues to haue greatly profited Now Dauid protesteth without hypocrisie that he hath kept the cōmaundements of God Neuerthelesse he beseecheth the Lord to graunt vnto him power to perseuer therein and that hee may come to the perfection thereof Wherein wee see that it is not enough that whē God hath begunne and set vs in a good way that we may euer after doe what soeuer seemeth good in our owne sight We see here to the contrary that when God shall haue taught vs and that we haue beene apt to learne from the beginning neuerthelesse that his grace shoulde be made voide euery minute without hee did continue it And so in the first place when as God shall haue instructed vs to make vs to come to a good vnderstanding and knowledge he must also graunt vnto vs a good affection and desire And hath he giuen vs that It is also meete that he continue the same in vs and make vs desirous to walke in his commaundementes Finally after that he hath giuen vs to will the must also giue vs to perfourme as S. Paul saith that he doe all in all but not to rewarde this good will or any other good preparation which is in vs but to doe it according to his pleasure to wit of his free mercie Moreouer let vs on our behalf consider when as wee would obteine any such grace at Gods handes to witte to leade vs into the way of his pathes that our hearts be there setled as that we be not so accursed as to forsake God and to set light by him to quēche this light which he shal haue put in vs. For otherwise if wee bee alwayes giuen to the vanities of this world as commonly we are and that wee make no accompte of the graces which God shall bestowe vppon
Psalmes as a newe doctrine ne yet as a doctrine separate from the doctrine of the lawe but drew them from it as out of a Fountaine So then it is not without cause that he protesteth heere that the Statutes of God serued him for Psalmes and for songes yea in steade of his Pilgrimages that is to say in a strange Countrie in the middest of Infidels when he was as it were banished from the Church that he could not bee in the Temple to make confession of his faith yet was he not for all this wickedly addicted Nowe heere they which are trauellers are admonished of their duetie For albeit they see a greate many of enormities committed in the worlde neuerthelesse they are stedfastly purposed to holde themselues in the feare of God and to walke in a pure and soūd conscience albeit they are mingled emongst the infidels As behold euen the very Christians which are in the Papacy although they are there prisoners hauing no doctrine preached vnto thē without libertie to serue God publikely and to make confession of their faith as they would yet doe they not exceed and outrage with the rest in these villanyes which reigne amongest them but confirme themselues the best they can to the worde of God take all their delight and pleasure therein and make the lawe of God their song which maketh them to withdrawe themselues from all the vanities and corruptions which they commit so that they keepe them selues within this compasse Moreouer if they which are in a place where the worde of life is not taught and doe so yea euen greate store of offences wherewith they may take occasion too be drawne to wickednesse and to be corrupt with the rest these I say be inexcusable but are commaunded to take their delighte and pleasure in God and in his lawe and too incourage themselues taking the holy songs to exhorte them to well doing what shall become of vs when as wee are in a place where the Bell ringeth too call vs that we might bee admonished by the woorde of God to be instructed too call vpon his name and to make confession of our fayth When GOD then calleth vs vnto his Schoole and openeth his mouth to instruct vs I pray you are not we worthy of most horrible condemnation when as wee shall doe altogither preposterously in that whereof Dauid heere maketh protestation As we shall see very many which can neuer bee mery but when as they shall deafely hearken vnto God if they come to a Sermon it is onely to heare their condemnation For whatsoeuer is sayd vnto them and layde before thē to bring them into the right way they soone forget what hath beene saide Must not these mindes then be violently carried with a merueylous fury Yes without all doubte And therefore let vs keepe in minde the conclusion which Dauid heere maketh That hee remembred the lawe of God vnto the ende As if he had sayd Beholde what is the cause that I beeing a miserable vacabond cast out of the Temple and driuen out of my countrie did yet neuer but stay vpon thee And after that beeing assayled by the Infidels haue perseuered in the consideration of thy lawe and delighted my selfe therein Euen so also must wee doe For if we see many offences and many things which might withdrawe vs from the lawe of God let vs ouercome all that in the vertue and power of the promises which God hath made vs that by them we might be confirmed in his loue and bountie to the ende we fall not into such a confusion as wee see the wicked and vngodly fall and dayly caste themselues And according too this doctrine let vs prostrate our selues before the Maiestie of our good God in acknowledging of our offences Beseeching him that it would please him to make vs better too feele what taste wee ought too take in his holy promises and to be exercised in them that we might valiantly fighte against those vices which might hinder vs to stay vpon his protection and that by the power of his holy spirit we might ouercome all offences and griefes to the ende that beeing fortifyed by his grace wee might not haue any accesse to Satan whereby hee might winne and get of vs but that we constantly perseuering in the holy vocation of this good God might followe our course vntill such time as he shall take vs out of this worlde to bring vs vnto that heritage which hee hath prepared for vs before the beginning of the worlde and also which Iesus Christe hath purchased for vs with his moste pretious bloode And that hee will not onely graunt vnto vs this grace but also to all people and nations of the earth c. The eight Sermon of the hundreth and nineteenth Psalme HETH Thou art my portion O Lorde I haue determined to keepe thy lawe I made mine humble petition in thy presence with my whole hearte O be mercifull to mee according too thy woord I haue considered mine owne wayes and turned my feete vnto thy testimonyes I made haste prolonged not the time to keepe thy Commaundementes The handes of the vngodly haue robbed me but I haue not forgotten thy lawe At midnight I will rise too giue thankes vnto thee because of thy righteous Iudgementes I am a companion of all them that feare thee and keepe thy commaundements The Earth O Lord is full of thy mercie O teache mee thy statutes THese eight verses nexte before conteine none other thinge but the protestations which Dauid maketh in giuing himselfe wholly too God sticking vnto his law except two requestes which he maketh in the second verse in the last Now in the first place he saith that his soueraigne good and chiefe felicitie was in that he was resolute to keepe the law of God It is very true that some doe expounde this thus that Dauid calleth God his inheritance But when as the matter shal be well wayed and considered the meaning is this that he setteth his whole felicitie in this that hee is fully determined and resolued as already hath bin touched to followe that which God had shewed and taught him Nowe this worde Portion in the Scripture is taken for inheritaunce and inheritaunce is taken for the chiefest and most desired thing that man hath And so it is as much as if hee had sayde That euery man might deuide it as hee woulde and lusted As wee see the desires of men too bee sundry and diuerse one draweth one way another another And in deede sayth hee euery man wisheth as hee fantasieth but as for my selfe I desire none other blessednesse nor felicitie but to content my selfe with the lawe of God and when I haue this I haue gotten a good and an excellent inheritaunce And nowe we see the summe and effect of this first verse it remaineth that wee gather out thereof such Doctrine as is therein conteined For when wee heare Dauid speake after this manner there is no
that we must be as strayed wilde beastes without the woorde of God and that without it there is neither way nor stay for vs. And although wee thinke our selues to be wise inough yet shall wee be altogether abused and when as wee shall thinke vs to be fully resolued yet shall all our case estate be but smoke When then we shall knowe this too be true we may very well say with Dauid that the woorde of God is in steade of a Lanterne vnto vs. For what is the cause that we will not be ordered ruled by God but either by reason of our pryde or else because we know not our own want Some of vs are hindered through a vaine foolishe opinion which we haue of our selues that wee are sufficiently learned too iudge of that which is good and profitable Loe heere is the very cause why wee will not giue place vnto the worde of God There are other some of vs that although wee truste not so much vnto our owne wisdome yet knowe wee not what a misery it is to be heere as it were in a place of confusion and that there is no stay of all the whole course of our life And heerevppon wee contemne the woorde of God and make no accounte of it So then wee must come too this humilitie that beeing wholly throwne downe as touching the presumption of our wittes we must suffer our selues too be taught of God And besids that we might also know that our state condition is too too miserable vntil such time as we are lightened with this lantern Now then like as Dauid sheweth vnto vs by his example that we ought not to haue any other guide nor stay but that which proccedeth frō the word of God Euen so also sheweth hee vnto vs that if so be we bee teachable of God accept him as our scholmaister submit our selues to him that we shall finde light inough in his word that we nede not to feare to be confoūded as though we knew not which way to turne vs. For God will giue vs sufficient light in his word to lead vs to saluation And this is such a comfort as cannot be sufficiētly inough expressed For as it is declared that we are miscrable blind soules and that whilst we walke in this world we are but in darkenes see how God putteth a remedy into our hands that is that we should heare him speake and that we should learne to be ordered by his word that then although this same world be a maze although we haue many troubles in our life although the deuil neuer ceaseth crastely to inuent many deceits to turn vs from the right way yet we shal be assured to go straight to attain vnto saluatiō And by this wee may see how Satan hath possessed the papists when as they say that the word of God is so darke that wee are neuer able once to bite at it and that we ought not to stay our selues thereon because it is so vncertaine a thing besids that it is also a nose of wax which a man may turne what way he listeth They shame not to spue out such horrible blasphemies But contrariwise let vs trust vnto the spirit of God speaking by the mouth of Dauid to wit that if we be lightened by the word of God we neede not to feare falling that there is no rule so certain For although the deuil went about with a thousand deceits to turne vs this way and that by crooked bypathes yet must we be fully assured that the word of God is a lantern vnto our feete to lead vs the right way Neuertheles Dauid sheweth vnto vs howe we shonlde seele such a cōmoditie comming vnto vs by the law of god to wit when as we shall receiue it with harty affection For he saith I haue sworne and will performe it that I will keepe thy righteous iudgements Nowe heere hee sheweth that if there bee a wauering minded spirit which readeth the Scripture for curiosities sake the same must needes remaine and continue alwayes blinde and ignoraunt as we shall see many of them which doe nothing else but turne ouer the leaues and wander in such sorte as that there is neither firmenesse nor yet soundnesse in any of them And what is the cause thereof For sooth it is because they seeke not God with a right earnest affection If we then will haue the commoditie which Dauid heere speaketh of we must come back againe to the woord of God and apply all our study so couragiously as that wee desire nothing else but too bee instructed in this trueth and to submit our selues wholly vnto it And yet Dauid was not contented to say that this was his onely determination But sayth that hee had sworne and was stedfastly purposed to obserue it For the word which he vseth signifieth that I will establish it to wit I will wholly giue my self vnto it for I am so resolute in this matter as that I will neuer be turned away from it Wherby he sheweth that there is no question but that we haue certaine small motions which slip vs but wee must haue such a feruent zeale as possesseth our whole minde and after we must with this zeale be constant because then we shal be able rightly to see those men which so trimly and fairely pus and blowe at vs. But what This is but a false fire as we say Nowe if wee bee truely affected to serue God the same our affection muste be firme and sure that we may vnfaignedly say with Dauid that we haue sworne and are fully purposed too stand and abide by this matter In very deede heere may some question arise For it should seme that Dauid hath too too much presumed of him self to sweare that he wil keepe the testimonies of God For we are not able to promise any thing which is not in our power and strength If a man shal thrust in himself to promise that which he hath not he of right is to be accused of follie for euery man wil say that it is great arrogancy in him because he hath passed his bounds Now when as wee shall haue throughly considered heereof we shall finde that it is impossible for any mortall man perfectly to obserue the Commaundements of God This should seeme then at the first sight that the othe which Dauid heere speaketh of ought rather too be reprehended then commaunded But heere are two things too be considered of The one is that when the faithfull binde them selues so vnto God they lay not this foundation in their owne proper strength they looke not into their own abilitie but they desire of God to accomplish that whiche they haue promised him And why doe they soe Now let vs note that heere he speaketh of the commaundementes of God And we haue here already declared that when Dauid nameth the lawe hee looketh not simply too the Commaundements but also to the promises and in these
and feare of God or els will be so lightly discharged thereof as that it may be done without any great paine As howe I praye you We see that they which pretend colour of ignorance which haue neither knowledge either of God or of true religion will say surely for my part I am but a poore simple man and without learning and therefore I will leaue this geare to those that are learned One sort will excuse them selues one way another another way but yet they all tende to this ende to exempt them selues from the obedience of God not to be subiect either to him or yet to his word See here the common saying amōgst the Papistes Ha sirra This is the office of the priestes the cloysterers our prelates haue the charge ouer vs wee are secular and lay men we must haue nothing to do with this geare And besides euen the meanest sort of vs haue also our excuses and will say I am a poore mā I must get my liuing with great paines all the day long by my handy worke I haue scarsly any leysure once co come to heare a sermon on the Sunday See what starting holes we finde out to the ende we might followe our vanities pleasures and idle times or I knowe not what other our slouthfulnes rather then wee woulde heare the word of God and meditate thereon So then Dauid contrarily sheweth that whiles he was small and of no reputation yet that he neuer ceased continually to be exercised in this lesson euen to submit him selfe to the obedience of God And so we see him to be giuē from his childhood and that he did not onely take pleasure therein when God had aduaunced him to the kingdome that hee did not begin then to taste of the lawe of God to apply his whole study thereto but when hee kept his fathers sheepe and cattle and was brought vp in the sheepecoates before hee came any thing neare the court euen all that while I say he neuer ceased but was wholy occupied in the holy study of the lawe of God Nowe let vs learne hereby not to exempt out selues by our trifling excuses as a great number of men do but let vs vnderstand that Dauid here exhorteth all the faithfull in general that the contemptible base and simple pesons yea euen as simple as yong children and that haue no knowledge of that which is most esteemed amōgst mē that they ought not for all that to forget the word of God And so let also both great and smal giue them selues to the study thereof that we may be all the schollers of the lawe and of the Prophets but especially of our sauiour Iesus Christ seeing that God hath now bestowed a more excellēt grace vppon vs then euer hee bestowed vppon Dauid For ouer and besides the doctrine which Dauid receiued from the mouth of Moyses see how God hath layd open vnto vs the infinite treasure of his heauenly wisedome insomuch as we haue the Gospel out of which the sonne of God hath spoken vnto vs who is maister ouer the whole houshold as it is said in the Epistle to the Hebrewes Now is this the doctrine that must make heauen and earth to tremble Heb. 3.6 as it is spoken by the Prophet Haggay as this place is alledged by the Apostle Hag. 2.7 to shew vnto vs that we ought to receiue the Gospel with greater reuerence then the fathers did the law the Prophets For God made the earth to shake when he gaue the law by Moyses Heb. 12.25.26.27 which since that time hath bin cōfirmed ratified by the Prophets but when as hee opened his holy mouth by his sonne to teach vs that was to make both heauen and earth to shake bicause he hath layd open such a wonderfull wisedome as that it ought to shake astonish vs when as God speaketh with such power maiestie vnto vs. See then as concerning this saying where Dauid saith that he did not forget the cōmandemēts of God although he was smal of no reputation Now he addeth Thy righteousnes is an euerlasting righteousnes and thy lawe is the truth Yea in such sort that when he was afflicted grieued that he tooke pleasure in saying thy righteousnes is an euerlasting righteousnesse heere Dauid repeateth a word which hath a double significatiō For in the first place Righteousnes signifieth the law of God that bicause it is the rule of all goodnes And thē next he giueth it the title of righteousnesse signifying thereby that this law is so certaine a rule as that when we shal haue throughly soūded it euen to the bottome we shal finde that God hath set down therein a perfection of all equitie and sinceritie as if hee should haue said this is without all doubt a perfect rule of righteousnes Now he coupleth as hee hath already before done truth with righteousnesse I haue already saide that these wordes here are oftentimes repeated and yet it is no superfluous kinde of speache And what is the reason Because we might fully and wholy confesse that God hath spoken moste wisely that all mennes mouthes might be stopped and that we al at once might be silent and stil to heare him There is no man but will confesse this at the tōgues end But in the meane time for vs to knowe this equitie and trueth which is contayned in the word of God Alas we are too too farre off So then let euery man looke well vnto him selfe and see whether his life be agreeable vnto the word of God or no. And if it be it is a manifest proofe that the righteousnesse and trueth thereof is deepely imprinted in his heart Nowe if this be so then no doubt of it God his woord is honoured as it is worthy Then let vs render vnto him effectually the prayses which are heere attributed vnto him and as they doe appertaine vnto his maiestie But if wee doe say that the word of God is good and holy that it is a wonderful righteousnesse and power that cannot fail and yet despise it in deede shewe our selues cleane contrary vnto it in our life and conuersation and making a goodly shewe to honor it doe spit at it What a kinde of honor call yee this Wherfore we are to consider that it is mete that this righteousnesse and trueth of the lawe of God be imprinted in our heartes that we may make such a confession thereof as Dauid heere hath doone And see why heere hee addeth Yet is my delight in thy Commaundements Yea when hee was afflicted and in aduersitie For it is an easy matter for men to praise God whiles they are quiet and out of trouble haue all their heartes desire Yea wee shall see the very hypocrites cry out with open mouthe O blessed bee God and our good God Forsooth when as hee sendeth them euen their wishe and intreateth them according too their owne desires But when God shall
Two and twentie Sermons of Maister Iohn Caluin In which Sermons is most religiously handled the hundredth and nineteenth Psalme of Dauid by eight verses aparte according to the Hebrewe Alphabet Translated out of French into Englishe by T.S. ¶ Imprinted at London for Iohn Harison and Thomas Man 1580. To the right worshipful Sir Robert Iermyn Knight and to the right worshipful his godly and vertuous wife the Lady Iudith Iermyn Thomas Stocker wisheth continuall increase of all spirituall and earthly good thinges in this life with an earnest zeale to the glorious Gospell of Christe Iesus and perseueraunce of practise thereof vnto the ende and in the end and after this life euerlasting ioy and blisse in the life to come through the same Christ Iesus our Lorde ALbeit the whole Scripture vniuersally Right Worshipfull is as it were a diuine Maistresse teaching bothe vertue and true faith yet notwithstanding the Booke of Psalmes hath ouer and besides that in a manner an expresse image of the state and condition of soules and therfore very necessary for all people in generall Howbeit this hundreth and ninteene Psalme namely conteyneth a perfect art and a woonderfull vehemencie of the Kingly Prophet in setting foorth and highly extolling the prayse of Gods lawe and the excellency thereof wherein hee cannot satisfie himselfe nor yet sufficiently expresse the affection which he beareth thereunto adding moreouermany notable complaintes and consolations wherfore it is most meete for all the children of God to haue it alwayes bothe in their heartes and mouthes and so continually meditating thereon as this holy Prophet did in his distresse they may also finde the like comfort whensoeuer and whatsoeuer affliction shall assaile them and also to flie and abhorre that which is wicked and euill in the sight of the Lord. Which Psalme beeing deuided into twoo and twentie partes by eight verses aparte according too the Hebrew Alphabet the godly and learned Father and moste famouse furtherer of the glorious Gospell of our Sauiour and Redeemer Christe hath according to that order very religiously handled and drawne into as many Sermons too the benefite and comfort of all the true and faithfull Scholers in the Schoole of God which shall diligently reade them and earnnestly striue to followe the same direction in their life and conuersation Which Sermons according to my poore skill I haue englished frō the French and haue taken boldnesse to dedicate and offer this my simple trauell vnto your Worships as a speciall token of my good will in Christ beseeching you to accept of this my labor not according to the rude translation but the goodnesse of the matter which they propound and my heartie affection vnto you And the rather haue I beene enbo dened this to doe both for that I haue beene crediblly informed off either of your greate paines taking in reading ouer such like godly works as also that my selfe am Testis oculatus of your dayly presence and diligent attention at all Sermons and godly exercises vsed in this countrie of Stuff Whose good godly beginnings with the rest of the right worshipfull both men and women in these partes and all others of what state and condition so euer they be I heartely beseech our good God and merciful father euen for his Christ his trueth mercyes sake to increase strengthen and continue witth dayly practise of the same in some measure in your liues and conuersation with full perseueraunce vntoo the end of your dayes here without which all the rest is but labor lost For as the Apostle witnesseth we are made partakers of Christ if wee keepe sure vnto the ende that beginning wherewith we are vpholden The Lord God therefore by his holy spirit work these effects in you and in vs all that professe his gospell and leade our aduersaryes when it shall please him into the trueth as he is God of trueth that whē his sonne Christ our Sauiour shall appeere in glory wee may be founde to haue walked without halting in whatsoeuer hee hath thought meete to open to vs for our saluation From Mildenhall the 4. of Nouember l579 Your worships to command in the Lorde Tho. Stocker ¶ To all faithfull Readers THE Reading ouer of these present Sermons will sufficiently declare what commoditie and profite they may bring with them As in very deede the Author of them right welsheweth throughout all his woorkes in what sorte the Lorde GOD hath heeretofore beene serued and also how ordinarily hee is serued by him And therefore for a full recommendation aswell of the Author as also of the woorke it selfe I intende through GOD his assistaunce too sette foorth none other thing then the same fruite and profite which they haue already gotten that haue read them and that fruite which they may make reporte of that shall hereafter reade them For this may very well be thought that nothing in the whole worlde maketh a man more blessed then the liuely and continuall meditation of the holy lawe and good will of our heauenly father Nowe then this is the Psalme which is framed and wholly serueth too this ende and purpose dayly to exercise our selues heere in and although that hee so oftentimes repeateth these woordes Lawe Ordinaunces Statutes Edict Commaundements Decrees and other such like yet are they no vaine repetitions but vsed to this intent and purpose too let vs throughly vnderstand howe meruelous peruerse and frowarde our nature is causing these so necessary thinges too too easily to melte like waxe against the Sunne as wee say cleane away from vs and also to make vs too bee touched at the quicke that we might feele howe feruently we ought too sigh and grone after the lawe and ordinaunce of God how zealously too desire to put the same in execution and also how greatly too be greeued with beholding the moste proude and villanous contempt of the vngodly treading the same vnder their feete And because there are some who rather desire too haue such Bookes as they may easily carry aboute with them I haue the rather to please all parties beene very willing too satisfie them herein alwayes reseruing this good affection that GOD might bee honoured and glorified by this my small trauel and the building vp of his Church aduaunced Farewell The first Sermon of M. John Caluine vpon the hundreth and ninteene Psalme of the Kingly Prophet Dauid The first eight Verses vpon ALEPH. 1 Blessed are al those which are vpright in the way and walke in the lawe of the lorde 2 Blessed are they which keepe his Testimonyes and seeke him with their whole heart 3 Surely they worke no iniquitie that walke in his wayes 4 Thou hast commaunded to keepe thy Preceptes diligently 5 O that my wayes were directed too keepe thy Statutes 6 Then should not I be confounded when I haue respect vnto all thy Commaundements 7 I will prayse thee with an vpright heart when I shall learnt the iudgements of thy righteousnes 8 I will keepe thy
the moste wicked wil confesse and say that they desire too bee saued but yet in the desire thereof they cleerely flye from it and goe as cleane away from it as they can for their liues But what is the cause whye they so greately withdrawe them selues from that which they so highly proteste too loue Yea they drawe as neere vnto it as they can possibly flye from it By this it seemeth that they haue conspyred too reiecte and make little accounte of that good which GOD meaneth to doe for them And heere we are too note that Dauid in this firste verse accuseth vs of horrible blindenesse as if he should say Surely you are all senselesse and without witte And to say the trueth if there were but one droppe of reason in vs without doubte wee would not so reiecte and refuse our saluation of a sett purpose as wee doe See heere howe mercifully our good God dealeth with vs who sheweth vs howe and in what manner we may be blessed and yet we for all that drawe altogither backwarde Doth not Dauid then of very right iustly condemne vs But because euery of vs protesteth to knowe the right way hee addeth They which walke in the way of the Lorde Hee hath sayde Blessed are they which are vndefiled in their way that is whiche walke aright And who are they It is very true in deede as before I haue sayde that there are a greate number which will boast them selues too walke aright and that in such sorte as that it can not be much amended and yet notwithstanding if they be asked who made their way and who it is that assureth them that they shoote at the true marke they knowe not what aunswere to make For there is but one way which leadeth to saluation which is the law as Dauid heereof speaketh wherefore as many as walke in the Lawe of the Lorde sayth he goe not out of their way We haue in this firste verse twoo notable lessons The one is that God heere acuseth vs that euery of vs strayeth and erreth from the way of saluation and although wee proteste that we are willing and desirous to bee saued yet for all that our wicked affections doe in such sorte carry vs away as that we desire nothing else but that wee may bee farre from that felicitie and blessednesse which is set before vs. For there it is sayde Blessed are they which walke in the right way And thus much for the first poynte The seconde is That wee may inuent and deuise many and sundry kindes of life and so think that we go the best surest way that may be and by this meane deceiue our selues for there is but one way that leadeth to saluation What way is it It is not that which wee of our owne braine doe imagine For when Isaiah sayth Esay 53.6 that euery one hath declined from his way he meaneth that we all runne into euerlasting destruction The Law of God then is the way which must rule and order our life and when we will hearken vnto it all thinges shall goe well with vs but whosoeuer swarueth from that the same is like vnto a sauage and wilde beaste which can doe nothing else but gallopp and flinge ouerthwart the fieldes There is none of vs all but that may haue many motions which may seeme good to vs as wee may see by the poore and filly vnbeleeuers which are very feruent and earnest to doe this or that which too their thinking seemeth very good and profitable but yet the spirit of God is not their leader and guide Nowe it is sayde That when wee haue the lawe of God before vs it shal go wel with vs that without it it is impossible but that our life must needes bee confounded and come to naught He sayth a little after Blessed are they which keepe his Testimonies and seek him with their whole heart Dauid now vseth another worde then this word the law to wit testimonies This word in it self importeth a couenant or cōtract it is not to be vnderstood otherwise than to be ayplyed to this end to wit that God couenanting with vs declareth that his meaning is to pull draw vs vnto him and also howe we ought to order our life because cause it is a mutuall Contract betweene him and vs. As if he should haue saide Goe to now vnderstand you that heere I make a couenaunt with you that you acknowledge mee to bee your GOD That you doubte not of my loue towards you and in louing you that I am your Sauiour and that you call vppon mee in this affiaunce and trust and besides that you bee also my louing obedient Children that I doo protect and gouerne you and that you are my householde Seruauntes When the Lorde our GOD thus abaseth and offereth him selfe vnto vs and that hee vseth suche famyliaritie and gentlenesse towardes vs as to talke with vs It is sayde that hee giueth vs his Testimonyes of his loue and fauour towardes vs. Heere nowe Dauid declareth That they are blessed which keepe the Testimonyes of GOD and seeke him with their whole hearte As if hee shoulde say that the Lawe of God consisteth not onely in this that it shewweth vnto vs what wee ought too doo but that it carryeth also with it another speciall Doctrine too weete to assure vs that hee will bee our Father that hee loueth vs so deerely that hee desireth none other thing of vs but that wee woulde bee his sonnes and heyres And heerevnto tende all the Ceremonyes whereof wee shall speake hereafter more at large Yet this is true that aswell in this place abouesayde as also by the reste of the names couched in this Psalme as of Statutes Decrees and Ordinaunces Dauid alwayes meaneth the doctrine of the Lawe Howbeit it is to be noted that this diuersitie of woordes it is not heere sette downe without good cause For it expresseth moste plainely vnto vs what varietie of consolation wee receiue by that which GOD sheweth vnto vs in the Lawe of Moyses and in all the Prophetes who are as it were Expositors thereof For many times when wee speake of the Lawe wee suppose that there is nothing else meant but that which GOD commaundeth vs to do But there is a great deale more to be considered to witte hee assureth vs of his fauour and grace and willeth vs to staye our selues thereon that wee might be assured of our saluation and that also we might be certaine of his loue by his sacraments therein ordeined Moreouer that wee shoulde addresse our selues to Iesus Christ and by that meanes be instructed to runne vnto him who is our onely and alone Sauiour When God then speaketh vnto vs we must consider that hee saith not onely doe this or that but declareth himselfe vnto vs what manner of one wee should thinke him to be and what one also he sheweth him selfe on his parte too be towardes vs both by experience and effecte
requireth nothing els of me but that I should come vnto him is it reason that I should sit still shall I become a blocke shall I become a sensles and witles creature shall I not be moued with such fauour and grace as my GOD sheweth vnto me and maketh me to feele See here what Dauid meaneth to teach vs in this verse O that my wayes were made so direct that I might keepe thy commaundements When as he speaketh of his waies he meaneth al the actiōs of his life for the life of mā is called a Waye And that not without cause for all our thoughtes and affections are as wayes and as our footesteppes Nowe he sayeth O that my wayes were made so direct that I might keepe thy commandementes Herein he declareth that a faithful mā after he hath knowē this mercie of God in guiding our life ought to enter into him selfe and thinke that there is neither reason nor wisedome in him how to gouerne him selfe but that all proceedeth from the good will and louing kindnes of the Lorde Sythens then that wee are so enclined to roue in our owne wayes hether and thether by reason of the foolishe presumption and vaine confidence which we haue of our own wisedome let vs vse such remedy as God hath assigned vs to weete that we forsake our selues and treade vnder foote this carnall reason which deceiueth vs that wee set at naught all our lustes and vngodly affections that God only may beare rule and our life be guided according to his his lawe It followeth Then should I not bee confounded when I haue respect to all thy commaundementes Here Dauid confirmeth him selfe in the doctrine next before for hee declareth what the marke is whereat he aymeth O Lorde sayeth hee when as thou shalt doe me that good that I may be directed according to thy word I shal neuer be cōfounded When Dauid now hath such a desire he there by right well declareth that euery man ought to be careful to endeuour himself therūto or els he shall neuer obey the will of God cōsidering that there are so many gainsayings in our flesh nature as is most pitifull to thinke vpon For looke how many our affections thoughtes are we haue euen so many enemies rebelling against God and which hinder vs to walke after his will Wee ought therefore to praye vnto him that he will holde vs in that he may be our maister we his vassails Moreouer let vs consider wel of that which is here spoken to weete that in keeping the c̄omaundementes of God we shall neuer be confounded By this he doth vs to vnderstād that so many as followe their owne lustes fantasies which looke this way that way and do imagine them selues a marke forge them selues such away as seemeth good in their owne sight that they shal be confounded and deceiued No doute when men do that which best liketh thē selues they streightwayes thinke all things shall goe so well with them as is possible to bee wished glorying in their owne vaine imaginations but what followeth thereof God confoundeth them in their owne arrogancie wherwith they were puffed vp for a time Woulde wee eschewe this confusion of the vnbeleeuing persons Let vs haue an eye to the commaundementes of God to wit let our eyes be setled on them and looke not on our owne reason nor of our naturall sense neither yet of any other thing that lieth in our owne power which may turne vs away from them And it is a necessary point for vs to be enfourmed thereof For as often as men will giue them selues leaue to imagine and thinke what they list to haue done there shall a thousand thoughtes for close their mindes and so will turne them away from God and wholy estraunge them from the doctrine of saluation And for this cause Dauid declareth that there is but one onely meane to wit that we should wholy settle our eyes vpon the Lawe of GOD without turning away from it either on this side or on that as commonly and vsually we doe Afterward he goeth on and sayeth I will prayse thee with an vpright heart when I shal learne the iudgementes of thy righteousnes Dauid sheweth in this verse how we may praise the Lord our God and that is continually following the plainnes of his matter For wee must all confesse that our life is miserable if it tende not to the prayse and glorifying of God Let vs now see how we may prayse him We must be exercised in his iudgementes that is in the rule which hee hath set downe vnto vs. For this word Iudgements importeth that wee are taught and instructed of that which wee haue to do For our life is outragious if we passe the limits and boundes which he hath appointed vs and contrariwyse we keepe a true vprightnes in obeying of him Now then he sayeth that when he shall haue learned the righteous iudgementes of God that then he will thanke him with an vnfained heart By this hee signifieth vnto vs that although men persuade them selues to loue GOD as much as is possible neuertheles that it is but fained vntill such time as they are vnfainedly instructed in the lawe And thus much for that Moreouer here is to be noted that that is not all which wee haue learned that God sheweth vnto vs in his word but Dauid speaketh here of an instruction which taketh roote and is settled and abideth in the heart of a man according to that which hath heretofore beene said For a number may imagine of their own braine what the lawe of God is but in the meane while it standeth so with them that when we beholde their life and conuersation it appeareth that they haue profited no whit at all in his schoole It is meete therefore that out heart be brought to the schoole of God to weete that whatsoeuer hee teacheth vs it may bee throughly imprinted and engrauen within And this is that maner of learning whereof Dauid here speaketh For if we haue beene exercised in this sort that we haue holden the doctrine and law of God we may very well glorifie his blessed name to weete we may truly praise him as he hath commaunded vs. When he saieth I will keepe thy Statutes that is That he is so resolued and confirmed in the doctrine of the lawe that he hath ouercome all the affections and lustes of the flesh and the worlde which might resist and hinder him in the seruice of God He hath sayd before O that my wayes were made so direct He desireth as a man which when he cannot haue that which he wisheth for is in great paine and trauell It behoueth vs also to poure out such sighes groanes considering the rebellion of our flesh which is so cōtrary to the righteousnes of God that all our thoughtes and affections as is abouesaid are so many gainesayinges that they turne vs cleane away from his obeysaunce Wee must therefore saye
that we hold no way although we think al to the contrary But we are to consider why he especially speaketh here of a yong man For we are sure that God hath geuen his law aswel for the great as the smal for the olde as the yong that when we shal begin to be taught it euen frō our youth we must hold continue it to the graue Wherfore then doth Dauid straine this doctrine of the lawe too yong men It is not for that it reacheth not vnto the aged but there are twoo reasons why he so spake We knowe the hoat affection that is in youth and that there is suche an heate in vs as that it seemeth it can no way be kept in And because it is a harde matter too represse the hoat and exceeding boyling affections of yongmen Dauid especially sheweth that the word of God is the best remedy to represse the same As if he should haue saide It is very true that yong men are recheles and do erre yea like vnto wilde beastes which caste no doubtes so hoate and furious as that it is almost impossible to bring them to any good passe or yet to restrayne them For when we thinke to haue surest hold on them then are they farthest off but if they shal be aduised and counselled to be ordered and gouerned by God no doubt of it they wil be greatly daunted And although their passions and affections doe greatly exceed yet shall a man see in them some modestie and a quiet and courteous behauiour The mischiefe then is that yong men will not be subiect to God for if they woulde they should finde a good meane in his word yea and the same very sufficient to remedy all their vices And it tendeth to this end to declare vnto vs what vertue is in the worde of God euen to suppresse the most outragious passions that may possibly be within vs. And thus much for the first point The second reason is that Dauid his meaning is chiefly to shew vnto the yonger sort that they had great neede to be held short for otherwise they woulde exceede more more in all mischief for their nature is the rather more more enclined to euil bicause it hath little aduice and small wisedome His minde therefore is to aduertise them of this necessitie because they should be more careful to bestowe their study vppon the woorde of God And to be brief his meaning is to aduertise the whole worlde in general that we ought betimes to enter into the schoole of God if we wil be taught according to his will We know what Solomon saith in the booke of Ecclesiastes that wee must not tarry vntill we come to old worne yeeres Eccl. 12.2 then to remember God thinke vpon him But that we should beginne so soone as God hath giuen vs wit and discretion and to cōtinue it vnto the ende Loe here a doctrine which ought throughly to be marked of vs for wee see frō whence the springhead of all the excesse and wantonnes which do nowe reigne and haue in al ages reigned in the world commeth bicause that God is not obeyed for if that were so we should haue a bridle to keepe vs in awe and in good order so that we would suffer our selues to be ordred by the doctrine which is conteined in the holy scripture If we thē would humble our selues and be subiect to God as to our Maister all things should be aswell directed as wee could possibly wishe But why do we not so The world forsooth wil not obey God as becōmeth it neither wil it he brought to this reason Behold then the cause why we see all things so confused as they are So it is that we are altogether inexcusable seeing that our God so offreth him selfe vnto vs declareth vnto vs that if we will followe his worde that all things shall go well with vs that our way shal be pure and cleane and that our life shal be true perfectnes it selfe And whē God giueth such a testimonie vnto his law al mouthes must be stopped and we must be cast down hedlong when as we know that we thus rebelled against our God who is alwayes ready truedy to guide vs. And thus much for this Moreouer if our affections be so contrary that our lustes affections be like wilde beastes that we cannot represse thē let vs know that our God will giue power and strength to his word that we may be ioyned with him if so be that wee will direct our selues to that marke And to proue it to bee so he here speaketh especially of the corruptions of youth which as I haue already declared are more excessiue and disordered then they are in the aged But so it is that both great and small might very wel be brought to this passe to suppresse their inordinate affections and lustes if so be they would giue that honour to God which vnto him apperteineth that is if they would follow his word Furthermore wee are here to note the exhortation which we haue already touched to wit that it is Dauid his meaning to manifest vnto vs that wee ought betimes to bee Gods schollers and to suffer him to rule vs and to continue and holde vs in this study all the daies of our life Let vs not then tarry vntill we come to the graues brinke to become wise in this behalfe as wee see these scorners which make them selues mery and outrage in mocking of God saying Well sir wee shall haue leisure to repent time enough For if we may haue but one hearty sighe care away Sithens then this is most sure that it is Satan which eggeth thē thus greeuously to abuse the patiēce of God let vs bew are that we be not so bewitched But let vs follow that which is here set downe to weete that wee may be Gods schollers euen from our youth And aboue all things let vs consider that yong mē haue here a speciall lesson to learne as before hath beene touched For Dauid here declareth vnto them Psal 73.22 that they haue a great deale more neede to bee restrained thē any of the rest It is very true that we are before God alwayes euen as yong childrē Yea I say that the elder sort of greater experience and such as appeare graue and wise to the world are without all dout before the maiestie of God very fooles and idiotes We heare also what Dauid confesseth of him selfe in an other place where he saieth that he was like a calfe and a beast without reason or wisedome And if it went so with him with him I say that was so excellent a Prophet what shall become of vs I say then that the elder sort ought greatly to profite in this schoole of Gods wisedome and yet this is no vaine thing whereunto Dauid here especially exhorteth the yongemen And why so For as I haue already sayde this age is so without any consideration as nothing
But yet haue I chiefely desired thy word haue euen striuen with my self to subdue al the euil affections of my flesh Here we see what doctrin we haue to gather vnto our selues out of this place to wit that if we wil be the good scholers of God and take delight in the way of his testimonyes we must first subdue the lustes of our fleshe not learne to be giuen to worldly things neither yet to bee nousled in that which we imagine to be the highest pointe of our felicity but that we might vnderstand to contēne riches al other things whatsoeuer which might withdrawe vs from our God and our sauiour Iesus Christ Phil. 3.8 to make no more accoūt of it then of doung and dyrt as S. Paule saith And yet it is most sure that Dauid contemneth not the riches which he had For beeing a mightie rich king as we know yet he cast not his Golde siluer into the bottō of the sea but vsed of the abundance store which God had giuen him yea wee see what an excellent and beautiful house he had as the holy history telleth vs. But yet he followed the rule which the Scripture setteth downe vnto vs which is that hee so vsed the goods of this world as though he neuer had them We must therfore passe through this world 1. Cor. 7.31 without staying our selues altogether in it as S. Paul exhorteth that if God giue vs abundāce of riches we might know how to vse thē with out hauing our harts imprisoned in them yet notwithstāding to be pore in spirit to wit to be redy to forsake all whatsoeuer as often as god would haue vs to be rid of thē to haue alwaies one foote redy lifted vp to go vnto him whēsoeuer it shal be his wil pleasure to take vs out of this world But it is not without cause that Dauid hath spoken heere of the abundaunce of riches For wee see it maketh men couetous which is the springhead of all mischiefe as Saint Paule saith 1. Tim. 6 1◠Forasmuch then as we are so much giuen to the goods of this worlde and that we holde our selues accursed if we haue not wherwithall and them to bee blessed which are wel furnished with them let vs keepe well the lesson which is heere taught vs to wit that all our desier must be in the way of the testimonyes of God as in all manner of riches to wit that all our delight and contentation be wholly in them Now in the end Dauid goeth on and sayth I will meditate in thy Commaundementes and consider thy wayes My delight shal be in thy statutes I wil not forget thy words This is the conclusion to confirme the matter which we haue already spoken off For Dauid heere speaketh of no newe matter but protesteth as he hath begun That his delight shal be alwayes in the commandements of God in the doctrine conteined in the holy Scripture and that hee wil bestowe his whole study therin so continue the same and neuer forget the desires which he hath to profite in the obedience of God If Dauid nowe hath thus saide let vs vnderstand that it is not inough for vs to be wel affected to serue God and that for the performing thereof that wee haue already sufficiently traueled but we must also be pricked forwarde that we might alwayes goe on For euen the very faithful neuer runne with so feruent and hote a desire but that they continually draw one leg after them neuer come vnto God but in halting wise What is there then for vs to doe Forsooth wee must protest with Dauid neuer to forget that which God hath once declared vnto vs and also neuer to cease to pricke our selues on to the ende there might be greater vehemencie in vs to goe vnto him with a more seruent desire and boulder courage So that at the last we may growe to this perfection whereunto God calleth allureth vs that is that beeing vncased from out of our flesh and nature hee might fully conioyne vs vnto his righteousnesse that thereby his glory may shine in vs. And according to this holy doctrine let vs prostrate our selues before the face of our good god acknowledging our innumerable sinnes by which we continually prouoke his heauy wrath and indignation against vs. Beseeching him that it would please him to make vs to feele our sinnes and iniquities more then euer to fore we haue done to the end we might seke for such remedies as he hath ordained for vs in exercising our selues about the reading of his holy word and the dayly Preaching thereof which hath graunted vnto vs. And furthermore not to forget to stir vs vp to call vpon him to the end that by his holy spirite he might to put his helping hande euen in our heartes and not too suffer the doctrine which we heare by the mouth of his Preachers to become vnprofitable vnto vs but that it may haue the full power strength so that we may from day to day be confirmed therein and more and more learne to forsake the worlde and all whatsouer may withdrawe vs from the vnion and coniunction of our Lord and Maister Iesus Christ who is our heade And that hee will not onely shewe vnto vs this fauour and grace but also vnto all people and nations of the earth c. The third Sermon of the hundreth and nineteenth Psalme GIMEL Bee beneficiall vnto thy Seruant that I may liue keepe thy woorde Open mine eies that I may see the wondrous things of thy lawe I am a straunger vpon Earth hide not thy commandements from me My hart breaketh out for the desire vnto thy iudgementes alwaies Thou hast destroyed the proude cursed are they that doo erre from all thy Commaundements Remoue from mee shame and contempte for I haue kept thy Testimonyes Princes also did sitte and speake against mee but thy Seruant did meditate in thy statutes Also thy Testimonyes are my delight and my counsaylers IT shall greatly haue profited vs if so be wee haue learned what the ende of our life is For for that cause hath God placed and bringeth vs vpp in the worlde and yet fewe there are which thinke vpon it True it is that euery man will say that it is good reason wee should doe homage too GOD for our life and beeing because wee holde all of him and that wee should glorifie him with so much of our goods as he hath largely bestowed vpon vs. But what of all this When as wee haue confessed that it is but to shewe our ingratitude and vnthankfulnesse and yet no man maketh any account heereof Loe heere wherefore the holy Ghoste seeing vs so tyed to the worlde putteth vs in minde too what ende wee liue heere As heere Dauid maketh this request to God too obtayne that benefite of his Maiestie That hee mght liue and keepe his woorde As if hee should haue sayde I desire
not O Lorde to liue for my selfe alone in this worlde to receiue heere my pleasures and commodyties but desire it too an other more precious and excellent end than that to wit that I might serue thee Euen so then as often as we are desirous to liue we must remember vs of this request which Dauid maketh That is that we shoulde not be like vnto brute beastes lyuing wee knowe not to what end but that we should alwayes ayme at this make to honour GOD. For without this wee are more miserable then all the rest of his creatures Euery creature will followe his owne naturall inclination and albeit that brute beastes haue an hard and irkesome life yet notwithstanding they are not in their kinde so tormented greeued as we are We know feele by experience that our euil desires and lusts are like hot burning furnaces so that we neede no body to persecute and vexe vs for ther is none of vs all but can tel wel inough how to greeue vex our selues one with ambitiō another with couetousnes some with fornication adultery So thē our life should be very accursed if we looked no farther But we must alwayes aime at this marke to serue God to keepe his word For when as all our affection and loue shal reste in it then shall our life be blessed But contrariwise when we are so brutish as to desire nothing else but to liue heere a long time to haue none other care but of our body and this temporall life the longer we liue heere in the world the more do we heape vppon vs the malediction and curse of God Let vs then keepe in minde this prayer which Dauid heere maketh to wit that he beseecheth God to bestowe that benefite vpon him that he might keepe his commandement all the dayes of his life As if he should haue said Alas my God I see vs to bee so peruerse and frowarde as that none of vs all thinketh to what ende we liue And we are so giuen to all sinne and wickednesse that wee doo nothing else but more and more prouoke thy heauy wrath and indignation against vs. Suffer me not O Lorde to be one of that company but graunt vnto me thy grace that my life may bee ruled and gouerned as it ought to bee that is That I may employ my selfe wholy to serue and honour thee It followeth by and by after Open mine eyes that I may see the woondrous things of thy lawe Heere he declareth that it was not without cause that he made this request vnto God For if it were in our power to follow the word of God and keepe it it were meere hypocrysie and feyned holinesse to make any such prayer For we craue at Gods hand that which we haue not and in our Prayers we must alwayes confesse our pouertie and want Were it not a mockery thinke you too craue of God the thing which I haue already I shall beseech him to giue it me and I haue it already in my possession It is moste true that wee must craue that at Gods hande which already wee haue And why so Because wee are certaine that wee cannot inioy it nor yet vse the same without his grace and fauour And that the vse thereof shall neuer profite vs without he blesse it euen as we desire of him our dayly Breade And although the table be couered and the meate sette ready on the boorde yet we desire of God to make it nourishment for our bodyes Wherby as I haue before sayde it shall profite vs no whit at all without God blesse it through his grace and liberalitie It is very so that we doe craue it by reason of our continuall confessing of our want and neede So then it cannot possibly bee that this was in Dauid his owne hand and power to keep the woorde of God And he sheweth it to be so in this which followeth O Lorde open thou mine eyes As if hee should haue saide Alas deere father it is so farre off that I am able to keepe thy worde as that I should not be able to vnderstand any whit thereof if thou guidest mee not thereto For it is thou which must both beginne the same also performe it wholy in me This is the way and meanes for vs to vnderstande what to doe For many there are which knowe the thinge that is good and yet for all that they vtterly refuse it Nowe Dauid declareth that he is not onely voyde of all power too keepe the word of God but also that hee is without all vnderstanding except it be giuen him by the holy Ghost Let vs note well who it is that speaketh Euen Dauid a most excellent Prophet And yet for all that wee see that hee declareth yea and that boldely him selfe to bee ignoraunte without GOD iustructeth him Neither dooth hee heere speake of any worldely iustruction as wee woulde imagine of the thinges whiche wee knewe nor of before Dauid confesseth that all that would serue him to no purpose at all without God added therunto a notabler or more excellent thing to wit that hee did enlighten him with his holy spirite Sithens then it is so that Dauid who was an excellente Prophet did knowe that hee could neither by reading nor preaching vnderstand that which was requisite vnto saluation what shall become of vs which are yet farre from that forwardnesse that was in him And let vs not thinke that through our owne labour and industrie and by our owne sharpnesse of wit to come so farre as to vnderstande the secretes of God but let vs knowe that wee had neede to be inlightned with the grace of his holy spirit to open our eyes for without it we are poore blinde soules Nowe if this were wel vnderstood we should neuer see such a pride amongst vs as is that euery of vs is wise inough too gouerne himselfe It is an easy matter for vs to make protestation that God hath giuen vs his word and yet for all that we shall still be blinde and knowe nothing vntill such time as he openeth our heartes and mindes For when nothing else shal gouerne vs but our own sense and naturall reason what beastes and Calues shall wee then bee See then how we shall be better instructed in humilitie when as the doctrine shal be imprinted in our heartes True it is that this was not spoken in vaine but to the end that we shoulde be admonished after the example of Dauid too present oure selues before God and in confessing our selues that we are not capable to vnderstande any thing without that he put to his helping hand let vs beseeche him too open our eyes by his holy spirit And bicause it should not seeme straunge that Dauid desired to haue his eyes open he declareth that the wisdom conteined in the lawe of God is too high for our capacities yea although we think oure selues to haue neuer so sharpe and fine wittes And therefore
and handled hee maketh his complaint vnto God and sayeth O Lorde the Princes and Gouernours them selues doe sit and speake euill against me And yet for all that I haue kept thy Testimonies Herein summe we are to gather out of this place that if it so fall out when as wee haue walked vprightly and in a good conscience to bee falsely slaundered to bee accused of this and that whereof we neuer once thought yet ought we to beare all thinges patiently for let vs be sure of that that we are not better then Dauid although we would make neuer so great protestation of our integritie and puritie Dauid walked both before God and men so faithfully as none of vs all is able to doe and yet wee see that he was subiect to these slaunderous reportes Let vs then be patient when the like shall happen to vs. But let vs also follow his example in that hee sayeth that is that wee shoulde not be discouraged seeing our selues to be so euill and vniustly recompensed at mens handes that we forbeare not for all that to exercise our selues in the commaundementes of God And howe should we come by that patience wee must come to that which he there speaketh off to wit that wee take all our whole delight and pleasure in the commaundementes of God It is the thing which hee often beateth vpon before by me touched and therefore it shall not be needefull to staye vpon it any longer Let vs onely vnderstand this when Dauid sayeth that all his pleasure was in the commaundementes of GOD that we after his example must doe the like Hee added They are my Councellers Loe here a sentence worthy to be wayed of vs when Dauid calleth the commaundements of God his counsaylers for in the first place he meaneth that he might scorne at all the wisedome of the most able and most expert men in the worlde howe goodly and gay shewes soeuer their counsailes seeme to be to those which so exceedingly commend them and are also commended of all in that he was conducted by the word of God gouerned therby Lo what he meaneth here by the first point The second is That when he shal be so gouerned by the word of God he might not onely saye that hee was truely wyse but that it was so much as if he had all the wisedome of all the men in the worlde yea and a great deale more put euen in one man When any one man mistrusteth his owne witte hee will aske councell and arme him selfe the better and when he shall haue vsed such counsell as euery one shall soundly giue him hee will holde him selfe a great deale the better resolued Dauid then declareth vnto vs that if wee will not bee without good counsell and aduise we must follow the statutes and ordinances of God But what fewe men at this day are able in truth thus to saye Euery man will saye the best for him selfe he can and yet it shal be all but a mere mockerie Howe many of vs are there which will be contented to be gouerned as hee was by this counsell Wee shall hardly finde one amonges an hundreth Howe do we iustly promise our selues rightly to knowe that GOD hath spoken vnto vs And let it be that we are in the right way what assurance haue we of it It cannot be chosen but that the least let in the world will trouble vs Our spirite alwayes greatly desireth to be contrary to God we haue greater regarde to the vayne opinions and fantasies of men then to the heauenly doctrine so that we lende out eares to whatsoeuer men bable and are so caried with euery wynde that we knowe not what it is to holde our selues to the counsell of God And so let vs bee aduised to make out profit of this sentence beseching the Lord to graunt vs that his grace that we may be gouerned by him and that with such humilitie and reuerence as that whatsoeuer is set before vs in this world we may alwayes go on our wayes in true and inuincible constancie And according to this holy doctrine let vs prostrate out selues before the face of our good God in acknowledging our faultes beseching him that it woulde please him to gouerne vs in such sorte as that we looke not downe here on the earth ne yet stoope downe to the corruptible things of this world but that we might continually aspire vnto this heauenly life where unto hee daily calleth vs by his worde And for performance thereof to suffer vs to be truely vnited to our Lord Iesus Christ yea and that with an inseparable bond as wee may alwayes followe the waye which he hath shewed vnto vs vntill such time as wee be come to that immortall glorie whereunto he hath gone before vs to gather vs all vp vnto him and to make vs partakers of that blessednesse which hee hath gotten and purchased by his death and passion and where of he will make vs enheritours with him in the kingdome of heauen That he will not onely graunt vs this grace and fauour but also vnto all people and nations of the earth c. The fourth Sermon of the hundreth and nineteenth Psalme DALETH My soule cleaueth vnto the dust quicken me according to thy word I haue declared my wayes and thou heardest mee teache me thy statutes Make me to vnderstand the way of thy commandements and I will meditate of thy wonderous workes My soule melteth with very heauines rayse me vp according vnto thy word Take from me the way of lying and graunt me graciously thy lawe I haue chosen the way of truth and thy iudgements haue I laid before me I haue sticken vnto thy testimonies O Lord confound me not I will runne the way of thy commaundements whē thou shalt enlarge mine heart DAuid sheweth vnto vs in these eight verses what the ioye and contentation of the children of God ought to bee And this is a doctrine for vs most profitable For there is not that man which longeth not too haue the thing that may content and delight him but there is none of vs which holdeth the true meane So much the more therefore ought we rightly to recorde the lesson heere conteined to wit that all our reioyring is accursed and will come to an euill end if wee looke not to God and to his worde Loe wherefore here he sayeth My soule cleaueth vnto the dust quicken me according to thy word Dauid confesseth here that hee was driuen to an extremitie For behold what hee meaneth by this saying That his soule or life cleaueth vnto the dust As if hee shoulde haue said O Lord there is nothing that I more looked for then my graue I am like to a poore castaway and forlorne creature Nowe whether or to whome should he haue recourse Euen vnto God hee desireth to be restored And how may that be according to the promisse which he hath receiued We see then whether and to whom we must haue
say when wee come afresh to pray O Lord thou hast heard mee For as I haue before saide our vnthankfulnesse hindereth vs that we cannot haue any such experience practise too pray vntoo God incessauntly And see also what is the cause of our so colde and faynt prayers for if wee were ready too cal to minde the graces of God O we should be sure and certaine to bee alwaies fenced when as we meant to present our selues before him to say Alas my God this is no noueltie vnto mee neither ought I Lorde to thinke it straunge too present my selfe before thee for thou hast graunted mee free accesse and libertie this is not the first tyme that thou hast doone mee good no I haue felte thy fauour by experience euen from my youth and when as I shal speak e of the number of tymes which thou hast hearde me I shall finde them infinite I may very well then repose and put all my trust in thee hoping that thou wilt continue thy goodnesse towardes me as thou art alwayes ready so to doe Nowe because we are so vnthankfull vnto God as not to acknowledge his benefites as becommeth vs and as to him apperteyneth Loe here why we cannot benefite our selues by this confession in truth to confirme our hope to come vnto him as should be good for vs. Moreouer we are to note that we must not deale with God as with mortall men For if any man hath doone vs a pleasure we may truely say as we commonly do I shal be the more beholding vnto you because you haue already bound mee thereto this shall come in amongst the reste But yet if we shall haue borrowed much of any man wee shall be a shamed that we haue troubled him so often But the case standeth not so betwixt God and vs. And why so For God is neuer weary of well dooing as men are and besides he neuer diminisheth his substaunce when hee dooth vs any good If any man bestoweth his goodes liberally vpon vs hee hath so much the lesse if he giue his woorde for vs hee will say this is all that I can doe for you But God so aboundeth in riches that it is like too a Spring which can neuer be drawne dry the more that is drawn out of it the greater abundance is to be seene So then wee must not be affrayde too come vnto God when as he shall haue bestowed vpon vs store of wealth that we shall be so much bounde vnto him as is possible to be thought but the same ought to make vs the boulder as Dauid heere declareth vnto vs. And of this are many like sayings in the Scripture O Lorde sayth Iacob I was neuer woorthy of the benefites which thou haste bestowed vson me Gen. 32 10. but yet thou haste so bountifully dealte with thy seruaunte as that I must needes call vpon thy name continually See then howe GOD moueth vs to come familyarly vnto him by reason that he sheweth him selfe so liberall and hath his hands wyde open to the ende hee might giue vs whatsoeuer wee stand in neede off And when as bee shall haue continued thus all the dayes of our life wee ought the boldelyer to call vpon him as Dauid him selfe sheweth vs heere by example And now let vs mark his saying I haue declared my wayes and thou heardst mee teach mee thy statutes Dauid heere protesteth that God hath giuen eare vnto his particular matters to wit when as he was perplexed and full of forowe hee then called vpon God Loe what this worde Way in the Hebrue meaneth where it is sayde I haue acknowledged my wayes and thou answearedst me to witte heardst me Heerevpon hee desireth that God woulde teache him his Statutes to witte that hee woulde shewe him the right rule to liue wel Heere we are to note that God yeldeth his consent euen vnto vs and that hee will assist vs in all our seuerall needes We see that our Lorde Iesus hath taught vs too aske our dayly breade which importeth all that concerneth this transitory life Euen so when we haue any thing to doe or too treate off God graunteth vnto vs this priuiledge and licence too come vrito him yea if wee should steppe on but one pace or but remooue our hand we may come vnto God beseeching him to direct and conduct vs. Let vs then marke this inestimable goodnesse which God vseth towards vs when hee seeth well that wee haue shewed vnto him all our wayes to witte all our desires and smallest matters If a man had his brother or deere companion he durst hardly shewe him selfe so familyarly for feare he would be importune vpon him as God giueth vs leaue too come vnto him What bountie is this Nowe when wee see that God maketh himselfe so familyar in our small affayrs so much the snore ought we to beseech him after the example of Dauid that he would conduct vs according to his lawe to witte that hee will graunte vs his grace to liue in such sorte as that wee may followe the rule which hee hath sette downe heere vnto vs. See then howe that by the lesse wee muste come too the greater as by particularityes wee muste come to generalities From the lesse too the greater say I is this That if God giueth vnto vs our dayly breade let vs also craue of him health for our soules If God will so humble him selfe as to aduise vs when we haue any thing to doe amongst men about the earthly affaires of this transitory life let vs also beseech him to doe vs this good as to conduct vs likewise according to his lawe Loe heere how we may come from the lesser to the greater Wee may also discend from particularities to generalities when as we shall say O Lorde thou hast hearde me in such a thing which is a speciall matter now by a more forcible reason I may call vpon thee for a thinge which may serue me all the dayes of my life which is that whē thou hast set me into the way of saluation thou wouldst keepe me therein and that thou neuer forsake me vntill such time as thou hast brought mee vnto that ende and perfection whereunto thou hast called me It followeth Make me to vnderstand the way of thy commaundementes and I will meditate of thy woondrous woorkes Marke heere the thirde reason which Dauid alledgeth to obtaine of God that he might bee taught in his lawe O Lorde saith he make me to vnderstande the way of thy commaundementes and so shall I talke of thy woondrous woorkes As if hee should haue sayd O Lorde if it be thy good pleasure instruct me according to thy will and it shall not serue for my selfe onely but also for my neighbours for I will indeuour my selfe to bring also others vnto thee And thus we ought to vse the graces and giftes of God to wit that they be not as it were buryed in vs but that wee may also profite our neighbours
and to communicate them vnto such as they may doe good vnto to the ende that God may be honoured and that they all may serue to the common saluation of the members of our Lord Iesus Christ But heere we haue in this Texte too note that it is impossible for vs to instruct others except we haue beene before the disciples and Scholers of God There area greate many which will put foorth them selues as if they were sufficient and able Clearkes inoughe too teach others And in so thrusting in them selues they haue not once knowen what they ought to vnderstand either for themselues or yet for any others Let vs then consider the order which is heere obserued to wit that euery of vs doe acknowledge our owne ignoraunce Dauid was a moste excellent Prophet and yet notwithstanding he besought God that he woulde make him too vnderstande the way of his commaundementes Yea but had not he the Lawe written Wherefore then desired he that which hee had already in his handes For he knewe well inough that to read to preach and to heare was not all that was needfull For vnlesse God open our eares we shall neuer be able to vnderstaÌ„d it And therfore it behoueth that he inlighten vs or else we shall neuer be able to see the brightnesse thereof albeit it lye wide open before our eyes If Dauid made this request as we haue already heeretofore intreated I beseech you what shall we doe then Let vs then euen so confesse our ignoraunce and beseech God that it would please him to teach vs. See now that we must needes bee first scholers before we vsurpe the office of a Maister and before wee thrust our selues in too speake vnto others that we heare God first speake vnto vs and that we bee grounded in his woorde that we may protest as Saint Peeter telleth vs 1. Pet. 4.11 that it is the woorde of GOD which commeth out of our mouthes Who soeure speaketh sayeth hee let him speake the woord of God For it is rid reason that a mortall man shoulde extoll him selfe and preferre his owne dreames and fantasies And although that this sacriledge be ouer-common in the worlde it behoueth vs too haue greate regarde therto that we al keepe silence that both great and small ignoraunt and wise the simple and learned giue eare to the word of God suffer them selues to be taught by him and after that euery man according to those graces which he hath receiued to communicate them vnto his neighbours And when any of vs shall be better instructed in the word of God then any of our brethren we ought so much the more to exhorte them that haue neede therof to reprehende and rebuke those which make defaulte and to instruct the ignoraunt and vnlearned For our Lorde God bestoweth not his graces liberally vpon vs to the end we should holde them fast locked as it were in a chest but that we should make them common to others to set forth and commend them to other according as opportunitie shall serue and also according to the dispositions of those to whome we addict our selues to teach are contented to heare vs. Moreouer when Dauid sayth That hee will speake of the woondrous woorkes of God Let vs marke that he dooth it not of any ambition or vaine glory as many doe which could be very wel contented that we should heare them when as they shall doe nothing else but babble at randon of the worde of God And why is that It is because they prophane it without hauing any reuerence thereto For wee see that the moste ignoraunt will be most bolde according to the olde saying None so bolde as blinde Bayard or A foolish man doubteth no perill When soeuer any would goe about to teach them O by and by the word of God shall be nothing with them For ye shall haue them alwayes to haue answeares ready coyned in their sleeues There are then which woulde be accounted great Clarkes who notwithstanding shewe them selues not to knowe what holynesse and Maiestie the worde of God carryeth with it But contrarywise Dauid telleth vs that if we will instruct and teach our neighboures that wee ought firste to vnderstand the lawe of GOD to be full of woonderfull and straunge secrets to be so high a wisdome as that we ought not to presume to take on hande too handle it without all modestie and sobrietie Let vs then learne if we will be good Doctors and teachers to proceede in all hunblenes and feare knowing that the least sentence in the scripture surmounteth our vnderstanding and that wee are too too dull and blockish to attaine vnto so high wisdome except the Lord our God guideth and leadeth vs thereto Lo how that both scholers and maisters as many as are hearers and speaker ought to come with great reuerence when as they meane to handle the word of God It followeth soone after My soule melteth with very heauinesse raise me vp according to thy woorde Heere Dauid more cleerely expresseth that which wee haue already touched to witte that the abundaunt ioy of the faythfull consisteth wholly in this that God is merciful vnto them and knowing him to be such one they are comforted by his grace nothing douting of his good will And to proue it to be so Dauid saith in the first place My soule melieth away with very heauinesse as if hee should haue said that all his power and vertue was cleane gone from him For this similitude heere is also very well set downe in diuerse places of the Scripture We haue gushed and burst out like water So then see how Dauid is heere become as a forlorne man so throwne downe and humbled as that he is cleane voyde of all strength and all other things whatsoeuer and therevpon beseecheth God to comfort him Now heere we are to note that he speaketh not of the feeblenes of his body to say that he was humbled by sicknesse yet his soule to be lusty and strong but he sayth that he is melted away with very heauinesse as if he should haue said that he was vtterly ouerthrowne And therevpon he desireth to be comforted and that by the worde of God Heere then we see that when God shall mortifie vs we shall be as men forlorne and that not onely all our force and strength in this present life shall be of no value but also our soules and spirites shal be as it were humbled and cast downe too this ende that we might boldely call vpon God after the example of Dauid Let vs not feare then that God wil forsake vs but let vs rather learne to beseech him to comforte vs for Dauid hath shewed vs the way vnto it neither went hee so on of his owne proper motion but it was the spirit of God which pusâ—hed him forward thereto Wherefore hauing so good a guyde let vs not feare to be frustrate and voyde of our petitions and demaundes so long as wee
followe the doctrine heerein conteyned Nowe returneth hee to the firste Argument which we haue already touched to wit according to the woord of God Wherein we see that all the assurance and certaintie which we ought to haue in our prayers to God is to looke vnto that which hee hath promised vs. For they which trust vnto themselues and think there is sufficient in them why God should heare them it is most sure that they shal neuer open their mouthes to desire any thing of God or if they doe it shall be all but meere hypocrisie As in Popery where wee are not taught the promises of God True it is that they wil babble much mumble ouer a number of Pater Nosters with a mixture of Aues yea and will also direct their Pater-noster to the Puppet of S. Agatha or some other Saint as if it were too God Nowe this is nothing else but beastly to profane the name of God And therefore I haue sayde that the principalest poynt that we ought to vse in praying vnto God is to lay before him his promises saying O Lord God it is true that we rightly deserue to be reiected of thee but seeing thou inuitest and callest vs shall wee goe from thee Is it not meete that we should doe thee this honour as to giue credite vnto thy worde and to holde it for stedfast and sure Sithens then it is so that we haue thy promises we may boldely trust vnto them considering that they are true and because wee cannot but haue them graunted vnto vs we onely rest and stay our selues vpon them Loe heere the meaning of Dauid in this verse Nowe hee goeth on and sayth Take from me the way of lying and graunt mee gratiously thy Lawe Heere he acknowledgeth that although hee were already exercysed in the lawe of God and in his knowledge and that although he were a Prophet to teach others neuerthelesse that he was yet subiect to a number of wicked thoughtes and imaginations which might alwayes wickedly leade him from the right way except God had helde him with his mightie and strong hande And this is a poynte which we ought heere rightly to note For wee see howe men greatly abuse them selues When any of vs shall haue had a good beginning we straight wayes thinke that wee are at the highest we neuer bethinke vs too pray any more to God when as he hath shewed vs that fauour too serue our turnes but if we haue doone any small deede wee by and by lift vp our sayles and woonder at our great vertues To be shorte wee thinke straightway that the Deuill can winne no more of vs. This foolish arrogancie causeth God to let vs goe astray so that wee fall mightily yea that wee breake bothe armes and legges and are in greate hazarde of breaking our neckes I speake not now of our naturall body but of the soule Let vs looke vpon Dauid him selfe For he it is that hath made proofe heereof It came too passe that he villanously and wickedly erred when as hee toke Bethsabe the wife of his subiect Vry to play the whoremonger with her 1. Sam. 1◠that hee was the cause of so execrable a murder yea that of many for he did asmuch as in him lay to haue the whole army of the Lorde and all the people of Israell to bee vtterly ouerthrowne Loe then too too great negligence and securitie in Dauid and see also wherefore hee sayth Alas my good God I beseech thee so to guide me that I may forsake the way of lyings This is the whole summe that Dauid although he exceedingly profited in the lawe and word of God acknowledged that he was subiect and apt to be carryed away and abused that the deuill might sundry wayes beguile and deceaue him that hee might bee seduced through many temptations allured by the lustes of the fleshe and oftentimes fall were it not that God did take from him the way of lying Loe heere a poynte which we ought thorowly too mark O Lord saith he take from me the way of lying It is spoken to this ende that euery of vs might knowe our owne wante to wit that we should enter into our selues and meditate after this manner Goe to now I am as a poore wretched and so fraile a creature as is possible my faith so very weake and the lustes of my fleshe so stronge as that they might haue sudenly oppressed me Alas my God sithens I am so weake and feeble I must needs be assisted by thee and by thy power and might And againe howe many are our enemyes which molest and greeue vs howe mightie and strong is the Deuil How great and infinite are the meanes wherewith he assayleth vs and when hee shall assayle vs with his Dartes and arrowes it is impossible for vs too escape them we shall become then like vnto the Lambe in the throte of the Lyon Whē we shall thus haue vnderstood these our wantes and needes then may we say with Dauid O Larde take from me the way of lying Nowe he sheweth the remedy when he sayth Cause me to make much of thy Lawe or graunt me thy grace that I may keepe thy law For the word which Dauid vseth importeth meere fauour and free gift As if the should haue said it commeth of thy meere fauour and grace that thou giuest me thy lawe See heere the remedy which our lord and Sauiour vseth when he would withdraw vs from the law of lying to wit that we should keepe his truth For the truth of God is sufficiently able to encounter al the subtelties and slye practizes of Satan to withstande al temptations and to vanquishe and ouercome al the lustes of our flesh The trueth of God then wil suffice against al this And this is it whiche Saint Paule speaketh of Ephe. 6.10.11 12 c. that when we shal be str doctrine of the Gospel that then we shal haue wherwithall too bee Iusty and strong and become valiant Champions too fight vnder thensigne of our Lord Iesus Christ and triumphe ouer al our enimies So then wil we bee farre from hypocrisie wil we be deliuered from lying from al the subtelties of Satan and from al the deceits of the world Let vs beseeche God then to graunt vs his law and to doo vs that good that we might be instructed therein as wee are heere taught by the example of Dauid Now after al this he maketh his protestation That he hath chosen the way of trueth and hath cleauen vnto the testimonies of God that he hath folowed his iudgements and heerevpon he beseecheth him not too bee confounded Heere now we see that when we beseech God to giue vs his law to deliuer vs from temptations to suffer vs not too be deceiued neither by Satan nor the world that we doe it with such a true desire as Dauid sheweth vs heere in this place For there are many which may say with their mouth O Lord I
would gladly resist all temtations But what They compound with the Deuil conspire with him too set them selues against God flatter them selues in all their iniquities and desire wholy to giue themselues to all wickednes Are not heere I beseech you faire and proper petitions which we make with the mouth when as the hart bendeth it selfe altogither to mischiefe and iniquitie Is not this I pray you to mock God what other thing else is it Let vs then learne to say with Dauid O Lord I haue chosen the way of trueth and haue sticken to thy testimonies When he sayth that hee hath chosen the way of trueth hee meaneth that he desined nothing else but to follow that which was right and good as God had shewed it vnto him When he saith that he cleaued to the testimonyes of God he declareth what trueth that is whereof he made mention For men many times imagine vnto them selues certaine fantasie in their heads and think the same to be the best most sure foūdation in the world and that there is no other reason trueth nor wisdome but that which they haue conceiued in their owne braine Let vs now beware of that and assure our selues that trueth selfe is inclosed within the word of God that that is it which we must seeke And not to haue vs thinke that to bee the trueth which wee in our owne fantasies doe iudge too bee good but euen then haue wee chosen the way of trueth when as we shall sticke to the testimonies of God when we shall vnderstand and knowe that it is hee onely which may leade vs straight and that we haue doone this honour unto his woorde to be ruled thereby all the dayes of our life Loe howe we shoulde followe the way of trueth Nowe when Dauid hath made all these protestations hee desireth that hee may bee confounded As if hee shoulde haue sayde My GOD since that it is so that I desire to obey thee suffer me not now to bee confounded that I be not scorned and supposed to bee as a vacabonde and without a guide Loe heere a place which ought dilygently to be marked For I beseech you when we shall bee desirous to cleaue vnto God and his word when wee shall haue preferred the same before all our Iustes and pleasures yea aboue all whatsoeuer shall seeme good and right in our owne eyes if wee shall then I say bee put to confusion and shame what shall become of vs when we shall laye the raine of the bridle in the necke of all our desires and take from God all his authoritie Deserue we not to bee vtterly confounded No doubt we doe So then let vs way the firste parte of this doctrine that wee muste not let our tongues walke against God For he knoweth how to bee right well auenged thereof How many doe we see at this day too become after this manner so beastly as that it is shame to see their brutishnesse and what is the cause They haue cast of the yoke of God they haue not vouchsafed to do him that honor as to bee gouerned by him It is meete then that they be confounded in the open sight of the worlde that they may be pointed at that euen young Children may perceaue their beastlynesse and are very well woorthy so to be serued And so least wee fall into such shame let vs pray with Dauid that it woulde please God to make vs so too stick vnto him and his woord as we neuer be confounded Nowe too conclude with these eight verses aparte Dauid sayth I will runne the way of thy Comaundements when thou shalt inlarge mine hearte When he sayth That when God hath set his hearte at libertie hee will runne it is too shewe vnto vs that when our heartes are inclosed and fast shutte vp that wee are not able so much as too remoue one of our fingers to well dooing vntill such time as GOD gladdeth vs and sheweth vs a mery countenaunce Nowe Dauid in this firste place declareth vnto vs that wee are able to doe nothing except God stirreth vs vpp thereto And although he hath already solicited admonished vs yet that is not all We should cry out and Alas poure out some sighes and grones But because God will be serued with a cheerefull minde and not with an euill will so long as we are fast shut vp we cannot once stirre out of the place to goe on forwarde in the way of saluation And how can we then runne When as he shall haue set our heart at libertie to wit that he shal haue so disposed ordered vs as that we should freely bend our selues sully wholy yeeld our affections vnto him For otherwise we hauing our harts fast shut vp shal alwaies become the bondslaues of sin It is very true hat while we are in this world we neuer run so fast ne yet so perfectly as is required yea wee shall many times go as it were halting where in deede we should make hast But thus it is with vs that whensoeuer he shall gouern vs with his spirit and that we shall be vnder the conduct of our head Captaine Iesus Christ we may say with Dauid that we doe not onely walke in his commaundements but that we also runne in them Yea so that our affection bee not hypocritical and that our zeale be also feruent to addict ourselues vnto our good God since he hath placed vs in the world to this end to obey him and too glorifie his holy name And according to this doctrine let vs prostrate our selues before the face of our good God in acknowledging our sinnes beseeching him that it would please him to make vs to feele our sinnes and iniquities more and more that it would also please him to make vs so to remember them that we may learne to acknowledge how necessary it is for vs to be more more encreased confirmed in his graces which he bestoweth vpon vs to the end that in allowing esteeming of his benefites as it becommeth vs we may render vnto him our humble and hearty thankes beseeching him also to continue vs in such sort in his holy vocation as that we may be glorified in the latter day in hauing fought a good fight and that we may inioy the prize rewarde of the victorie to triumph in our Lorde Iesus Christe Let vs beseech him that he will not onely giue vs this grace but also all the people and nations of the worlde c. The fifth Sermon of the hundreth and nineteenth Psalme HE. Teach me O Lord the way of thy statutes and I wil keepe it vnto the end Giue mee vnderstanding and I will keepe thy lawe yea I will keepe it with my whole heart Direct me in the path of thy Commandementes for therein is my delight Encline my hearte vnto thy testimonyes and not to couetousnesse Turne away mine eyes from regarding vanitie and quicken thou me in thy way
to open his hand vnto vs and deale liberally with vs to haue vs to feele his mightie power and that wee might perceiue the fruite and benefite of his promises It is meete that we plant them deepely in our heartes that wee may say after the example of Dauid My hope O Lorde is in thy iudgementes For this woorde Integritie or iudgement wee haue heere before already declared signifieth nothing else but the doctrine conteined in the law of God yea although he heere vseth diuerse and sundry woordes yet doe they tende alwayes to one and the selfe same ende Loe then whether we must refer the iudgements of God to wit that that which we reade in the word of God and that which is preached vnto vs out of the same we must vnderstand and knowe to bee sure and certaine Statutes and ordinaunces and so well ordered as that they cannot bee bettered and therfore to haue all our hope and trust in them Now he goeth on and sayth So shall I alway keepe thy lawe yea for euer and euer And I will walke at libertie for I seeke thy commandements Dauid heere maketh protestation not onely of his good affection integritie but also sheweth the fruite and benefite that might come vnto him when as God shall have so holpen him and that he shall haue put in proofe the fruit of his faith Loe then how this place must be expounded O Lord when I shall once haue knowen thee to be my sauiour and felt by proofe thy mercie then will I keepe thy lawe a greate deale better As if he should haue said I shall be continually confirmed in thy obedience and that shall greatly helpe me to make alwayes forward And to say the trueth all the graces which we receiue from God should conduct and leade vs a great deale further that if wee haue already beene in a good way and forwardnesse it is to this end that wee shoulde continue in it and goe on more and more vntill such time as we come to the end It is very true that God in conducting vs looketh not for any recompence For he will lightly passe it ouer but this is spoken for our vse and instruction And when we pray vnto God we ought to seeke after all the thinges that can be which might confirme vs that we should not doubt but that God would heare our requests and that we should also vnderstand and knowe to what ende wee ought to referre those benefites which he bestoweth vpon vs and that we receiue at his hands Now then when Dauid saith I shall alwayes keepe thy lawe yea for euer and euer By this wee haue to note that accordingly as God liberally bestoweth his benefits vpon vs that our faith should be so much the more strengthened in him that we ought the rather too be inflamed with a true desire zeale to yeelde our selues fully and wholly too him to cleaue to his righteousnesse and to keepe his lawe and woorde And I woulde it pleased God that this might bee deepely imprinted in our minde But what we see the vnthankfulnesse which is as it were in vs all For God neuer ceaseth to doe vs good and will dayly giue vs newe matter to trust in him to loue and serue him But whatsoeuer he doth for vs it auaileth vs nothing for we are alwayes colde as yse there is no zeale in vs no not so much as any motion so that it seemeth wee are altogither senselesse And the rather ought we to meditate vpon this Doctrine For it is the right remedy to amend our so great lithernesse and coldenesse Let vs then learne that when Dauid sayth I shall keepe thy Law O Lorde that by this he meaneth that accordingly as God putteth vnto vs his helping hande and that wee haue had proofe of his graces that we receiue the fruite commoditie thereof which we haue hoped for in his promises that it ought to serue vs for a more ample and large confirmation and that we ought a greate deale rather too be stirred vp to loue God and to serue him and too yeelde vs vnto his worde in summe as heere it is saide too keepe his lawe But yet there is a great deale more to be considered For Dauid speaketh not heere of a blast of winde as some shall be very forwarde for a little time But hee sayeth I will alwayes keepe thy lawe yea for euer and euer Wherein he sheweth that we ought to haue such a remembraunce of the benefites of God that it neuer slip from vs. For as I haue heereof already spoken wee shall see some in this behalfe which shall be moued for a little while when as God shall haue deliuered them from any daunger and hath bestowed vppon them some fauour and grace they shall haue a very good taste and feeling and say Alas howe greately am I bounden and beholden to my God Loe a man woulde thinke that these men were well affected But in the turning of a hand no doubte it is soone forgotten or at the least if they remember it a little while they waxe colde againe and thinke no more of it Since then it is so let vs mark according to that which is spoken in this place that it is not meete that the remembrance of God his benefites should at any time be wiped out of our heartes but let vs beseech him to make vs to keepe his lawe for euer and euer and in such sort to instruct vs as that wee desire none other thing of him but to stick vnto his maiestie and to his righteousnesse It followeth That hee will walke at libertie because hee seeketh his Commaundementes To walke at liberty signifieth to go at a mans owne wil pleasure For like as when we are in a narrowe straight rowme we know not which way to turne vs but think our selues cleane pend vp Euen so also are wee ouer narrowly held in or else surely we look about vs to see if we can finde which way to get out and so doe remaine in perplexitie or doubte And is this the assuraunce and ioy that wee must haue in the lawe of God What is this it Dauid contrariwise sayth That he will walke at libertie to wit that hee will boldely walke the brode beaten way as we say after he hath sought the Commaundementes of God This is also a thing which we ought wel to obserue and keepe For the holy Ghost by the mouth of Dauid meaneth rightly to shewe vs that when we are desirous to haue our life ruled by the commaundementes of God to suffer him too bee our leader and guide and giue vnto him the conducte of all our affayres and businesses that hee will so frame himselfe vnto vs so farre foorth as hee shall knowe to bee good and expedient for our saluation And this benefite which wee receiue by the knowledge heereof is inestimable to wit that we may walke at liberty That is to say that wee are deliuered
what ende thy beliefe serueth When then wee shall haue our eyes so fixed vppon GOD who hath armed vs with his infallible trueth wee may bee able too withstande and fall out with all whatsoeuer that lifteth it selfe vpp too the contrary Wee shall haue no occasion too feare the worlde for GOD is sufficiently able too ouercome all the scruples and griefes which the Deuill shall rayse vppe agaynste vs. And thus muche as concerning this poynte Moreouer we see that when there is any question to make confession of our faith it cannot be that men shal be able to abash and feare vs with al their power and might As at this day we see when as they woulde gladly make vs too tremble What I beseech you Sir wil they say you are but euen a handfull of people Doe you thinke your selues wiser then all the Kings and Princes of the world You see that all the world are against this doctrine which you holde professe and what doe you thinke to doe True in deede that at the firste sight this were euen inough too shake vs yea were it not that we knewe and were very certaine but when we looke vnto God then all this geere vanisheth intoo smoke these are but Bladders pufte full of winde and the leaste pinnes poynte will emptie them In very deede these will bee greate fraybugges but yet it will all prooue nothing Beholde these Frogges beholde these Pismeres yea beholde these Flyes and Gnattes for they are all no better then very vermine and wormes when as they shall lifte them selues vp thus against God So then let vs learne yea let vs learne to stay our selues so vpon God as that when we shall be called too make confession of our faith since it is so that it is GOD whiche hath spoken let all the creatures in the worlde be nothing to vs warde let vs not bee ashamed and let nothing hinder and stoppe vs from mainteining of his woorde In the ende Dauid concludeth and sayth My handes also will I lifte vpp vnto thy Commaundementes which I haue loued and my study shall bee in thy statutes These twoo verses heere neede no long declaration for wee haue already had the same sentences and yet notwithstandinge Dauid sheweth vs that it is not inough to thinke of this Doctrine for a time but wee muste all the course of our life profite our selues therein more and more Loe here the principall point which we haue to note that we must take pleasure in the commaundementes of God which we haue loued to wit that wee ought to learne to conceiue such an affection and desire to followe the worde of God and to sticke thereto as that we should be fully resolued to say In very deede this is the most sweete and amiable thing that possibly can be to subiect our selues vnder the yoke of our God and to beare it and therefore wee must drawe in it and obey him Haue we done this Wee must then in steade of a number of foolish vanities wherevnto we are enclined yea and in place of the wicked affections and allurementes of Satan learne to take pleasure in the worde of God so that we may protest in trueth after the example of Dauid that they are the commandements of God which we haue loued Moreouer let vs marke well this sentence when he saith My handes also wil I lift vp vnto thy commaundementes For this is as much as if he had said O Lord I will not onely protest with my mouth that I loue thy word but I will also lift vp my hands yea as wee commonly say I will lift vp my handes to the caky God By this he letteth vs to vnderstande that if we would serue God as becommeth vs that it is not enough for vs to witnesse the truthe of God with our mouth but we must also shewe by our good and godly life that which wee protest with our mouth and that there be an accorde and sweete harmonie betweene the one and the other True it is wee shall finde some doubtes when as there shal be any question of following God but this sentence is to bee noted when hee sayeth I will lift vp my hands And to know that when God shall see that it shall surpasse our force and strength let vs pray vnto him to graunt vs that grace that we may lift vp our handes vnto his commaundementes to witte so high as we can possibly to the ende wee may take holde of his grace and vertue better then heretofore we haue done Lo in what maner we ought to doe in this case that not presuming of our owne power and strength we might praye notwithstanding this good God to make his grace so forcible in vs as that it may settle and reigne there and to haue vs know that it is not in vaine that hee calleth vs vnto him giueth vs his truthe Which thing no doubt he will doe so that wee reiect not his grace which hee so freely offereth vnto vs. And according to this holy doctrine let vs prostrate our selues before the maiestie of our good God in acknowledging our faultes beseeching him that it would please him to open our eyes to the ende wee may know our wretchednes the miserable conditiō wherein we stande that wee might returne to him yea and that with a certaine confidence that hee will perfourme that which he hath promised vs that we be not frustrate of our hope when as it shall stay vpon him and in his truthe but that hee will more and more strengthen vs therein vntill such time as we come to the perfect knowledge of thinges which we yet knowe not but in parte That not only he will grant vs this grace but also vnto all people and nations of the world c. The seuenth Sermon of the hundreth and nineteenth Psalme ZAIN Remember the promise made vnto thy seruaunt wherein thou hast caused me to put my trust The same is my cōfort in my trouble for thy worde hath quickened me The proud haue had me exceedingly in derision yet haue I not declined from thy lawe I remember thine euerlasting iudgements O Lord and receiued comfort I am horribly afraid for the vngodly which forsake thy lawe Thy statutes haue beene my songes in the house of my pylgrimage I haue thought vpō thy name O Lord in the night season and haue kept thy lawe This I had bicause I kept thy commandements DAuid here maketh a request vnto God which wee are all wonted to make but not with such affection as hee deeth For wee can not protest after his example that all our ioye in the middest of our aduersities is in meditating and studying of that which God hath shewed vnto vs by his woorde And that it is so we see that whensoeuer any of vs shall endure and abide any grief whether runne wee then for refuge and ayde Forsooth euery of vs faineth him selfe a comfort as best pleaseth him For very fewe of
voyde As at this day it is in Popery for when they pray vnto God they pray at all aduenture And especially this is one of the poyntes that the Papistes striue most about that wee must not assure our selues when wee pray vnto God that hee heareth vs but remaine in suspence Forsooth but the scripture telleth vs that it is not possible that the man which is thus floating as the waues which are tossed with the winde and tempest shoulde obtaine any thing It telleth vs that when we come vnto God that we must come with faith hope and boldenesse And so then as I haue already touched this is an holy and a commendable presumption that when wee stay our selues vppon the worde of God to set downe in summe that hee will accomplish that which hee hath promised vs For we hold him as one bound vnto vs not that he is any thing in our debte but because that of his meere liberality he stoupeth so lowe as to declare vnto vs that hee woulde that wee should haue this libertie and leaue to present our selues so before him with such boldenesse and assuraunce as already I haue declared And thus much for the second verse In the thirde it followeth I haue considered myne owne wayes and turned my feete vnto thy Testimonyes This protestation is woorth the noting For wee are admonished why it is that men so greatly flatter thē selues in their own follyes and deuices and make thēselues beleue that they will make their Prayers vnto God albeit they rest not vpon him trust not vnto him neither yet followe that which hee hath commaunded them but onely their owne imaginations And that forsooth in such sorte as that they thinke a man should offer them great wrong if hee sayd that all is loste labour which they haue bestowed that they greatly tormented themselues to no purpose except they did knowe that God hearde them It is most true that euery one will say And howe so I beseech you wherefore wil not God think wel of that which I doe since it is my finall intent to to serue him no no God forceth not of all this And what is the cause that men so arrogauntly striue and spurne against God It is because they call not their wayes too remembraunce For it they had this consideration and wisdome to looke narrowly vnto their dooings and to think thus with them selues Howe shall I doe In what case am I I must not goe astray but keepe a sure and certaine way and good meane and to consider how to liue and aboue all I must do thus much as that God be not disappoynted of the soueraintie which he hath ouer his So then when as men looke well to their wayes it is very certaine and sure that they will wholely giue themselues to followe the woorde of God and therein take all their delight And this is it that he sayth on the contrary part that he would turne his feete too the testimonyes of God Wherein he sheweth too all men by his example that they shoulde walke as God hath commaunded them and not too be ruled after their owne head and brayne For see from whence this madnesse cōmeth which possesseth as it were all the whole worlde that euery man will serue God as he thinketh best It is because we turne not our feete vnto his Testimonyes Nowe wee ought so much the more too practize this which is heere declared to witte to looke too our wayes that wee shoulde knowe that seeing that God hath placed vs heere in this worlde that he hath not doone it too that ende that we should doe whatsoeuer our senses would lead vs vnto But our life must be ordered ruled And whence must wee haue this rule Euen from the woorde of God And when as wee shal be so carefull as too order and rule our life there remaineth no more for vs to doe but to followe euen whether our God calleth vs. Loe the testimonyes of God loe his trueth which hee hath declared vnto vs Loe there must we place and set our selues Wee must neuer heereafter make any more question too wander any longer and to discourse and say why shoulde not this bee good and commendable No forsooth not so let not vs followe our owne fantasies neither let vs bee wise in our owne conceits but let vs consider with our selues to heare our God and obey him loe then the effecte of this thirde verse where it is sayde That Dauid looked vnto his wayes and that he turned his feete to the testimonyes of God to witte to the lawe where God hath declared his will Now hee addeth I made haste and prolonged not the time to keepe thy Commaundementes He continueth his purpose but he sheweth that this his affection was not slowe I made haste sayth he yea and that without delay Nowe it is not without cause that Dauid putteth to this for we see howe straightly wee oughte too deale against our owne appetites yea euen they I say who are best affected to serue god do yet com as it were halting trayling either an arme or a leg after them as wee cōmonly say And what is the cause heereof We carry about with vs such a number of corruptions as that the very weight of them maketh vs to goe exceding slowly so that we haue much to doe to go on And we know and haue too too greate experience howe weake our nature is when as wee intende to doe well Let vs then vnderstand and knowe these twoo thinges and we shall neuer thinke it straunge that wee are so slowe and slack to followe God as in deede we are yea euen these two things I say For behold Satan wil neuer cease craftily to go about to imagine whatsoeuer he possibly can to cause vs to drawe backe he will set barres and pitch Hayes before vs hee will lay Bushes Thornes and euill fauoured stumbling blockes whatsoeuer which any way may hinder and let vs that if we meane to march on but onely three paces we shal be violently carryed away to turne on this side and on that not knowing what shall become of vs. Againe wee shal be solicited and moued by our inordinate appetites to drawe vs cleane awry For if we will wholly put our trust in God the Deuil will drawe vs too the contrary and make vs to giue our selues vp too this wordly pelfe and so consequently to all the rest Seeing then that we are drawen and haled with so many Cart ropes yea and are of our selues so feeble to doe good euen burning after wickednesse Alas no maruell though wee be slowe too followe God but yet for all that we must needed fight It is no question but that we flatter our selues when as wee see such slacknesse in our selues and say in deed it is very true such is the state condition of our nature and againe our infirmities are so great as that it is an impossible thing for any man too discharge
from the same by euill example Nowe as I haue already touched if Dauid had neede hereof what shall become of vs who are so inconstant and mutable in al our doings Lo then the first point which we haue to note in this place to wit that Dauid protesteth that although the holy Ghost assisted him and that he felt him selfe confirmed as wee haue seene neuerthelesse he yet sought other helpes to coÌ„tinue and hold him in the feare of God as the companies which were most meete for him to cause him to followe his vocation and not to withdrawe him from it seeing there must be nothing that must pull vs aside from the right way Now he meaneth to signifie further that he ioyned him selfe with men that feared God to the ende also that hee might serue him as hee ought For we are bound to stirre vp one another through mutual exhortations and good ensamples It is meete then that we haue these twoo considerations in the first place we are to consider to followe those which can aduaunce further vs in the right waye who can profite vs more and more in the feare of God and after that wee must also labour to to profite those with whome wee shal be likewise conuersant inciting them by all meanes possible to followe the right trade wherein God shall haue set them to the ende he may be honoured with one accord and that euery of vs might say come let vs goe and let vs trauell and take paines to cause to others to goe with vs that wee may altogether honour the Lord our God Now the conclusion of the eight verse is the second request The earth O Lorde is full of thymercie O teach mee thy statutes Here we see howe necessarie a thing it is for vs to bee alwayes praying to God beseeching him more amply to instruct vs that we may acknowledge him better then heretofore we haue done yea and that specially when as wee thinke we knowe al that is to be knowne that we throughly consider that wee haue yet great neede to profite continually more and more For which of vs I pray you dareth be so bolde as to compare with Dauid Loe so excellent a Prophet as that he is like vnto an Angel of God wee see also how God hath reueled vnto him his secrets as if he had bin taken vp into the heauenly kingdom yet he hauing such excellent gifts as we know desireth notwithstanding to be instructed in the statutes of God And which is hee amongs vs that hath not greater neede of theÌ„ So then wheÌ„ as we shal be greatly learned in the word of God not onely for our selues but also to instruct our neighbours let vs for al that be coÌ„teÌ„ted to yeld our selues to be taught of him to beseech him to grant vs his grace that we may daily profit more more And therefore we ought the better to note the reason which Dauid setteth first down For the earth O Lord as ful of thy mercie As if he should haue saide thou O Lorde spreadest abrode thy fatherly goodnes ouer all creatures we se how of thy mercy thou feedest the beasts of the field we se the trees florish the earth bring forth her increase thy goodnes spreadeth through heaueÌ„ earth how is it then possible that thou shuldst not do good vnto thy children I am one of that nuÌ„ber which call on thee that put their trust in thee Seing thou art so louing mercifull to al creatures thou shalt not forsake me The reason here set down serueth Dauid for a confirmation that he should not dout to obtaine the request which he had made And so as oft as we desire God to instruct vs in his statuts the good nes dout to obtaine the request which he had made And so ost as we desire God to instruct vs in his statuts the goodnes wherwith he ouerspreadeth al his creatures serueth vs as a foundation wheron to build al our petitioÌ„s And since that God hath giuen vs this grace to allow vs in the nuÌ„ber of his children and to shew him selt to be our father let vs be sure that he wil not refuse to giue vs those things which he hath promised And according to this holy doctrine let vs prostrate our selues before the Maiestie c. The nienth Sermon of the hundredth and nineteenth Psalme TETH O Lorde thou hast dealte gratiously with thy seruant according to thy woorde O teach me good iudgement and knowledge for I haue beleeued thy commaundementes Before I was troubled I went wrong but nowe I keepe thy worde Thou art good and gracious teach me thy statutes The proud haue imagined a lie against me but I wil keepe thy coÌ„mandements with my whole heart Their hart is as far as grece but my delite is in thy law It is good for me that I haue beene in trouble that I may learne they statutes The law of thy mouth is better vnto me then thousandes of gold and siluer IF we be oftentimes foolish vnaduised in a great many causes it may chiefly appeere wheÌ„ we meane to pray to God for theÌ„ if there be but one drop of wit or reason in vs it wil shew it selfe but we discouer our owne folly in that behalf more then in al the rest of our actions And what is the reason For sootli we wil behaue our selues more modestly whensoeuer wee shall craue any thing at the handes of men then when we come before the maiestie of God for we go on hedlong thereto not knowing what we ought too desire of him but euen powre out at all aduenture whatsoeuer shall come into our mouthes And we should then tâ—e rather call to minde our lesson to the end we might know the order rightly how to pray For we profane the name of god shew ourselues too much to conteÌ„ne his maiestie if we beg at his hands any other thing theÌ„ that which he hath declared vnto vs to haue liking off in such sort as that his will be alwayes preferred and our desires thereby chiefly ruled Now we are heere aduertised that aboue all thinges we ought to pray vnto God that he wil teach vs cause vs to vnderstand his wil accordingly as he hath declared vnto vs in his worde to open our eies that we may doe it so that wee might vnderstand that which is comprehended therin And this is the summe and effect of these eight verses which here we haue nowe to handle For Dauid demaundeth of God none other thing but to knowe the contents of the lawe and the doctrine thereof that he might be ruled thereby and his whole life framed thereafter But in the first place he remembreth God of all the benefites which he had already receiued from him For that it which must giue vs trust and confidence when as wee come to make any prayer vnto God And in deede there is nothing in the world which giueth vs a better
to wit when as we are conformable to him and to his woorde Let it not now abash vs although wee feele so little taste of God his mercies And why so For what is he that will acknowledge it Wee are so beguiled with these false deceiptes of the worlde that we thinke we may triumphe by them that wee shall bee exceedingly blessed when as wee shall haue all thinges after our owne heartes desire But in thus doing we can contemne God and his grace We must not then be abashed if we be set besides that which apperteineth to our saluation and that God suffereth vs to languishe in wretchednesse and miserie And so let vs learne after the example of Dauid to bee as it were reiected of the worde of God and to bee as it were estraunged from it to craue in good earnest to cause his mercies to retourne vnto vs to wit that he would graunt vs this grace to let vs in such sort vnderstand what neede we haue of his fauour and aide that notwithstanding that we haue declined from his commandements yet that he would graunt vs for all that to feele his mercie although he hath held the same from vs for a season Now it followeth Let the proude be confounded for they haue delt wickedly and falsely with me but I meditate in thy commaundementes Here Dauid setteth downe another reason to confirme him self continually more and more that hee shall obtaine that which he praieth vnto God for to wit bicause the wicked do persecute him whom he calleth the proud And this is the sentence which wee haue already heretofore treated off neither will the time suffer vs to stay any lenger vpon it It shall therefore suffice vs for this time that faith onely is the thing which bringeth vs within the compasse of humilitie when as we know that there is nothing in vs but wickednesse and that wee are thereto tied by the iust iudgementes of God When I say that the faithfull knowe this it pulleth downe their high mindes they are no more arrogant nor presumptious to lifte themselues vp against God and their neighbours Contrariwyse the wicked and enemies of GOD are called proude for the pride which they vse against GOD engendreth also crueltie against their neighbours As many as will humble them selues before God will also bee very gentle too their neighbours but they which haue a fierse and high mynde to stande against God must needes likewise cast their poyson against their neighbours And for this cause Dauid sayeth let the proud O Lord be confounded for they go wickedly about to confound me Whereby wee are admonished that although the wicked vexe and grieue vs neuer so iniuriously and without cause yet we are thereby taught to haue the rather a great deale more trust that God wil haue mercie vpon vs. And why so bicause it is he which graunteth our request and when as we shall make it vnto him it shall not come of our selues but he shal be authour thereof So then when as we shall be grieued and iniuried by malitious and cruell men let vs go boldly vnto God and beseeche him to haue pitie and compassion vpon vs. Nowe he addeth that he neuer ceased to meditate vpon the testimonies of God although he was so afflicted And this is an excellent admonition for vs that when wee are tormented both from heauen and on the earth that God on the one side to the outwarde shewe estraungeth him selfe from vs and we on the other side are so forsaken that wee are troden vnder mens feete besides a thousand other villaines done vnto vs when as I say wee shall be so vexed and grieued We must learne after the example of Dauid to meditate of the testimonies of God and there to seeke our whole comfort for that is the very meane by which God meaneth to plucke vs out of all our anguishes and griefes which might any way trouble vs. That now which foloweth hath beene already handled to wit that men which feare God doe turne vnto him to say that they will keepe him companie And in the ende he setteth downe this conclusion Let my heart bee vpright in thy statutes that I bee not ashamed Now like as in the first verse hee desireth GOD to giue him vnderstanding that hee might learne his Lawe here he desireth that he would graunt him affection Whereby we may see that this proceedeth from vs from our nature to wit to be very poore blynd soule vntill such time as God openeth our eies And thus much for the first point But yet vnderstanding onely shall not serue God must make our heartes pliant vnto his obedience and place vs so with him selfe as that we haue none other desire but to serue him Let vs thē learne to pray vnto him as Dauid here hath done for after he had desired him to giue him vnderstanding of his law he desireth him also to giue him a pure and a sound heart yea and that we should also doe the same in veritie truth not doubting but that when God hath bestowed vpon vs some graces that he will also encrease them more more and haue compassion vpon vs so that we be obedient vnto him in our behalfe and yelde him the homage and authoritie which vnto him belongeth And according vnto this doctrine let vs in all humilitie prostrate our selues before the maiestie of our good God in acknowledging our offences beseeching him so to touch vs as that wee might learne after the example of his Prophet how to make and present our requestes vnto him to bereaue vs of all our earthly affections which we feele to be most violent against vs to the ende that our minde bee not withdrawne through them from his righteousnes but that wee submit our selues wholy vnto his holy will desiring nothing els but to haue him to gouerne vs to the end that being fortified by his holy spirite we might perseuere vnto the end to resist those temptations which shal grieue vs to obteine the victory abouesaid and come to the triūphe which is prepared for vs in heauen aboue That he wil not onely graunt vs this grace but also vnto all people and nations of the earth c. The eleuenth Sermon of the hundreth and nineteenth Psalme CAPH My soule fainteth for thy saluation yet I wayte for thy worde Mine eyes faile for thy promisse saying when wilt thou comfort me For I am like a bottle in the smoke yet do I not forget thy statutes How many are the dayes of thy seruant when wilt thou be auenged of them that persecute me The proude haue digged pittes for mee which are not after thy lawe All thy commandementes are true they persecute me falsely be thou my helpe They had almost made an end vpō me on the earth but I forsooke not thy commaundements Quicken me according to thy louing kindnesse so shall I keepe the testimonies of thy mouth IF we could rightly call to our remembraunce
holy Prophet yea and such a one as wee see the holy Scripture too haue reigned in euen from his youth Hee then hauing receiued so excellent graces of God beeing a mirror of all perfection was it needefull that hee shoulde keepe him selfe frō euery euill way It should seeme that he was alredy vtterly past going any euil way Yea but because he was a mortall man he was not for all that without beeing incompassed with many vices and euill lustes againste which he was to fight And in deede we see how God suffred Dauid to fall once so greeuously as that his fall ought to be an horrour vnto vs all Moreouer let vs well consider that if it was needefull for Dauid too fight against the temptations which might withdrawe him from the right way and that hee was with much to doe turned away from euill wayes to serue God euery of vs verily ought a great deale more too enforce our selues For we are nothing so forwards as he was For if hee hath gone on an hundreth paces wee haue hardly gone on that way three or foure So much the more then ought we rightly to practise this doctrine when it is saide that we ought to refraine our feete from euery euill way And too doe this let vs a little beholde howe naturally wee are inclyned to wickednesse We neede neuer once too remoue our armes legges head nor any thing else within vs to doe wickedly For we are altogither giuen therto And besides we are as it were vpon the yse I pray you tell mee when a mā is not able to hold himself vp that he shal haue neither feete nor legges but that all shall tremble and be afrayde and shall be set vpon the yse and in a steepe place howe is it possible for that man to hold him self vp In like sorte is it with vs for first formost there is nothing in vs but debilitie and weakenes besides what is our life in this world Haue we any firme or certaine place to holde or stay vs in We are alwayes vpon the yse considering the temptations which assayle vs on euery side And Dauid also vseth this similitude in another place and yet this is not all that wee are vpon the Yse but the place is also steepe too bring vs downewarde The more therefore haue we neede too pray vnto God that he will strengthen vs to the ende wee bee not ouercome of the euill For otherwise wee shall neuer come to that ende and perfection constantly too abide by his worde Nowe when Dauid sayth that He kepte him selfe from euery euill way Hee meaneth not that hee was so throughly preserued from all but that he might be amended For as we haue already saide hee fell so horribly as that the very thought thereof should make the hayres of our heade too stand vpright He meaneth not that his life was so perfect as that he was able to say that hee fayled not in some one pointe and that he had wholely fulfilled the law of God That is not the intent of Dauid What is then his purpose he meaneth simply that for the holding of himselfe in the obedience of God and keeping of his woord it was needeful for him too resiste a number of temptations too stand vpon his guarde and to be watchfull or else that hee should be throwne downe hedlong an hundred thousande times And hereby he admonisheth vs that if we wil follow the way of saluation and take good heede that wee be not turned therefro that there is no question of bending nor of leading vs heere and there but that wee must remaine constant in the vocation of God whē we are once brought into it by him It followeth anon after I haue not declined from thy iudgementes for thou haste taught mee Lo in summe what Dauid heere sayth that because God hath instructed him he hath not turned away frō his commaundements When he saith That hee hath bene taught by God he meaneth not that he hath learned any such simple knowledge as is with vs when God sheweth vs that fauor and grace to haue his word faithfully handled amongst vs his Gospel to be preached or that wee haue Lectures reade vnto vs which are requisite to our saluation For we shall haue a great many hearers which shall yet profite nothing at all because it pearceth not their eares Dauid therefore speaketh heere of such a manner of instruction as specially belongeth to Gods chosen For this grace is not common to all but God bestoweth it on them on whome it pleaseth him neither must we say that we are giuen thereto as of our selues But when as it shall please God to instruct vs the same proceedeth from his meere good will and mercie So then Dauid saith not simply in this place that hee was taught because he had a Booke of the lawe and that it was made plaine vnto him but his meaning is that hee was inlightened by the spirit of God And for this cause declyned he not from the right way Nowe he addeth in the end for a conclusion O how sweete are thy woords vnto my throte yea sweeter then hony vnto my moath This sentence hath beene already handled and therefore we will no longer stand vpon it There are two things in the woorde of God which we ought rightly too keepe The one is the maiestie which God sheweth vnto vs therein to the ende we should be brought to a reuerence whereby euery one should humble himselfe and say It is meete O Lord that we tremble and fall downe before thee As also it is said by the Prophet Isaiah that the spirite of God shall rest vpon those which tremble at the woorde of God The firste duetie then that wee owe vntoo the woorde of God is this reuerence and feare Because I say that God sheweth there his maiestie vnto vs that we might be thereby abased and humbled to be short that we should haue it in great admiration The seconde is that it is sweete and amiable vnto vs. For we might in some sorte very well feare the worde of God and yet for all that wee should not bee touched therewith as was meete And in very deede you shal se very many which wil not stick to say Loe God which speaketh therfore it is good reason that wee should lay our eares vnto him But that they should bee subiecte vnto him in all and through all they make thereof no noueltie but caste that farre inough off And that which is more They woulde if it were possible pluck him but of his Throne and make voyde and caste of all instruction to the end they would not be so straightly kept in to be short that they would neither be subiect to God nor too what soeuer else might bee sayde vnto them Nowe in the ende he sayth Through thy commaundements I get vnderstanding therefore I hate all the wayes of falshoode Wherein hee signifieth vnto vs that wee shall neuer hate
such time as he deliuereth vs when we haue all this we may then say with Dauid that we haue displaied and layde wide open our life to serue God and this shall be a good and sure profe thereof But if we haue not this constancie a great number may make a wonderfull shewe of godlinesse before the face of the worlde but all that shall proue nothing And so let vs well consider of this place for Dauid spake not this for him selfe but for our common instruction And besides if we will in deede profit our selues by this doctrine let vs consider that if we sometimes see the apparaunt dangers of death so that wee be pressed downe on euery side not to thinke it to be any strange thing And why so Bicause the same came too passe as greatly sometimes to Dauid For he saieth that he was not without continuall trouble My soule saieth he is alwaies in my hand my life is as it were I can not tell where it is put foorth to abide all mischiefe that it seemeth I were at deathes doore euery minute of an houre If Dauid was alwayes thus troubled and yet perseuered in the praysing of God I beseech you ought not we to bee ashamed to be faint harted when as it shal please God to exercise vs onely but now and then Euen so although afflictions oppresse vs yet must we not cease too fight against them attending and crauing the helpe of God And thus much for this And besides when wee are thus assured let vs seeke our comfort where it may hee founde that is in the woorde of God and to be thus constant neuer to forget the lawe of God Let vs thē consider and obserue this doctrine For it is not without cause that Dauid sayeth That although my soule bee in my hande yet haue I not forgotten thy lawe Hee sheweth vs heereby that as wee are weake so we shoulde be soone shaken and in the ende throwne downe when as wee shoulde see our selues laide wyde open to death Wee then hauing this vnderstanding ought to stand vpon our guarde to the ende the diuell might neuer beguile vs vnder the coloure that God had as it were forsaken vs and that we should be as it were in the shadowe of death Moreouer we see what doltishnesse or rather beastlinesse this is amongst the Papistes to take this place for proofe of freewill My soule is in my hand to wit I am able of mine owne nature and of my owne proper strength to discerne betweene good and euill and to do whatsoeuer I thinke best If brute beastes could speake they would speake a little wiselier then thus For to what purpose should Dauid say although O Lorde that my soule is in my hande yet haue I not forgotten thy lawe He should altogether speake cleane against nature But as we haue already declared this is a kinde of speeche much vsed in the scripture to say that the life of a man is in his hande it is as it were in the winde or I know not where Let vs now come vnto the protestation which he addeth The vngodly haue laid a snare for me but yet I swarued not from thy commaundementes This sentence is like vnto the other which we are about to handle For hee sheweth howe his life was in his hande too witte that ouer and besides the afflictions which were directly sent him from the hande of God that the wicked also persecuted him aswel and besides the violences and outrages that were doone vntoo him hee had also secrete ambushes laide for him See then howe diuersly hee is oppressed and yet he neuer shronke from the lawe of God In the ende he addeth and saith Thy testimonies haue I claymed as myne heritage for euer for they are the very ioy of mine hart Nowe heere hee sheweth howe he was able to remaine firme constant without being withdrawne by any temptations but that hee alwaies stood stedfastly in the lawe of God that is bicause hee alwaies chose it for his heritage that is for his chiefe felicitie For this worde heritage in the scripture is taken for the thing that man moste desireth and that which moste properly belongeth vnto him To be shorte it is such a similitude as that is which is spoken of the Treasure as if a man shoulde call it the souereigne good the true and perfect felicitie See then at what ende wee must beginne if in the middest of death we wil abide so constantly as Dauid hath doone too keepe the lawe of god that is I say to choose it for our inheritance And how is that First of al we must vnderstande that al the commodities wherevntoo wee are ouermuch giuen are transitory without certaintie and without propertie For wee may want them euery handewhyle neither can wee enioy any thing be it neuer so iustly giuē but that we may be robbed of it betwixt this day and too morowe What is then the surest felicitie which wee can haue and may enioy for euer it is euen the woorde of God And this is it which wee ought chiefely too desire and wherein wee are especially too reioyce Lo then how wee must vnderstande that which Dauid heere protesteth That hee hath chosen the woorde of God for his heritage Yea and he setteth it downe by and by after that it hath beene the very ioye of his heart For vntill such time as wee haue had this taste in the woorde of God that wee truely ioye in it it is a signe that we neuer yet had any good affection thereto at all Although wee haue knowne that our chiefe felicitie lieth therein yet are wee not able well too keepe our selues in it vntill such time as wee haue conceiued that it is that wherein wee must delight and in none other thing Nowe it is impossible that wee should euer take any delight or pleasure in the lawe of God except we did knowe that he declareth him selfe to vs in it that hee is our father and taketh vs for his children that wee haue a testimonie that our sinnes are forgiuen vs that wee may haue accesse vnto him and hee able to call vpon him in all our necessities If God sayeth onely vnto vs loe what it is that I would haue you to doe I would haue you too take mee for your God to serue me with all your heart if we haue but these two tables to looke into to knowe what wee haue to doe shall the lawe of God delight vs No but contrariwise it shall feare vs. We see then very well when Dauid sayth that hee tooke all his delight and pleasure in the commandementes of God that he had not simply the bare worde of the lawe to say that God commaunded him that which he ought to do but that he also ioyned the promises thereto bicause that God willing his children to come vnto him promiseth to make them feele his goodnesse and fatherly loue which hee vseth towardes those that are his To
bee short he sheweth them that all their felicitie consisteth in his onely mercie He saieth in the ende I haue applied mine heart to fulfill thy statutes always euen vnto the ende Nowe when he sayeth that he enclined his heart to obserue the commaundementes of God he sheweth vs what seruice it is that God requireth that is a voluntary willing seruice See here yet a point which ought well too bee considered off too the ende wee shoulde not thinke that we are euer able to please God when as wee serue him constrainedly as wee see the miserable and wretched faithnesse do which greatly tormēt thē selues And why so For all that they do they doe it cōstrainedly bicause they would the better escape the hande of God but when they come neere vnto him as well as they may it is but as it were enforced and constrained bicause he is their iudge Nowe if we haue such a constāt desire as we terme it that we are enforced to do that which wee are cōmaūded our whole cace is little worth and God will neuer allowe of it And why so bicause he liketh of nothing els but of obedience and woulde haue vs come vnto him with franke and willing mindes See then why Dauid saieth that hee hath inclined his heart to keepe the commaundements of God not that he protesteth that he hath done it of him selfe nor of his own minde but bicause that God hath giuen him both the will and the power to do the same And to proue it to be so wee shall neuer see that Dauid braggeth of him selfe in any one place that he willed any good being so led of his own proper minde Psal 51.5 he will neuer saye that it was his naturall inclination but saieth cleane contrarie I was conceiued in sinne saieth he he reserueth nothing to him self but al that which is naught When then in this behalfe he protesteth that hee had inclined his heart he onely sheweth what the grace of God was in him And for conclusion he addeth That he did it for euer or euen vnto the ende or this is it which we haue touched heretofore to wit we must be like suddaine blasts which passe by and by but wee must bee constant and that when we shall haue once begunne we must pray vnto God that he will continue the same our well doing which hee hath begunne in vs and to holde vs by the hand vntill such time as we haue finished our course After he had sayde for euer he addeth euen vnto the ende It is very true that the saying which hee here vseth importeth sometimes salarie Or rewarde But in this place as in the first verse of the letter HE he vseth the selfe same saying it signifieth but too the ende as if hee shoulde haue saide wee may alter and chaunge our mindes in other thinges but we must follow vnto the death when God calleth vs vnto him beeing assured that in this pursuite wee cannot sayle to come to the true ende without to fayle and erre for euer And according to this holy doctrine let vs prostrate our selues before the maiestie of our good God in acknoweledging our faultes beseeching him that it woulde please him too make vs so throughly too feele them as that wee may in all humilitie bee able too craue pardon of him for them groaning for all the offences which wee haue committed against him And that in the meane while also wee may haue recourse vntoo him beseeching him too remedy all our vices and imperfections and so too confirme our weakenesse as that beeing strengthened by him wee might ouercome all the temptations wherewith Satan can any way assayle vs that beeing more more confirmed in his holy dictrine wee desire nothing els but to submitte our selues vnto it and too bee squared by none other rule but by that which he hath giuen vnto vs through his word That it woulde not please him onely to graunt vnto vs this grace but vnto all people and nations of the world c. The fifteenth Sermon vpon the hundreth and nineteenth Psalme SAMECH I hare vaine inuentions but thy lawe do I loue Thou art my refuge and my shield and I trust in thy worde Away from me yee wicked for I wil keepe the cōmaundementes of my God Stablish mee according too thy promise that I may liue and let me not be disappointed of my hope Hold thou me vp and I shall be saufe yea and my delight shal be continually in thy statutes Thou hast troden downe all them that depart from thy statutes for their deceipt is vayne Thou hast taken away all the vngodly of the earth like drosse therefore I loue thy testimonies My flesh trembleth for feare of thee and I am afraid of thy iudgementes WE haue so many lettes and stoppes both from aboue and heere beneath which drawe vs on to doe wickedly or at least wise which cause vs too slacke our seruing of GOD that which soeuer of vs that is minded to doe well must remoue frō him al his wicked euill affections and all the temptations which any waye may come against him See then why Dauid in this place meaning to proteste that hee loued the lawe of God sayeth to the contrarie that hee hated high enterprises or rather wicked and crooked imaginations euill considerations For the worde which is here touched signifieth a bough or braunch and by a similitude taketh it for the euill and wicked imaginations and deuises of men which runne this and that way Now we see what a bottomlesse depth the spirite of man is and how he wreatheth or windeth him selfe in his fantasies This selfe same word signifieth the very height and toppe either of an hie hill house or any other hie thing And therevpon also as by a similitude the imaginatiue cōceipts of men whē as they entend to bring them selues into credit and goe about to aduaunce them selues euen as ambitiō ruleth our nature vntill such time as God hath tamed vs by his holy spirite and humbled and made vs gentle and meek And now that wee may haue the true and naturall meaning of this place let vs see in effect that Dauid protesting that he loued the law of God saieth that hee remoued quite from him whatsoeuer might withdrawe him from it Nowe hee speaketh not this here to the ende to bragge of him selfe but rather that this example shoulde bee for our better instructiō For the spirite of God hath spokē it by his mouth to the ende we might vnderstand and knowe which is the meane whereby we might be wholy giuen to the seruice of God and to take holde of the lawe with such an affection as that our heartes might be as it were euen fast tied thereto For it is impossible I say that wee should euer come or attaine vnto it vntill such time as we haue cleane cut of the things which withdraw and turne vs away both on the one side and the other to wit
al our owne fantasies and lustes we must thrust out frō vs all whatsoeuer for the loue which we ought to beare to the lawe of God we must also forget all hawtines or pride yea euen studying howe too separate our selues from those which any waye might drawe vs too euill and not too communicate with the vngodly whiche are double hearted full of hypocrisie or else such as are but vaine glorious and of that pryde which euen moueth thē to lift thēselues vp both against God and men For their company will so corrupt vs as that being uuzzeled amongst them our heartes can neuer be so ordered and ruled in the loue which wee ought to haue to the lawe of God Now then let vs kepe wel in mind this admonitiō as a thing most profitable for vs to wit as before I haue said that as we are enclined to committee a great number of offences and villanies which will withdrawe vs from the loue that we ought to beare to the word of God let vs so much the mere flie from whatsoeuer draweth vs away backward Yea and let vs vnderstand that looke howe many our imaginations and affections are that they are euen so many cartropes to hale pull vs away from this loue or els they are so many poysons which Satan giueth vs to the ende we should not once taste of the word of God neither to be so amiable and pleasant vnto vs as it ought but rather that we might be greeued lothed therwith so to leaue it as if it were a grieuous matter an occasion of heuines Since then it is so let vs be well aduised too purge our heartes of all earthly affections if we will take in hād to loue the word of God And yet it is not enough that wee haue fought against our vngodly lustes and fleshly fantasies but we must also as it were gather our wittes together for hardly can we open our eies to looke about this waye and that waye but that Satan will laye before vs some euill and wicked stops and encountries It is very true that so long as we liue here in this worlde wee can not but both see and heare a great many of things but yet must wee bridle our senses And aboue all the rest we ought to fight against these strange counterfait hypocrisies and affectiōs wherein we are nuzzeled We must euen hate deadly al this in our heart to the ende wee bee not hindred from the loue of the worde of God And thus much for the first verse Now in the second Dauid sheweth howe wee should finde the woorde of God pleasant and gratious that we might loue it that is when as we shall trust to his worde Thou art sayth he my refuge and my shield and I trust in thy word This is not added hereunto without iust cause For if there be none other doctrine in the lawe but too say vntoo vs Loe this must you do wee can neuer bee comforted For we shal find nothing in it but condemnation When as god sheweth vnto vs what our duety is we must needs be confounded and knowe that before him wee are condemned and accursed seeing that no man performeth that which hee ought So then the worde of God shoulde bee both bitter and grieuous vnto vs if there were nothing else conteined in it but a rule too liue well But when God is a testimonie and witnes vntoo vs of his goodnes and mercy and declareth vntoo vs that from him wee must looke too receiue our chiefe felicitie that hee is prest and ready too helpe vs that the treasures of his infinite goodnesse are open vnto vs when I saye this shall be in vs then may wee sauoure and taste his woorde and conceiue the loue of it when as we knowe that therein consisteth and lieth all our health and ioye Nowe then when as wee would profite in the worde of God and exercise our selues in it let vs learne to receiue the promises therein contained And let vs not be like vnto them which thinke that God saieth nothing else vnto in all the whole scripture but doe this or doe that for then this were a very thinne and feeble doctrine For if God were there as a Philosopher to preache vnto vs of vertues and to declare vnto vs that we must be thus gouerned we shoulde haue but a pitifull colde pull of it and bicause we are altogether and wholy contrary to the rightuousnesse of God it is impossible but that wee should bee grieued and troubled with whatsoeuer shal be said vnto vs. But I haue already shewed that the principall matter which God declareth vnto vs in his worde is this that hee protesteth howe well he loueth vs in alluring vs vnto him selfe to the ende we should not doubt but that he will bee our father in all and through all and that wee shoulde bee bolde to come before him that when there is any question of our saluation and of whatsoeuer els we haue neede off we should not doubt but that hee is ready to heare all our prayers that his hande is alwayes liberally bent to the end to giue vs whatsoeuer we want When we shall once knowe this to bee true then as I haue already saide the worde of God shall bee pleasaunt vnto vs. Loe nowe why Dauid by by addeth My trust is in thy worde O Lord. This is also in summe our faith which bringeth vs to the obediēce of God when I saye that it is faith which bringeth vs into the obediēce of God I meane that after we haue vnderstood of his good wil that we are thē stirred vp to yelde our selues vnto him And vntill such time as hee hath imprinted in our heartes the testimonie of his loue and the benefite which hee meaneth vnto vs wee shall flye from him as much as may bee and as often as this woorde of God shall sounde in our eares so often shall it grieue and torment vs as wee see howe the faithlesse doe feare when the worde of God is spoken vnto them it bringeth vntoo them nothing but terrour and feare as if a theefe or murderer were brought before a iudge But when as we haue faith to stay our selues vpon the goodnesse of God too call vppon him as Dauid doth here our succoure and shielde we may call vpon him with such a confidence as that hee will neuer bee deafe too heare our prayers when then wee are thus assured wee are forthwith wonne to loue him then delight we to yelde our obedience vnto his lawe Nowe in following that which wee haue already declared Dauid againe addeth Away from me yee wicked for I will keepe the commaundementes of my God Here hee speaketh of the temptations which come vnto vs by reason of the vngodly who allure vs as much as in them lieth too make vs too contemne God and worke so many offences as that they breake all good order yea euen to leaue the worlde
My God It is true that the faithfull will often say thus But when there is any question to make these comparisons with contrary thinges the scripture vseth not this saying My God so that it is to declare vnto vs that nothing ought to make vs wauer when we see the thinges confused in the worlde when we shall see all whatsoeuer to be there peruerted and ouerthrowne that there is neither any more lawe nor order that it seemeth vnto vs as it were an Hell let vs not for all that bee shaken Abac. 1.12 Let vs stande still vppon our guarde as the Prophet Abacuc thereof speaketh our faith must serue vs in steade of a Tower wherein we keepe good watch and yet too say notwithstanding no no God will tarry with me and then I neede not to care for the whole worlde See then that no temptations ought to quaile vs being euen in closed amidst the impieties and abhominaons of the faithlesse seeing we cannot otherwise chose but to bee conuersaunt amongest them It followeth nexte after Establist me or stay me in thy worde that I may liue and let me not be disapoynted of mine hope Although Dauid protesteth heere aboue that he trusted in God and that this hope proceeded vnto him from his worde yet prayeth hee his maiestie notwithstanding too establish him Wherin he sheweth vs that we shal neuer haue so well profited neither in faith nor yet in hope but that there shal be alwayes some want and remnaunt of incredulitie and weakenesse in vs so that whensoeuer there shall be any question of comming to God yet shall wee goe as it were halting vnto him Now if Dauid hath made such a request I beseech you haue not wee a greate deale more neede to doe it aswell as hee It is moste sure that he neuer spake it hypocritically When he saith Vpholde me or establish me in thy word this is not too make a shewe that his fayth was imperfect and that hee needed not be strengthened no not so but he knewe well inough his owne infirmitie If he then who was as it were an Angell of God had need to profite in fayth and in hope and that hee had beene moulten and beene quite consumed had not God throughly confirmed and established him I pray you what shall we doe So then when as God shall haue already shewed vs this fauour too bee surely grounded in his woord so that wee are able to say that we trust in it let vs not cease notwithstanding to continue this request and say O Lorde establish and confirme mee For when wee shall well consider our weakenesse wee shall finde that a very small thinge will quayle vs if God holdeth vs not vp with his hand and power And afterwarde let vs consider howe boysterous the assaultes of Satan are what violence he bringeth against vs and are we euer able too withstand them if that wee bee not dayly strengthened They then which shall haue conceiued a true hope in the woord of God let them knowe that they are yet but in the midde way and that they must alwayes march furtherforward vntill such time as they are come to the ende thereof Which thing shall neuer be vntill they are vncased of this fleshe and are departed out of this present life Seeing then wee cannot goe forwarde as of our selues nor yet be strengthened without God assist vs Let vs beseech him after the example of Dauid that hee will confirme vs in his woorde And afterwarde hee addeth and sayth That then he shall liue and disappoint me not saith he of my hope When he sayeth that he shall liue It is to shewe vs that all our felicities lyeth in this that wee are thoughly confirmed and fully setled in the word of God When this shal be so let vs then feare no more It is very true that we shal neuer be but subiect to a greate many of myseryes and afflictions for it cannot be otherwise but that this life muste be full of afflictions and many griefes and vexations Wee are then to fight whiles we liue in this worlde And so wee shall finde a great number of miseryes and yet we shall not choose but to liue still when we shall bee throughly founded vppon the woorde of God that is to say our saluation shall be sure and certaine euen amidst all the afflictions which may come vnto vs. And so shall wee haue wherewith to be contented For vnder this woorde to liue Dauid comprehendeth all whatsoeuer concerneth the welfare and felicitie of men He sayth then Although O Lorde I shal be taken as a miserable creature and that in deede I shall abide many troubles which shall be greeuous vnto me yet shall I haue true life and saluation so I be thus established in thy word Now he addeth a little more Let me not be disapoynted of mine hope wherein his meaning is to signifie that God neuer suffereth his Children to be disapoynted when as they put their trust in him But yet the case so standeth as that wee must so beseech him by reason of our weakenesse For although we trust in God yet for all that we goe coldely vnto him and wee shall finde our faith to be alwayes too too weake and feeble To be short our hearte shal be so shutte vp as that the graces of God as touching our selues shall hardly water it by dropmeale It is very true that God for his parte poureth vppon vs his graces abundauntly but we therein are nothing capable for the receiuing of them Wherefore wee are not worthy to tast and feele his ayde in our neede What should this then be if he surmounted not our hope to help that which therein is wanting And besides we knowe that the Deuill would soone ouerthrow al our hope were it not that it is very well kepte by an heauenly power as also S. Peter maketh thereof mention 1. Pet. 1. For when he speaketh of faith he sayth not that men are the Gardians or keepers of it For if that were so it should oftentimes bee violently taken from them But that is a treasure which God keepeth in his own hands and that by his owne inuincible power and strength See also why our Lorde and Sauiour Christ in the 10. of Iohn for our comforte saith Ioh. 10 24. That the father who hath vs in his hand and through whome wee are committed vnto him to be kept is mightier and greater then they all Accordingly then as wee knowe the power of God to be infinite so must we also assure our selues of our saluation And therefore it is that wee are to require of God as Dauid hath done that we be not disapointed of our hope Nowe in summe when we make such requests it is too the end that the promises of God should be so much the more certaine and better ratified vnto vs. See then what God sayth vnto vs. Feare you not when as you shall put your trust in me for
iudgements vpon the obstinate and vpō all those which were altogether stubburne And see also howe we ought to temper our affections that when we see men go to do mischief let vs haue compassion vpon them if we se them giuen to sinne and wickednesse if we see them to be in the way of perdition let vs trauell too bring them againe into the right way to procure their saluatiō as much as in vs lieth and we ought to desire and to pray for it haue we had any such affection Then let vs neuer cease to pray vnto God to stretch forth his hand vpon those his enemies whom he knoweth to be altogether desperat It is very true we must not condemne them But wee ought rather as I haue already said to vse the effect of charitie towardes all and pray vnto God that he would saue them but bicause there are a great number which are stubburne and without amendement we ought to beseech God to shewe him selfe a iudge ouer those whome hee knoweth to bee such And why so Bicause they drawe the simple and ignoraunt vnto wickednesse and are an offence vnto them bicause also they make the worde of God to be euil spoken of and are the occasion that libertie is giuen to al euil When then we see the name of God to be euill spoken of that there is no reckening made of his word that all doctrine is cast vnderfoote we are to praye vnto him to remedie it It is time saith he for God to lay to his hād for they haue destroyed thy lawe O Lorde He here speaketh in the third person after directeth him selfe to God And why doth he so Although that this order is not alwayes to bee obserued that he which prayeth vnto God is to continue in one self same person yet it is so that in this place it seemeth that Dauid meant to speake with a greater vehemency when he sayth O Lord lay to thy hand As if he should haue shewed what the office of God is for if hee had simply saide It is time O Lord that thou diddest looke vnto the matter bicause thy lawe is destroyed this had not beene spoken with the like vehemencie as when he saide it is time that thou O Lorde lay to thy hande for by this saying hee declareth what the office of God is to wit to be iudge of the worlde and beseecheth him to lay foorth his iustice in punishing the offences and horrible wickednesses committed here below that after he had suffered them a long time he desireth him to prouide for the punishing of all those which had beene so obstinate and hard hearted against him Now by this we are admonished when as we see that the law of God is as it were vtterly cast vnderfoote his doctrine to be a reproche amongst men and all right and equitie ouerthrowne so that there is nothing but confusion throughout that then we ought to pray vnto God the more earnestly to the end it might be known that he doth his office If this euer were necessary it is at this present most necessary For let vs cōsider the estate of the world I beseeche you what hauocke is there made of the lawe of God Are wee not come to the very extremitie to contemne all doctrine of saluation When God at this day speaketh vnto vs what eare giue we vnto him and how reuerently See heere hee hath bestowed vppon vs a singular grace at this daye when as his worde hath beene once againe published Let vs beholde our vnthankefulnesse Let vs lay all these things together and we shall see that the maiestie of God his woorde is no more esteemed then the very pyll of an onion as wee saye See I pray you too what a point wee are growne and come euen vnto such an horrible and brutishe impietie as is most lamētable Moreouer let vs looke into the maner of our life and the order of gouernement shall we finde either iustice loyaltie reason or modestie no but cleane contrary wee shall see the whole state of our life and order of gouernement full of treason malice crueltie and violence al full of blasphemie against God plentie of drunkennesse gluttonie and dissolutenesse store of lecherie and all other vyllanies whatsoeuer To be short it seemeth that the whole world hath conspired to exceede euen vnto the highest degree of wickednesse When then wee see the lawe of God to be thus ouerthrowne euery maner of waye ought not wee to giue our mindes a great deale more then wee doe to beseeche God to take order to prouide for the same Now when we shall haue such a zeale to pray vnto God as wee see that Dauid had let vs not doubt but that he wil remedy all the confusions which we see to be at this day And now he concludeth and sayeth Therefore loue I thy commandementes aboue gold yea aboue most fine golde Therefore I esteeme all thy commaundements most iust and all false waies I vtterly abhorre See here what a notable protestation he maketh such one as we ought throughly to marke For whē Dauid hath said here before that the wicked haue destroied the lawe yea speaking of no small number of men but as of all in general seeing al the world to exceede to be corrupt hee addeth for this cause O Lord I haue loued thy cōmandements aboue all gold yea and aboue most fine gold I haue loued them in all through al haue vtterly abhorred all false wayes Nowe I haue saide that this is an excellent protestation considering the circumstances For if Dauid had dwelt amongest the godly faithfull ones which had serued God and walked in his feare then it might haue beene said that it was an easie matter for him to haue conformed him selfe vnto them For although we see men alwayes enclined to euill yet they are many times reduced and framed to goodnesse through good examples But I pray you in what time was it that Dauid liued Forsooth in such a time as that he was compassed with the despisers of God hee see nothing but following of euill throughout the worlde hee see as it were a madde and diuelish impietie he see euery thing full of all infection to bee short there was neither iustice nor equitie no feare of God nor yet any religion And yet notwithstanding he saith that he loued the word of God and his commaundements and that hee made more accompt of them then of all the most precious things in the world Let vs thē learne to loue the word of God not only whē as wee shall be stirred vp by those which keepe vs company to serue God all with one accorde but also when we shall bee amongest peruerse and frowarde people that wee bee as it were in hell amiddest all the deuilles yet to perseuer in this affection and not to leaue following of the worde of God that whatsoeuer offences wee shall see committed by men that they withdrawe vs
not from the loue which wee ought to beare to the woorde of God See then what wee must keepe in minde for the vnderstanding of this text And after we are too note for the last verse that Dauid saying that he loued the commaundements of God saith not that he did it by halfes as wee many times doe but I sayeth hee haue loued thy commaundements aboue all thinges As if he should haue sayd I am not like vnto those O Lord which come to serue thee by halfes but in all and through all I loue whatsoeuer that thou hast commaunded And after this maner it is that we must also do for it is not in vs to deuide and make a partition of the worde of God neither yet can wee make it And therefore let vs bee wel aduised to obey God in whatsoeuer he shal commaund vs and to loue his commandementes from the first too the last and not to do as a great many do which wil be contēted to receiue the Gospel forsooth so farre foorth as it wil serue their turne and pleasure them Or els if they passe ouer this or that and thinke themselues to giue God greate credit when as they shall giue him authoritie ouer them in some one point But if soone after they shall bee any thing grieued they wil neuer ouerslip that point Neuertheles we are there admonished too the contrary that it is not for vs as I haue already said to make a partition of that which god hath conioyned but wee must yeelde our obedience vntoo him euen to the ful that although whatsoeuer he saieth or commaundeth vs to do be hard and sharpe too our nature yet let vs take it in good parte with a gentle and mild mind and say with Dauid O Lord I haue loued thy commaundements which thou hast giuen me not in one two nor three points but in al and through al. According to this holy doctrine let vs humbly prostrate our selues before the Maiesty of our good god in acknowledging our offēces beseeching him that it would please him to make vs better to feele our miseries to the end we might be grieued with them and to seeke for remedy at his hands That in renouncing whatsoeuer that is in vs and whatsoeuer power and strength wee thinke our selues to haue let vs beseech him to fortifie vs and so to inlighten vs with his holy spirite as that wee may more and more draw neare vnto him And as hee hath already begunne to inlighten vs that it would please him too cause vs to see his brightnes better than we haue don heretofore vntil such tyme as we shal come vnto his kingdome where we shal perfectly see that which now we do but halfe know And although this worlde be so peruerse wicked as that we might take occasion to withdraw vs frō the right way notwithstanding let vs beseech him that he wil alwaies vphold vs with a mighty and strong hād to th end wee may stand stedfastly in that whervnto he hath called vs neuer decline frō it whatsoeuer came of vs. That it wold please c The seuenteenth Sermon vpon the hundreth and nineteenth Psalme PHE. Thy testimonies are wonderful therefore doth my soule keepe them The entrance into thy wordes sheweth light and giueth vnderstanding vnto the simple I opened my mouth and panted bicause I loued thy commaundementes Looke thou vpon me and be mercifull vnto me as thou vsest to do vnto those that loue thy name Order my steppes in thy worde and let no wickednesse haue dominion ouer me O deliuer me from the wrongfull dealings of men and I will keepe thy commandements Shewe the light of thy countenance vpon thy seruant and teach me thy statutes Mine eyes gushe out with ryuers of water bicause men keepe not thy lawe IN very deede the sentence cōteined in this first verse of the eight should be a very ordinarie and common thing with vs. And in very deede there is no man but will confesse it to be true but yet it is so very far of as that there is none of vs al which hath the feeling thereof in him selfe that is that the lawe of God is a wonderfull wisedome for we doe see how it is contemned and despised It is very true that God in all the holy scripture speaketh sharpely enough and also humbly but it is for this cause that he would fit himself to our simple capacities And bicause that wee are blockishe and earthly it is meete that he should so plainely speake as that wee might vnderstand him Neuerthelesse in this speache whcih carrieth no great glorie with it ne yet is coloured with any worldly eloquence are certaine secretes which may very well rauish vs with marueilous astonishment And in deede the very cause why these faithlesse and comtemners of God so little esteeme of the doctrine of saluation is for that they beeing brutish neuer tasted of that which it meaneth to vtter See then wherevpon this pride and vngodlinesse ariseth which wee see at this daye too bee in the greater parte of the worlde so that there are very fewe which beare that reuerence to the woorde of God as they ought for it is an olde saying no man can loue a thing before such time as he knoweth it They then which are so blockish as that they haue neither sense nor iudgement rightly to discerne of the truth of God slippe it ouer yea and treade such an inestimable treasure as it is vnder their feete But they which haue once knowne what it is that God teacheth vs in the holy scripture may very well saye with Dauid that they are wōderful things and so high mysteries as that we ought to wonder at them doe deserue that euery one of vs should wholy apply his mynd thereto Nowe he sayeth That for this cause his soule did keepe the testimonies of God This importeth a greater matter then if he had simply sayd I haue kept them for he signifieth that he hath kept them as we say with an hartie affection And loe howe indeede we ought to esteeme of the doctrine of God it is not onely to haue an opinion that it is excellent and worthy to be had in soueraigne and high honour but that we should be very earnestly touched therwith that we might haue such a feare and an obedience rooted in our heartes as that the saying of the Prophet Isaiah might bee fulfilled in vs that we might trēble at the voice of our God Loe here in effect the content of the first verse of these eight which we are nowe about to handle that is to saye that the faithfull whose eyes God hath opened might knowe that the holy scripture conteineth no common doctrine but such a wise doctrine as is worthy to be reuerenced and honoured all the world ouer Nowe when as we shal once haue knowne that God layeth wyde opē his heauenly mysteries in his lawe it is good reason that wee for our part be
monsters to make no account of God nor godlines must we not needs be greeued as Dauid was Let vs know that God wil blesse our crying and groning when we shall haue this godly sorrowe as too see his law thus destroyed and ouerthrown not to bee regarded with that reuerence that it deserueth And yet notwithstanding the contemners of God must one day come to an account when as they shal be mery after another sorte then they shal be assured to make a reckoning for the grones and lamentations of the childrē of God when they do not only vexe the mortall creatures of God but euen the liuing God him self and his holy spirit which dwelleth in vs frō whome all such sighes and grones doe proceede And so when as we lament to see the law of God to be so destroyed by the wicked let vs put them ouer too the iudgement of God before whome they shall make an accounte of all the grones and sighes whiche wee shall haue powred out which they thought by their gibinges and laughinges too strangle and choke For although they treade vnder foote the lawe of God so much as in them lyeth yet the sorrowe and griefe which we abide for it shall ascend into the heauens to cry for vengeaunce of them According to this holsome Doctrine let vs prostrate our selues before the maiestie of our good God in acknowledging our offences beseeching him that it woulde please him to make vs better to feele our miseryes then we haue heretofore felt them yea to the end we may lay them open vnto him and to seeke for remedy where it is too bee founde that is that after this our good God hath inlightened vs in his knowledge that it would please him more and more to increase the brightnesse thereof in vs and so to confirme vs as that wee neuer chaunge from the right way And although we are too withstand a great number of assaultes and that the Deuill neuer ceaseth craftely too goe about infinite wayes too trouble vs yet notwithstanding let vs beseech him too giue vs an inuincible power to resist them vntill such time as we beecome fully Conquerors and bee conioyned vnto him selfe too liue in his kingdome in euerlasting ioy and felicitie The xviii Sermon vpon the hundreth and nineteenth Psalme ZADE. Righteous art thou O Lorde and true in thy Iudgement Thou hast commaunded iustice by thy testimonies and trueth especially My zeale hath euen consumed me because mine enemyes haue forgotten thy words Thy word is proued moste pure and thy seruant loueth it I am small and of no reputation yet doe I not forget thy commaundements Thy righteousnesse is an euerlasting righteousnesse and thy lawe is the trueth Trouble and heauinesse haue taken holde vpon mee yet is my delight in thy commaundements The righteousnesse of thy testimonies is euerlasting graunt me vnderstanding and I shall liue IT is certaine that there is no man but will easily graunte the lawe of God to be bothe good and holy and that wee ought not onely to allowe of it but also to receiue it with all feare and reuerence Notwithstanding there are very few touched with this affection to vnderstand that there is such a perfection in the word of God as that nothing can bee founde therein but all puritie and sinceritie and too be so infallible a trueth a righteousnesse so certaine as possible can not be more certaine and sure But very fewe there are which vnderstand this or at the leaste which are very greatly touched heerewith And therefore it is not without cause that Dauid in this present psalme vseth such a repetitiō that he so highly magnifieth the doctrine which hee hath learned out of the lawe of God to the ende too declare vntoo vs that wee haue greatly profited when wee shall haue such a sauour and iudgement throughly imprinted in our heartes When as I say this righteousnesse this wisedome and this sinceritie which is contayned in the woorde of God shall be very well and throughly knowen vnto vs then may we be able to say with Dauid Righteous art thou O Lord and true in thy iudgements Now as the holy spirite of God speaking by the mouth Dauid hath set down here no superfluous matter but such as he knewe to be profitable for our instruction Let vs also dillgently weigh and consider all the wordes which are heere touched In the first place he sayth Righteous art thou O Lord and true in thy Iudgements We haue already heretofore handled that the iudgements of God in this Psalme are called the commandements of the law which he giueth vnto vs to rule our liues by Euen so when Dauid saith that God is righteous true in his iudgemēts It is asmuch as if he had said That god hath declared what his nature is in his law that we might behold him in it as in a glasse This then is asmuch as if he should haue said O Lord wee haue thine Image truely and liuely pictured and expressed in this doctrine which thou hast deliuered vnto vs in thy law there we see thee to be righteous and also that thou hast commaunded nothing therein which tendeth not to the same ende Wil we thē magnifie God aright We must know him to be such a one as he sheweth himselfe to be by his word not to fashion our selues like vnto a great number of scoffers which wil not stick to say that god is altogither good wise and righteous but yet they wil separate them selues frō his word forge thēselues a God in the aire or else they would bee contented that there were such a medley as that there were no more diuinitie known Now see how god sheweth himself as I haue said by his word We must then if wee intend to cōfesse him to be righteous good true faithfull to giue these cōmendarions vnto his word wherin he hath once for all declared vnto vs his wil. Now after Dauid hath vsed this word righteous he addeth Thou hast commanded iustice by thy testimomes and trueth especially See thē how Dauid handleth it him selfe shewing that the lawe of God is wholy righteous because saith he that it leadeth vs to righteousnes and trueth Now when these two thinges are in it what may we say but that which hath already beene before said What is that It is so far of with a greate number that when they are cōuinced heerof are perswaded in good earnest to say Amen without dessēbling And to proue it to be so how many men shal we see submit thēselues in this point to the trueth of God whereunto he desireth to leade vs by his word How many I say shal we find which wil yeeld thē selues teachable vnto it But contrariwise we shall finde the greatest part cleane contrary It is very true we shal be ashamed yea euen horribly affraid to say that there is any thing in the law of God which is not true iust yet for al
God presenteth himselfe thus vnto vs Are they our merites haue we any wayes on our parte deserued that he shoulde be so louing and kinde vnto vs No without all doubt We must then needes conclude that the promises do spring out from this fountaine euen his meere mercie And therefore it is not without cause that Dauid after hee hath spoken of the promises of God declareth heere that he desireth not to bee heard but in this respect That God is good and merciful As if he shoulde haue sayde O Lorde if any man inquire the cause why thou hast hearde me and haste pittie on me I am able to say nothing as touching mine owne person but that I iustly deserue too bee reiected of thee but thou hast taken the matter and cause vnto thine owne goodnesse and righteousnesse Now it followeth soone after They drawe nighe that follow after malice and are farre from thy lawe Thou art nigh at hand O Lord for all thy commaundements are true Heere Dauid complayneth vnto God and desireth him to helpe him against the wicked and vngodly contemners of his maiestie As if he had said vnto him O Lorde I can alledge nothing at all for mine one defence but that they which draw nigh vnto me to hurt me are so much the farther of from thy lawe and I the neerer thy commaundements It is a commonen entendement that they which doe imagine ma1ice are farre from God in withdrawing themselues from his lawe but when as wee shall narrowly looke into the matter that is the very true and naturall sense of the Prophet which I haue already touched that they which imagine malice or deceit are farre off that is they are retyred from the lawe of God to persecute those which drawe nigh vnto it And see how Dauid hath taken for his aduantage that that the wicked are farre from God bicause hee did very well see that he had beene ouerthrowne through their malice without God had holpen him Which thing he sheweth by this cōplaint that the wicked troubled him euen to the vttermost And so much the more ought wee to consider of this bicause we being so womānish as possibly may be do by by think that if the wicked beare the sway and craftily goe about too deuise any thing against vs that all is loste and that God hath giuen vs ouer for a spoile We can in no wise abide that God should exercise our patience nor yet humble vs. Let vs then throughly confider of the example of Dauid For although that God had specially chosen him out amongst the rest and had bestowed so many excellent graces vpon him yet for all that hee was contented that the vngodly shoulde persecute him neither could he make them stande aloofe off for hee had neither Rampares or Bulwarkes that he was able to saye you shall not come neare me For he saieth that they drew nigh him So then when God giueth such leaue to the wicked as too haue the raines at will so that it should seeme that they had the power euen to set their feete on our throates yea and to swallowe vs cleane vp Let vs consider that it hath beene the will of our God in all ages to haue his children subiect to the malice of their enemies Let vs also haue a further cōsideration of this which he sayeth that they are farre from the lawe of God For this importeth that they neither had truthe nor equitie in them When then the vngodly shall with the contempt of God and an extreeme impietie euen rushe vpon vs to ouerthrowe vs let vs then I say remember the example of Dauid and saye wherefore doe the wicked thus persecute vs without any regarde too him who ought and will when it pleaseth him both with force and violence represse them It is bicause they are both blynde and blockish and are without all truthe and equitie But on the contrary side let vs not be afearde bicause wee knowe that God is nigh vs let vs continually cal vpō him to the ende he may be alwayes nearer and nearer vnto vs too put him selfe betwixt vs and make him selfe our buckler to put backe the attemptes and to beare the blowes wherewith the wicked shal assail vs. Moreouer let vs besure resolute that notwithstanding that the vngodly shall thus oppresse vs yet that God is not farre from vs although that we can not perceiue it For God will oftentimes be neare vs when as we shall thinke that he is cleane hidden that is to say he sheweth not vnto vs his power and vertue neither laieth he it open at the first chop For we must also call vpō him that we might shew what honour wee beare him that although hee prolongeth the time and tarrieth longer before hee helpe vs then we would yet must we notwithstāding tarry his good leisure In summe we must alwayes bee resolute in this which Dauid here speaketh of saying are the vngodly nighe very well and God is at hand That is to say God is not asleepe in heauen whiles these men are maliciously imagining to do vs hurte God his armes are not a crosse neither are his handes closed notwithstanding that these men seeke nothing els but to deuoure vs. God is not yet blynde whyles these vngodly awake to destroye and confounde vs. Se then howe God according to the necessities which he knoweth to be in vs will alwayes be at hande so to assist vs as that whatsoeuer mischiefe is neare vs it shall neuer be able to ouercome vs yea inuent the wicked what they can on all sides This is it that Dauid meaneth to signifie in this place Nowe he also sayeth That the commaundements of God are true Wherein he exhorteth vs to haue recourse vnto the worde of God for although wee are thus tormented and fast closed vp in sorrowe and griefes yea and that we looke this way and that way for helpe and yet see not God to remedie the same then I saye hee teacheth vs too haue recourse vnto his worde And this is a most profitable admonition For when we seeke after God we must not haue regard to our own fantasies nor to any worldly maner as we are accustomed nor too looke that hee submit him selfe vnto our will to shewe him selfe vnto vs after a visible sort to haue him come downe from heauen in his maiestie too consume with fire and brimstone all our enemies to set vs aloft and to beare vs such fauour as that wee might haue all things at our owne desire Loe I beseech you howe wee desire to haue GOD to shewe him selfe for like as wee are fleshly so also would we haue him to shew him selfe vnto vs in a visible maner All this while his worde is of no great authoritie with vs for if hee shewe vs not why and wherefore we are not contented with that which hee hath spoken but we would forsooth see his hande altogether open Wherefore this admonition which Dauid
here giueth vs is very necessary to wit that the commandementes of God are true As if he should haue said O Lorde I haue already said that thou art neare vnto vs for as much as thou seest vs to bee persecuted and troubled by the wicked and how they come vpon vs to destroye vs and that thou arte right before them and against them to beate them backe and to beare their blowes All this do I confesse O Lorde But yet I vee not this after a visible worldly maner Howe then It is bicause thy commaundements are true Dauid then knewe that God was neare vnto him bicause hee settled him selfe vpon the lawe and the promises which were giuen him And euen so must we do although it seeme very hard as we haue already touched It followeth I haue knowne long since by testimonies that thou hast grounded them for euer In this latter verse for a conclusion Dauid sayeth that he was not like a nouice to bee nowe too learne to knowe what the commaundements of God were but hee was resolute that God was neare him bicause hee had his worde from which he could not starte He sheweth then that the faithfull ought not too bee as it were in their A. B. C. but must bee long time exercised as Dauid protesteth of him selfe I haue knowne them sayeth hee long since Now here he setteth downe a woorde which signifieth continuaunce From the beginning haue I knowen saieth hee long since thy commaundements which thou haste grounded for euer So then let vs learne that if wee will boldely striue against all the assaultes wherewith wee may bee assayled wee muste continue in this knowledge of the woorde of God and we shall alwayes finde him ready to be neerehand vs so that we may be sure of his protection not for a day onely but all the dayes of our life And so let vs throughly recorde this lesson to the ende we may say with Dauid that wee haue the testimonyes of GOD so deepely imprinted in our heartes as that wee haue longe time since knowen what is already in them too witte that God hath established them That is to say that although we shall see a great number of chaunges in this world that all things are chaunged and turned yet that God is no chaungeling that hee neuer altereth his minde that his woorde is as it was from the beginning and as it shall continue for euer that it shall neuer be subiect to al the turnes and chaunges of this worlde but shall euer abide in his ful strength and vertue because that God hath established it for euer And this is euen so as that we ought to bee prepapared to call vpon God to witte when as we shall be setled vpon the true confidence of his promises that we shall haue knowne the euerlasting power strength which he hath giuen to his woorde that is that he will remaine alwayes like vnto him selfe When I say wee shall haue knowen this we may boldely come and present our selues before him beeing assured that hee will make vs feele by proofe that which he promiseth vs so oftentimes as wee shall haue recourse vnto him trusting heerein that he hath rendered vnto vs a testimonie of the loue which hee beareth vs. Nowe let vs prostrate our selues before the Maiestie of our good God and father in acknowledging our innumerable offences which wee dayly commit against him Beseeching him that he will so touch vs as that in steede that wee haue beene ouer much giuen to our fleshly affections and vanities of this world that nowe we seeke none other way but wholy too order our selues according to his good will beeing assured that although we bee feeble and weake yea and vtterly voyde of all strength so that wee cannot stepe one foote forwarde without stumbling or else in going backwarde we bee farre from him yet let vs not doute but that hee will be neere at hand too helpe vs And also that when hee hath made vs too feele his helpe that he will giue vs that grace that wee may bee so thankfull vnto him as hee deserueth desiring nothing else but too glorifie him all the dayes of our life for so many his benefites as he dayly giueth vs and liberally bestoweth vpon vs. That hee will not onely graunt vnto vs this grace but also vnto all people and nations of the earth c. The xx Sermon vpon the hundreth and nineteenth Psalme RESH Beholde mine affliction and deliuer mee for I haue not forgotten thy lawe Pleade my cause and deliuer me quicken me according vnto thy woorde Saluation is farre from the vngodly because they seeke not thy statutes Great are thy tender mercyes O Lord quicken me according to thy iudgements Many there are that trouble me and persecute mee yet doe I not swarue from thy testimonies It greeued mee when I sawe the transgressors bee cause they kept not thy lawe Consider O Lorde howe I loue thy Commaundementes quicken mee according vnto thy louing kindenesse Thy worde is true from euerlasting all the iudgements of thy righteousnesse inudre for euermore IF wee might haue whatsoeuer we would desire wish in very deede wee should bee the better at ease and without any griefe And this is it that man naturally desireth But in the meane while wee are to consider that God wil exercise vs with diuerse afflictions so long as we are in this worlde Wherefore such is the condition and state of Christians so long as they shall liue heere vpon the earth That is they must striue be exercised with diuerse sortes of greeues sometimes of the body and otherwhiles of the soule And therefore for this cause must we arme our selues to the ende we be not ouercome in the midest of our conflicts Now the principal peece of our armour is to pray vn-God and to call vpon him to helpe vs. And to bring this about we are throughly to consider howe all the faithfull which liued long before our time proceeded heerein too the ende we might order our selues after their example as in this texte heere we see howe Dauid was euen extreemely afflicted Againe wee see also howe he behaued him selfe in all his afflictions which although they were very vehement yet did they not hinder him too haue recourse vntoo God and of him he was rescued and saued See then what we haue to meditate vppon too the ende that wee might doe the like Beholde mine affliction and deliuer me for I doe not forget thy lawe When as he desireth God to looke vnto his afflictions it is euen the same which wee haue already saide too wit That although God loued him yet would he not but that he should be subiect too a greate number of miseryes torments and griefes Let vs not think then to be priuiledged so long as we are to walke heere bilowe on the earth but that God will exercise vs and assay and proue our patience as he hath prooued Dauids
like as a Dauid maketh here such a request so also we are to consider that he made it not of his owne head nor at aduenture but he knewe it to bee the office of God That is That he will auenge all outrages Exo. 15. as it is said in the song of Moyses That if men oppresse any vniustly our Lord sayeth that it is be which auengeth the cause of the innocent and of him that is troubled without a cause Dauid then knowing that God hauing taken this title vnto him selfe and declared that he will not suffer the throates of the righteous too bee thus cut to be tormented and troaden vnderfoote but that hee will stretche foorth his hand too helpe them hee hauing knowne this calleth vpon God with a sure constancie that will receiue him Wherefore it is meete that we looke vnto this promise when as wee praye to the ende wee praye not doubtfully but in full assurance that God will be incontinent ready to helpe our necessities And this is it why Dauid by and by after sayeth Quicken mee according vnto thy worde It is not without cause that this saying was added For as I haue already said when as we will beseeche the the lorde our God to take vpon him our quarrell and too assiste vs in our afflictions and then we in the meane time shall stand in doubte of his so doing wee shall profite our selues little in so praying But we must bee fully assured that he will deliuer vs. And whensoeuer it shall come too passe that we shal be destitute of all mens ayde yea that it shall seeme that all the whole worlde had conspired our destruction and decay then should we chiefliest assure our selues that God will auenge our cause and not onely serue vs in steade of a proctour but will be altogether also our iudge aduerse partie against our enemies and against all those which haue vniustly afflicted vs. For he it is that must take in hand all iust causes Wee had neede then too assure our selues of this But from whēce shal we learne this euen out of the worde of God bicause hee hath lefte vnto vs a testimonie thereof in it as wee see that Dauid speaketh not here at a wilde aduēture but hath already groūded him self vpon a good foundation whereon he hath settled him self Now it followeth Saluation is farre from the vngodly bicause they seeke not thy statutes And afterwarde hee sayeth Great are thy tender mercies O Lorde quicken me according to thy iudgementes Nowe here are two thinges to bee considered off The one is that Dauid telleth the reason why all the contemners of God and all that rebell against his maiestie runne headlong into destruction and that hee forsaketh them that they feele no taste nor ease in their afflictions but that God clerely forsaketh them Dauid setteth downe here the cause of all this it is saith he bicause they haue not sought after thy lawes and therefore are farre from thy saluation Nowe he cleane contrary protesteth of him selfe that hee followed the lawe of God and kept it in his heart So then we must needes conclude that he could not be estraunged from it In very deede this sentence at the first sight is somwhat darke but I will make it plaine in three woordes and then by little and little shewe what doctrine wee are too gather out of this When any telleth vs of our saluation wee must in the first place know whence it proceedeth to wit from God and that there is no saluation but in him in so much that so long as God is good and gracious vnto vs it must needes be that all must goe very well on our side and be assured that our life is blessed and that we shall want nothing that is meete for our welfare and felicitie So then our saluation and all fulnesse and perfection of benefites consist in this one onely pointe that God loueth vs and receiueth vs vnto himselfe And since it is so let vs nowe consider what he is whome God will forsake Once we are his creatures and euen as he hath created and fashioned vs so also will he continne his goodnesse towards vs. Now seeing that his mercie extendeth euen to brute beasts euen to the moste vile and abiect thinges yea euen which wee contemne and disdaine once to looke on seeing the mercie of God extendeth so farre as the holy Scripture teacheth vs how can it be that he wil forsake vs yea vnto whom he hath graunted so great dignitie and excellencie For wee haue a thing excelling all other his creatures which is this that God hath imprinted-his owne similitude and likenesse in vs Now when as he hath exalted vs vnto so highe a degree of honor will he thinke you now forsake vs Hee will not without all doubt What is the cause then that wee see so many caitifes and miserable wretches which are euē giuen ouer so that God sendeth them not so much as the leaste ayde and comfort that it seemeth that he hath set them as it were vpon a stage to be a shame and rebuke to the whole worlde Whence commeth this Forsooth because they withdrawe them selues from God for when as they withdrewe not them selues from him it is most sure that then he shewed him selfe vnto them such a one as indeede hee is of his owne nature that is louing kinde pitifull gentle mercifull To be short so long as we will be ordered by him as his children it is most sure that he will play the parte of a father towards vs so long as we will yeelde our obedience vnto him he wil intreate vs gently But when we are so peruerse as that wee will not submitte our selues neither vnto him selfe nor yet vnto his word but contemne his loue grace offered vnto vs is it reason that God should put forth his hand to helpe vs is it meete he should entreat vs as his children and accompt vs in the number of those which wholy dedicate them selues vnto his maiestie No not so But we rather are worthy to be set farre from him and too haue nothing at all to do with him Loe here the meaning of Dauid in this place when he saieth O Lord helth is farre from the vngodly bicause they regard not thy statutes As if hee should haue said we ought not to be abashed O Lorde although thou giuest vs ouer and that we feele no succoure of thy goodnes but that we languish in al miserie and calamitie And why so Bicause wee haue forsaken and refused thy grace and therefore of very right we ought to be confounded and come to naught Now I pray you tell vs what meaneth it that God will not be nigh vs but by meanes of his word we must needes feele his goodnes by the effect yea forsooth and yet God commeth nigh vnto vs by his word for that is a preparatiue by which he fashioneth our heartes to the ende he might shewe him selfe
vs and therefore that we cannot flye from his hand but must submit our selues vnto it albeit wee wil not doe it freely and of our owne accorde And so let vs willingly be contented to be ruled by him beeing certifyed of his loue and goodnesse towards vs to the ende wee might in trueth make this protestation which Dauid heere maketh According too this holy doctrine let vs humbly prostrate our selues before the maiestie of our good god in acknowledging our offences beseeching him that it woulde please him to make vs to feele the power of his woorde in such sort as his holy Prophet heere sheweth vs and so too feele it as that wee may wholy submitte our selues vnto it Knowing that when it shall come in question for vs too remitte our selues and cleaue vnto him as hee requireth that wee must forsake the whole worlde and all our carnall affections which any way hinder vs from comming vnto him to the ende wee may so climbe vp vnto his maiestie as that not fearing the world nor all his assaultes wee may putte our whole confidence in his mercifull goodnesse and boldly present vs before his face to the ende the may receiue vs so that wee might alwayes bee gouerned through his holy spirit vntil such time as he hath brought vs vnto that perfectiō wherevnto he calleth and biddeth vs. That hee will not onely graunt vntoo vs this grace but also c. The xxii Sermon vpon the hundreth and nineteenth Psalme THAV Let my complaint come before thee O Lorde and giue me vnderstanding according to thy word Let my supplication come before thee and deliuer me according vnto thy worde My lippes shall speake of thy prayse when thou hast hast taught me thy statutes My tongue shall treate of thy worde for all thy cōmandementes are righteous Let thine hande helpe me for I haue chosen thy cōmaundementes I haue longed for thy sauing health O Lorde and in thy lawe is my delight Let my soule liue and it shall prayse thee and thy iudgementes shall helpe me I haue gone astray like a sheepe that is lost seeke thy seruaunt for I doe not forget thy commaundementes THese eight last verses which arche knitting vp of the whole Psalme do shew vnto vs that which we oftentimes haue before seene to wit that Dauid his chiefest desire was this to be duely and truely instructed in the word of God and therin to be cōfirmed for he tooke such pleasure in it as that all the rest was little or nothing worth vnto him in respect of the same Now it is very true that he hath already sufficiētly spoken of this matter and yet that which he presently addeth is not supperfluous especially if we consider in what sort our carnall desires rule vs. For that is it which letteth vs that we can not onely haue that feruency which Dauid had to seeke throughly to profit in the schoole of God but we scarsely haue so much as any small desire And therefore as I haue already said we are too too much nuzzeled in our earthly affections Wherefore this is a lesson which ought many times too put vs in minde that if wee will pray vnto God according vnto his will wee must not come vnto him with a desire of our owne to saye whatsoeuer commeth in our brayne yea and to leaue out the most principall parte but we must beginne with this saying to wit that it would please God so to instruct vs as that our life may be squared according to his law and we to cleaue so vnto it as not to come with a double and twyfold heart Although we are to striue against the worlde and our owne nature yet must we remaine constant in this chiefly to loue the woorde of God And therefore for this cause Dauid here sayeth Let my Complaint come before thee O Lord and giue me vnderstanding according vnto thy word When he speaketh of his complaint which hee maketh vnto the Lord he sheweth that he made no cold prayer vnto God as we many times and as it were daily do but with great vehemency I can not deny but that an hypocrite may very well make complaint with a loude noyse and thrust out his weasaunt But Dauid hauing here consideratiō of God meaneth not to make an outward shew before men Wherefore That he cried out aloude importeth as much as an earnest testimonie wherewith hee was pricked forward Now by this we see that he chiefly desired that which he craueth to wit to haue God to instruct him and to giue him vnderstāding And in desiring this gift of God he cōfesseth that he was of him selfe a very wretched blind soule that hee neuer vnderstoode any thing yea although he had the lawe in his hands which he might reade wherein was conteined a true perfection of all wisedome yet that he still continued euē like a poore miserable blind wretch except God enlightened him So then let vs vnderstande that this is an especiall gift which God bestoweth vpon vs when hee openeth our eyes too make vs vnderstande that which is shewed in his word whether we reade it or that it be preached vnto vs. Yea and let vs not here make any exception thinking our selues to bee more sharpe witted or abler then Dauid was but let vs rather knowe that if hee needed to beseech God to giue him vnderstanding that we for our partes haue as great neede So then it can not bee chosen but that whē God hath deliuered vnto vs his word and declared his will therein conteined and for performance hereof inlighteneth our hearts by his holy spirite for other waies we shal haue our cares beaten in vaine and then the doctrine which we haue heard will do vs no good Now that which followeth According vnto thy worde may two wayes beset forth According vnto thy word that is to say that thou wilt make me wise And after what maner That I be altogether ruled by thee and do that which thou commaundest This is a very true saying for by this wee are admonished to heare God speake and we againe must suffer him to haue dominion ouer vs and not to be ouertakē with this fooolish arrogancie and saye I haue knowledge inough I neede not so much teaching Wherefore when as God shall haue spoken the worde let vs passe it simply and without gainesaying This sentence then which I haue spoken is very true but yet it agreeth not with the meaning of Dauid he yet with the plamenesse of the text For he craueth here two things the one in the first verse the other in the second He sayeth in the first verse Let my complaint come before thee that I might be instructed according vnto thy worde And afterwarde he addeth 〈◊〉 my supplication come be fore thee and deliuer me according vnto thy worde It is very true that he vseth two sentences but yet they are not without a marueilous grace in one selfe same signification and by this repetition we
they bee not ouertaken with ambition whereby they might shew thēselues to be both mightie and noble touching the worlde And againe that they which are welthy and riche bee not giuen ouer vnto their wealth as in another place of the Psalme is said If thou abound in riches set not thine heart on them And also that they which might bee ouertaken with their pleasures and delightes should keepe an hard hand on the bridle and be well aduised that they abuse not the goodes which GOD hath bestowed on them Loe here say I in the first place how euery man ought to bridle his nature to the ende to resist and withstande the vices and sinnes whereunto he is enclined And next as euery one hauing lettes or occasiōs to cause thē to exceede they ought to keepe so much the better watche ouer them selues For as I haue already saide albeit that euery of vs is giuen more to one vice then to another yet for all that we are euery of vs contagiously infected with them all there is not that man which can exempt him selfe from the same Now it is true in deede that Dauid here speaketh namely of couetousnes And why so Bicause it is a vice which breedeth exceeding many mischiefes And it is not without cause that S. Paul calleth it the roote of all euill For after that a man is once giuen to the pestilent couetousnes of the goodes of this world 1. Tim. 6.10 he maketh an Idol of his money riches and possessions He is so violently carried away with them as that he will neuer be satisfied Hee is like vnto a bottomlesse depth which neuer wil be filled And afterward it maketh him to be full of crueltie hauing neither pitie nor compassion of his neighboures making neyther conscience nor doubt to fal out with God and the worlde so that he may haue them al shal be one to him Let vs note then that if there bee any vice which hindreth vs from the seruing of God this is it to wit this couetous desire of getting worldly goods Now Dauid after he hath spoken specially of couetousnes saith Turne away myne eyes from beholding of vanitee and quicken me in thy way When as Dauid prayeth that his eyes might bee turned away least he beheld vanitie It is as if he should haue saide Alas my God I had neede too withstand a thousande tēptations yea and they are infinite which may come before me and that the deuill may present me with to the ende I might bee wickedly ledde from seruing of thee if there were nothing els but this it must needes bee that I must haue beene vanquished a thousand times if thou haddest not instructed me and that I had beene strengthened with thy mightie hand And yet O Lord behold two gates open to receiue in the enemies I beseeche thee O Lorde that whensoeuer we shal be assailed with an huge armie and beeing not of our selues able to resist them and that in steade to be in some most sure place where we might repulse and beate backe our enemies the gates shall stande wyde open to let them in to what purpose were all this Euen so is it in this case for the two eyes of man are as it were the twoo gates whereat the enemies enter And to what ende shall it be when as wee shall haue neither power nor abilitie too resist and goe out against them And so since we haue enemies euen lurking within our selues and that wee are not onely weake but that there is nothing els but weakenes in vs and are also thrust out as it were for a praye too Satan when we shall see these twoo gates stand so wyde open vnto all the assaultes wherewith he assaileth vs wee haue very great neede to praye vnto God after the example of Dauid to turne away our eyes least they behold vanitie Let vs then vnderstande that the meaning of Dauid is to declare vnto vs in this place that the eyes of men are alwayes bent to beholde vanitie that is to saye that they are euer carried away to all euill to all wicked concupiscenses vntill such time as God turneth them away Yea and our eyes are not onely gates to receiue all euill but are euen messengers also As if the gates were not only open but that there were also traytors within to giue intelligēce to instruct the enemies Loe where and which waye you must come and which waye you must enter Euen so is it with our eyes our eyes receiue on the one side the enemies and on the other side they sende messages euen from the bottom of the heart to enuenime and poyson vs all ouer So then we see howe necessarie this request is for vs all as Dauid hath made before vs. But according as euery man most profited in the knowledge of God so much the better comprehendeth he this doctrine and they which knowe and vnderstande least herein shall be they which will presume greatliest of their owne power and strength But contrariewise when God shall haue giuen and liberally bestowed vpon vs many of his graces it should be to this ende that wee might so much the better vnderstande our miseries and calamities beseeching him to remedy the same and too make prouision for vs against all our euils and vices Nowe he addeth Quicken thou me in thy wye as in the ende hee sayeth quicken thou me in thy rightuousnesse This may be interpreted twoo maner of wayes Quicken thou mee in thy waye to witte O Lorde make me to walke in thy woorde that I may lyue Or els O Lorde giue mee strength to the ende I may followe thy woorde We knowe that when we withdrawe our selues from God we can not but committe all iniquitie for which is the waye of life but euen that which God sheweth vs and calleth vs vnto All they then which forsake the worde of God goe astraye and runne headlong vnto death and into euerlasting destruction Euen so it is not without cause that Dauid desireth to bee quickened in the waye of the Lorde as if he shoulde haue sayde that all they which forsake the Lorde and the waye which hee sheweth them are vndone and vtterly ouerthrowne But according to the true meaning of the place wee are to note that Dauid his meaning is rather to signifie vnto vs that all men of them selues are as it were dead that they haue no power nor strength when there is any question of walking according to the will of God True it is that in all euill wee are therein too too puissaunt and strong and so diligent in it as in nothing more to be short there is not that hee which is not therein too too able But when wee meane to walke according to the commaundementes of God wee are not able once to remoue a finger our armes and legges shal be cleane broken to be short wee are not onely weake in this but also vtterly dead therein The Papistes will confesse
that men are weake and not able to satisfie the lawe of God except they be ayded and thinke it sufficient enough if God giue them a signe to ayde their weakenesse as if a man shoulde reache his hande to a young infant and saye vnto him come hether my prety childe and hee commeth and the other maketh semblāt as though he would take him by the hād to leade him yet suffereth him to go alone by himselfe Loe howe the Papistes haue diminished the graces of GOD. But contrariwise the scripture telleth vs that we are as dead men to witte that there is in vs no strength nor habilitie at all And therefore Dauid desireth to be quickened in the way of the Lord. As if he should haue said O Lorde my life is altogither giuen to wickednesse For all my power and strength bendeth and displaieth it selfe thereto Euen so O Lord since thou grauntest vnto mee a cleane contrarie kinde of life to witte that I endeuour my selfe to serue thee graunt me now O Lord that I be earnest and feruent where before I was very slow and dull yea euē altogether weake and impotent Nowe hee goeth on and sayeth Establishe thy promise to thy seruant bicause he feareth thee When as he desireth God to establish his worde in him and with this addition that he may feare God hee confirmeth the requestes which he had before made Nowe wee ought to carie this point alwayes in minde that when wee meane to praye vnto God wee must laye our foundation vpon his promises We must desire nothing of him but that we are already assured that hee will giue it vs that hee hath of his owne good will promised vs without our requiring thereof first For it were foolehardines to present our selues before the Lord our God and to make our petitions after our owne pleasures but it is mete that God him selfe preuent and speaketh first vnto vs. Herevpon then we may assure our selues to praye when as wee haue his woorde for it According to which reason Dauid after he had made his requestes as we haue heard addeth O Lord establishe thy worde in thy Seruant As if he shoulde haue saide O Lorde I desire nothing of thee but that which thou hast promised And loe it is it that maketh mee so bolde too come vnto thee bicause I knowe that thou art faithfull and wilt too doe vnto mee euen as thou hast promised Wherefore as the promisses of GOD ought to giue vs an entrance into our prayers and alwayes to go on euen soo also after that wee haue prayed lette vs call too minde his owne promisses to the ende wee may bee assured that it shall not be in vaine that wee haue required of him And why so Bicause that God of his owne free good will hath bounde him selfe vnto vs there is no doubt but that we shall obtaine considering that he will accomplishe whatsoeuer he hath saide for he can not fayle vs. Loe then the meaning of the beginning of this verse Nowe when Dauid saieth that he may feare the Lord he meaneth not that he would here alledge his merites but he doth it to this ende to declare that hee hath followed the same vocation whereunto he was called and yet notwithstanding hee sheweth that hee coulde not walke in the feare of God but by the vertue and power of the holy ghost which was continually in him And euen so must wo also do For whensoeuer we shall feele any good zeale in vs wee must not bragge vpon it for what haue wee that wee haue not receiued according to the saying of Paul For what is it that should separate vs that we should not be like vnto the most wicked commeth it of our owne nature no surely It must needes be then that it is God which hath put to his helping hand And so whatsoeuer goodnesse is in vs it is a testimonie of the good will which God beareth vs and that he wil be our father and Sauiour Loe here why Dauid setteth this foremost as though he would ratifie the promisses of God Now he concludeth Take away my rebuke that I am afraide of for thy iudgements are good Behold I desire thy commandements O quicken mee in thy righteousnesse We shal neuer be able to knowe what the rebuke which Dauid here speaketh of is except we haue regard whereunto all his whole drifte heretofore tendeth and too what ende to witte that God would defende and keepe him and also guide him as it were with his hande to the ende that as he had begunne well hee might also in like maner perseuer and continue Nowe the shame which all the faithfull ought to feare is that God suffereth them not to be confounded that when they haue for a certaine time walked well they might not in the ende giue them selues to wickednesse that the latter part of their life might manifest that it was not well and surely rooted within but was hypocriticall and dissembled Behold the rebuke which Dauid feared to wit that after he had walked well that God would not leaue him as a confounded man And namely he sayth For thy iudgements are good As if he should haue saide Alas my God so that I followe the same which thou hast commaunded mee although that men speake euill of me and slaunder me for it all is one to mee when as my conscience shal be pure and cleane and that thou art my warrant and witnesse it is enough\ for me Behold then O my God the rebuke from which I desire to be deliuered to witte that thou suffer me not to be wickedly giuen nor that I depart from thy commaundements but let my life and conuersation be agreable to thy worde O that suffiseth me and let men speake what them liste their iudgement is false and I appeale from them Then to conclude he saieth My delight is in thy commadementesse O quicken me in thy righteousness The righteousnesse of God oftentimes is taken for the grace which God vseth towardes his children or at the leastwise wherewith he conducteth them But he setteth downe righteousnesse here for right and equitie Hee hath saide before quicken me according to thy woorde Nowe by and by after followeth righteousnesse Neyther must we thinke this to bee straunge for we haue shewed here before that Dauid speaking of the commaundementes of GOD after that he hath vsed his terme namely of these woordes ordinaunces and statutes he taketh other wordes As in this place after he hath said quicken me in thy worde he sayeth soone after In thy righteousnesse And he maketh also this request that hee might bee conducted in the way of the Lord. Whereby hee would shewe that it is not enough that we be wel affected but that God must encrease the same in vs yea hee must conduct and quicken vs as here he telleth vs. For it is so farre off that of our selues we can doe any good that we are not able once to thinke a good