this free mercie of our God that he declareth him selfe pitifull vnto vs in that he seeth vs to be miserable wretched creatures and to put foorth our hand vnto him to receiue his mercie Nowe Dauid in the ende sheweth whereuppon he buildeth him selfe in making such a request According vnto thy worde made vnto thy seruant Loe whereupon we must builde and settle our selues when as we will come vnto God to be heard of him to wit vpon his meere mercie as we haue here aboue said But are wee already come thus farrefurth And if wee be yet is there an other point farther required to wit wee must assure our selues that the graces of God shall adorne and garnishe vs so we seeke them according to his word And to proue it to be so marke I beseeche you for it were marueilous great presumption in vs to come vnto God without we had his promises for it and to desire of him any thing and say O Lord I haue neede of this and that Go to now here is already some occasion which causeth vs to come vnto God And againe O Lord thou art good and gracious loe this is an other thing also which augmenteth our courage and boldnes But bicause we are so farre from God that we are not able to come nere his maiestie without he come down vnto vs we must then before wee can haue any accesse to make our prayers vnto him lay this foundation which is here set before vs that is to say the word of God when as thereby God witnesseth vnto vs that his mercie is alwayes readie that he there laieth it before vs and offereth the same there vnto vs. There remaineth now nothing els but that wee receiue it by faith and that there wee declare our faith through our calling vpon him So then we see the order which Dauid here setteth downe that is that hee bringeth vs to God to the ende we might take our whole contentation repose and reioysing in his meere goodnesse And since that he hath receiued vs through his mercie let vs beseeche him that he would looke vnto vs with his eyes of pitie For the third point he sheweth vs how we ought to make such our petitions that is bicause God hath bounde him selfe vnto vs of his own good will and hath witnessed vnto vs that he wil be neare vs. When then we shal come vnto him in this sort let vs not doubt but that he wil heare vs graunt whatsoeuer we shall desire according to his will And namely he sayeth thy woorde made vnto thy seruant to th ende he would declare to euery of vs that euery man should apply the promises of God particularly vnto him selfe And not to vse the maner of the Papistes to saye It is very true that God hath promised this and that but we know not whether the same belongeth vnto vs or not And these are no fooles which say thus but this is the doctrine which they teache in all their Satanicall and deuelish Schooles and Synagogues Loe here the very doctrine of popish doctors that the promise of God are vncertaine that we must receiue thē as things hanging in the ayre not to take them generally to say I doubt not but that GOD speaketh the same vnto me But contrariwise we must conclude as Dauid here doth and O Lord let it be done vnto thy seruant according to thy word He saith not according to thy word I knowe not to whom nor vnto such mē of which number I am not so that I can not builde vppon it but he saith according to thy promise O Lord made vnto me Let vs then learne by his example that when we desire the Lord God to assiste vs to charge him with his promises yea let vs apply them vnto our selues and beleeue that they are also spoken to euery of vs in particular and generally vnto all I meane vnto all the faithfull When as the Lord our God saieth I receiue all sinners to mercy let euery one saye O Lorde I am one of those miserable and wretched creatures and therefore I come vnto thee charging thee with thy promise made vnto me Loe howe wee must behaue our selues herein for els we shall but wander in the holy scripture all the daies of our life It followeth immediatly after Let thy tender mercies come vnto me that I may liue for thy lawe is my delight In this verse we may very well see that Dauid was as it were estranged from the mercie of God Now this is a very notable point to be considered off for what is the cause of our distrust yea euen to close vp the gate against God for that we would not come vnto him but onely bicause wee thinke that God hath estraunged him selfe from vs and that we should be thereby confounded It is very true that he will sometimes cause vs to feele them as if he had cleane turned him selfe away from vs and all bicause we first forsooke him but yet we must notwithstanding returne vnto him and not be discouraged but followe the example of Dauid that although the mercies of God to the outwarde apparance and in our iudgement bee farre from vs and in such sort as that we may well perceiue it yet must we neuer cease to say O Lord let thy louing mercies come vnto me surely to the outrward shew so farre as I can iudge they are farre of me but yet O Lorde I knowe that thou wilt in the ende make me to attaine vnto them yea and although thou manifestly shewest me them not yet notwithstanding I will wayte and surely looke for them with an assured faith and hope Moreouer when he sayeth that I may liue that is to signifie vnto vs the same which I haue already said to wit that although his wit and spirite stayed it selfe vpon creatures yet that he was but as a dead man whiles he thought God not to be neare him hee supposed him self to be but as a forlorne man And in deede although we had all the world on our side and had GOD against vs and were sure that he neither loued nor fauoured vs all the rest would turne but to our ruyne and destruction And if wee esteeme not thus of him must it not needes be but that we must bee bewitched by Satan and caried violently away when we shall content vs onely with these worldly things and neuer haue regard vnto the spring head and fountaine of all goodnesse to wit the bounty of God But in the meane while let vs note this that although we bee dead for a time after the example of Dauid yet shall wee be quickened so that we come to God beseeching him not to holde backe his mercies farre from vs. Now he saieth in the ende For thy lawe is my delight By this we are admonished what it is that we must craue at the handes of God in good earnest forsooth that his mercies may remaine with vs
This diuersitie of woords vsed heere in this Psalme by Dauid is not superfluous For it sheweth vs that the Lawe of God doth hot onely commaunde vs how wee should liue and after what sorte but doth also certifie vs of the good will of God promiseth vs saluation leadeth vs too Iesus Christe stirreth vs vp too call vpon the name of God giueth vs Ceremonies to confirme vs therein and moreouer that it guideth holdeth vs within our limits And surely there is not one verse in all this Psalme although there are very many wherein there is not mention made of one of these wordes too witte either of the lawe of God or of his Commaundementes either else of his Ordinaunces Statutes or Testimonyes or of his voice Iudgementes or Iustice These wordes are heere so many times repeated as that there is not one verse but that there is one or sometimes twoo of them in it as heereafter wee shall see throughout the whole Psalme And now let vs come to the matter heerin contayned Blessed are they which keepe the Testimonies of the Lorde and which seeke him with their whole heart First Dauid decalareth heere as afore said that wee haue greatly profited in the lawe when as wee shall acknowledge and confesse what affection and loue God beareth vs and how we ought to assure our selues of his good will and fatherly loue And afterward he telleth vs to what end and purpose it is that God graunteth vnto vs such an assurance bicause saith he we should seeke him For this is most sure when as we shall vnderstand God to be such a one as he declareth himselfe vnto vs by his worde it is impossible but that wee shoulde stirre vp our selues and be moued to giue our selues wholy vnto him And to proue that this is true behold the inestimable bountie and goodnes declared vnto vs in our God what man is hee that is so peruerse and voide of sense and reason which wil not be contented to place him self there where he thinketh his whole blessednes and felicitie consisteth and lieth Euen so likewise when as become careles in seeking after the Lorde our God it is a signe and token that we haue vnderstoode nothing of that which he hath shewed vnto vs of his goodnes and mercie and of all his fatherly affection which is witnessed vnto vs in the law and in the holy scriptures But because it shall be no great adoe for a number of men to make a countenance of seeking the Lord Dauid sheweth that wee must not seeke him with our feete and handes with the outward gestures of the bodie alone but with a true and pure affection And therefore he saieth Blessed are they which seeke him with their whole heart As if he should say I would not haue you to doe as the hypocrites do which beare of religion with strōg hand no I meane not so but I would haue your loue to be sound and true As touching that saying With their whole heart it is to declare vnto vs That God cannot away with parting of stakes as we men many times doe For we are well contented to bestowe some part vpon God and would be at free libertie to holde vs with the world and to serue God by halfes But Dauid teacheth vs here to serue him with our whole heart to wit in all integritie and soundnes and not with two faces in one hood He would not haue vs patted in sunder to saye Well I am contented to serue God howbeit I would not that he should require my whole seruice to him selfe but that I might after satisfie and followe my owne lustes and pleasures that I might be at libertie to serue the worlde No not so saith he It must be brought into a true and perfect soundnes and not to deuide man after such a maner True it is that wee shall neuer be able to seeke God with such a perfection but that it may be greatly amēded neither doth the holy scripture meane by this saying With their whole heart ful perfection but only opposeth it selfe against the hypocrisie of a great nūber of men and which would be in vs al were it not that God him self did remedy help it That is we would with good wil serue God by halfes if so be he would let vs alone with the rest to do what we thought good As for example Wee shall haue very many which will not sticke with God to come to the Sermon on a Sunday and to be present at the prayers of the faithfull and to make some shewe of religiō and yet they would haue God to giue them free choise to do what they listed at the rest of the weeke after or if they come to a Sermon oftener then on the Sunday it seemeth to them that they haue done very well that they are throughly discharged of their dueties if they tarrie there but one houre But because they might be set at more libertie they will not sticke to saye that they will bee free from some one vice one will say that he will be no whoremaister Another that he will be no drunkarde Another that he wil be no blasphemer yet euery one of these wil haue his particular vice and thinke that God ought to beare with them seeing that for his honour and to do him pleasure they absteined from some synne and that they obeyed him in some point But the scripture telleth vs that all this is nothing but that euery one ought to examine him selfe throughly and in all pointes and finding in him selfe any thing which is against the wil of God to be vtterly displeased therewith clerely to renounce it and to desire nothing but to be cleansed thereof See nowe this is that perfection whereof Dauid here speaketh Nowe let vs see what is the summe of the second verse to weete that wee should doe nothing els but study in the lawe of God not onely to knowe what is forbidden or commaunded but to be certaine what maner of one GOD is towardes vs and what affection he beareth vs that we might put the trust of our saluation in him and call vpon his holy name And besides there is declared vnto vs that when we haue tasted of the mercies of God that hee hath certified vs of his loue and grace that the same ought to stirre vs vp to seeke him and to cleaue wholy vnto him and to yelde our selues wholly to his seruice and that not in the outward shewe and in hypocrisie but with a pure and sound heart and affection and not by halfes so that there bee founde true soundnes and integritie as before I haue touched Now it followeth Surely they woorke none iniquitie that walke in his waies First Dauid here sheweth in this present verse what the cause is why all men abounde in euill and iniquitie to weete for so much as they will not bee ruled by the Lorde their God See here the spring head of the outrages of
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
our selues wholy to it and altogither rest thereon Beholde say I after what sort our prayers are allowed to wit whē as we pray not to God for that which seemeth best in our owne eyes but when as we be fenced with that which he hath promised vs. And this is it wherein we differ from the Painimes and Infidels For wee see that the Turkes and Idolaters doe greatly pray vnto God But after what manner pray they Forsooth euen at all aduenture so that they knowe not what they doe But contrariwise wee must pray vnto him with full assuraunce that he will heare vs. But from whence shall this certaintie proceede if wee haue not the trueth to goe before vs and say beholde the Lorde who calleth vs vnto him And then when wee come vnto him this is no foolish presumption But we come in such sorte vnto him as he hath commaunded vs. Let vs then see what wee haue yet to note in this place when Dauid setteth downe heere the promises of God by which he is bounde vnto him O Lorde sayth he let it bee doone vnto me according to thy worde Nowe heere is a very profitable poynt to be considered off to witte after that we are once assured that God hath promised too doe that for vs which we shall aske of him we must no more doubt that it shall be so but that the thing is fully concluded vpon so that we are euer sure and certaine thereof For when God speaketh vnto vs we are very sure that he will not deceiue vs hee will not giue vs faire woordes and then deceiue vs as men many times doe dealing very liberally with their tongues but yet notwithstanding very close fisted But God dealeth not in such sorte Let vs then come before him without distrust Haue wee his woorde Let vs then holde the thing as already performed And so when Dauid sayth according to thy word hee signifieth vnto vs that hee was not onely assured that God is faithfull and liberal that he meaneth not to abuse vs when as wee truste to him but sheweth vs that this certaintie which wee haue of the trueth of God should not make vs weary to say that wee bee as it were euen ouerwhelmed But wee must rather be carefull and diligent to pray vnto him There are some men which will in deede say that they beleeue the promises of GOD but since say they hee knoweth what wee haue neede of what neede wee to bee importune vppon him Nowe these men indeede very well declare that they neuer vnderstood what faith and hope are For if we receiued the promises of God without hypocrisie we ought to be thus earnest and zealous to pray and haue recourse vnto him saying O Lorde God when as thou hast assured mee of thy bountie and mercie it is to this end that I should call vpon thee in my neede And that I see the necessitie which vrgeth and presseth mee I muste needes come vnto thee as thou haste called mee by thy worde Beholde then that all the promises of God should serue vs in stede of so many spurres to prick vs forwarde in making our prayers vnto him Let vs nowe come to the woords of Dauid Let thy louing mercyes or thy graces come vnto me O Lord and thy saluation After that he hath layde his foundation wherevpon too builde he desireth one selfe same thing in two words which to the outwarde apparance are diuers and sundry to wit the graces of God and his saluation And yet notwithstanding Dauid meneth nothing else but that god would shew him selfe to be his Sauiour Neither is there any thing heere spoken superfluously For it is asmuch as if he had sayd O my God I besech thee that according to thy promise thou wilt make me feele thee to be my sauiour and father But yet in the meane while he expresseth vnto vs whence this saluation which we must wayte for and whiche God hath promised vs cometh and that is of his meere good will For men cannot otherwise choose but that they wil euer wrongfully take vpon them some thing or other which appertaineth nothing vnto them and alwayes to be foolishly and arrogantly bounde vnto them selues Nowe Dauid cleane contrary sheweth heere that all the saluation which he hopeth after desireth commeth from another spring-heade then from the vertue and dignitie of men to wit euen from the meere goodnes of God So then wee see that as before he hath spoken of the promise euen so also hee heere addeth and expresseth the cause which moued God to bind himself so vnto vs to wit his meere mercy By this we are admonished that when we are to call vpon God we should alwayes haue regarde vnto these twoo things to wit the grace of God and his free mercie and after that his promise God is good and liberall and see why it is that he with pitie looketh vppon vs and beholding vs with his eyes of cōpassion vouchsafeth to receiue vs yea and calleth and allureth vs vnto him and also imboldeneth vs to craue of him to the end he would help and succour vs in all our needes and necessities Now this goodnesse should lye hidden in God were it not that hee made vs to feele it by his promise For God sheweth himselfe vnto vs to be such a one as in deede he is he layeth his heart wide open when he rendreth vs a testimonie of the loue hee beareth vs. Loe heere why I haue said that in all our prayers wee ought to haue these two considerations The one is that God is so good and louing that although wee bee poore and miserable creatures and nothing else but doung and stench yet for all that hee ceaseth not too loue vs and to haue greate care of our saluation And since wee are come too the promise which is a sure testimonie that God is such one we should no more doubt what affection he beareth vs whether he be our friend or enemie seeing it is so that he is very well willing to bee bounde vnto vs in declaring vnto vs that he is our father and taketh vs to bee his Children Nowe Dauid maketh such a request as we haue already touched to the end he might answere those which wrought him shame Although he sayth word for word To the ende I may answeare these which woorke me shame Heere Dauid declareth that when God shall haue ayded him that then he shall be able to withstand all his enemyes put by all the iniuries scornes of the vnbelieuers and faythlesse which they did lay before him to the end too shake and crush the faythful and to destroy them yea and vtterly to make their fayth nothing woorth if it were possible for them to do it By this we are let to vnderstande that if we make our prayers to God whensoeuer it shal happen al the world too assaile vs and that it might seeme wee shoulde be plunged in hel an hundred thousand tymes yet
when any mention is made of the woorde of God which vnderstand and knowe that it is spoken to them and without they knowe that all is to no purpose Wee may reade the Bible an hundreth times ouer but wee shall neuer haue any taste of the promises of God or certainly if we learne any thing out of it that shall no whit assure vs to conceiue a true certaintie of our saluation except we knowe that it is to vs which God speaketh that it is wee euen wee I saye whome hee woulde make to feele his mercy and fatherly loue If we conceiue of the promises of God as hanging in the ayre that God hath spoken we know not to whom to what purpose shall this bee What benefite shall wee reape by this So then let vs throughly consider of this doctrine Be mindful O Lord of thy seruant according to thy word Dauid applieth vnto him selfe the promises which he had receiued for he knew that they appertayned vnto hym bycause he doubted not that he was the childe of God for hauing receiued them with such a faith hee sayeth O Lorde Thou hast not spoken to this body or to that body as though I knewe not to whome but I am out of all doubt that thou meanest to call me vnto thee and hast declared vnto me that I shal be partaker of all the benefites which thou hast promised vnto the faithfull Loe then after what maner we must do herein So likewise when it is said in the holy scripture 1. Tim. ◠that this is a true and vndoubted saying that God hath sent his only begotten sonne to saue all miserable sinners wee must include it within this same ranke I saye that euery of vs apply the same particularly to him self when as we heare this generall sentēce that God is merciful Haue we heard this Then may we boldly call vpon him and euen say although I am a miserable and forlorne creature since it is saide that God is mercifull to those which haue offended him I will runne vnto him and to his mercy beseeching him that hee will make me to feele it And since it is saide That God so loued the world Iohn 3.16 Rom. 8.32 that he spared not his onely begotten sonne but deliuered him to death for vs. It is meete I looke to that For it is very needefull that Iesus Christ should plucke mee out from that condemnation wherein I am Since it is so that the loue and goodnesse of God is declared vnto the worlde in that that his sonne Christe Iesus hath suffered death I must appropriate the same to my selfe that I may knowe that it is to me that God hath spokē that he would I should take the possession of such a grace and therein to reioyce me We see now how we must practise this sentence that we may say vnto God Thinke vpon thy seruant O Lorde according to thy word If any man wil reply that it can not be said that God hath spoken to him when as he speaketh to al in generall let vs consider that God offereth his grace too men in common to the ende that euery man might afterward enter into him selfe and not to doubt being a member of the church but that hee hath a part and portion of that which is common to all the faithfull And where it is sayd Reioyce thou daughter of Syon for behold thy king commeth towardes thee Zach. 9.9 all the faithfull in generall ought to receiue this promise that al also euē frō the greatest to the least might knowe that God offereth him selfe vnto them and allureth them to the ende that this promise might be performed and perfited vnto them And see why the sacraments are not administred vnto vs in common but to euery one seuerally We will neuer baptize the whole Churche with one baptisme but euery one wil be baptized in the name of our Lord Iesus Christe And what other thing is meant by baptisme but a cōfirmatiō of al the promises of God which he hath giuen in common to the whole body of his churche See then howe the promises are speciall in the vertue of baptisme And so is it in the Supper For when we come to receiue the bread and wine in the Supper our Lord Iesus declareth vnto vs that as hee once for all shed his most precious blood for our redemption and saluation that his body also is our meat and nurriture Lo then howe wee ought to be fully assured that it is to vs which God speaketh and that he also offereth his mercie to vs in common And see why Dauid also addeth and sayeth The same is my comfort in my trouble for thy worde hath quickened me For this is the right and true vse whereunto wee ought to applie the promises of God to wit that where it might seeme that wee were discomforted and cast away yet should wee not but haue a firme courage and an inuincible constancie For els we should greatly dishonour God since he hath tolde vs that we should not dispaire but that hee would be our sauiour vnto the ende Whereupon we must conclude that so often as wee conceiue any distrust in our aduersities so often do we blaspheme his maiestie For we can not do greater iniurie and despite vnto God then to accuse him to be a lyer thinke him to be disloyal or vnfaithfull Now if we thinke God to bee true and faithfull we must holde it for a full conclusion that hee will neuer suffer vs to be frustrate so long as we put our trust in him Now by this meane we shall liue euen in death Let vs therefore throughly consider of this sentence which Dauid hath here couched that God hauing promised him to be his sauiour hath quickened him in this yea in the middest of his afflictions as if he had saide O Lorde since it is so that I haue a testimonie of thy good will and loue I ought not to be discouraged nor faint hearted for whatsoeuer may come to passe Now it followeth The wicked or proud haue had me exceedingly in derision yet haue I not declined from thy lawe Here Dauid sheweth his constancie in resisting the temptations and combattes wherewith Satan assayled him For beholde howe our faith shal be rightly and duely approued to wit when as we sbalbe assailed and when as the deuill shall thinke that he hath gotten the better of vs yet must wee perseuer and still continue to trust in God lo I say a good proufe of our faith And this is it that Dauid meaneth to signifie in this place for it is an easie matter when as we shall haue no temptations to trouble vs to take a tast of the promises of GOD and to hope that hee will doe that which he hath spoken But when as we shal be tormented with afflictions then the deuill commeth and putteth vs in minde of many irksomenesses and fantasies as if God were retired and gone farre
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
can be able to submit our selues to God in such humilitie as for to knowe say that he is onely wise But yet they which knowe this think not his chatisements too be gentle and gratious but are impacient and conceiue some griefe that maketh them too grinde their teeth Nowe Dauid ioyned these twoo togither to wit that he did not onely make much of the word of God but also of the punishment which he sente him as if hee had saide O Lord I do not only suffer my self to be taught by thy word but to bee chastised also with thy hand and I beseech thee to scourge and beate mee with thy rodes so often as thou seest mee too doe amisse and too cause mee too amende shewing thy selfe a moste louing and pittifull Father towardes mee Wee haue heere nowe a very good admonition to wit that first we must learne to be ruled after the will of God to receiue his woorde without contradiction that wee reply not according as it pleaseth our owne wittes and affections neither too make any noyse when wee heare God speake But let him haue such authoritie ouer vs to make vs so silent as that wee may knowe that whatsoeuer hee sayth vnto vs is iuste and true And thus too doe let vs learne not to be so sleepy and sluggish as wee are by nature in our vices and sinnes and specially in this vice of ambition hauing alwayes a gready desire to be aduaunced Let vs rather knowe that God is the Mayster of the humble and lowely and let vs therfore humble our selues not looke so bigge and bee so foolish hautie which doth nothing else but cast vs hedlong into destruction when as wee aduaunce our selues higher then becommeth vs. Let vs rather be aduised to bridle all our Lustes and that which holdeth vs as it were captiues as Saint Paul sayth For what is the cause that so many people at this day doe set them selues against the Gospell It is not because they know not this doctrine too be good and that they iudge not so of it But yet are they not therein thorowly perswaded too say Loe howe we must liue Euery man will doe whatsoeuer himself thinketh to be good We must then needes confesse that the iudgements of God are right that wee learne to holde all our passions in bondage that we suffer our selues to be condemned by him and to be rebuked for all our vices and imperfections as becommeth vs. Now can we doe this to wit are we become subiect obedient to the word of God We must also submit our selues vnder his hand to strike vs when it shall please him and liuely to vnderstande that wee haue doone amisse confessing that he hath iustly chastised vs or as heere it is sayde of very faithfulnesse This is the summe and effect that he is iust in punishing of vs as he is wise in teaching of vs the one hāgeth on the other that is to say the second hangeth vpon the first For whosoeuer shal come to this humilitie that Dauid speaketh off to knowe that in the worde of God there is but one holy doctrine one infallible truth one so perfect equitie as can be no perfecter hee that shall haue knowne this shall by little and little haue wherewith too bee fortified too receiue the corrections with a meke spirite and not to bee grieued and to kicke against the pricke as wee are wonted to doe Let vs nowe then suffer God to rebuke vs yea and to correct vs seeing hee doeth all this for our profit and health And this is the summe and effect of this verse It followeth next after I praye thee that thy mercie may comfort me according vnto thy promise vnto thy seruant Here Dauid maketh and more generall request then that which before we haue seene Hee desireth God to instruct him and now he addeth O let thy mercifull kindnes bee my comfort As if he had said O Lord I haue besought thee for a speciall and particular thing but I adde nowe that thou wilt be mercifull vnto me in all and through all that thy mercie bee extended vpon me that I faile in nothing Thou knowest what is necessarie and profitable for me O Lord let mee feele thee to bee gratious and pitifull all maner of wayes Loe what difference there is betweene the first request which we haue already seene and this second Now this is a point worth the noting For as wee haue before said see the first which we ought to haue in a singular recommendation and that is that wee may bee taught by God and not to be taught onely by wordes but that hee will also lighten vs with his holy spirite to make vs knowe that it is his worde which guideth vs. See here I say the very right way to saluation Nowe haue wee made this request we may craue of God that hee will not let vs fall in anything whatsoeuer that his mercy may comfort vs. But yet here we se how that Dauid was not comforted nor yet reioyced but onely in God knowing that all the ioye that we haue here bilowe shal be accursed when as wee haue no regarde vnto our Creator And yet for all this se how commonly wee are wonted to reioyce and comfort our selues that is euen to forget God to turne our backs vpō him Now accursed be such ioy for the issue thereof can be none other but as our Lord Christ Iesus sayeth That it shall bee turned into weeping and gnasshing of teeth Howbeit the worlde is waxen dronke for whatsoeuer is saide vnto it it maketh no reckoning thereof but vtterly refuseth al good sound doctrine In deede this is true that this same was not written in vaine but that we shal be so much the more inexcusable when as we shall haue the example of Dauid except we folowe it See then for this first point that after Dauid had compassed the whole worlde both aboue and beneath he founde no rest to comfort his spirite and soule but at such time as he made his repaire vnto God And there I say he found wherwith to reioyce and comfort him selfe finding nothing els but vnquietnesse in all liuing creatures Now he soone after setteth downe how we ought to reioyce and to be comforted in God to wit through his mercie for if God shoulde deale with vs according to our desertes we should haue no cause wherefore to reioyce but rather be confounded with very horrour and feare When as God shal declare him self to be our iudge alas which way shall wee be able to turne vs Must wee not needes bee cast headlong into the deepe pit If it be said that wee must appeare before the maiestie of our God what shall become of vs which sucke vp iniquitie euen as the fishe sucketh in water as it is written in the booke of Iob Wherefore let vs know that if we will rightly reioyce and finde sure rest in our consciences wee must betake our selues to
bestowing al our desire and affection vpon them See then howe the iudgements and corrections which God layeth vpon the vngodly ought to profite vs. And this is it why Saint Paule in exhorting the faythfull to walke holyly and to abstaine from all pollution sayths Ephe. 5.6 Take heede that you be not beguiled through vaine woords For for such thinges the wrath of God commeth vpon the children of disobedience Now it is true that before God hath executed his iudgementes we ought already to be instructed too walke in his feare But when God sheweth vs openly howe he putteth to his helping hand it is good reason that wee should be so much the more attentiue to his Iudgements Esa 59.17 18 And loe why the Prophet Isaiah sayth That when God executeth his Iudgementes that the inhabitantes of the earth might learne that he dooth it righteously Moreouer let vs consider how slack we are to come vnto God that hee is faine to drawe vs perforce vnto him Ought not we euen to run vnto him so often as he lifteth vp his finger vnto vs So often as he shall open his holy mouth to instruct and shew vs the way of saluation should we slacke and deferre it from day to day But what Marke the peruersnesse and that not only of the most wicked but euen of the holyest and perfectest which are infected with this vice See what Dauid sayth that he had neede to be pricked forward like an Affe yea euen Dauid himselfe who was the most forwarde of all other according to the graces which he had receiued If it hath so fallen out with him by reason of the reste of the imperfection which he had that hee was spurred and his fleshe pricked like an Asse what shall become of vs which haue scarcely receiued one drop of the spirit of God in respect and comparison of this holy mane And so â—et vs consider to be the more watchfull ouer our selues so often as God sheweth vs any token that hee is Iudge and calleth the vngodly to an accounte that at the leaste we be stirred vp to run vnto him for refuge and to loue his word Nowe in the meane time to conclude Dauid addeth My flesh trembleth for feare of thee and I am afraide because of thy iudgementes Heere Dauid setteth downe two things which seeme at the first sight not to agree togither For it may bee sayde that this feare whereof he speaketh can no way agree with the feare of the commaundements of God but yet there is a sweete hermony betweene the one and the other And why so For as the faithles in fearing God wax desperate are so thrown down that they can neuer haue that boldnes to come neere vnto him Euen so on the coÌ„trary side there is a frank free feare in those which are gouerned by the spirit of God which beareth a reuerence vnto his woorde to make them tremble before it For by the iudgementes which Dauid heere speaketh of he meaneth not the punishments onely which God executeth but nowe hee treateth as he doth throughout the whole Psalme either of Statuts or else of ordinaunces which are to direct our life as also the Prophet Isaiah saieth that the faithfull tremble at the voice of God that they conceiue his incomprehensible maiestie in his word and thervpon are humbled But yet they cease not for all that too come boldely vnto GOD knowing that he wil be their mercifull father and desireth nothing else but to receiue them This humble feare then may well be conioyned with the loue of God agree with faith and with a taste which we might take in the worde of God in giuing our selues wholy thereto But the feare which serueth to none other ende but to astonish the wicked which onely feele an hell in their consciences and yet haue no taste of the grace of God this feare I say serueth to none other purpose but to shut vpp the gate against these miserable accursed people without all hope of saluation Now Dauid speaking of the feare of the word of God leadeth vs to a deeper and a more weightie consideration For his meaning is to shewe vnto vs how that God is our father and Sauiour and that he freely draweth vs vnto himselfe as already he hath declared According to this holy doctrin let vs prostate ourselues before the maiestie of our good God in acknowledging our offences beseeching him that it would please him too make vs to feele the sweetenesse of his worde as his seruant Dauid hath beene thereon throughly setled too the ende we might haue such a feruent affection to it as that it might cause vs to forget all the desires of this worlde wherein wee are too too much plagued and that wee might cut of all the superfluties of our flesh to the ende we might be dedicated in all holinesse vnto our God and to be confirmed more more in his seruice And that being once brought by him into the way of saluation although we must walke in this world because we are compassed about with so many daungers yet that he will alwayes stretch forth his hand vnto vs to keepe and hold vs in his protection vnto the end That hee will not onely graunt vs this grace but also vnto all people and nations of the worlde c. The xvi Sermon vpon the hundreth and nineteenth Psalme AIN I haue executed Iudgement and iustice giue me not ouer vnto mine oppressors Answere for thy seruaunt in that which is good and let not the proude doe me wrong Mine eyes haue fayled in looking for thy saluation and for thy iust promise Deale with thy seruant according vntoo thy louing mercies and teach me thy statutes I am thy seruaunt graunt mee therefore vnderstanding that I may knowe thy testimonies It is time for the Lorde too lay to his hand for they haue destroyed thy lawe Therefore loue I thy Commaundements aboue golde yea aboue moste fine golde Therefore I esteeme all thy commaundements most iust and all false wayes I vtterly abhorre THE holy Scripture oftentimes admonisheth vs that if wee will haue God to stand with vs against our enemyes wee must walke perfectly and soundly For if wee will bee like the wicked rendering euill for euill it is in vaine for vs too hope that God will be on our side either yet fauour vs But it is meete that he be iudge on both partes when as they incline thus to doe euill Would we haue God to be our warrant and defender Doe we beleeue that hee will haue compassion on vs when wee are troubled and violently oppressed Let our consciences be pure cleane before him because we knowe that hee taketh vppon him selfe this title too be the maintainer of all those which are vniustly oppressed and also of the miserable and afflicted Now if we haue such wicked hearts to inforce vs to wicked dealing how shall God put foorth his hand too ayde vs For then muste hee
they shall not be assayled neither yet that the wicked will not craftely goe about to worke them mischiefe but yet so as that God will be their buckler and defend them with his mightie power And namely hee sayth The proude Because that they which are our enemyes and make warre against vs haue such an vnbrideled libertie as that they thinke neither God nor yet any other liuing creature is able to stay them but that they will bring to passe whatsoeuer they haue determined Since then it is so that we haue too deale with such kinde of people as are both stout and cruel who lifte them selues vpp against all trueth that neither the feare of GOD nor yet naturall honesty can stoppe them but that they will destroye whether it be right or wrong as we say for this cause Dauid sayth O Lord let not the proude doe me wrong And so as often as we shall see this boldenesse in men to lift themselues vp and to vomit out their pestilent malice against vs let vs flye vnto GOD and beseech him too holde his holy hande ouer vs to represse so great and insolent arrogancie This beeing done although men for their partes make such attempts yet shall they neuer bring them to passe For God will holde them back as it were with a sharpe brake Nowe if this petition came euer in season it commeth nowe at this day in very good season For wee see how many the enemyes of God are which bend themselues against the Gospell wee see the malice and obstinacy throughout the whole worlde And so it is not possible but that a man which feareth God must needes be assayled troubled on all sides Seeing then that men are so furious to wrong vs so much the rather ought we to be carefull to make this request vnto God with Dauid yea and that with such a confidence as that we should not doubt but that when wee are vnder his protection he shall bee sufficient too maintaine and defende vs. Nowe it followeth Mine eyes haue fayled in looking for thy saluation and for thy iust promise We shall not neede to stande long vppon this sentence because it hath beene already handled heere before Dauid onely protesteth that he hath looked for such helpe from God as he desired And that is to shewe that he prayed not hypocritically but faythfully And this is a thing which we ought throughly to marke For wee thinke our selues too haue doone very substancially and sufficiently when as wee haue pronounced and rightly placed our words in the time of prayer but if wee shall haue spoken neuer so loude and with neuer so full and open mouth and yet haue emptie or fast closed vp heartes emptie I say and voyde of all trust and fast closed vpp it is a moste manifest token that wee neuer surely looked for any succour at the hands of God and therefore beholde why of very right all our prayers are vnprofitable and to no purpose And so when as wee wil beseech the Lord our god to take our cause into his hād to help vs let vs take this with vs which dauid here sheweth in this place by his example to wit let vs attend and looke for our saluation and deliuerance from God Yea and let vs cōsider of that which is said according to the word of thy righteousnes For by this he signifieth to vs vpō whom we must looke and cast our eyes when as we would throughly stirre vp our selues vnto such an hope to wit vnto the promises which God hath giuen vs for if this be not in vs it can neuer be said to be any more hope but a vaine imagination which we haue forged too our selues for to hope or trust in God is to be established in his promises For if a man imagine a thing which seemeth good in his own sight after leaneth thereto this mā trusteth not in God but in him self So then if we looke to haue any help at the hāds of God we must haue a sure testimonie of his will we must be sure that he loueth vs and that when he loueth vs hee will not fayle vs in our neede And how shal we be assured of this It shal be by the onely meane of his worde Nowe bicause men are so hard to be brought to rest them selues vpon God and not to cōtent them with his promises Dauid saith these promises to be iust according to the word of thy righteousnesse saith he It is not in vayne that hee thus intituleth the word of God And why so For he thinketh that if he haue but his bare worde that it is enough for him And why so For God maketh not vnto vs liberall and large promises as men doe and then deceiueth vs. His wordes are iust And as he saieth in an other place Psal 12.6 his wordes are like to pure siluer which is tried in the fier and hath beene seuen times purified in the furnace Euen so is it with all the promises of God we ought to be very assured of them Bicause hee is faithfull and iust and that there is nothing but righteousnesse and truthe in all that he sayth Now Dauid goeth further on for he speaketh not of a simple affection But saith that his eyes haue fayled as if he should haue said that he was hardly so resolued and not without great paine By this hee sheweth vs that his faith was so troubled as that hee knewe not what would become of him that hee had great and strong conflictes that he was in marueilous anguishes troubles so that he was as a man halfe dead and yet that he was armed and fenced amiddest al these hard cases with the hope trust which he had in God See what the words import which he vsed that his eyes fayled for the health and succoure which hee looked for at the handes of God Will we then haue a right hope and such an one as God alloweth of Let vs then not trust onely when wee are quiet and at rest ne yet be throwne downe by any temptations but when as we shal be in our extreamest troubles that wee know not at all what shal become of vs that we shal see nothing els but death before vs and round about vs here vpon I say let vs alwayes be firme and constant trusting that God will be our sauiour since he hath so promised vs. Loe howe we may make this protestation as Dauid here doeth Nowe it followeth Deale with thy seruant according to thy louing mercies and teache me thy statutes Here it may very wel seeme that Dauid maketh two petitions but yet they tende both to one ende For in the first part of this verse he sheweth how he desireth and trusteth to be heard to wit through the meere mercy of God As if he should haue said O Lorde teach me thy statutes and teach mee them not for that I thinke my selfe worthy of them but bicause thou art pitifull and
shall be lamentable Nowe this may serue vs for twoo purposes The one is that wee being heere belowe vppon the earth might make our account that we cannot be here as it were in Paradise to haue such reste and quietnesse as we would chiefely desire to lack nothing and not to bee subiect to any griefe nor displeasure No not so But contrariwise let vs know that here God subiecteth vs to a great number of wretchednesses and miseryes to the ende wee should be alwayes calling vpon him for his mercie and too be alwayes running vnto him for it Lo here the first point which wee are to consider of in this place that the faithfull to the outwarde shewe shal be very miserable and in a most wretched case so long as they shall liue heere bylowe and the meaning of God is to holde vs vnder this condition to the ende to awaken vs that we might haue a far greater affection to call vpon him and to cleaue wholly vnto him Now if we shall haue this consideration with vs we may then in the second place say with Dauid Haue mercie vpon vs O Lorde that is to say we may be assured in all our miseryes that God wil be pitifull and mercifull vnto vs yea so that we desire him as we are heere taught too doe by the spirite of God Namely Dauid addeth As thou vsest too doe vnto those which loue thy name This is a sentence of Iudgemēt which is here set downe But it sometimes signifieth measure sometimes estate order or fashion the sense is not darke for it is asmuch as if he had saide O Lord haue mercy vppon me euen as thou art wonted to haue mercy vpon those which call vpon thy name Now we are to gather from this saying that Dauid made not this petition only for himself but hath set down vnto vs a general rule which we may and ought too apply vnto euery childe of God too the ende that euery one for his owne part might be sure that God wil haue mercy vpō him and stretch forth his hand to aide him in his neede And why so For the holy Ghost namely pronoūceth that it is the ordinary maner of God to be louing and pitiful to al those which loue his name What remayneth then for vs to do Forsooth we must loue the name of God And heere we are also to consider what this saying meaneth too loue the name of God For wee shal haue some men which wil feare god so so and yet be contented neuer to come neere him if they could otherwise chuse yea they wil not sticke to shut the dore against him and kepe themselues as far from him as is possible Nowe Dauid sheweth heere vnto vs what the true feare of God is to wit that we must loue him of our owne good wil and that with reuerence and not constrainedly to loue and feare him but that we desire too come vnto him and wholy to submit our selues vnto his Maiestie If we shal do thus then may we truly say that wee loue him in louing him feare him also In very deed these are things that may not be separated bicause it is impossible for vs rightly too reuerence God and to feare him as we ought except as it is said in the Psalme that we first acknowledge him to bee our father loking for al goodnes and courtesie from him This then affoordeth vs in the first place that wee are assured that God loueth vs that wee must take him as for our father that wee feele that hee in the louing of vs desireth nothing els but our saluation And thus much for the first point And after from thence also proceedeth humilitie whenas wee see GOD so too abase himselfe as too seeke for vs myserable Creatures wretched wormes of the Earth yea euen very condemned and vtterly loste persons the bondslaues of Satan That God seeketh for vs euen in Hell and draweth vs so louingly vnto himself And must it not needes be that we are very stubborne if we bee not touched and mooued to come vnto him and yeelde our selues vntoo him and bee ruled and gouerned by his hand and protection Loe say I how wee ought to loue the name of God to the ende we might be glad of that felicitie which Dauid heere speaketh of that is that God looketh to keepe vs through his prouidence And although wee are heere compassed with a great number of miseryes afflicted a great number of wayes and iudged to be most wretched yet God is at hand to help our necessities And namely it is sayd to loue the name of God Because wee must receiue a testimony from him to comprehend his good will Wee see not God in his Essence or as he is in deede but he manifesteth himselfe vnto vs by a nother meane to witte that wee might beholde him in the glasse of his woorde where he sheweth himselfe vnto vs openly inough Nowe Dauid addeth soone after Order my steppes in thy woorde and let no wickednesse haue dominion ouer me Heere wee see more cleerely that which I haue already touched to wit what the petitions of the faithfull ought to be to the ende they should not be giuen to vaine things For we neede not to haue any thing to make vs by and by to goe astray seeing our owne nature draweth vs readyly inough thereto There is no question but that wee wil go more then a foote pace when as wee are bent too doe mischiefe yea we will trot on moste swiftly and violently euen as wretched men that were bewitched Wherefore heere is a remedy set downe vnto vs considering that our nature is inclyned to all euill and caryeth vs thereto headlong that we only ought to indeuour our selues too bridle our vaine and wicked affections and besides wee ought too desire God to keepe vs through his woord and not too suffer any iniquitie too reigne in vs. Loe I say in what sorte all the faithfull muste order them selues fighting against all their fleshly lustes For it is meete that wee vtterly renounce the euill that is in vs if wee will seeke after God and come vnto him Nowe heere are two things which Dauid desiereth To haue his so otesteppes ordered according to the worde of God And afterwarde that no iniquitie haue dominion ouer him Which is asmuch as if hee had sayde That God had conformed him to his word and giuen him power and strength to withstand all temptations Nowe when he sayth Order my steppes according too thy word he meaneth that we can doe nothing at all excepte God gouerneth vs by his holy spirit So then it is not enough that we haue the woorde of God preached vnto vs to heare it and to be exercised in the reading thereof But it is God that must put to his helping hand ouer besids he it is that must make the preaching of it effectuall and pearce our eares to the ende wee might vnderstande that which is set downe
also in parte of the night See heere what we are in very deede to gather out of this place But first we must mark the proceeding of Dauid For after hee hath spoken of the hope wherein he was setled to pray vntoo God without doubting that he would heare him hee sayeth That he carefully meditated on his woord And why did hee so Shall that which was necessary for Dauid to doe bee superfluous for vs God forbid For if such a Prophet as hee had neede too arme himselfe against the temptations of his fleshe against the infirmities wherwith he might be assayled I pray you how quickly shal he be ouerthrowne if we haue not the same remedy which we vsed and the courage also which he heere exhorteth vs vnto Let vs then consider that if we will be stayed vpon the promises of God because we would call vppon him in the time of neede we ought many times to meditate vpon his woords both day and night and to set all our study and affection therein And see what the cause is why there are so fewe which be disposed to pray vnto God Yea and when they are thereto inforced they knowe not which way too beginne because they cannot he fully resolued to say It is very requisite that when I shall call vpon my good God that I be fully assured that hee will not refuse to heare me What is the cause of this vncertaintie It is because they are not wel acquainted with the promises of God For a man will thinke that it were euen inough sleightly and lightly to beleeue that God will heare those that are his And when we come to prayer with this thought we thinke that if we haue said but a word or two that it is too much Yea and if wee come to a Sermon and heare the promises of God spoken of we thinke it by and by too bee an vnprofitable speach and will say that it is more then needeth for what is he that vnderstandeth not that well inough And in the meane while beholde a mightie great temptation like vnto a boysterous whirlewinde and tempest euen at hande and then he which thought him selfe so able a man is become a very Milkesop He wil looke whether God wil haue pitie of him He will possibly imagine that he hath turned his back yea or else hee will doubt of his prouidence whether he hath any care of the worlde or no there are a thousand fantasies which the Deuill goeth about to put in our mindes And when we are in this case see we are so astonied as that there is no comming for vs too pray vnto God And what is the reason It is because wee haue not beene carefull to meditate vpon his promises And therefore we ought so much the more throughly to consider of this lesson when as it is said That Dauid his eyes preuented the night watches too meditate vppon the promises of God Let vs nowe compare our selues with him But it is so farre of that any of vs in particular hath this care whereof mention is heere made as that wee cannot by any meanes possible bee trayned vnto it And although God biddeth vs to come vnto him yet cannot wee be brought to come any thinge neere him See howe the Bel shal ring euery day to moue vs to come to the Sermon God there telleth vs of his will hee declareth vnto vs that he is ready to receiue vs to his mercie as often as wee shall call vpon him Nowe euery of vs may very well see that wee passe not of his helpe one minute of an houre And yet howe many are there notwithstanding which will vouchsafe too steppe one foote too come to occupy them selues aboute the promises of God that their memoryes might be refreshed in them to th end they might so much the better be remembred of them Nay we shall sarcely haue a number of them com to it on the Sunday yea and if percase they come once they thinke it too bee as it were ouer much And forsooth they muste not come thither neither euery Sunday because their eares will bee ouer much filled with noyse and againe such as doe come too it with what affection come they thinke you Verely because that they cannot deny but that there must bee one day in the weeke for them to meete togither and besides they will for once come thither but it shall be to sleepe so that they vnderstand and carry away asmuch as these pillers or else the stoles whereon they sit Loe heere howe a great number of the people come to the Sermon Yea and there are no small number which wil come thither euen to mock God as we see these scoffers and gibers who come to none other ende but too dispite him bring with them whorishe and shamelesse faces and such a beastly impudencie as cannot bee greater All this we see Nowe let vs consider that it is so farre of that our slouthfulnesse should be excused as that God cannot but iustly punish vs in that we shall be depriued of the abilitie to call vpon him in our neede and shall haue our mouthes also stopped And afterwarde the mischiefe shall increase dayly more and more vntill such time as we are come euen to the deapth of the bottomlesse pittes that is to say wee shall be vtterly excluded from the help of our good God that he will retire him selfe from vs and cleerely banish vs his kingdome Beholde heere the fruite which commerh by our negligence when as we shall make no accounte of the exercising of our selues in this study of the promises of God Nowe Dauid addeth Heare my voyce O Lord at cording vnto thy louing kindenes quicken me according to thy iudgement Heere Dauid declareth yet more plainly vppon what ground he layde his foundation of praying vnto God to wit he brought no kinde of presumption with him thinking to make account of this or that and so to be thought very woorthy that God should heare him but he preferred the goodnesse and faithfulnesse of God aboue all his owne woorthinesses Loe heere wherevnto wee must looke if wee wil haue God to be merciful vnto vs. And whē as we would profite our selues by our prayers wee must not once talke of bringing in of any thing of ours with vs ne yet alledge this thing nor that as thinking too binde God vnto vs for some good turne that wee haue doone him but too haue this principall regarde with vs God is good and faithfull and iust See then wheron it is that we must settle our confidence if we will be resolued that he will heare vs. And this is such a doctrine I tell you aswe ought well to holde and keepe For in very deede vnder this worde Promise this must altogither be vnder stoode For what is it that induceth God to helpe vs and to saye come vnto me without hee looke that wee would craue something at his handes What is the cause that our
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
to be a mercifull father vnto vs. And so he maketh an entrance into our heartes for his mercie that we might be capable to enioye his benefites Seeing then it is so that God by his worde sheweth him selfe and also commeth nigh vnto vs we must not be abashed although they which refuse his worde yea which so vilananously and contemptuously reiect it as wee see we must not I say thinke it straunge although that they feele no help at the hand of God in their afflictions that his mercifull goodnesse stretcheth not it selfe vnto them Now Dauid returneth to this sentēce which we haue seene and desireth to be quickened according vnto the worde of God It is very true he vseth the word Iudgement but al cōmeth to one as we haue already heretofore declared Quicken me then according to thy iudgements sayth he yea which I have loued But yet notwithstanding he sheweth vs how it is that God hath promised to quicken vs and why hee attributeth it vnto his onely mercie Nowe this is a saying which importeth a very good and excellent lesson for they which confesse that they can not be saued but by the grace of God yet notwithstāding how soeuer it is they cease not to ouerthrow the grace of God in extolling their merites or els in making them selues beleeue that God hath promised them to bee so kinde vnto them bicause they haue deserued it It is requisite then that we know with Dauid what it is that hath moued and stirred vp God to promise to quicken vs to wit to mainteine vs. For this worde to Quicken importeth all whatsoeuer concerneth our estate saluation It is bicause he is good and neuer sought the cause otherwise but in his goodnesse When then we are enforced to cōfesse that it is God which mainteineth vs we must also forthwith confesse that God hath done it for his promise sake and for that he hath reueled it as a testimonie in his worde Moreouer see wherein a great number of people are too too grossely deceiued that is that God promiseth too mainteine and conserue vs accordingly as we are worthy thereof or accordingly as euery man shall deserue And herevpon as I haue already said we darken the grace of God and faine through arrogancie I know not what presumption that it seemeth that wee our selues are the cause why God fauoureth vs and that the same commeth at the least partely of our selues And therefore we ought so much the more throughly to consider of that which Dauid speaketh of in this place Thy mercies O Lord are great O quicken me according to thy testimonies He sayeth not onely O Lord I am conserued by thee bicause thou hast promised but meaning to declare that it commeth altogether freely hee sheweth that God was not moued too make any such promise ne yet was induced by any occasion that he found in vs or that he tooke it on our behalf No no but bicause his mercies are great So then by this saying Dauid teacheth vs that the promises of God are altogether free that they hang not of our worthinesse ne yet bicause God found some thing in vs why to loue succour vs so but bicause he is good pitieth our miseries Loe what made him to offer himselfe so liberall to vs consequently to perfourme his promise Wee must learne then to glorifie our selues in the meere grace of God and not to attribute any thing whatsoeuer either to our owne persons or yet to our merites for there is nothing at all in vs. Nowe it followeth Many there are that trouble and persecute me yet doe I not swarue from thy testimonies Here Dauid maketh a protestation and complaint too the ende God might the rather encline him selfe to heare and helpe him And that is according too that which hee hath already said For if we will haue God to helpe vs it is good reason that wee should patiently attende his leisure And in very deede hee that shall presume to aduaunce him selfe or thinketh that God will haue mercy vpon him and then letteth him selfe to be ouercome with temtation and becommeth altogether desperate hee by this meanes suffereth not God too exercise his goodnesse as he hath promised but in thus doing shutteth the gate against God as it were Wherefore if wee be moued to be reuenged of our enemies to be our owne caruers as we say in reuenge and not tary vntill God doth his office doe we thinke that hee ought to helpe vs Hee that will doe iustice with his owne hand and of his owne priuate authoritie will hee come to craue aide of the Magistrate after that hee hath killed his enemy If so be then there be any man which thinketh to be saued of him selfe and yet sayeth vnto God Saue me O Lorde this a very mockery And therefore for this cause Dauid saieth in this place Many there are O Lorde which trouble and persecute me yet do I not swarue from thy statutes Dauid speaketh not here to boast him selfe but it is to declare that he wayted for the help of God and putting him selfe vnder his protection trusted to obteine his request bicause he might boldely craue it of him See then what a full boldnes we may conceiue to haue in calling vpon God not to dout but that we shal obtain whatsoeuer we pray for vnto him according to his wil that is he hath pitie of vs so that I say we must alwayes stay our selues vpon his promises as we see Dauid here hath done So then let vs here consider in the first place that so often as we come vnto God we must come vnto him attending his good leysure and not to be shaken with what soeuer temptations shall come vnto vs but we must alwaies seeke after God meditate continually vpon his promises haue them alwayes in minde we must I say haue all this if we will haue God to help and defende vs. Now as I haue already said Dauid bragged not here of his vertues but meaneth onely that hee was not caried away with the iniquitie of men to be euen with them or to crie quittance as wee say that hee was not in haste to haue that which was promised him but helde him selfe continually quiet and still attending paciētly to haue God to accomplishe that which he had promised touching the reuenge of his enemies euen so when as any shall grieue trouble vs yet must we not leaue to followe our vocation and to perseuer in the feare of God For the greater part of vs will alwayes be full of malice and vnthankefulnesse vntil such time as God hath refourmed vs. So then when as wee shall not haue hurt any man if they ryse vp against vs in armes let vs not be astonied thereat And thus much for this Nowe the other is that when our enemies shal be infinite in number wee must not be troubled for all this but let vs knowe what the power of God is
commaundements Heere Dauid more liuely expresseth and declareth that which I haue already touched to wit that our affection in seruing of God proceedeth of the trust which wee haue in him in beleeuing his promises If then we conceiue not that God is our sauiour and so by that meanes truste that hee will help vs it is impossible that we should be inflamed too serue him It is true we may very well haue some feeling of the duetie which we owe vnto him and be some what touched therewith although in deed few there are which think therof but admit it be so yet will no man for all that freely and of his owne accord say O come Let vs serue yea let vs serue our God euen vntill such time as we are fully assured of the good which he meaneth and is ready to procure vs and of the true and full hope of our saluation throughly imprinted in our heartes And so let vs rightly consider that they which remember no more of that which is preached vnto them but this to say Loe this is it which GOD commaundeth vs we must either doe this or that Truely this is no pointe of true Christianitie And why so Because the principallest pointe of Christianitie is to knowe the goodnesse of God and the mercie which hee vseth towardes vs. Loe this is I say the true knowledge which wee muste learne in the Schoole of our Lorde Iesus Christe and holde vs to that which he hath declared vnto vs. And besides we are also to consider of that which he commaundeth vs but his promises must be preferred haue the cheefest place And by this also we are shewed that in the popish religiō the principall doctrine of Christianitie is put out made nothing Because that when the Papistes creake and chatter their prayers making as though they presented their supplications vnto God they say that they must neuer assure them selues of that which they pray for And the cause is for that they looke not vnto the free promises of God And how so Beholde an hypocrite shall step vp and preach nothing else but that which euery man is bounde to doe Hee will preach vnto you of Chastitie he will make you another Sermon of Almes one of this matter another of that and yet for all this we knowe not what it is to beleeue in God Then doe we a great deale lesse know what it is to call vpon him in full assurance to say God is our father he alloweth vs for his children because he hath vs as he would wish that our sins are forgiuen vs through the grace of our lord Iesus Christ There is no whit of this in popery therfore it is impossible that there should be one word of good and sound doctrine in it and profitable vnto saluation Let vs then well consider of this saying of Dauid O Lorde I haue trusted in thy sauing health and haue doone thy Commaundements Nowe in the ende he sayth My soule hath kept thy testimonyes and I loue them exceedingly I haue kept thy commaundements and testimonies for all my wayes are before thee After that Dauid hath sufficiently protested that hee loueth the word of God that it was so sweete and pleasant vnto him as that all his study and delight consisted therin he concludeth and saith That his soule had kept it as if he should haue said O Lord in that I was giuen to serue thee it was not with my hands and feete onely but because I loued thy word yea and that with all my soule and I take my whole delight therein For when the Hebrewes meane too shewe a pure and sounde lyking they say My soule hath done this or that that is asmuch to say as I haue doone it with all mine hearte Loe then an heartie seruice which Dauid heere expresseth this is yet a point which ought throughly too be considered of For wee see howe men are giuen to play the hypocrites euen too set a very fayre outwarde shewe of the matter and by that meanes thinke them selues to be discharged before God Nowe wee must beginne farder of as Dauid heere sheweth vs that is wee muste keepe the woorde of God in our heartes Wherein hee confirmeth the matter which we haue already heeretofore handled to witte that the question is not to haue GOD simply to teach vs whereby wee might know what he requireth at our hands what our duetie is towards him but he buildeth vpon his promises Howbeit Dauid hauing said that his soul kept the cōmādemēts of God because he loued thē by this which he addeth sone after he ioyneth the promises with the cōmandemēts saying For al my wayes are before thine eyes It is true that he sheweth by these words that except he had byn sure that god protected him it had not byn possible for him to haue had that true lyking to haue serued his maiestie And herevpon hangeth the seconde pointe that God helde him alwayes in his presence because hee should not haue leaue to doe euill as if hee shoulde haue saide O Lorde because I knowe that no man is able too hide him selfe from thee Loe why I giue my selfe wholly too feare and serue thee And too say the trueth what is the cause that the vngodly take such libertie to commit and deuise such vilanous and greeuous Actes as that they them selues are ashamed off yea that it maketh the very heares of their head to stand vpright What is the cause of this The reason is for that they knowe not that God seeth them for if they were sure of that they would be somwhat moued with the feare of his maiestie So then in that the faithles war thus against God and take libertie too doe wickedly it is bicause they think that God seeth them not according too that saying in the Scripture The wicked man hath said God seeth not hee knoweth nothing of that which is doone heere on the earth I meane not that the wicked doe thus openly speake yet for all that they think no lesse as by experience wee see for they thinke that God marketh not all their iniquities neither yet that it is needefull for them once too make any account of their sinnes Howbeit Dauid sayth cleane contrary That because hee knewe that all his wayes were before God therefore he kept his commaundements See also why the scripture in speaking of the holy fathers which liued sinceerly sayth That they walked before God to wit they had this consideration that they knew that God did see them and therefore they walked as if they had beene in his presence And this importeth that they toke not such liberty as they thēselues thought good but that they wholy ordered them selues according to the will of God as hee had declared it by his worde See then Dauid his meaning And euen so must we also doe if wee will haue our life and conuersation to be well ordered to witte to know that God seeth