Twenty-Two Sermons on Psalm 119, Sermon 4
The fourth Sermon of the hundreth and nineteenth Pſalme.
DALETH.
My ſoule cleaueth vntounto the duſt: quicken me according to thy word.
I hauehave declared my wayes, and thou heardeſt mee: teache me thy ſtatutes.
Make me to vnderſtand the way of thy commandements: and I will meditate of thy wonderous workes.
My ſoule melteth with very heauines: rayſe me vp according vntounto thy word.
Take from me the way of lying: and graunt me graciouſly thy lawe.
I hauehave choſen the way of truth: and thy iudgements hauehave I laid before me.
I hauehave ſticken vntounto thy teſtimonies: O Lord confound me not.
I will runne the way of thy commaundements: whē thou ſhalt enlarge mine heart.
DAuid ſheweth vntounto vsus in theſe eight verſes what the ioye and contentation of the children of God ought to bee. And this is a doctrine for vsus, moſt profitable. For there is not that man which longeth not too hauehave the thing that may content and delight him: but there is none of vsus which holdeth the true meane. So much the more therefore ought we rightly to recorde the leſſon heere conteined: to wit, that all our reioyring is accurſed, and will come to an euill end if wee looke not to God and to his worde. Loe wherefore here he ſayeth,
My ſoule cleaueth vntounto the duſt: quicken me according to thy word.
Dauid confeſſeth here that hee was driuen to an extremitie. For behold what hee meaneth by this ſaying, That his ſoule (or life) cleaueth vntounto the duſt: As if hee ſhoulde hauehave ſaid, O Lord, there is nothing that I more looked for then my graue, I am like to a poore caſtaway and forlorne creature. Nowe whether or to whome ſhould he hauehave recourſe? Euen vntounto God, hee deſireth to be reſtored. And how may that be? according to the promiſſe which he hath receiued. We ſee then whether, and to whom we muſt hauehave recourſe in all our neceſsities, And thus much for the firſt point. The Second is, when that wee ſhall hauehave had our refuge to God, we might finde in him wherewith fully to reioyce vsus. Thus much then for the ſecond. The third is, That if we will obteine tobe reſtored at Gods handes, wee being as it were dead and confounded, ſhould looke vntounto his promiſes: For behold he will giuegive vsus encouragement to come vntounto him. We hauehave here then a good admonition and very profitable: that is, That as often as we ſhall be ouerwhelmed with all the miſerie that can be, we ſhould yet looke vntounto God, bicauſe that then hee will ſeeke after vsus more then euer he did before, willing vsus to come vntounto him. But here we are to note, that there is not any ſo great a miſerie which ought to let and ſtay vsus from cōming ſtraight on vntounto him: For Dauid confeſſeth that he was become as a dead man. When then wee ſhalbe euen as it were at the laſt caſt, as we ſay, that we can no more, that we ſhould bee as a man would ſaye, oppreſſed and ouercome with ſorowe and griefe, yea and that the graue euen gapeth to ſwallowe vsus vp, let vsus not for all that ceaſſe to beſeeche God to reſtore vsus. For it belongeth properly vntounto him, when he hath appealed and brought vsus to deathes dore, to reſtore and quicken vsus againe.
But we are to vnderſtande that we muſt not come vntounto him after an hypocritical maner: we muſt not require him too reſtore vsus, and yet hauehave our mindes wandering here and there, neither yet muſt we ſeeke for that thing in the worlde, which wee make countenance to ſeeke for at his handes: We muſt not make vsus two wayes to the woode as we ſaye, but our whole delight and contentation muſt bee in God and in his grace, that it ſuffiſeth vsus to hauehave him only, and to feele his merciemercy and compaſsion towardes vsus: and when wee hauehave gotten that, to bee contented onelyonly therewith. But bicauſe we can not come vntounto God, without he him ſelfe draweth vsus, when as wee deſire him to reſtore vsus, and to ſtretche out his hande vntounto vsus, wee muſt adde thereto this ſaying here expreſſed, to wit, that he will quicken vsus according to his word. Now by this, as I hauehave already ſayde, wee are taught that in the middeſt of death we finde ſaluation and health, bicauſe the promiſes of God neuer fayle vsus. It followeth in the ſecond verſe,
I hauehave declared my wayes, and thou heardeſt mee: teache me thy ſtatutes.
Here Dauid alledgeth another reaſon that GOD heareth him, to wit, that this is not the firſt time that he had heard him, neither yet that God is mercifull and liberall, to graunt vntounto his faithfull, their petitions and requeſtes. But wee in very deede muſt, in continuing the matter which wee are here in hande to open, be throughly aſſured and reſolued, that it is not in vayne, when as we make our prayers vntounto God, neither yet that wee loſe our labours, but that our prayers ſhall profite vsus. We muſt therefore be fully reſolued herein. And howe muſt that bee? Forſooth, Dauid euen very now alledged vntounto God, his promiſes aſſuring him ſelfe that hee receiued them through his meere mercy and goodneſſe.
And this is no foolehardineſſe. Euen ſo then, let vsus in no caſe feare to come vntounto God boldly and cherefully vponupon this condition, yea ſo long as wee builde vponupon his promiſes. We muſt not come vntounto him according to our owne fantaſies: neither muſt we allege and ſaye, my God, I preſent my ſelfe here before thy maieſtie, bicauſe I thinke or ſuppoſe that thou oughteſt to heare me: this were too too fonde and lewde arrogancie: but to ſaye, Alas my good God, it is very true that I am not worthy to come neare vntounto thy preſence: and although it ſhall ſeeme to me that I might approche to thee, yet muſt I pull back that foote againe: Neuertheleſſe, ſince thou biddeſt me to come vntounto thee, and haſt commaunded me to call vponupon thee, and promiſed alſo for to heare mee: Loe here my God the cauſe which maketh mee ſo bolde, not to doubt to come vntounto thee, bicauſe I beleeue thy worde. And now O Lorde, I ſtand in no doubt that thou wilt not receiue mee, when as I thus buylde vponupon thy promiſſe.
After Dauid hath vſed this kinde of ſpeech, to ſtirre him ſelfe vp to praye vntounto God, and alſo to obtaine his requeſt, he addeth, O Lorde, I hauehave acknowledged my wayes, and thou heardeſt mee. As if he ſhould hauehave ſaide, Ouer and besides thy promiſe, my God, there is another reaſon which enboldeneth and encourageth me to come vntounto thee: to wit, the experience which thou haſt ſhewed vntounto me of thy great goodnes. I neuer required any thing of thee in myneceſsitie, but thou diddeſt heare me: to witte, but that thou ſatiffiedſt my requeſt, but that I hauehave felt howe thou haſt relieued thy ſeruauntes, and haſt alwayes beene ready to ſuccoure them in their diſtreſſe: Yea, O Lorde, and that thou haſt not tarried nor wayted vntill they came vntounto thee, but haſt euen offered thy ſelfe firſt vntounto them.
Seeing then it is ſo that thou haſt ſhewed thy ſelfe to be ſo good and liberall, O, I nowe doubt not but that thou wilt continue the ſame thy goodneſſe: Wherefore I beſeeche thee teache mee thy ſtatutes. See here a text worthy the marking: For, as I hauehave before ſayde, wee muſt not come vntounto God doubting and wauering: but with full reſolution, that hee will heare vsus.
And howe is that? O, we hauehave a moſt ſure and infallible teſtimonie: too wit, he hath promiſed too bee neare vntounto al thoſe which ſhal craue and begge of him in trueth: we may then ſay, wee beſeeche thee, O Lord, to hauehave regarde vntounto vsus according too thy woorde. It is very true, that wee are vnwoorthy that thou ſhouldeſt bee careful ouer vsus: But ſo it is, that hauing thy woorde and promiſe, wee may boldly come vntounto thee: and beſides, let vsus adde there too the experience which God hath already ſhewed vntoo vsus: that hee neuer forgetteth his, but preſerueth and keepeſh them, and alwaies watcheth ouer them. And why ſo? That wee ought to be much more heedful then wee are of al the benefits of God, too the ende wee might come too this conſideration of the reaſon which Dauid heere bringeth in: too wit, that wee might ſay vntoo God, that hee hath hearde vsus. Nowe there are very fewe of vsus that can doo this. And why ſo? Bicauſe that when we are in any diſtreſſe, wee neuer thinke to cal vponupon God, yea although the griefe or diſeaſe preſſe and grieue vsus neuer ſo much. And yet if wee doo then cal vponupon him, it is ſo, that aſſoone as we hauehave eſcaped the danger, we wil not acknowledge it too bee God that hath had pytie and compaſsion vppon vsus, but is quyte out of memory and troden cleane vnderunder foote. By cauſe then we remember not the benefites of God, Loe what is the cauſe why we cannot ſay, when wee come afreſh to pray, O Lord, thou haſt heard mee. For (as I hauehave before ſaide) our vnthankfulneſſe hindereth vsus that we cannot hauehave any ſuch experience & practiſe too pray vntoo God inceſſauntly. And ſee alſo what is the cauſe of our ſo colde and faynt prayers: for if wee were ready too cal to minde the graces of God: O, we ſhould be ſure and certaine to bee alwaies fenced, when as we meant to preſent our ſelues before him, to ſay, Alas my God, this is no noueltie vntounto mee: neither ought I, Lorde, to thinke it ſtraunge too preſent my ſelfe before thee, for thou haſt graunted mee free acceſſe and libertie: this is not the firſt tyme that thou haſt doone mee good, no, I hauehave felte thy fauour by experience euen from my youth: and when as I ſhal ſpeak e of the number of tymes which thou haſt hearde me, I ſhall finde them infinite: I may very well then repoſe and put all my truſt in thee, hoping that thou wilt continue thy goodneſſe towardes me, as thou art alwayes ready ſo to doe. Nowe becauſe we are ſo vnthankfull vntounto God, as not to acknowledge his benefites as becommeth vsus, and as to him apperteyneth: Loe here, why we cannot benefite our ſelues by this confeſſion in truth, to confirme our hope to come vntounto him, as ſhould be good for vsus.
Moreouer, we are to note, that we muſt not deale with God, as with mortall men. For if any man hath doone vsus a pleaſure, we may truely ſay, as we commonly do: I ſhalbe the more beholding vntounto you, becauſe you hauehave already bound mee thereto, this ſhall come in amongſt the reſte: But yet if we ſhall hauehave borrowed much of any man, wee ſhall be a ſhamed that we hauehave troubled him ſo often. But the caſe ſtandeth not ſo betwixt God and vsus. And why ſo? For God is neuer weary of well dooing as men are, and beſides he neuer diminiſheth his ſubſtaunce when hee dooth vsus any good. If any man beſtoweth his goodes liberally vponupon vsus, hee hath ſo much the leſſe: if he giuegive his woorde for vsus: hee will ſay, this is all that I can doe for you. But God ſo aboundeth in riches, that it is like too a Spring which can neuer be drawne dry: & the more that is drawn out of it, the greater abundance is to be ſeene.
So then, wee muſt not be affrayde too come vntounto God, when as he ſhall hauehave beſtowed vponupon vsus ſtore of wealth, & that we ſhall be ſo much bounde vntounto him, as is poſſible to be thought, but the ſame ought to make vsus the boulder, as Dauid heere declareth vntounto vsus. And of this are many like ſayings in the Scripture. O Lorde (ſayth Iacob) I was neuer woorthy of the benefites which thou haſte beſtowed vſon me: Gen. 32 10.but yet thou haſte ſo bountifully dealte with thy ſeruaunte, as that I must needes call vponupon thy name continually. See then, howe GOD moueth vsus to come familyarly vntounto him, by reaſon that he ſheweth him ſelfe ſo liberall, and hath his hands wyde open▪to the ende hee might giuegive vsus whatſoeuer wee ſtand in neede off. And when as bee ſhall hauehave continued thus all the dayes of our life, wee ought the boldelyer to call vponupon him as Dauid him ſelfe ſheweth vsus heere by example. And now let vsus mark his ſaying:
I hauehave declared my wayes, and thou heardſt mee: teach mee thy ſtatutes.
Dauid heere proteſteth that God hath giuen eare vntounto his particular matters, to wit, when as he was perplexed and full of forowe, hee then called vponupon God. Loe what this worde, Way, in the Hebrue meaneth, where it is ſayde, I hauehave acknowledged my wayes, and thou anſwearedſt me: to witte, heardſt me. Heerevpon hee deſireth that God woulde teache him his Statutes: to witte, that hee woulde ſhewe him the right rule to liue wel. Heere we are to note, that God yeldeth his conſent euen vntounto vsus, and that hee will aſſiſt vsus in all our ſeuerall needes. We ſee that our Lorde Ieſus hath taught vsus too aſke our dayly breade, which importeth all that concerneth this tranſitory life. Euen ſo when we hauehave any thing to doe or too treate off, God graunteth vntounto vsus this priuiledge and licence too come vrito him: yea if wee ſhould ſteppe on but one pace, or but remooue our hand, we may come vntounto God, beſeeching him to direct and conduct vsus.
Let vsus then marke this ineſtimable goodneſſe which God vſeth towards vsus, when hee ſeeth well that wee hauehave ſhewed vntounto him all our wayes: to witte, all our deſires and ſmalleſt matters. If a man had his brother or deere companion, he durſt hardly ſhewe him ſelfe ſo familyarly, for feare he would be importune vponupon him, as God giueth vsus leaue too come vntounto him. What bountie is this? Nowe when wee ſee that God maketh himſelfe ſo familyar in our ſmall affayrs ſo much the ſnore ought we to beſeech him, after the example of Dauid, that he would conduct vsus according to his lawe: to witte, that hee will graunte vsus his grace to liue in ſuch ſorte, as that wee may followe the rule which hee hath ſette downe heere vntounto vsus. See then, howe that by the leſſe, wee muſte come too the greater, as by particularityes wee muſte come to generalities. From the leſſe too the greater, ſay I, is this, That if God giueth vntounto vsus our dayly breade, let vsus alſo craue of him health for our ſoules. If God will ſo humble him ſelfe, as to aduiſe vsus: when we hauehave any thing to doe amongſt men, about the earthly affaires of this tranſitory life, let vsus alſo beſeech him to doe vsus this good, as to conduct: vsus likewiſe according to his lawe. Loe heere how we may come from the leſſer to the greater. Wee may alſo diſcend from particularities to generalities, when as we ſhall ſay, O Lorde, thou haſt hearde me in ſuch a thing, which is a ſpeciall matter: now by a more forcible reaſon, I may call vponupon thee for a thinge which may ſerue me all the dayes of my life, which is, that whē thou haſt ſet me into the way of ſaluation, thou wouldſt keepe me therein, and that thou neuer forſake me, vntill ſuch time as thou haſt brought mee vntounto that ende and perfection, whereunto thou haſt called me.
It followeth, Make me to vnderſtand the way of thy commaundementes: and I will meditate of thy woondrous woorkes.
Marke heere the thirde reaſon which Dauid alledgeth to obtaine of God, that he might bee taught in his lawe. O Lorde (ſaith he) make me to vnderſtande the way of thy commaundementes, and ſo ſhall I talke of thy woondrous woorkes. As if hee ſhould hauehave ſayd, O Lorde, if it be thy good pleaſure inſtruct me according to thy will, and it ſhall not ſerue for my ſelfe onelyonly: but alſo for my neighbours: for I will indeuour my ſelfe to bring alſo others vntounto thee. And thus we ought to vſe the graces and giftes of God: to wit, that they be not as it were buryed in vsus, but that wee may alſo profite our neighbours: and to communicate them vntounto ſuch, as they may doe good vntounto, to the ende that God may be honoured, and that they all may ſerue to the common ſaluation of the members, of our Lord Ieſus Chriſt.
But heere we hauehave in this Texte too note, that it is impoſſible for vsus to inſtruct others, except we hauehave beene before the diſciples and Scholers of God. There area greate many which will put foorth them ſelues, as if they were ſufficient and able Clearkes inoughe too teach others: And in ſo thruſting in them ſelues, they hauehave not once knowen what they ought to vnderſtand, either for themſelues or yet for any others. Let vsus then conſider the order which is heere obſerued: to wit, that eueryevery of vsus doe acknowledge our owne ignoraunce. Dauid was a moſte excellent Prophet, and yet notwithſtanding he beſought God that he woulde make him too vnderſtande the way of his commaundementes. Yea, but had not he the Lawe written? Wherefore then deſired he that which hee had already in his handes? For he knewe well inough that to read, to preach, and to heare, was not all that was needfull: For vnleſſe God open our eares, we ſhall neuer be able to vnderſtād it. And therfore it behoueth that he inlighten vsus, or elſe we ſhall neuer be able to ſee the brightneſſe thereof, albeit it lye wide open before our eyes. If Dauid made this requeſt (as we hauehave already heeretofore intreated) I beſeech you what ſhall we doe then? Let vsus then euen ſo confeſſe our ignoraunce, and beſeech God that it would pleaſe him to teach vsus. See now that we muſt needes bee firſt ſcholers: before we vſurpe the office of a Maiſter: and before wee thruſt our ſelues in, too ſpeake vntounto others, that we heare God firſt ſpeake vntounto vsus, and that we bee grounded in his woorde, that we may proteſt as Saint Peeter telleth vsus,1. Pet. 4.11. that it is the woorde of GOD which commeth out of our mouthes. Who ſoeure ſpeaketh, (ſayeth hee) let him ſpeake the woord of God. For it is rid reaſon that a mortall man ſhoulde extoll him ſelfe, and preferre his owne dreames and fantaſies. And although that this ſacriledge be ouer-common in the worlde, it behoueth vsus too hauehave greate regarde therto: & that we al keepe ſilence, & that both great and ſmall, ignoraunt and wiſe, the ſimple and learned, giuegive eare to the word of God, & ſuffer them ſelues to be taught by him: and after that, eueryevery man according to thoſe graces which he hath receiued, to communicate them vntounto his neighbours. And when any of vsus ſhall be better inſtructed in the word of God then any of our brethren, we ought ſo much the more to exhorte them that hauehave neede therof to reprehende and rebuke thoſe which make defaulte, and to inſtruct the ignoraunt and vnlearned. For our Lorde God beſtoweth not his graces liberally vponupon vsus, to the end we ſhould holde them faſt locked as it were in a cheſt: but that we ſhould make them common to others, to ſet forth and commend them to other according as opportunitie ſhall ſerue, and alſo according to the diſpoſitions of thoſe to whome we addict our ſelues to teach, are contented to heare vsus.
Moreouer when Dauid ſayth, That hee will ſpeake of the woondrous woorkes of God. Let vsus marke that he dooth it not of any ambition, or vaine glory, as many doe, which could be very wel contented that we ſhould heare them, when as they ſhall doe nothing elſe but babble at randon of the worde of God. And why is that? It is becauſe they prophane it, without hauing any reuerence thereto. For wee ſee that the moſte ignoraunt will be moſt bolde, according to the olde ſaying, None ſo bolde as blinde Bayard, or, A fooliſh man doubteth no perill. When ſoeuer any would goe about to teach them, O by and by the word of God ſhall be nothing with them: For ye ſhall hauehave them alwayes to hauehave anſweares ready coyned in their ſleeues. There are then which woulde be accounted great Clarkes, who notwithſtanding ſhewe them ſelues not to knowe what holyneſſe, and Maieſtie the worde of God carryeth with it. But contrarywiſe Dauid telleth vsus, that if we will inſtruct and teach our neighboures, that wee ought firſte to vnderſtand the lawe of GOD to be full of woonderfull and ſtraunge ſecrets: to be ſo high a wiſdome, as that we ought not to preſume to take on hande too handle it without all modeſtie and ſobrietie. Let vsus then learne, if we will be good Doctors and teachers, to proceede in all hunblenes and feare, knowing that the leaſt ſentence in the ſcripture ſurmounteth our vnderſtanding, and that wee are too too dull and blockiſh to attaine vntounto ſo high wiſdome, except the Lord our God guideth and leadeth vsus thereto. Lo how that both ſcholers and maiſters & as many as are hearers, and ſpeaker, ought to come with great reuerence when as they meane to handle the word of God. It followeth ſoone after: My ſoule melteth with very heauineſſe: raiſe me vp according to thy woorde.
Heere Dauid more cleerely expreſſeth that which wee hauehave already touched: to witte, that the abundaunt ioy of the faythfull conſiſteth wholly in this, that God is merciful vntounto them, and knowing him to be ſuch one, they are comforted by his grace, nothing douting of his good will, And to proue it to be ſo, Dauid ſaith in the firſt place, My ſoule melieth away with very heauineſſe, as if hee ſhould hauehave ſaid, that all his power and vertue was cleane gone from him. For this ſimilitude heere, is alſo very well ſet downe in diuerſe places of the Scripture. We hauehave guſhed and burſt out like water. So then, ſee how Dauid is heere become as a forlorne man, ſo throwne downe and humbled, as that he is cleane voyde of all ſtrength, and all other things whatſoeuer, and therevpon beſeecheth God to comfort him. Now heere we are to note that he ſpeaketh not of the feeblenes of his body, to ſay that he was humbled by ſickneſſe, & yet his ſoule to be luſty and ſtrong: but he ſayth that he is melted away with very heauineſſe, as if he ſhould hauehave ſaid, that he was vtterly ouerthrowne. And therevpon he deſireth to be comforted, and that by the worde of God. Heere then we ſee, that when God ſhall mortifie vsus, we ſhall be as men forlorne: and that not onelyonly all our force and ſtrength in this preſent life ſhall be of no value, but alſo our ſoules and ſpirites ſhalbe as it were humbled and caſt downe, too this ende that we might boldely call vponupon God after the example of Dauid Let vsus not feare then that God wil forſake vsus, but let vsus rather learne to beſeech him to comforte vsus, for Dauid hath ſhewed vsus the way vntounto it, neither went hee ſo on of his owne proper motion, but it was the ſpirit of God which puſ…hed him forward thereto. Wherefore, hauing ſo good a guyde, let vsus not feare, to be fruſtrate and voyde of our petitions and demaundes, ſo long as wee followe the doctrine heerein conteyned.
Nowe returneth hee to the firſte Argument which we hauehave already touched: to wit, according to the woord of God. Wherein we ſee, that all the aſſurance and certaintie which we ought to hauehave in our prayers to God, is, to looke vntounto that which hee hath promiſed vsus. For they which truſt vntounto themſelues, and think there is ſufficient in them, why God ſhould heare them: it, is moſt ſure that they ſhal neuer open their mouthes to deſire any thing of God: or if they doe, it ſhall be all but meere hypocriſie: As in Popery, where wee are not taught the promiſes of God True it is that they wil babble much, mumble ouer a number of Pater Noſters with a mixture of Aues, yea and will alſo direct their Paternoſter to the Puppet of S. Agatha, or ſome other Saint, as if it were too God. Nowe this is nothing elſe but beaſtly to profane the name of God. And therefore I hauehave ſayde that the principaleſt poynt that we ought to vſe in praying vntounto God, is to lay before him his promiſes ſaying: O Lord God it is true that we rightly deſerue to be reiected of thee, but ſeeing thou inuiteſt and calleſt vsus, ſhall wee goe from thee? Is it not meete that we ſhould doe thee this honour, as to giuegive credite vntounto thy worde, and to holde it for ſtedfaſt and ſure? Sithens then it is ſo, that we hauehave thy promiſes, we may boldely truſt vntounto them, conſidering that they are true, and becauſe wee cannot but hauehave them graunted vntounto vsus, we onelyonly reſt and ſtay our ſelues vponupon them. Loe heere the meaning of Dauid in this verſe. Nowe hee goeth on and ſayth,
Take from me the way of lying: and graunt mee gratiouſly thy Lawe.
Heere he acknowledgeth, that although hee were already exercyſed in the lawe of God, and in his knowledge, and that although he were a Prophet to teach others, neuertheleſſe, that he was yet ſubiect to a number of wicked thoughtes and imaginations which might alwayes wickedly leade him from the right way, except God had helde him with his mightie and ſtrong hande. And this is a poynte which we ought heere rightly to note: For wee ſee howe men greatly abuſe them ſelues. When any of vsus ſhall hauehave had a good beginning, we ſtraight wayes thinke that wee are at the higheſt: we neuer bethinke vsus too pray any more to God, when as he hath ſhewed vsus that fauour too ſerue our turnes: but if we hauehave doone any ſmall deede, wee by and by lift vp our ſayles, and woonder at our great vertues. To be ſhorte, wee thinke ſtraightway that the Deuill can winne no more of vsus. This fooliſh arrogancie cauſeth God to let vsus goe aſtray, ſo that wee fall mightily, yea that wee breake bothe armes and legges: and are in greate hazarde of breaking our neckes. I ſpeake not now of our naturall body, but of the ſoule. Let vsus looke vponupon Dauid him ſelfe: For he it is that hath made proofe heereof. It came too paſſe that he villanouſly and wickedly erred, when as hee toke Bethſabe the wife of his ſubiect Vry, to play the whoremonger with her,1. Sam. 1…. that hee was the cauſe of ſo execrable a murder, yea & that of many: for he did aſmuch as in him lay, to hauehave the whole army of the Lorde and all the people of Iſraell to bee vtterly ouerthrowne. Loe then too too great negligence and ſecuritie in Dauid: and ſee alſo wherefore hee ſayth, Alas my good God, I beſeech thee ſo to guide me, that I may forſake the way of lyings.
This is the whole ſumme, that Dauid (although he exceedingly profited in the lawe and word of God) acknowledged that he was ſubiect and apt to be carryed away and abuſed: that the deuill might ſundry wayes beguile and deceaue him: that hee might bee ſeduced through many temptations: allured by the luſtes of the fleſhe: and oftentimes fall, were it not that God did take from him the way of lying. Loe heere a poynte which we ought thorowly too mark, O Lord, ſaith he, take from me the way of lying. It is ſpoken to this ende, that eueryevery of vsus might knowe our owne wante: to wit, that we ſhould enter into our ſelues, and meditate after this manner. Goe to now, I am as a poore, wretched, and ſo fraile a creature as is poſſible: my faith ſo very weake, and the luſtes of my fleſhe ſo ſtronge, as that they might hauehave ſudenly oppreſſed me. Alas my God, ſithens I am ſo weake and feeble, I muſt needs be aſſiſted by thee and by thy power and might. And againe howe many are our enemyes which moleſt and greeue vsus? howe mightie and ſtrong is the Deuil? How great and infinite are the meanes wherewith he aſſayleth vsus? and when hee ſhall aſſayle vsus with his Dartes and arrowes, it is impoſſible for vsus too eſcape them, we ſhall become then like vntounto the Lambe in the throte of the Lyon. Whē we ſhall thus hauehave vnderſtood theſe our wantes and needes, then may we ſay with Dauid, O Larde take from me the way of lying. Nowe he ſheweth the remedy when he ſayth: Cauſe me to make much of thy Lawe, or graunt me thy grace that I may keepe thy law: For the word which Dauid vſeth, importeth meere fauour and free gift: As if the ſhould hauehave ſaid, it commeth of thy meere fauour and grace, that thou giueſt me thy lawe.
See heere the remedy which our lord and Sauiour vſeth, when he would withdraw vsus from the law of lying, to wit, that we ſhould keepe his truth: For the truth of God is ſufficiently able to encounter al the ſubtelties and ſlye practizes of Satan, to withſtande al temptations, and to vanquiſhe and ouercome al the luſtes of our fleſh. The trueth of God then wil ſuffice againſt al this. And this is it whiche Saint Paule ſpeaketh of,Ephe. 6.10.11▪ 12▪ &c. that when we ſhal be ſtr doctrine of the Goſpel, that then we ſhal hauehave wherwithall too bee Iuſty and ſtrong, and become valiant Champions too fight vnderunder thenſigne of our Lord Ieſus Chriſt, and triumphe ouer al our enimies. So then, wil we bee farre from hypocriſie? wil we be deliuered from lying, from al the ſubtelties of Satan, and from al the deceits of the world? Let vsus beſeeche God then to graunt vsus his law, and to doo vsus that good that we might be inſtructed therein, as wee are heere taught by the example of Dauid. Now after al this he maketh his proteſtation:
That he hath choſen the way of trueth, and hath cleauen vntounto the teſtimonies of God, that he hath folowed his iudgements: and heerevpon he beſeecheth him, not too bee confounded.
Heere now we ſee, that when we beſeech God to giuegive vsus his law, to deliuer vsus from temptations, to ſuffer vsus not too be deceiued neither by Satan, nor the world, that we doe it with ſuch a true deſire, as Dauid ſheweth vsus heere, in this place. For there are many which may ſay with their mouth, O Lord I would gladly reſiſt all temtations. But what? They compound with the Deuil, conſpire with him too ſet them ſelues againſt God, flatter them ſelues in all their iniquities, and deſire wholy to giuegive themſelues to all wickednes. Are not heere I beſeech you faire and proper petitions which we make with the mouth, when as the hart bendeth it ſelfe altogither to miſchiefe, and iniquitie. Is not this I pray you to mock God? what other thing elſe is it? Let vsus then learne to ſay with Dauid, O Lord, I hauehave choſen the way of trueth, and hauehave ſticken to thy teſtimonies. When he ſayth, that hee hath choſen the way of trueth, hee meaneth that he deſined nothing elſe, but to follow that which was right and good, as God had ſhewed it vntounto him. When he ſaith, that he cleaued to the teſtimonyes of God, he declareth what trueth that is whereof he made mention: For men many times imagine vntounto them ſelues certaine fantaſie in their heads, and think the ſame to be the beſt & moſt ſure foūdation in the world, and that there is no other reaſon, trueth, nor wiſdome, but that which they hauehave conceiued in their owne braine. Let vsus now beware of that, and aſſure our ſelues that trueth ſelfe is incloſed within the word of God, & that that is it, which we muſt ſeeke: And not to hauehave vsus thinke that to bee the trueth, which wee in our owne fantaſies doe iudge too bee good: but euen then hauehave wee choſen the way of trueth, when as we ſhall ſticke to the teſtimonies of God, when we ſhall vnderſtand and knowe that it is hee onelyonly which may leade vsus ſtraight, and that we hauehave doone this honour unto his woorde, to be ruled thereby all the dayes of our life. Loe▪ howe we ſhoulde followe the way of trueth.
Nowe when Dauid hath made all theſe proteſtations, hee deſireth that hee may bee confounded. As if hee ſhoulde hauehave ſayde, My GOD, ſince that it is ſo that I deſire to obey thee, ſuffer me not now to bee confounded, that I be not ſcorned, and ſuppoſed to bee as a vacabonde and without a guide, Loe heere a place which ought dilygently to be marked: For I beſeech you, when we ſhall bee deſirous to cleaue vntounto God and his word, when wee ſhall hauehave preferred the ſame before all our Iuſtes and pleaſures, yea aboue all whatſoeuer ſhall ſeeme good and right in our owne eyes: if wee ſhall then I ſay bee put to confuſion and ſhame, what ſhall become of vsus when we ſhall laye the raine of the bridle in the necke of all our deſires, and take from God all his authoritie? Deſerue we not to bee vtterly confounded? No doubt we doe. So then, let vsus way the firſte parte of this doctrine, that wee muſte not let our tongues walke againſt God: For he knoweth how to bee right well auenged thereof. How many doe we ſee at this day too become after this manner ſo beaſtly, as that it is ſhame to ſee their brutiſhneſſe? and what is the cauſe? They hauehave caſt of the yoke of God, they hauehave not vouchſafed to do him that honor, as to bee gouerned by him: It is meete then that they be confounded in the open ſight of the worlde, that they may be pointed at, that euen young Children may perceaue their beaſtlyneſſe, and are very well woorthy ſo to be ſerued. And ſo leaſt wee fall into ſuch ſhame: let vsus pray with Dauid, that it woulde pleaſe God to make vsus ſo too ſtick vntounto him and his woord, as we neuer be confounded. Nowe, too conclude with theſe eight verſes aparte, Dauid ſayth,
I will runne the way of thy Comaundements: when thou ſhalt inlarge mine hearte.
When he ſayth, That when God hath ſet his hearte at libertie, hee will runne: it is too ſhewe vntounto vsus, that when our heartes are incloſed and faſt ſhutte vp, that wee are not able ſo much as too remoue one of our fingers to well dooing, vntill ſuch time as GOD gladdeth vsus, and ſheweth vsus a mery countenaunce. Nowe Dauid in this firſte place declareth vntounto vsus, that wee are able to doe nothing except God ſtirreth vsus vpp thereto.
And although he hath already ſolicited & admoniſhed vsus, yet that is not all. We ſhould cry out and Alas: & poure out ſome ſighes and grones. But becauſe God will be ſerued with a cheerefull minde, and not with an euill will, ſo long as we are faſt ſhut vp, we cannot once ſtirre out of the place, to goe on forwarde in the way of ſaluation. And how can we then runne? When as he ſhall hauehave ſet our heart at libertie: to wit, that he ſhal hauehave ſo diſpoſed & ordered vsus, as that we ſhould freely bend our ſelues, & ſully & wholy yeeld our affections vntounto him. For otherwiſe, we hauing our harts faſt ſhut vp ſhal alwaies become the bondſlaues of ſin. It is very true, hat while we are in this world, we neuer run ſo faſt ne yet ſo perfectly, as is required, yea wee ſhall many times go as it were halting where in deede we ſhould make haſt. But thus it is with vsus, that whenſoeuer he ſhall gouern vsus with his ſpirit, and that we ſhall be vnderunder the conduct of our head & Captaine Ieſus Chriſt, we may ſay with Dauid, that we doe not onelyonly walke in his commaundements, but that we alſo runne in them: Yea, ſo that our affection bee not hypocritical, and that our zeale be alſo feruent to addict ourſelues vntounto our good God, ſince he hath placed vsus in the world to this end, to obey him, and too glorifie his holy name.
And according to this doctrine, let vsus proſtrate our ſelues before the face of our good God, in acknowledging our ſinnes: beſeeching him, that it would pleaſe him to make vsus to feele our ſinnes and iniquities more and more, & that it would alſo pleaſe him to make vsus ſo to remember them, that we may learne to acknowledge how neceſſary it is for vsus to be more & more encreaſed & confirmed in his graces which he beſtoweth vponupon vsus, to the end that in allowing & eſteeming of his benefites as it becommeth vsus, we may render vntounto him our humble and hearty thankes: beſeeching him alſo to continue vsus in ſuch ſort in his holy vocation, as that we may be glorified in the latter day in hauing fought a good fight, and that we may inioy the prize & rewarde of the victorie, to triumph in our Lorde Ieſus Chriſte. Let vsus beſeech him that he will not onelyonly giuegive vsus this grace, but alſo all the people and nations of the worlde, &c.