Twenty-Two Sermons on Psalm 119, Sermon 1

Twenty-Two Sermons on Psalm 119 · Sermon 1

The firſt Sermon of M. John Caluine, vponupon the hundreth and ninteene Pſalme of the Kingly Prophet Dauid,

The firſt eight Verſes vponupon

ALEPH.

1 Bleſſed are al thoſe which are vpright in the way: and walke in the lawe of the lorde.

2 Bleſſed are they which keepe his Teſtimonyes: and ſeeke him with their whole heart.

3 Surely they worke no iniquitie: that walke in his wayes.

4 Thou haſt commaunded to keepe thy Preceptes diligently.

5 O that my wayes were directed too keepe thy Statutes.

6 Then ſhould not I be confounded: when I hauehave reſpect vntounto all thy Commaundements.

7 I will prayſe thee with an vpright heart: when I ſhall learnt the iudgements of thy righteouſnes.

8 I will keepe thy Ceremonies: ô forſake mee not ouerlonge.

BEloued, we ought to be greatly aſhamed of our ſelues, when as our good God and heauenly Father, goeth aboute by all meanes posſible too drawe vsus vntounto him, and yet wee in no wiſe will come nighe him, but rather as is commonly ſaid, do pul our heads out of the coller and hale backwarde. If there were none other teſtimonie hereof againſte vsus, but this Pſalme which I am heere nowe in hand about to handle, it might ſuffice. The ſumme whereof is this, to ſhewe vntounto vsus what grace the Lorde our God offereth vntounto vsus, when as we are taught the ſtraight rule and order, by which wee may rightly and truely ſerue him, wherein conſ…ſteth the whole effect of our ſaluation, and the ſame to bee the very way and meane to com therunto. When as God then granteth vntounto vsus his grace, to be thus inſtructed by his woorde, beholde he hath now giuen vntounto vsus an vnſpeakeable treaſure, and impoſſible too bee ſufficiently valued. By this Pſalme is declared vntoo vsus, that this is the very vſe of the lawe of God, and alſo of all the holy Scripture: and that we are inſtructed and exhorted too profite our ſelues by that which is there offred vntounto vsus. But becauſe that when any talke is miniſtred of drawing vsus to God, wee are ſo blockiſhe and dull, that it is pittie and lamentable to ſee: and albeit that God approcheth neere vntounto vsus, and that wee hauehave many and ſundry times cleerely forgotten all whatſoeuer wee hauehave vnderſtoode and learned of him, ſee heere what an ayde and helpe he hath added for our behoofe: which is this, that his will and meaning is, that this Pſalme ſhoulde bee drawne and framed into an order of eight verſes aparte, and that all the verſes of eueryevery eight aparte, ſhould begin with a ſeuerall letter, after the order of an A.B.C. As if he ſhould ſay, It ſhall not be materiall that we be profounde learned men, for our inſtruction in that which is neceſſary to our ſaluation: But that the doctrine is common aſwell to the learned as to the vnlearned. Are our wittes and memoryes growen ſo ſhort? Let vsus then recken and tell vponupon our fingers, when as wee hauehave learned A.B.C. Let vsus then ioyne eight verſes togither, and ſo eight by eight, & go through the whole croſſerow, and wee ſhall hauehave the whole Pſalme at our fingers endes. What ſhall we farther ſay? If wee will hereby profite our ſelues no way, neither yet vouchſafe to hearken vntounto our good God, ne ſuffer vsus to be ſo familiarly guyded by p. 2him, yea euen vntounto that thing which is more then neceſſary, may it not be very well ſayd, that we are al moſt accurſed? True it is that verſes in deede beginne not either with the Engliſh or yet the Latine letters: but with the Hebrue: wherin Dauid made and wrote this Pſalme Notwithſtanding ſo it is, that the wil and purpoſe of the holy ghoſt, is to make vsus to fieele and vnderſtand that which before I hauehave declared: to witt, that the doctrine herein conteyned, is not onelyonly ſee downe for great Clearkes which hauehave gone to ſchoole ten or twentie yeeres: but alſo for the moſt ſimple: to the ende none ſhoulde pretende any excuſe of ignoraunce. And herewithal let vsus note this by the way: That weal, ought too knowe and vnderſtand this Pſalme as perfectly as our Pater noſter as we vſually ſay. But here we muſt not ſay as a number of men doo, that our wit & capacities are not ſo excellent and fyne, as to comprehende & vnderſtande the holy ſcriptures: and beſides, that oure memorie will not ſerue too reteine and keepe that whiche ſometymes is preached vntoo vsus. A ſtraunge caſe: wee will eaſely retaine and keepe in minde not onelyonly vayne and fooliſhe ſonges and ditties, but alſo ſuch as are both wanton & diſſolute, & euen ſuch as S. Paule ſayth, doe corrupt and poyſon good manners, for this horrible infection is always ſhutte vp for an euil intent and purpoſe. For if wee ſhall heare any villainous and ribaudrous ſong, which ſhall only ſtirre vsus vp all to all filthy luſt and ſhameleſneſſe the ſame by and by we retaine with great eaſe.

Beholde nowe▪ how the Lorde our God here teacheth vsus as it were by an A. B. C. a moſte excellent ſong amongſt the reſt, by which we may learne to rule & order our liues, whereby alſo he exhorteth vsus to well dooing, to comforte vsus in all our afflictions, to ratifie vntounto vsus the promiſſes of ſaluation, too open vntounto vsus the Gates of his euerlaſting Kingdome, that wee might enter into euerlaſting life: and all this is contayned within this A. B. C. of this preſent Pſalme, and yet wee will all ſay that our memory is ouer ſhorte, and our witte too too groſſe, or weake to holde it. Nowe I beſeech you tell mee this, will this excuſe goe for payment or not? Verely I beleeue not, wherfore let vsus learne to beſtowe our whole indeuour and ſtudy to recorde the leſſons which are heere taught vsus: & that we may be heerafter throughly acquainted with this Pſalme, if we wil be repured & takē to be the children of God. And ſeeing we ſee our nature to be giuen to many vngodly and pernicious, or at the leaſt to very vnprofitable thing: let vsus yet retaine and holde that which ſhall be moſte profitable for vsus, and the rather becauſe that God ſo abaſeth himſelfe to the moſte rude, ſimple, and ignoraunteſt emong vsus. For mine owne parte, becauſe I will frame my ſelfe to that manner and order which the holy Ghoſte hath heere ſet downe, I ſhall inforce my ſelfe to followe as briefely as I can the plaine and true meaning of the text: and without continuing in longe exhortations. I will onelyonly doe my beſte too mince or ſhred, as we ſay, the wordes of Dauid, becauſe wee may the better digeſt them. For performance whereof, I determine by the grace of God, too finiſhe eight verſes aparte in eueryevery Sermon, and to holde my ſelfe with in ſuch a compaſſe, as that the moſt ignoraunt ſhall eaſily, acknowledge and confeſſe that I meane nothing elſe but to make open and playne the ſimple and pure ſubſtaunce of the text. And nowe let vsus come to the contents if the firſt viii. verſes apart, beginning with the firſt letter Aleph: Bleſſed are they (ſaith Dauid) which are vpright in the way: and walke in the Lawe of the Lorde. Firſt of all, he doth vsus heere to witte, that we vnderſtand not wherin our chiefe bleſſedneſſe conſiſteth, and the reaſon is, becauſe that wee are blinde, and doe liue in the worlde as ſauage? and wilde beaſtes, vtterly voyde of ſenſe and reaſon: and ſuffer our ſelues to be ledde and carryed away of our brutiſhe and ſwiniſh affections and luſtes. And becauſe it is ſo, that we are thus carryed away, it is a manifeſt ſigne and token that wee diſcerne not good from euill: or elſe that the p. 3Deuill hath ſo bewitched vsus, that wee thinke thereof no whitte at all. True it is that the moſte wicked wil confeſſe and ſay, that they deſire too bee ſaued but yet in the deſire thereof, they cleerely flye from it, and goe as cleane away from it, as they can for their liues.

But what is the cauſe whye they ſo greately withdrawe them ſelues from that which they ſo highly proteſte too louelove? Yea they drawe as neere vntounto it, as they can poſſibly flye from it. By this it ſeemeth that they hauehave conſpyred too reiecte and make little accounte of that good which GOD meaneth to doe for them. And heere we are too note, that Dauid in this firſte verſe accuſeth vsus of horrible blindeneſſe, as if he ſhould ſay, Surely you are all ſenſeleſſe and without witte. And to ſay the trueth if there were but one droppe of reaſon in vsus, without doubte, wee would not ſo reiecte and refuſe our ſaluation of a ſett purpoſe as wee doe. See heere howe mercifully our good God dealeth with vsus, who ſheweth vsus howe and in what manner we may be bleſſed, and yet we for all that drawe altogither backwarde. Doth not Dauid then of very right, iuſtly condemne vsus? But becauſe eueryevery of vsus proteſteth to knowe the right way, hee addeth, They which walke in the way of the Lorde. Hee hath ſayde: Bleſſed are they which are vndefiled in their way: that is, whiche walke aright. And who are they? It is very true in deede as before I hauehave ſayde, that there are a greate number, which will boaſt them ſelues too walke aright, and that in ſuch ſorte, as that it can not be much amended: and yet notwithſtanding, if they be aſked who made their way, and who it is that aſſureth them that they ſhoote at the true marke, they knowe not what aunſwere to make. For there is but one way which leadeth to ſaluation, which is the law: as Dauid heereof ſpeaketh, wherefore as many as walke in the Lawe of the Lorde, ſayth he, goe not out of their way. We hauehave in this firſte verſe twoo notable leſſons: The one is, that God heere acuſeth vsus, that eueryevery of vsus ſtrayeth and erreth from the way of ſaluation, and although wee proteſte that we are willing and deſirous to bee ſaued, yet for all that our wicked affections doe in ſuch ſorte carry vsus away, as that we deſire nothing elſe but that wee may bee farre from that felicitie and bleſſedneſſe which is ſet before vsus. For there it is ſayde, Bleſſed are they which walke in the right way. And thus much for the firſt poynte. The ſeconde is, That wee may inuent and deuiſe many and ſundry kindes of life, and ſo think that we go the beſt & ſureſt way that may be, and by this meane deceiue our ſelues, for there is but one way that leadeth to ſaluation. What way is it? It is not that which wee of our owne braine doe imagine: For when Iſaiah ſayth,Eſay. 53.6.Isa 53:6 that eueryevery one hath declined from his way, he meaneth that we all runne into euerlaſting deſtruction. The Law of God then is the way which muſt rule and order our life, and when we will hearken vntounto it, all thinges ſhall goe well with vsus, but whoſoeuer ſwarueth from that, the ſame is like vntounto a ſauage and wilde beaſte, which can doe nothing elſe but gallopp and flinge ouerthwart the fieldes. There is none of vsus all but that may hauehave many motions which may ſeeme good to vsus, as wee may ſee by the poore and filly vnbeleeuers, which are very feruent and earneſt to doe this or that, which too their thinking ſeemeth very good and profitable: but yet the ſpirit of God is not their leader and guide.

Nowe it is ſayde, That when wee hauehave the lawe of God before vsus, it ſhal go wel with vsus: & that without it, it is impoſſible, but that our life muſt needes bee confounded and come to naught. He ſayth a little after, Bleſſed are they which keepe his Teſtimonies: and ſeek him with their whole heart. Dauid now vſeth another worde, then this word the law, to wit, teſtimonies. This word in it ſelf importeth a couenant or cōtract, & it is not to be vnderſtood otherwiſe than to be ayplyed to this end: to wit, that God couenanting with vsus, declareth, that his meaning is to pull & draw vsus vntounto him, and alſo howe we ought to order our life, becauſe p. 4cauſe it is a mutuall Contract betweene him and vsus. As if he ſhould hauehave ſaide▪ Goe to now, vnderſtand you that heere I make a couenaunt with you, that you acknowledge mee to bee your GOD: That you doubte not of my louelove towards you, and in louing you that I am your Sauiour, and that you call vppon mee in this affiaunce and truſt, and beſides that you bee alſo my louing & obedient Children, that I doo protect and gouerne you, and that you are my houſeholde Seruauntes. When the Lorde our GOD thus abaſeth and offereth him ſelfe vntounto vsus, and that hee vſeth ſuche famyliaritie and gentleneſſe towardes vsus, as to talke with vsus, It is ſayde, that hee giueth vsus his Teſtimonyes of his louelove and fauour towardes vsus.

Heere nowe Dauid declareth, That they are bleſſed which keepe the Teſtimonyes of GOD: and ſeeke him with their whole hearte. As if hee ſhoulde ſay that the Lawe of God conſiſteth not onelyonly in this, that it ſhewweth vntounto vsus what wee ought too doo, but that it carryeth alſo with it another ſpeciall Doctrine: too weete, to aſſure vsus that hee will bee our Father, that hee loueth vsus ſo deerely that hee deſireth none other thing of vsus, but that wee woulde bee his ſonnes and heyres. And heerevnto tende all the Ceremonyes, whereof wee ſhall ſpeake hereafter more at large. Yet this is true, that aſwell in this place aboueſayde, as alſo by the reſte of the names couched in this Pſalme, as of Statutes, Decrees, and Ordinaunces, Dauid alwayes meaneth the doctrine of the Lawe. Howbeit it is to be noted, that this diuerſitie of woordes, it is not heere ſette downe without good cauſe. For it expreſſeth moſte plainely vntounto vsus, what varietie of conſolation wee receiue by that which GOD ſheweth vntounto vsus in the Lawe of Moyſes, and in all the Prophetes, who are as it were Expoſitors thereof. For many times when wee ſpeake of the Lawe, wee ſuppoſe that there is nothing elſe meant but that which GOD commaundeth vsus to do. But there is a great deale more to be conſidered: to witte, hee aſſureth vsus of his fauour and grace, and willeth vsus to ſtaye our ſelues thereon, that wee might be aſſured of our ſaluation, and that alſo we might be certaine of his louelove by his ſacraments therein ordeined. Moreouer, that wee ſhoulde addreſſe our ſelues to Ieſus Chriſt, and by that meanes be inſtructed to runne vntounto him who is our onelyonly and alone Sauiour. When God then ſpeaketh vntounto vsus, we muſt conſider that hee ſaith not onelyonly, doe this, or that, but declareth himſelfe vntounto vsus, what manner of one wee ſhould thinke him to be, and what one alſo he ſheweth him ſelfe on his parte too be towardes vsus, both by experience and effecte. This diuerſitie of woords vſed heere in this Pſalme by Dauid, is not ſuperfluous: For it ſheweth vsus that the Lawe of God doth hot onelyonly commaunde vsus how wee ſhould liue, and after what ſorte: but doth alſo certifie vsus of the good will of God, promiſeth vsus ſaluation, leadeth vsus too Ieſus Chriſte; ſtirreth vsus vp too call vponupon the name of God, giueth vsus Ceremonies to confirme vsus therein, and moreouer, that it guideth, & holdeth vsus 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 vsus 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 hauehave greatly profited in the lawe, when as wee ſhall acknowledge and confeſſe what affection and louelove God beareth vsus, and how we ought p. 5to aſſure our ſelues of his good will and fatherly louelove. And afterward he telleth vsus to what end and purpoſe it is, that God graunteth vntounto vsus 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 vntounto vsus by his worde, it is impoſsible but that wee ſhoulde ſtirre vp our ſelues, and be moued to giuegive our ſelues wholy vntounto him. And to proue that this is true, behold the ineſtimable bountie and goodnes declared vntounto vsus 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 hauehave vnderſtoode nothing of that which he hath ſhewed vntounto vsus of his goodnes and merciemercy, and of all his fatherly affection, which is witneſſed vntounto vsus 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 hauehave you to doe as the hypocrites do, which beare of religion with ſtrōg hand, no, I meane not ſo: but I would hauehave your louelove to be ſound and true. As touching that ſaying, With their whole heart, it is to declare vntounto vsus, That God cannot away with parting of ſtakes, as we men many times doe: For we are well contented to beſtowe ſome part vponupon God, and would be at free libertie to holde vsus with the world, and to ſerue God by halfes. But Dauid teacheth vsus 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 hauehave vsus 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 vsus 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 vsus alone with the reſt, to do what we thought good. As for example, Wee ſhall hauehave 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 hauehave God to giuegive 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 hauehave 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 wilbe no blaſphemer: & yet eueryevery one of theſe wil hauehave 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 vsus that all this is nothing, but that eueryevery 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 vsus ſee what is the ſumme of the ſecond verſe, to weete, that wee p. 6ſhould doe nothing els but ſtudy in the lawe of God, not onelyonly to knowe what is forbidden or commaunded, but to be certaine what maner of one GOD is towardes vsus, and what affection he beareth vsus, that we might put the truſt of our ſaluation in him, and call vponupon his holy name. And beſides, there is declared vntounto vsus, that when we hauehave taſted of the mercies of God, that hee hath certified vsus of his louelove and grace, that the ſame ought to ſtirre vsus vp to ſeeke him, and to cleaue wholy vntounto 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 hauehave 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 all the diſorder, and confuſions in the worlde, to weete, that God is preſt and ready to guyde and gouerne vsus, but what? we may not awaye to beare his yoke, eueryevery man refuſeth it, and wil be exempt from it. Loe here whereupon ariſeth our diſſolute and wanton life, to weete, bicauſe we will not ſuffer the authoritie which God hath ouer vsus, to leade and guide vsus, as he is alwayes ready to do, and as he alſo ſheweth vsus by his lawe. Let this then be an Item for vsus.

And it followeth further. For Dauid meaneth to confirme the woordes before ſpoken, to weete, howe it commeth to paſſe that wee are bleſſed, that is, if wee keepe the teſtimonies of our GOD, and walke in his lawe. For, ſayeth hee, they which doe no wickedneſſe walke in his wayes: contrarywyſe, wee doe nothing but prouoke his heauy wrath and diſpleaſure againſt vsus, in committing of ſynne and iniquitie.

when as God then ſtandeth againſt vsus, & becommeth our enemie, muſt not our life be vnhappy and accurſed? It can not be otherwiſe choſen. Heere then is one proofe of that which before hath beene ſaid: to wit, that our whole felicitie conſiſteth in this, that God is our inſtructer and teacher, and that we holde our ſelues too the doctrine which wee receiue from him And what is the reaſon? For loe, ſayth Dauid, they will abſtaine from euill dooing. When then wee abſtaine from dooing of euill, wee prouoke not God his heauy wrath againſt vsus: and ſo let vsus conclude, that herein conſiſteth our chiefe felicitie. Moreouer, here is to be noted, that as many as walke not in the law of God, cannot but runne into miſchiefe and deſtruction: yea how ſoeuer they thinke of their well doing, and perſuade them ſelues to liue holily and godly, yet hath God tolde them that it is cleane contrary. And here this parcell of ſcripture is worthie the marking, for hereby we may ſee the pryde of vsus men, in that wee make all the worlde beleeue, that all things goe with vsus as well as is poſsible, when as we follow our own fantaſies, being thus arrogant to ſay, whatſoeuer we do it is all well done. But behold what God (the onelyonly iudge hereof) hath certainly ſet downe, which we can no way, repeale or call backe, neither ſhalbe poſsible to be retracted as we luſt, to wit, that no man can abſtaine from euill doing, but ſuch onelyonly which walke after this heauenly doctrine. They then which walke after their owne pleaſure, muſt needes runne into euerlaſting perdition. Now then there are two maner of wayes wherein men doe erre. For one ſort exceede in open and moſt manifeſt tranſgreſsions and ſinnes: and although they very well knowe that they are euill and wicked, yet take they leaue, continually to followe them. As a whoremonger can not iuſtifie his wicked doing: no more can a theefe, a ſwearer, nor a dronkard. And yet it is ſo with them, that they alwaies giuegive them ſelues leaue to goe from better to worſe. Howbeit there is another maner of way of euill doing, which is mere d̄agerous, and a great deale more to be feared, bicauſe it is p. 7more couert and ſecret, to weete, when as men will not acknowledge them ſelues to be worthy of commendation, and that they thinke that there is none that can detecte or condemne them, hauing a fooliſh and diueliſh opinion which blindeth their eyes. Theſe men then (as it is the maner of all hypocrites) may well iuſtifie them ſelues: but yet the caſe ſo ſtandeth, that God condemneth them, as here we may ſee. It remaineth now, that we vſe nothing for the whole rule and order of our life, but the law of God alone: for without it, all our life muſt needes bee diſſolute, and there ſhalbe nothing in it but confuſion and deſtruction, It followeth next after, That God hath commaunded vsus too keepe diligently his precepts, That is, alwayes, according to the truth which Dauid holdeth. For it is very ſure, that God is ſo carefull ouer our ſaluation, that he procureth and furthereth it, as much as is poſsible for vsus to deſire. No we if God be thus touched with vsus, and beareth vsus ſuch a good will and louelove: let vsus vnderſtand that when he chargeth vsus to keepe his ordinances and preceptes, that he thereby ſignifieth vntounto vsus, that the ſame is our whole bleſſedness and felicitie. And to prooue it to be ſo, God requireth not our ſeruice, bicauſe he hath ſome buſines for vsus to do: For he hath not, nor needeth any helpe of his creattres. When then we are not able do that which he commaundeth vsus, we can neither do good nor hurt vnro our creator. What is it that moueth him to bee ſo carefull ouer vsus as he is, and what is it that pricketh and thruſteth vsus foreward to keepe his commandements? Surely, ſince neither his profite nor gaine leadeth him to be thus careful, doutles he reſpecteth onelyonly our ſaluation. By this we may conclude, that there is none other bleſſednes which we can enioy, but to walke in his lawe, as he hath before ſaid. But in the meane while we may ſee how villanous and wicked a thing our vnthankfulnes is: for God ſheweth not vntounto vsus onelyonly in a worde what is our duetie to doe, but vſeth alſo a familiar & gentle doctrine, to drawe vsus vntounto him. And afterward he exhorteth vsus, because he ſeeth vsus to be very cold and vntoward. And for the ſelfſame cauſe he vſeth much diuerſitie, and purſueth it diligently as we ſee: to the ende wee might pretende no excuſe of ignorance, when we hauehave nor performed that which he hath ſet downe vntounto vsus by his lawe: but that we ſhould be conuinced of malice, and that wee might vnderſtand and knowe that wee are well worthie of euerlaſting cond̄enation. And ſo much the more ought we thoroughly to marke this doctrine, where it is declared vntounto vsus, that no excuſe ſhall ſerue vsus, whē as eueryevery of vsus outrageth ſo much and followeth his owne luſt: ſeeing that God hath preuented vsus, and that he hath declared vntounto vsus, that the right rule to walke by, is to follow his cōmandementes: neither that he hath done the ſame ſlightly, but that hee hath perſiſted and continued therein, as much as was poſsible for him to do. Thirdly, that by this meane hee hath ſhewed vntounto vsus his great louelove towardes vsus, and what care he hath of our welfare & life. Dauid thē goeth on forward, & ſaith. O that my wayes were directed to keepe thy Statutes. Here Dauid pricketh him ſelfe fowarde, and ſheweth the deſire hee hath to come to that bleſſednes and felicitie whereof hee hath ſpoken before. And we muſt be ſure to obſerue this order, for it is not enough for vsus to vnderſtand and knowe wherein our felicitie and bleſſednes conſiſteth, and the way to come thereunto, as God hath appointed vsus: but we muſt alſo enter into our ſelues. For eueryevery man muſt thinke thus with him ſelfe. What maner of man am I? Seeing my God is ſo louing and mercifull tha the ſeeketh me, & that he requireth nothing els of me but that I ſhould come vntounto 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 vntounto me, and maketh me to feele.

See here what Dauid meaneth to teach vsus 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 p. 8thoughtes 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 merciemercy 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 hauehave of our own wiſedome, let vsus vſe ſuch remedy as God hath aſsigned vsus: to weete, that we forſake our ſelues, and treade vnderunder foote this carnall reaſon which deceiueth vsus: 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 hauehave 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 cō founded. When Dauid now hath ſuch a deſire, he there by right well declareth, that eueryevery 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 vponupon. For looke how many our affections & thoughtes are, we hauehave euen ſo many enemies rebelling againſt God, and which hinder vsus to walke after his will. Wee ought therefore to praye vntounto him that he will holde vsus in, that he may be our maiſter, & we his vaſſails. Moreouer, let vsus 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 vsus 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 ſhalbe 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 vsus hauehave 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 vsus away from them. And it is a neceſſary point for vsus to be enfourmed thereof. For as often as men will giuegive them ſelues leaue to imagine and thinke what they liſt to hauehave 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 onelyonly meane, to wit, that we ſhould wholy ſettle our eyes vponupon 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 vsus now ſee how we may prayſe him: We muſt be exerciſed in his iudgementes, that is, in the rule which hee hath ſet downe vntounto vsus. For this word, Iudgements, importeth that wee are taught and inſtructed of that which wee hauehave to do For our life is outragious if we paſſe the limits and boundes which he hath appointed vsus: and contrariwyſe, we keepe a true vprightnes in obeying of him. Now then he ſayeth, that when he ſhall hauehave learned the righteous p. 9iudgementes of God, that then he will thanke him with an vnfained heart. By this hee ſignifieth vntounto vsus, that although men perſuade them ſelues to louelove 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 hauehave learned that God ſheweth vntounto vsus 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 hauehave 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 vsus, it may bee throughly imprinted and engrauen within. And this is that maner of learning, whereof Dauid here ſpeaketh. For if we hauehave beene exerciſed in this ſort, that we hauehave 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 vsus.

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 hauehave that which he wiſheth for, is in great paine and trauell. It behoueth vsus 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 vsus cleane away from his obeyſaunce. Wee muſt therefore ſaye with Dauid, Alas: howe is it poſsible that I ſhould be euer able to come to the perfect ſeruing of my God? to truſt vponupon him, and wholy to ſettle my ſelfe vponupon that rule and order which hee hath ſet downe vntounto me? Loe I ſay, theſe ſhould be our wiſhes and deſires. But this is not ſufficient enough, to hauehave a deſire that we might ſerue God.

But there is yet much more, as when we ſhall deſire that God will puſhe vsus forward and ſtirre vsus vp thereto, and yet we muſt not ſtay there neither. What muſt we then do? Let vsus ſtep forth with Dauid and proteſt, that we will keepe the commaundements of God: to wit, when wee hauehave fought againſt our inordinate affections, and that wee are aſſured to hauehave victorie ouer them, that we then make this concluſion: God ſhall ſo conduct me, that I ſhalbe able to keepe his Statutes. As for the reſt, bicauſe we can not hauehave this as of our ſelues, we are alwayes to pray as Dauid did:

O Lord forſake me not vtterly. For if God withhold his holy hand from vsus, alas what ſhall become of vsus? Is it poſſible for vsus to hauehave one good deſire or thought in vsus? No, it is impoſsible, but we ſhall wholy decline to all euill and miſchiefe, yea and we ſhall become his enemies and aduerſaries. We muſt therefore, hauing all our refuge from God, beſeeche him with Dauid, that he wil not forſake vsus. When he ſaith, O Lord forſake me not ouerlong, He ſignifieth vntounto vsus, that God many times ſuffereth vsus to go wrong, & ſuffereth vsus to fall, or els to ſtūble. And why doth he ſo? Becauſe hee would humble vsus: for what is he which goeth not out of the waye, or at the leaſt halteth not, and which oftentimes falleth not flat downe? But yet for all that hee would not hauehave vsus diſcouraged. When then we ſee our weakenes, and that there are many faultes and imperfections in vsus. Let vsus beſeech the Lorde our God that hee will not forſake vsus for euer: for there is no difficultie which Dauid woulde not but that we ſhoulde knowe, and hee knew a great many of faultes in himſelfe: But yet he hoped that God would not forſake him for euer. And he knewe alſo that though he happened oftentimes to fall, yet that he would relieue him by his grace.

And this is his meaning alſo what we muſt doe: for we p. 10knowe this, that there is no man which wholy keepeth the lawe of God: we are al tranſgreſſors thereof, we are all miſerable ſinners. We muſt therefore runne vntounto our good God, and beſeeche him that when we are fallen, that he wil relieue vsus through his fatherly goodnes, as hee is alwayes ready to doe, and that he hath promiſed hee will gouerne vsus, in ſupporting of vsus, vntill ſuch time as he hath deſpoyled vsus of all the imperfections of our fleſhe. And according to this holy doctrine, let vsus proſtrate our ſelues before the face of our good God in confeſsing our faultes, beſeeching him that it would pleaſe him to giuegive vsus a taſt that we may feele what a pleaſure he doth vsus, when he communicateth his word familiarly among vsus, and that hee will inſtruct vsus thereby, not onelyonly to vnderſtand to diſcerne betwixt good and euill: but that we may alſo be ſure and certaine of his louelove and good will towardes vsus: to the ende that we liuing vnderunder his charge and conduction, might runne vntounto him, that in the middeſt of the miſeries and wretchednes of this world, he will make vsus bleſſed, that wee may come to euerlaſting bliſſe, and the glorie immortall, which hath beene purchaſed for vsus once for all by our Lord & ſauiour Chriſte Ieſus his ſonne. And that when he hath once ſet vsus into the right waye, that he would keepe vsus therein more and more, vntill the time that he hath brought vsus into his heauenly kingdome. That not onelyonly, &c.