Twenty-Two Sermons on Psalm 119, Sermon 3
The third Sermon of the hundreth and nineteenth Pſalme.
GIMEL.
Bee beneficiall vntounto thy Seruant: that I may liue & keepe thy woorde,
Open mine eies, that I may ſee the wondrous things of thy lawe.
I am a ſtraunger vponupon Earth: hide not thy commandements from me.
My hart breaketh out: for the deſire vntounto thy iudgementes alwaies.
Thou haſt deſtroyed the proude: curſed are they that doo erre from all thy Commaundements.
Remoue from mee ſhame and contempte: for I hauehave kept thy Teſtimonyes.
Princes alſo did ſitte and ſpeake againſt mee: but thy Seruant did meditate in thy ſtatutes.
Alſo thy Teſtimonyes are my delight and my counſaylers.
IT ſhall greatly hauehave profited vsus, if ſo be wee hauehave learned what the ende of our life is. For, for that cauſe, hath God placed, and bringeth vsus vpp in the worlde: and yet fewe there are which thinke vponupon it. True it is, that eueryevery man will ſay, that it is good reaſon wee ſhould doe homage too GOD for our life and beeing, becauſe wee holde all of him: and that wee ſhould glorifie him with ſo much of our goods as he hath largely beſtowed vponupon vsus. But what of all this? When as wee hauehave confeſſed that, it is but to ſhewe our ingratitude and vnthankfulneſſe: and yet no man maketh any account heereof. Loe heere, wherefore the holy Ghoſte, ſeeing vsus ſo tyed to the worlde, putteth vsus in minde too what ende wee liue heere. As heere Dauid maketh this requeſt to God too obtayne that benefite of his Maieſtie: That hee mght liue and keepe his woorde: As if hee ſhould hauehave ſayde, I deſire not O Lorde to liue for my ſelfe alone in this worlde▪ to receiue heere my pleaſures and commodyties: but deſire it too an other more precious and excellent end than that: to wit, that I might ſerue thee. Euen ſo then, as often as we are deſirous to liue, we muſt remember vsus of this requeſt which Dauid maketh: That is, that we ſhoulde not be like vntounto brute beaſtes, lyuing wee knowe not to what end: but that we ſhould alwayes ayme at this make, to honour GOD. For without this wee are more miſerable then all the reſt of his creatures. EueryEvery creature will followe his owne naturall inclination: and albeit that brute beaſtes hauehave an hard and irkeſome life, yet notwithſtanding they are not in their kinde ſo tormented & greeued as we are. We know & feele by experience, that our euil deſires and luſts, are like hot burning furnaces, ſo that we neede no body to perſecute and vexe vsus, for ther is none of vsus all, but can tel wel inough how to greeue & vex our ſelues one with ambitiō, another with couetouſnes, & ſome with fornication & adultery. So thē our life ſhould be very accurſed if we looked no farther. But we muſt alwayes aime at this marke, to ſerue God, & to keepe his word. For when as all our affection and louelove ſhal reſte in it, then ſhall our life be bleſſed. But contrariwiſe, when we are ſo brutiſh as to deſire nothing elſe but to liue heere a long time, & to hauehave none other care but of our body, and this temporall life: the longer we liue heere in the world, the more do we heape vppon vsus the malediction and curſe of God. Let vsus then keepe in minde this prayer which Dauid heere maketh: to wit, that he beſeecheth God to beſtowe that benefite vponupon him, that he might keepe his commandement all the dayes of his life. As if he ſhould hauehave ſaid. Alas my God, I ſee vsus to bee ſo peruerſe and frowarde, as that none of vsus all thinketh to what ende we liue. And we are ſo giuen to all ſinne and wickedneſſe, that wee doo nothing elſe but more and more prouoke thy heauy wrath and indignation againſt vsus. Suffer me not O Lorde to be one of that company, but graunt vntounto me thy grace, that my life may bee ruled and gouerned as it ought to bee: that is, That I may employ my ſelfe wholy to ſerue and honour thee. It followeth by and by after.
Open mine eyes, that I may ſee the woondrous things of thy lawe.
Heere he declareth that it was not without cauſe, that he made this requeſt vntounto God: For if it were in our power to follow the word of God, and keepe it, it were meere hypocryſie and feyned holineſſe to make any ſuch prayer. For we craue at Gods hand that which we hauehave not: and in our Prayers we muſt alwayes confeſſe our pouertie and want. Were it not a mockery thinke you, too craue of God the thing which I hauehave already? I ſhall beſeech him to giuegive it me, and I hauehave it already in my poſſeſſion?
It is moſte true, that wee muſt craue that at Gods hande which already wee hauehave. And why ſo? Becauſe wee are certaine that wee cannot inioy it, nor yet vſe the ſame without his grace and fauour: And that the vſe thereof ſhall neuer profite vsus without he bleſſe it, euen as we deſire of him our dayly Breade. And although the table be couered, and the meate ſette ready on the boorde, yet we deſire of God to make it nouriſhment for our bodyes. Wherby, as I hauehave before ſayde; it ſhall profite vsus no whit at all, without God bleſſe it through his grace and liberalitie. It is very ſo that we doe craue it, by reaſon of our continuall confeſſing of our want and neede.
So then, it cannot poſſibly bee, that this was in Dauid his owne hand and power, to keep the woorde of God. And he ſheweth it to be ſo in this which followeth, O Lorde open thou mine eyes. As if hee ſhould hauehave ſaide, Alas deere father, it is ſo farre off that I am able to keepe thy worde, as that I ſhould not be able to vnderſtand any whit thereof, if thou guideſt mee not thereto: For it is thou which muſt both beginne the ſame, & alſo performe it wholy in me. This is the way and meanes for vsus to vnderſtande what to doe: For many there are which knowe the thinge that is good, and yet for all that they vtterly refuſe it. Nowe Dauid declareth, that he is not onelyonly voyde of all power too keepe the word of God: but alſo that hee is without all vnderſtanding, except it be giuen him by the holy Ghoſt. Let vsus note well who it is that ſpeaketh Euen Dauid a moſt excellent Prophet. And yet for all that wee ſee that hee declareth (yea and that boldely) him ſelfe to bee ignoraunte, without GOD iuſtructeth him: Neither dooth hee heere ſpeake of any worldely iuſtruction, as wee woulde imagine of the thinges whiche wee knewe nor of before. Dauid confeſſeth, that all that, would ſerue him to no purpoſe at all, without God, added therunto a notabler or more excellent thing: to wit, that hee did enlighten him with his holy ſpirite.
Sithens then it is ſo that Dauid, who was an excellente Prophet, did knowe, that hee could neither by reading nor preaching vnderſtand that which was requiſite vntounto ſaluation: what ſhall become of vsus, which are yet farre from that forwardneſſe that was in him? And let vsus not thinke that through our owne labour and induſtrie, and by our owne ſharpneſſe of wit, to come ſo farre as to vnderſtande the ſecretes of God, but let vsus knowe that wee had neede to be inlightned with the grace of his holy ſpirit, to open our eyes, for without it we are poore blinde ſoules. Nowe if this were wel vnderſtood, we ſhould neuer ſee ſuch a pride amongſt vsus as is, that eueryevery of vsus is wiſe inough too gouerne himſelfe. It is an eaſy matter for vsus to make proteſtation that God hath giuen vsus his word: and yet for all that we ſhall ſtill be blinde, and knowe nothing, vntill ſuch time as he openeth our heartes and mindes. For when nothing elſe ſhal gouerne vsus but our own ſenſe and naturall reaſon, what beaſtes and Calues ſhall wee then bee? See then how we ſhall be better inſtructed in humilitie, when as the doctrine ſhalbe imprinted in our heartes. True it is, that this was not ſpoken in vaine, but to the end, that we ſhoulde be admoniſhed after the example of Dauid, too preſent oure ſelues before God: and in confeſsing our ſelues that we are not capable to vnderſtande any thing, without that he put to his helping hand, let vsus beſeeche him too open our eyes by his holy ſpirit. And bicauſe it ſhould not ſeeme ſtraunge, that Dauid deſired to hauehave his eyes open, he declareth, that the wiſdom conteined in the lawe of God, is too high for our capacities, yea although we think oure ſelues to hauehave neuer ſo ſharpe and fine wittes. And therefore hee ſayeth, O Lorde open myne eyes: that I may ſee the woonderous thinges of thy Lawe. Wherefore vſeth hee this woorde woonderous. It is, as if he would hauehave ſaue ſaide: Although the world taketh the lawe of God to be but a light thing, and ſeemeth to be giuen but as it were for ſimple ſoules, & yong children: Yet for al that there ſeemeth ſuch a wiſedom to bee in it, as that it ſurmounteth all the wiſedome of the worlde, and that therein lye hidde wonderfull ſecrets.
Aſmuch is ſaide of the Goſpell, and that not without great cauſe. And in very deede, that which at this daye is moſt plainely declared in the Goſpell, was before conteined in the lawe: onelyonly theſe were darker ſhadowes, then they are, which were ſince the comming of our Lord Ieſus Chriſt. And yet notwithſtanding, there is no chaung or alteration in this wiſedome, as God alſo is not mutable.Epheſ. 3.10. 1. Pet. 1.12. It is not then without cauſe that all the holy ſcripture is called wiſedome, and that the Angels of heauen thēſelues do wō der thereat. If then the Angels be aſtoyned at the ſecrets conteined in the holy ſcripture, I beſeeche you tell mee, what reuerence deſerueth it to hauehave among vsus mortall men? For we are but poore wormes vponupon earth, creeping here belowe. If there be compariſon made betwixt vsus and the Angels, what ſhall it be? See howe the Angels are wonderfully rauiſhed to ſee the wiſedome of the word of God, and yet we make no accompt of it, but eſteeme of it as a baſe and childiſh thing. The more therefore ought wee throughly to marke this ſaying of Dauid, that the doctrine of the lawe is not as wee take it to bee: to wit, a thing of ſmall valure, or a common and ordinarie doctrine, but a wonderfull wiſedome, wherein are ſuch ſecrets as ought to rauiſh vsus with admiration, bicauſe they farre ſurpaſſe our wit and reaſon. But what is the cauſe that we ſo lightly eſteeme of the lawe of God? that is to ſay, his whole word? Herein the common prouerbe is verified when we ſaye, A foole regardeth nothing. Which prouerbe we declare to be rightly verified in vsus: For many of vsus make no eſtimation of the holy ſcripture, & it ſeemeth to vsus, that, that which we reade there, is too to cōmon: and this is the reaſon, bicauſe we know not what it is, …e yet the great and abundant treaſure hidde therein. But ſuch as hauehave once knowen what the Maieſtie of God is, which hee ſheweth and declareth him ſelfe to be there, and do ſee whether it is, that God calleth and allureth them, and do alſo vnderſtand and knowe the large and ſweete promiſes offered vntounto them therein, ſuch I ſay, will ſay with Dauid, O Lorde, thy law is wonderfull. And ſo conſequently will deſire that their eyes might be lightened, confeſsing them ſelues to be blind, vntill ſuch time as God hath ayded them with his holy ſpirite. Now it followeth,
I am a ſtranger vponupon earth: hyde not thy commandementes from me.
When Dauid did put to this verſe, he ment to confirme the matter which before he touched, that is to ſay, that he deſired not ſimply to liue, as if his life had beene deare and precious vntounto him, without any other reſpect: but he had a further meaning. For he ſaith by a by after, I am a ſtranger in the world: therefore hyde not thy commandements from me: They which make their continuall neſt here according to their owne fanſie, and thinke to make their heauen in this world, theſe men I ſay, hauehave nothing to do with the commandementes of God for their ſaluation. For they are ſafe enough if they may eate and drinke to be glutted, that they may take their pleaſures and delightes, that they may be honoured, that they may be in eſtimation and credit. loe here is all that they deſire or wyſh to hauehave. Yea forſooth: For they looke no further, but to this corruptible and tranſitorie life. Theſe men I ſaye are not greatly troubled, ne yet hauehave any care of the commaundementes of God, but when as they ſhalbe taken from them, all ſhall be one to them. When as the couetous man, the whoremonger, the dronkarde, the ambitious perſon, ſhall heare no preaching of the word at all: neither any talke of God, ne yet of Chriſtianitie, nor of life euerlaſting. He in the meane time ceaſeth not to purſue his owne waye. Yea, and it is to them a lothſome and vnpleaſant kinde of ſpeach to heare God ſpoken of, but had rather hauehave no mention in the whole worlde made of him. And therefore it is not without cauſe why Dauid requireth, not to hauehave the cōmandements of God taken from him, & this is his reaſon: to wit, bicauſe he is a ſtranger on the earth. As if he ſhould hauehave ſayd, O Lord, if I had none other conſideration but of this preſent life, I ſhould be euen accurſed, and it had beene better my mother had beene deliuered of me as of a dead body, and that I had beene an hundred times plunged in hell. And why ſo? For we are here in this world but as pilgrims and wayfaring men: and we paſſe to a more excellent life: as to that alſo wherein we repoſe our whole truſt. Seeing then, O Lord, that I am a ſtranger in the world, let not thy commandementes be taken away from me. Nowe in this part is conteined a very profitable doctrine, and exhortation for vsus, for we knowe how cold wee are, where in deede we ought to hauehave an ardent deſire to be taught the worde of God, and to be more and more confirmed therein. And I beſeeche you how careleſſe are we? But what is the cauſe hereof? No doubt of it, we muſt alwayes euen ſearche and looke into the depth and bottom of this corruption and miſchiefe: for when we ſee any vice in our ſelues, we ought to enquire from whence the cauſe proceedeth, to the ende we might finde remedy for the ſame. Now the reaſon is, bicauſe we are blynde, and do ſuppoſe our abode ſhould bee here ſtill vponupon earth, and eueryevery man imagineth him ſelfe to hauehave here euerlaſting life. Wherefore when we are thus giuen to the world, & thinke our ſelues to hauehave here an euerlaſting enheritance, loe this is the cauſe of our thus contē ning of God and his word, or rather that we care no whit at all for the ſeeking out of the doctrine of our ſaluation. What muſt we then do? Forſooth wee muſt looke a great deale further then to the world, if we will come vntounto God, and be exerciſed in this ſtudy wherof mētion is here made, and to ſay with Dauid, O Lord, bicauſe we are ſtrangers in this world, to wit, that we are to paſſe here only, & that nothing can be ſhorter then our life is here, let not thy commandements be taken away from vsus. On thother ſide, Dauid his meaning here, is to ſignifie vntounto vsus, that he was but as a poore pilgrime and wandring man, without he were conducted and guided by the worde of God.
And this is a very fit ſimilitude for the purpoſe. We know that a man in a ſtraung countrey, will thinke him ſelf to be a ſtraung and forlorne man, ſo that if he hath not a conduct and guide, he knoweth not what ſhall become of him. Euē ſo fareth it with vsus, if we be not directed and conducted by the hand and power of God. And why ſo? Bicauſe we are as ſtrangers here in this world. It is very true, that wee are but too too much tied vntounto our affections and wil, and yet out alas, our ſenſe and wittes are ſo confounded, that wee know not what way to take or holde, except we be ſhewed it. Loe here the meaning of the ſimilitude which Dauid here vſeth, in ſaying that he is a ſtrāger in the world: which is, that he complaineth that he is a ſtrang and forlorne mā, and therefore beſeecheth God to guide him by his worde. Now it followeth.
My hart breaketh out, for the deſire, vntoo thy iudgementes alwaies.
When hee ſayeth, that his ſoule breaketh out, it is too proteſt, that hee deſired not that thing of God which wee hauehave hearde, either for faſhions ſake, or countenance, as many doo, which beſeeche God very often too inlighten, confirme, and guide them, in the trueth of his woorde: but in the meane tyme, they neuer ſeeke after it as they ſhould do. Now, this is but after a ſorte, and God wil not be thus mocked. For in thus doing, we doe nothing els but profane his holy name, whē as we make ſuch requeſtes, as proceede not from a true affection and deſire. Loe here, wherefore Dauid ſaieth, that his ſoule brake out: For this worde emporteth as much as if his ſoule had vtterly fainted. My ſoule then fainteth for the deſire which it had to thy cōmaundements. Wherfore here are three things to be cōſidered off.
The one is, that if we will obtaine at Gods handes to be conducted by him, and to hauehave his worde to be our waye and direction, we ſhould not make ſuch an hypocritical nor cold prayer vntounto him, with mocking of him thereby: But with ſuch a true deſire as carieth vsus euen out of our ſelues, and to make no ſuch accompt of this preſent life, but to be well aduiſed, to ſhoote at an higher matter. And thus much as touching the firſt point, which here we hauehave to note.
The ſecond is, that this deſire, ought not to be onelyonly as a wauering deſire, but an ardent and an hoat deſire. For he ſaith, That his ſoule hath fainted. And why ſo? Let vsus here a little conſider, what our appetites and luſtes are, when wee turne our ſelues away from God, and giuegive our ſelues wholy to worldly things. They are ſo exceſsiue and inordinate, that it is euen pitifull, being without end and meaſure. But if we hauehave a leane deſire, & ſuch a one as I know not what, to walke according to the will of God: this deſire woulde be as ſoone alayed, as a droppe of wine put into an hundreth times ſo much water. I beſeeche you what ſhall that be? ſhall it taſte any more as wine? Euen ſo forcible ſhould the good affection of a faithfull man be. If this affection be not feruent, and very vehement, it ſhalbe ſoone choked by the corruptions of our carnall paſsions & affections which (as I hauehave before ſaid) hauehave neither meaſure, modeſtie, nor temperance. See then for the ſecond point what we hauehave here to note in this behalf, to wit, that it is not enough that we hauehave a meane deſire to ſerue God, for that woulde bee very ſoone quenched in vsus, and be made nothing woorth. But we muſt be ſo attentiue thereto, as that we may able to ſay that our ſoule fainteth, and languiſheth, that our power and ſtrength droppeth and melteth away as it were vntill ſuch time as God relieueth vsus, in graunting that vntounto vsus which we require of him.
The third point which we hauehave here to note, is, the firmenes and conſtancie in this our deſire. And ſee here why Dauid is not contented with this ſaying, that his ſoule is broken out: but he ſaieth, Alwayes, As if he ſhould hauehave ſaide, this was not a blaſte of wynde, but a rooted affection in his heart, and that he perſeuered therein. Nowe theſe three things are moſt neceſſarie: For we ſee in the firſt place that we are as it were by nature enclined to vanitie, bicauſe that being ſo addicted vntounto the world, we thinke no whit at all of heauen. We ought therefore to bee ſo much the more very attentiue to this doctrine, & to hauehave a burning deſire to follow the word of God: and beſides this our affection ought to be ſo vehement, as that it might be able to hauehave the dominion ouer all our affections, which hinder vsus to cleaue vntounto our God, and euē to be marueilouſly rauiſhed therewith. Now it had neede to be mightely ſtrengthened with the power of the ſpirite of God: For our luſtes beeing too too mad and furious, if God ſtretched not foorth his arme vntounto it, what ſhould become thereof? And put the caſe that we had a good deſire, ſurely it woulde very ſoone vaniſh away in vsus. We muſt be wōderfull feruent therin, and afterward, when wee hall hauehave ſuch a good and ſtedfaſt affection, we muſt be wonderfully in louelove with the word of God, not for a day, nor yet for a ſhort time, but euen ſo long as we liue. It followeth ſoone after.
Thou haſt deſtroyed the proud: curſed are they, that do erre from all thy commaundementes.
Dauid addeth hereto an other reaſon, whereby hee is more enflamed to praye vntounto God, and to addreſſe him ſelfe vntounto him, to be taught in his word: to wit, when hee ſeeth that he hath ſo rebuked the proude: For the chaſtiſements and puniſhementes which God layeth vppon the faithles and rebellious, ſhoulde bee a good inſtruction for vsus: As it is ſaid: That God hath executed iudgement, and that the inhabitantes of the land ſhould learne his righteouſnes. It is not without cauſe that the Prophet Eſay alſo hath ſo ſaid: for he ſignifieth vntounto vsus, that God hath by diuers and ſundrie meanes drawen vsus vntounto him, and that chiefly when he teacheth vsus to feare his maieſtie. For without it, out alas, we ſhall become like vntounto brute beaſtes, if God laye the bridle in our neckes, what licence we will giuegive vntounto our ſelues, experience very well teacheth vsus. Now God ſeeing that we are ſo eaſily brought to runne at randon, ſendeth vsus examples, bicauſe he woulde bring vsus to walke in feare and carefully.
And for our part, when wee ſee God to chaſtiſe the wicked and diſobedient, we ſhould by them take example and inſtruction. Loe here (in ſumme) what Dauid ſaieth. Thou O Lorde, haſt chaſtiſed the diſobedient: as if hee ſhoulde hauehave ſaide, True it is, O Lord, that I hauehave deſired, euen with a vehement affection, and true conſtancie, to cleaue vntounto thee, and to thy holy cōmandementes: But yet had I neede to be more throughly inſtructed, that I might beware of the puniſhementes which I hauehave ſeene with mine eyes. When I hauehave ſeene that thou chaſtiſedſt the proude, I hauehave beene by and by humbled thereby: ſo much diſcipline hauehave I receiued by it, ſee then nowe why I do beſeeche thee, that I might be more carefully and diligently inſtructed in thy law. If now it was behooueful for Dauid (who was already ſo well inſtructed in the law) to be thus aided for the drawing of him ſelfe to God, to wit, that hee ſeeth the vnbeleeuers puniſhed, and God to laye his hand vponupon them: I beſeeche you tell me, had not we neede of ſuch inſtruction, & alſo of a great deale more? And ſo, as oftentimes as we ſhal plainely ſee, God to ſend his chaſtiſements into the world, to puniſhe ſinne, we ought greatly to conſider thereof, and to vnderſtande that it commeth not by aduenture or chaunce (as we commonly ſaye.
And when GOD ſo ſtriketh the proude and diſobedient, let vsus conſider that he meaneth not to puniſh their perſons, and bodies onelyonly, but to teache vsus, to hauehave a greater regarde to our ſelues: that wee might bee humbled, to the ende the like fall not vppon vsus. For God doeth vsus great pleaſure, when hee puniſheth others, thereby to teache vsus to take heede: as alſo it is great wiſedome for a man to beware by the harme of an other according to the olde prouer be. And ſo alſo meaneth God. Let vsus then conſider of the fauour and grace which he ſheweth vntounto vsus, when as he ſetteth foorth his iudgementes before vsus, it is to aduertiſe vsus of our faultes, to the end we ſhould the better walke in his feare, to obey him: yea, and that he puniſheth others for our amendement, as I hauehave already ſayd. And eſpecially he addeth, Curſed are they that erre from thy commaundementes, or that goe wrong.
By this hee farther declareth and expreſſeth that which wee hauehave already ſhewed, to witte, howe hee hath beene taught to walke according to the will of God, by the puniſhmentes which lighted vponupon the proud and diſobediēt. And here he maketh this generall concluſion, That all they which erre from the commaundemen of God are accurſed. Whereupon we are to gather firſt of all, that the particular iudgementes of God ought not to ſerue vsus for one deede alone: but that we ſhould apply it for a generall inſtruction all the dayes of our life. As how? When as we ſee God puniſh one perſone, O, wee muſt not ſtay our ſelues vponupon ſuch an act, to ſay, that God puniſheth but one perſon which deſerueth it: but wee muſt conclude and ſay (according to that ſaying of S. Paul) There is no reſpect of perſons with God.Rom. 2. 11. Now when he hath puniſhed ſuch a fault, we muſt then ſay, that this fault diſpleaſeth him in as many as do committe it. As in an other place he ſheweth, Sithens that God ſo grieuouſly puniſhed the children of Iſrael for Idolatrie, we muſt conclude that he vtterly abhorreth Idolatrie. As greatly alſo abhorreth he Lechery, murmuring, & diſobedient perſons, and horrible & wicked couetouſnes. And all this (ſaith S. Paul) ſhould ſerue vsus for an Image or paterne,1. Cor. 7. ver. 7.8.9.10. to the end, that when we ſee the like come to paſſe, we ſhould remember vsus of that which is conteined within the holy ſcripture, and applie it wholy to our own vſe and profite. And thus much as touching the firſt point, which we hauehave here to note: to wit, that if God puniſheth a man, we muſt gather out of it a generall inſtruction, and conclude, that all they which go wrong from the commaudementes of God are accurſed.
Now we hauehave to touch the ſecond point, which is alſo notable: that is, we muſt not tarrie vntill ſuch time as God ſcourgeth vsus, but beeing aduertiſed by that which hee hath ſhewed vsus a farre of, wee might preuent the puniſhmentes and corrections. which might light vponupon vsus in the end.
And this is it which wee muſt gather vntounto our ſelues in generall, of that which hath beene ſpoken. That all they which erre from the commaundementes of God, are accurſed.
Moreouer, let vsus alſo in the third place learne, that all the happineſſe which we imagine, when wee are farre from God, is nothing but accurſed, and that in the ende the ſentence of our Lord Ieſus muſt be accompliſhed,Luk. 6. … 25. Curſed are ye which laughe, for ye ſhall weepe, and your laughter ſhall be turned into gnaſſhing of teeth. Let vsus then vnderſtand, that whiles the poore worlde maketh it ſelfe mery, and that it ſeemeth to be come euen to the full aboundane of the wiſ…hes and deſires, and that it hath obteined the chiefe felicitie, that it is euen then vnderunder the greateſt and chiefeſt curſe. And why ſo? For all they which ſtray from God, are accurſed, bicauſe that hee is the fountaine of all goodnes, and without him there is nothing but all miſerie. True it is, that for a time hee ſuffereth the infidels and vnbeleeuers to make them ſelues mery, that we might thinke them to be the happieſt people in the worlde, but what of that? It will all returne to their greater confuſion. It followeth ſoone after,
Remooue from me ſhame and contempte: for I hauehave kept thy teſtimonies.
Here Dauid commenceth a newe ſuice vntounto God, to wit, that he would hold him in his innocencie and puritie. And it is not without cauſe that he ſo doeth, for we ſee that they which ſerue God with their whole heart, are contemned, and deſpiſed, yea, they are moſt ſhamefully ſlaundered. For we ſee euen at this daye, that he which walketh ſimply, he ſhall by and by be called an hypocrite. All they which would ſerue God, are thus cried out vponupon, O theſe hypocrites! O theſe mortified! See here how the puritie & ſimplicitie of the faith full is deſpiſed & naught ſet by. For the deuil poſſeſſeth the contemners of God in ſuch ſort, as that they vomit out their blaſphemies , not onelyonly againſt thoſe whome they purpoſe to oppoſe them ſelues, but euen againſt God him ſelfe.
But this miſchiefe and corruption is not of a dayes hatching: and therefore wee are throughly to conſider the ſaying which Dauid here ſetteth downe:
O turne from me rebuke, to wit, ſuffer mee not O Lorde, to be lightly eſteemed of men, bicauſe I hauehave kept thy teſtimonies. Wee ſee then that the ſumme of this verſe is this: That Dauid deſireth GOD to vpholde and mainteine his puritie. Now the cauſe is incontinently added,
For princes alſo did ſit, vnderunder the ſhadowe of Iuſtice, and ſpeake againſt me.
Nowe this was a great temptation to Dauid, that hee was not onelyonly mocked and ſcorned at the Tauernes and Innes, beeing there blaſoned by diſſolute Ieſters and Scoffers, and talked of in the ſtreetes and market places, but euen in the place of Iuſtice (which ought to bee holy) it could not therefore bee choſen but that they alſo woulde vtterly defame and ſlaunder him, and condemne him to be as it were a moſt wicked and curſed man. When Dauid then did ſee, that he was thus vniuſtly intreated and handled, hee maketh his complaint vntounto God: and ſayeth, O Lorde the Princes and Gouernours them ſelues doe ſit and ſpeake euill againſt me: And yet for all that I hauehave kept thy Teſtimonies. Herein ſumme we are to gather out of this place, that if it ſo fall out, when as wee hauehave walked vprightly and in a good conscience, to bee falſely ſlaundered, to bee accuſed of this and that, whereof we neuer once thought: yet ought we to beare all thinges patiently, for let vsus be ſure of that, that we are not better then Dauid, although we would make neuer ſo great proteſtation of our integritie and puritie.
Dauid walked both before God and men ſo faithfully as none of vsus all is able to doe, and yet wee ſee that he was ſubiect to theſe ſlaunderous reportes. Let vsus then be patient, when the like ſhall happen to vsus. But let vsus alſo follow his example in that hee ſayeth, that is, that wee ſhoulde not be diſcouraged: ſeeing our ſelues to be ſo euill and vniuſtly recompenſed at mens handes, that we forbeare not for all that to exerciſe our ſelues in the commaundementes of God. And howe ſhould we come by that patience? wee muſt come to that which he there ſpeaketh off, to wit, that wee take all our whole delight and pleaſure in the commaundementes of God. It is the thing which hee often beateth vponupon before by me touched, and therefore it ſhall not be needefull to ſtaye vponupon it any longer.
Let vsus onelyonly vnderſtand this, when Dauid ſayeth, that all his pleaſure was in the commaundementes of GOD, that we (after his example) muſt doe the like. Hee added,
They are my Councellers. Loe here a ſentence worthy to be wayed of vsus, when Dauid calleth the commaundements of God his counſaylers: for in the firſt place he meaneth, that he might ſcorne at all the wiſedome of the moſt able and moſt expert men in the worlde, howe goodly and gay ſhewes ſoeuer their counſailes ſeeme to be to thoſe, which ſo exceedingly commend them, and are alſo commended of all in that he was conducted by the word of God, & gouerned therby. Lo what he meaneth here by the firſt point.
The ſecond is, That when he ſhalbe ſo gouerned by the word of God, he might not onelyonly ſaye that hee was truely wyſe, but that it was ſo much, as if he had all the wiſedome of all the men in the worlde, yea and a great deale more, put euen in one man. When any one man miſtruſteth his owne witte, hee will aſke councell, and arme him ſelfe the better, and when he ſhall hauehave vſed ſuch counſell, as eueryevery one ſhall ſoundly giuegive him, hee will holde him ſelfe a great deale the better reſolued.
Dauid then declareth vntounto vsus, that if wee will not bee without good counſell and aduiſe, we muſt follow the ſtatutes and ordinances of God. But what? fewe men at this day are able in truth thus to ſaye. EueryEvery man will ſaye the beſt for him ſelfe he can, and yet it ſhalbe all but a mere mockerie. Howe many of vsus are there which will be contented to be gouerned as hee was, by this counſell? Wee ſhall hardly finde one amonges an hundreth. Howe do we iuſtly promiſe our ſelues rightly to knowe that GOD hath ſpoken vntounto vsus?
And let it be that we are in the right way, what aſſurance hauehave we of it? It cannot be choſen but that the leaſt let in the world will trouble vsus: Our ſpirite alwayes greatly deſireth to be contrary to God, we hauehave greater regarde to the vayne opinions and fantaſies of men, then to the heauenly doctrine, ſo that we lende out eares to whatſoeuer men bable, and are ſo caried with eueryevery wynde, that we knowe not what it is to holde our ſelues to the counſell; of God.
And ſo let vsus bee aduiſed to make out profit of this ſentence, beſeching the Lord to graunt vsus that his grace, that we may be gouerned by him, and that with ſuch humilitie and reuerence, as that whatſoeuer is ſet before vsus in this world, we may alwayes go on our wayes, in true and inuincible conſtancie. And according to this holy doctrine, let vsus proſtrate out ſelues before the face of our good God, in acknowledging our faultes: beſeching him that it woulde pleaſe him to gouerne vsus in ſuch ſorte, as that we looke not downe here on the earth, ne yet ſtoope downe to the corruptible things of this world, but that we might continually aſpire vntounto this heauenly life, where unto hee daily calleth vsus by his worde: And for performance thereof to ſuffer vsus to be truely vnited to our Lord Ieſus Chriſt, yea, and that with an inſeparable bond, as wee may alwayes followe the waye which he hath ſhewed vntounto vsus, vntill ſuch time as wee be come to that immortall glorie, whereunto he hath gone before vsus, to gather vsus all vp vntounto him, and to make vsus partakers of that bleſſedneſſe, which hee hath gotten and purchaſed by his death and paſsion, and where of he will make vsus enheritours with him in the kingdome of heauen. That he will not onelyonly graunt vsus this grace and fauour, but alſo vntounto all people and nations of the earth, &c.