Twenty-Two Sermons on Psalm 119, Sermon 9

Twenty-Two Sermons on Psalm 119 · Sermon 9

The nienth Sermon of the hundredth and nineteenth Pſalme.

TETH.

O Lorde, thou haſt dealte gratiouſly with thy ſeruant according to thy woorde O teach me good p. 72iudgement and knowledge: for I hauehave beleeued thy commaundementes.

Before I was troubled I went wrong: but nowe I keepe thy worde.

Thou art good and gracious: teach me thy ſtatutes.

The proud hauehave imagined a lie againſt me: but I wil keepe thy cōmandements with my whole heart.

Their hart is as far as grece: but my delite is in thy law It is good for me that I hauehave beene in trouble: that I may learne they ſtatutes.

The law of thy mouth is better vntounto me: then thouſandes of gold and ſiluer.

IF we be oftentimes fooliſh & vnaduiſed in a great many cauſes, it may chiefly appeere whē we meane to pray to God: for thē if there be but one drop of wit or reaſon in vsus, it wil ſhew it ſelfe but we diſcouer, our owne folly in that behalf, more then in al the reſt of our actions. And what is the reaſon For sootli we wil behaue our ſelues more modeſtly, whenſoeuer wee ſhall craue any thing at the handes of men, then when we come before the maieſtie of God: for we go on hedlong thereto, not knowing what we ought too deſire of him: but euen powre out at all aduenture whatſoeuer ſhall come into our mouthes. And we ſhould then t…e rather call to minde our leſſon, to the end we might know the order rightly how to pray. For we profane the name of god, & ſhew ourſelues too much to contēne his maieſtie, if we beg at his hands any other thing thē that▪ which he hath declared vntounto vsus to hauehave liking off in ſuch ſort▪ as that his will, be alwayes preferred, and our deſires thereby chiefly ruled. Now we are heere aduertiſed, that aboue all thinges we ought to pray vntounto God that he wil teach vsus, & cauſe vsus to vnderſtand his wil, accordingly as he hath declared vntounto vsus in his worde: & to open our eies that we may doe it, ſo that wee might vnderſtand that which is comprehended therin.

And this is the ſumme and effect of theſe eight verſes, which here we hauehave nowe to handle. For Dauid demaundeth of God none other thing but to knowe the contents of the lawe, and the doctrine thereof; that he might be ruled thereby, and his whole life framed thereafter.

But in the firſt place he remembreth God of all the benefites which he had already receiued from him. For that it which muſt giuegive vsus truſt and confidence, when as wee come to make any prayer vntounto God. And in deede there is nothing in the world which giueth vsus a better acceſſe, nor that doth more readily aſſure vsus to be heard, then when we beholde his benefites beſtowed vponupon vsus. And howe muſt that bee? Thus muſt eueryevery man conſider with him ſelfe and ſay, I hauehave found heretofore by experience the bountie of my God: yea, I hauehave had as great prouſe hereof, as is poſſible. And therefore it were vnreaſonable that I ſhoulde miſtruſt him, and ſtande in any doubt that he would not now graunt me that which I deſire of him: conſidering that I hauehave ſo good a proufe of his louelove, that he is alwayes ready, liberally to beſtowe vponupon mee his benefites. When then I ſhall hauehave receiued ſo many benefites of him, ſhould I now thinke with my ſelfe, howe is it poſsible that this thing ſhould come to paſſe? to witte, that I ſhould obtaine that which I am about to praye for? If wee ſhall ſtande in this doubt, we ſhall do God great wrong, and ſhewe our great vnthankefulneſſe vntounto him: for he neuer doth vsus any good, but it is to this ende and purpoſe, that we ſhould be partakers of his merciemercy and grace, which hee will continue vntounto vsus euen to the ende: for he is neuer wearie in liberally beſtowing his benefits vponupon vsus, as mē are wont when as they beſtow bountifully of any, and by & by plucke their heads againe quite out of the coller. But God is no ſuch maner of one, he is a well that can neuer be drawne drie. Loe then whereunto this tendeth which is here ſpoken in the firſt verſe: O Lorde, thou haſt dealt gratiouſly with thy ſeruant, Dauid ſpake not this to the ende to meaſure him ſelfe, that he would hauehave God neuer hereafter to beſtowe any moe p. 73benefites vponupon him: But cleane cōtrarie, that bicauſe he had had already ſo great experience of the grace of God, he was fully reſolued, that hee ſhoulde alſo feele his benefites too come. For God is no chaungling: and as I hauehave already ſaide, his grace is neuer leſſened, but hee will alwayes encreaſe it towardes vsus. And ſo let vsus learne after the example of Dauid, that as often as we are to praye vntounto God, to conſider with our ſelues, and call to minde, the benefites which we hauehave receiued from his hād, that the ſame might be as it were an entrance for vsus vntounto prayer, and therevpon to conclude, that ſeeing God hath ſhewed him ſelfe heretofore liberall: wee ſhould feele him alſo to bee the ſame, euer hereafter vntounto the ende.

Now namely Dauid addeth, According to thy word: And not without cauſe: for this is not al that we ought to know, that God hath done vsus good, and that al that we hauehave, proceadeth from him:but wee muſt put this confidence vntounto it: to wit, that he hath done it according to his word. For like as meate, although it be good and ſweete, hath no ſauour nor taſte, but is altogether vnſauery without ſalt: euen ſo likewiſe the benefites of God, will hauehave no perfect taſte, that we might ſauour them as appertaineth, if it bee not, that they bee ſalted and ſeaſoned with faithe and belief, and too knowe that the graces and benefites which GOD hath beſtowed vppon vsus, hauehave beene according to his worde & promiſe. And why ſo I pray you ? For if we ſhal not hauehave the worde of God and his promiſes: yea and although (as I hauehave already ſaide) wee might very well make our petitions vntounto him, and come before him, in building our ſelues vponupon this, that hee hath already ayded vsus of his meere fauour and goodneſſe: yet ſhould we not for al that, be aſſured that hee will alwaies doe the like, ne yet abide conſtant therein, that when hee hath begunne, that he will finiſhe it, wee can neuer bee able, I ſaye, too hauehave any ſuch certaintie without his woorde. And why ſo? when God ſayeth vntounto vsus, goe to nowe, and hearken vntounto me, I wilbe your father, and ſhewe my ſelfe ſauiour towardes you, and you ſhall finde me to be ſuch one for euer: after that we hauehave feit the proufe and effect of theſe promiſes: wee maye then very well applie his benefites to that vſe whereof I hauehave already ſpoken: hath God done mee good but for a fit? hath he done this onelyonly, but by the waye of talke? and will he not now hold and continue it? no, not ſo: but hee hath done it according to his word. Doth the word of God ſtand but for a day or for a monethmonth? No, it remaineth and abideth both in life and death. Let vsus then conclude, that the benefites of God are euerlaſting, and that he wil continue them vntounto all thoſe that are not vnthankefull. Loe this ſentence which Dauid addeth is not ſuperfluous, but of great waite, when he faieth, O Lord, thou haſt dealt gratiouſly with me, according to thy word. If we will then be confirmed by the benefites of God, which wee hauehave heretofore receiued; and when wee ſhall make our requeſtes, that wee would hauehave him to heare vsus: wee muſt ioyne his benefites with his word, and euen to ſpeake property, like vntounto confectes cloſely wrapped vp together in ſauory ſalt, for otherwiſe we ſhal neuer be able to feele any ſuch taſte them, as to applie then to ſuch an vſe, to builde a true certaintie of faith in him. Now Dauid hauing vſed ſuch a preface, addeth,

O teach me good iudgement and knowledge: for I hauehave beleeued thy commaundements.

Here Dauid deſireth God to giuegive him true wiſedome, that he might knowe what he had to do. And why doth he ſo? he ſetteth downe the reaſon which is that, that we hauehave already ſeene, for I hauehave beleeued, ſaith he, thy worde. Nowe it ſeemeth to implie, that they which hauehave beleeued, are ſufficiently inſtructed, that they hauehave, I ſaye, true vnderſtanding, and ſo great wiſedome, as they neede not to pray vntounto God, to inlighten them any more. Wherein conſiſteth and ſtandeth all our wiſedome but in faith? when as wee receiue the worde of God, and being taught by it doo reſt p. 74vsus in that which he ſaieth vntounto vsus? Loe this is our full and whole perfection.

Nowe Dauid proteſteth, That hee hath beleued the word of God: wherefore then deſireth he to bee taught, as if hee were without knowledge and ignorant? Nowe here wee are to note (as we hauehave touched this morning) that we beleeue the worde of God twoo wayes: to wit, our faith muſt be diſtinguiſhed in twoo partes: not that wee meane to deuide, and diſmember the ſame, but to make a diſtinction of it, as is compriſed in her owne natures kind. From whence then taketh faith her beginning? Forſooth, ſhe muſt deſpiſe her ſelfe to receiue whatſoeuer God ſhall ſay, wee muſt ſuffer him to be maiſter, and to acknowledge whatſoeuer cō meth from him, to be good, holy, and iuſt: that before hee hath ſpokē vntounto vsus, we be already prepared and diſpoſed to obey him:and albeit we knowe not yet his will, neuertheleſſe to hauehave this reſolution with our ſelues, dooth God ſpeake? Well then, wee muſt not onelyonly giuegive our eare and attention: but alſo receiue without contradiction, whatſoeuer ſhall proceede out of his holy mouth.

Loe here what is the firſt part and condition of faith. Now there is a ſecond part & condition: to wit, the inſtructiō which God giueth vsus, after that we are come vntounto him with that reuerence that Schollers ought to come to their maiſter: for we are more fullie and ſoundly taught of him. This is it that Dauid deſireth. He proteſteth That hee hath beleeued the woorde of God: that is to ſay, to hauehave knowne the maieſtie conteined therein, to hauehave obeyed it, and to hauehave yelded himſelfe ſubiect vntounto the ſame. When hee had made this proteſtation, O Lorde, ſayeth he, now that I hauehave felt the power and vertue of thy woorde, and hauehave chiefly beene deſirous thereof, graunt mee this grace that I may comprehended it.

Loe here a notable place and worthy the noting. For in the firſt place▪ we are aduertiſed, that wee ſhall neuer profit our ſelues either in the Goſpel, or yet in any parte of the holy Scripture, if wee hauehave not this modeſtie with vsus, as too yeelde our ſelues too God: with this perſuaſion, that the ſame which wee accompt too bee good and faythfull with vsus is nothing in reſpect of that which he meaneth too doo therein on his behalfe: conſidering that hee hath ſhewed it vntoo vsus:For wee are ſimple and ignorant, and cannot conceiue the thinges which are neceſſary for our ſaluation, vntil ſuch time as we hauehave yeelded our mindes to this reaſon. And loe wherefore there are ſo fewe ſchollers of God at this day in this poynt. For howe many ſhal we find at this day, which hauehave their mind ſo humbled as it ought? But the greater parte are arrogant fooles, wee ſhall find very many in this behalfe, that wil make no more accompte of the woorde of God, then if a mortall and ſeelie man had ſpoken. Forſomuch then as men come thus too God with ſuch a pryde, let vsus not woonder although hee leaueth them without wit or reaſon: and although the Sunne ſhyneth bright before their eyes, yet remaine they continually blinde, and groape about, as it were in the darke, and wander about euen too the hazarde of their necke breaking. We muſt not be abaſhed at this, although God depriueth them of his grace, ſince they wil not ſubmitte themſelues vntoo his woorde. Euen ſo, when as this ſhalbe in vsus to attribute vntounto God the authoritie and honour which he is worthy off, wee may after the example of Dauid, hope that he will inſtruct vsus more and more: and alſo make this requeſt vntounto him. For this is the firſt degree and ſteppe of all Chriſtian wiſedome: to witte, to humble them ſelues in ſuch ſorte, as that they be euer ready to receiue whatſoeuer God ſhall ſay vntounto them. When as they ſhalbe thus prepared, they can not do amiſſe, nor yet feare that God wil euer forſake thē: but that he will ſpred furth his power to mainteine thē, as he hath therein promiſed thē to doe. And thus much as touching theſe two verſes. Now it followeth,

Before I was troubled I went wrong: but nowe I keepe thy worde.

Here Dauid ſignifieth that he was more daūted, then euer he was, bicauſe God corrected him: As if hee had ſayd, In p. 77very deede, O Lorde, amonges all the reſt of the benefites which I hauehave already alleaged, this is one, that thou haſt made me to know my ſelf through affliction: loe, it maketh me to keepe thy commaundements. Nowe when wee tell God thus of the graces which hee hath beſtowed vponupon vsus that we might bee prepared to ſerue him, it is for this cauſe that he might encreaſe and augment them more and more in vsus, vntill ſuch time as he hath brought thē to their perfect end. Now we hauehave to note in this matter, the order which Dauid keepeth, O Lorde, ſaieth hee, I confeſſe that I hauehave erred. The firſt point, is this confeſsion which he maketh: for when God findeth vsus to be vntamed and hard to be kept in aray, it is meete that this our ſtubburneſſe ſhould be pulled downe, and hee to ſhewe his authoritie ouer vsus, to the ende we might ſoone after feele his clemencie. And therefore, Dauid knowing that hee was once very wylde and vntamed, and had not walked in ſuch feare of God as became him, confeſſeth, that although hee had beene taught, yet that it was needefull for God to ſet him in aray, and to keepe him in good order. O Lorde ſaith hee, I confeſſe that I hauehave erred, yea and that was before thou haddeſt chaſtiſed me: but now I keepe thy commaundementes. By this hee ſignifieth in effect, that which I hauehave touched: to wit, that he was already prepared in this wiſedome of the knowledge of God: yet he alwayes prayed that hee would augment this grace in him, and confirme him therein vntill ſuch time as he were throughly made perfect. In the meane while we hauehave to note, that Dauid was not a man altogether wickedly bent, ne yet ſo vntamed as a great number of the contempners of God are. It is very true that hee committed very grieuous and extreeme offences, were it but this adulterie which hee committed with Bethſabe Vrie his wife, which was ſo horrible an acte, as that he deſerued euen for that to be vtterly forſaken of God. And after that, he became ſo proude when he woulde hauehave muſtred the people, as that he was violently carried with a vayne and fooliſh arrogancie, cleane forgetting who it was that had aduaunced him vntounto this royall ſeate: and in ſteade of dooing homage vntounto God for ſuch a notable benefite, hee determined with him ſelfe to hauehave eſcaped away on horſebacke. Loe what grieuous and ſhamefull faultes theſe are. But if we looke into the courſe of his life, wee ſhall finde that he was a man of a continuall ſingleneſſe very teacheable and full of curteſie, following the vocation of God, and wholy giuen thereto. Nowe herein appeareth a great difference betweene a man which outrageth all the dayes of his life, and him which committeth ſome particular euill, ſhewing neuertheleſſe in all the reſt of his life a feare of God: As it may happen, that a man ſhall ſerue God all his life, and yet in the meane while may ſomewhat fall, and perhappes very grieuouſly: as we ſee to hauehave come to paſſe in Dauid. Nowe wee ſhall ſee others to be very wicked, and to deſpiſe God all their life long, delighting altogether in wickedneſſe. But Dauid neuer was ſuch one: and yet for all that he confeſſed that hee had erred, before ſuch time as God had viſited him with afflictions. And if this came ſo to paſſe in Dauid, alas what ſhall become of vsus poore wretches? So then, let vsus vnderſtand that afflictions, are more neceſſarie for vsus, then bread and drinke.

We craue of God that he will feede and nouriſhe vsus. It is very true, and hee giueth vsus leaue for to make ſuch requeſt: but yet we muſt not leaue out the principall point: to wit, we muſt beſeech him not to make vsus ſo fatte, as we, make pampered and reſtife lades, too wynſe and kicke at him, but that being gouerned through his bountiful goodneſſe, we might be eaſie and tractable to bee guided according to his will. So it is (as already I hauehave ſayde) that wee ought in deede, to be tamed through afflictions: or els wee ſhould alwaies become like vntounto ſauage and wild beaſtes.

And too proue that it is ſo, wee ſee our nature ſo rebellious, as is moſt pitifull: and our affections ſuch terrible beaſtes, as that we are not able to holde them in any good p. 70order: in ſo much that if God ſlack the reynes, and laye the brydle in our necke, it is out of all queſtion that wee will be very ſtubborne and rebellious againſt him: and in ſuch ſort outrage, that wee will deſire nothing els but clearely to ouerthrowe all iuſtice, equitie, and right. To be ſhort, it wilbe out of all doubt, that wee will euen iuſtle and ſpurne againſt God, when as we ſhall liue at our owne pleaſure, and in great proſperitie.

Nowe there is none other remedie to helpe this matter, but to hauehave God to afflict vsus, for this is the only meane, by which he keepeth vsus in ſubiection and in awe, otherwiſe, if he leaue vsus in reſt and at quiet, it were vnpoſsible but that our nature ſhould ſtubburnly rebell againſt him. If wee carrie away this leſſon well, wee ſhould neuer be ſo grieued with the afflictions which he layeth vponupon vsus as wee are:but wee ſhould take another maner of conſolation in all our miſeries and aduerſities then wee doo: knowing that although they be bitter medicines vntounto vsus, yet that they ſhal turne to our health. Let vsus choſe whether wee will be like wilde and madde beaſtes, ſtraying from the waye of ſaluation, yea euen like very frantique men to lifte vp our ſelues againſt God, rather then to bechaſtiſed with his roddes, and to be ſo cōquered as that by the ſame meane he might order vsus to liue in his obedience.

Since then we be ſo profited through afflictions, as that the gaine which we get thereby is not heauy and grieuous to beare, let vsus comfort our ſelues therewith, attending the iſſue which God ſhal giuegive vntounto vsus. Moreouer, let vsus alſo hauehave in memorie, that wee muſt not bee incorrigible, after that God hath lifte vp his hand to chaſtiſe vsus, and hath rebated out fooliſh and inordinate appetites, neither moyle and groyne as we are wonted, as if he did vsus great wrong: but let vsus ſuffer our ſelues to be chaſtiſed and afflicted after the example of Dauid. Loe, the very ſauage and fierce beaſtes, yet for al that at laſt they may be made tame, whē as a painfull and induſtrious man ſhall take them in hande, which can tell howe to rule them.

Beholde the vntamed horſe, of nature fierce and ſtout, and yet for all that he ſuffereth him ſelfe to be handled and led, turneth with the bit, when he ſhall hauehave a man vppon his backe which knoweth howe too ride and tame him. I beſeeche you, ought not wee to be greatly aſhamed, when as our God ſhal employe him ſelfe to order vsus, and winne vsus vntounto him ſelſe, and yet cannot compaſſe it? So then, let vsus after the example of Dauid, ſtriue to profite our ſelues vnderunder the rodde of God, to the ende wee might keepe his lawes, after that hee hath ſcourged vsus. Nowe it followeth ſoone after.

Thou art good and gratious: teach me thy ſtatutes.

Dauid here repeateth againe the ſame petition which we hauehave heard. And it is the very ſame which I hauehave already touched: to wit, that amongs all the praiers which we muſt make vntounto God, this is one of the moſt principall, to deſire him to inſtruct vsus in his woorde: that wee be not giuen in ſuch ſort to that which concerneth this preſent life, and our bodies, as that wee thinke no whit of the glaſſe of our ſoules. Nowe this glaſſe is it which conſiſteth in the worde of God.

So then, let vsus not forget this ſo great a benefite, when as we are about to praye vntounto God, that wee hauehave this in a moſt eſpeciall remembrance, that wee may be inſtructed in his ſtatutes. Nowe ouer and beſide this requeſt, Dauid vſeth the ſame reaſon which hee hath ſet downe in the firſt verſe: that is when he ſayeth, That God is good and gratious.

It is very true, that they are twoo ſundrie ſentences: but yet they proceede from one ſelf ſame ſpringhed, and the meaning alſo tendeth to one and the ſelf ſame ende. Hee hath ſaide, thou haſt dealt liberally with thy ſeruant: and here, thou art good and gratious. There hee hath ſayde, euen according too thy woorde: and here hee hath put them in both: ſo that wee may ſee, that this verſe is but a confirmation of that which wee hauehave ſeene in the twoo firſt: that Dauid alledging to GOD, his bountie, which hee vſed towardes his, euen accordinig to his nature, p. 75beſeecheth him that hee woulde teache him his Statutes. Nowe he addeth,

The proude hauehave imagined a lye against me: but I will keepe thy Commaundementes vvith my vvhole hart.

This is alledged for two reaſons: the one is, that by it Dauid ſheweth the neede which he hath of God his helpe, and to be confirmed in his worde, yea and to be inſtructed in the ſame. And why ſo? Forſooth to withſtand temptations. As if he had ſayd, Alas my God, if thou inſtruct mee not, and guideſt me e by thy holy ſpirite, what ſhall I doe? For I am not without temptations, when as I ſhall hauehave but mine owne will which euer ſtriueth againſt thee: But I hauehave alſo enemyes without, which oppreſſe and greeue me: Wherfore I hauehave very great neede to be guided and gouerned by thy hand. Dauid then conſidered that it was needefull for him to bee chaſtiſed of God: to the ende he might a great deale the eaſelyer obtaine his requeſt.

Nowe in the meane while hee meaneth too ſhewe that he made his prayer without hypocriſie: that he came too GOD in very good earneſte, and with a pure and ſincere affection: as if he had ſayd, O Lord I deſire not to be inſtructed in thy lawe and Statutes for faſhions ſake: but becauſe I eſteeme of this good that is in it, and for that I knowe this to be the moſte ſoueraigne felicitie that we can hauehave. And to proue that it is ſo, although the wicked hauehave aſſayled me, and taken great paines to drawe mee too doe wickedly, and hauehave bent all all their force and power thereto: yet hauehave I kept thy commaundements. By this hee hath made good proofe howe greatly hee loued the woorde of God, when as hee lothed it not whatſoeuer they craftely and malitiouſly practized againſt him.

See then the two reaſons which we hauehave heere to note. Now (in the firſt place) when Dauid ſpeaketh heere of the proude, let vsus remember that it is the title which the Scripture cōmonly attributeth to all Infidels & contemners of God. For from whence commeth this villanous and beaſtly impietie, that men will not bowe them ſelues vnderunder the hand of GOD, but are hardened, and lifte them ſelues vpp againſt him? It cannot bee choſen but that this muſte needes be an horrible pride. Euen ſo then this infidelitie is it that giueth too man as it were Hornes which he ſo naturally eſteemeth (although in deede it bee leſſe then nothing) and thinketh the ſame to be wonderfull. And contrariwiſe, let vsus marke that it is onelyonly Fayth that muſte induce vsus to humilitie, and which frameth and faſhioneth vsus therein, conſidering this ſwelling of our hearts, our growing in preſumption, like vntounto ſwelling Toades. There is nothing I ſay, that can amende this vice, but Fayth alone. The reaſon is, becauſe that Fayth bringeth vsus vntoo God.

Nowe when as wee knowe what the righteouſneſſe of God is, Let vsus then come vntounto our ſelues, and wee ſhall finde in vsus nothing elſe but iniquitie: when wee ſhall conſider of the Wiſedome of God, we ſhall ſee that all whatſoeuer we thought too be good reaſon, to be nothing elſe but vanitie and follie. So then, when men doe wonder and looke at the brightneſſe of God, they then learne that they are no better but doung and filthy ſtench, are euen angry and diſpleaſed with them ſelues, and greately aſhamed of their owne filthyneſſe. See then, that humilitie proceedeth from faith. And therefore Dauid ſayth, that the proude, to witte, the wicked and Infidels imagined a lye againſt him. Let vsus then knowe, that pryde is ingendred of men, and that they bringe it with them into the worlde ſo ſoone as they are borne, that it groweth and increaſeth vntounto ful age, vntill ſuch time as God correcteth it by his holy ſpirit and by Fayth. And ſo when as wee ſhall ſee the contemners of God, and the wicked who knowe not what it is too be ordered by GOD, when wee ſhall ſee them, I ſay, thus outrage: let vsus not think it ſtraunge, ſeeing it is the courſe of nature.

Moreouer, let vsus well note that Dauid ſpeaking of the p. 78neede which hee had of God, ſheweth vsus by his example, that the more wee are vexed with temptations, that ſo much the more bolde wee ought too be, too beſeech him of his ayde, that he will reach out his hand too vpholde vsus, and not to ſuffer vsus to be ouercome. And this is ſpecially too be noted: for when wee are greeued with any temptation, we knowe not that the ſame is to make vsus runne too God, who is the onelyonly remedie by which wee muſt be deliuered.

And ſo the Diuell may very eaſily enter into vsus too ouerthrowe our faith, ſince it is as it were put out there vntounto him as a pray, and beſides we vouchſafe not once too receiue the remedy which is offered vsus for our helpe. So then, let vsus keepe the order which Dauid heere ſetteth downe: to witte, that if we be aſſayled with great and very ſtrong temptations, that then it is high time for vsus to hauehave recourſe vntounto God, beſeeching him to ſaue vsus, and too remedy our faultes, which elſe would leade vsus too euerlaſting deſtruction. And thus much for this.

Nowe wee hauehave ſoone after too note: that we ſhall make good proofe of our well willing to ſerue God, if wee reſiſt the temptations. If the wicked goe about too drawe vsus vntounto wickedneſſe, and yet wee ſtand faſt and ſure, then is our Fayth and conſtancy well approued. And this is ſpoken, to the ende that no man ſhoulde flatter him ſelfe, for wee thinke this to be a ſufficient excuſe, and that God ſhould alſo bee well contented therewith, too ſay, that wee were drawne to doe wickedly by the meane of ſome other. See I pray you, will eueryevery one ſay, I was once in a very good forwardeneſſe, and deſired to liue according too the will of God. But when I ſee the worlde ſo peruerſe and wicked, and that all men were giuen to ſo many vices, it was impoſſible for mee too eſcape, but that I muſte doo as other men did. When wee ſhall alledge for our ſelues ſuch excuſes, wee thinke that God ſhoulde holde himſelfe well contented therewith.

But contrarywiſe, we ſee heere that the faithful neuer ceaſe for all that to ſerue God: when all the whole worlde goe about to hinder and let them: that although the wicked inuent neuer ſo many lyes, & lay neuer ſo many ſtumbling blockes in their way to cauſe them too turne and decline from the right way, yet doe they ſtill ſtande firme and ſure. And ſee alſo how we muſt be faine too doe, that if wee will faithfully ſerue our good God, wee muſt not ceaſe too purſue our vocation, yea although the wicked bente all the force they were poſſibly able to make againſt vsus, too turne vsus cleane from the way of ſaluation.

Nowe if this admonition hath beene alwaies neceſſary, it is more needefull at this day then euer it was. For wee ſee that the worlde is growne too a monſtrous heape of all iniquitie, that we are not able too ſtep foorth one ſtep, but that we ſhall meete with great ſtore of euil and daungerous incounters, which might weary and withdrawe vsus, and carry vsus to doe wickedly in all kinde of thinges. Therefore we ought ſo much the rather to practiſe this doctrine, That the wicked hauehave imagined lyes againſt vsus: but yet that wee hauehave kept the lawe of God. For the lyes which the proude and the enemyes of God doe imagine againſt vsus, are not of one kinde. For ſometimes they wil ſeduce vsus vnderunder the colour of Friendſhip, ſometimes they will charge vsus with a great many of thinges to make vsus faint harted, ſometimes they will make ſuch a confuſion of all, that we ſhall not be able to diſcerne betweene white and black. We muſt then be ſo much the more well aduiſed, and ſtand the ſurer vponupon our garde. And although the deuill tranſforme himſelfe ſo into diuerſe manners, let not vsus leaue to keepe the lawe of God, yea and that with out whole hearte: which is a thing that we ought diligently to mark. For if we hauehave but only ſome little and feeble affection too followe God, wee ſhall ſoone be very weary thereof. Our heart therfore muſt be wholy addicted thereto, for els we ſhall neuer be able to make our parte good againſte Satan. Nowe it is ſayde a little after,

p. 79Their hearte is as fatte as greace: but my delight is in thy lawe.

Heere Dauid maketh a compariſon betweene the contemners of God, and thoſe which deſire to ſerue him. And why doth he ſo? He ſheweth, that the cauſe which ſo induceth the Infidels too contemne GOD, is the diſſolute and brutiſhe life which they leade: becauſe they are as fatte as an Hogge in his ſtye, that hath beene fed with Accornes and Barley, and that lyeth wallowing on an heape in his owne greace. Hee is ſo very fatte and heauy that hee is not able to get vp: and although hee bee already a meruelous fatte and …auy beaſt, which deſireth nothing elſe but draffe and ſwill, yet will hee bee farre fatter and heauyer, when as he ſhall be ſtyed vpp and ſo fatted. Euen ſo fareth it with theſe curſed contēners of God, which hauehave no regarde vntounto euerlaſting life, but are wholely giuen vpp too their God the belly. They wallowe them ſelues in their owne greace, as a Swine which hath his groine alwayes in the trough. Nowe contrariwiſe Dauid ſayth, that all his delight hath beene in the woorde of God. Whereby hee doth vsus to witte, that although God had made him fatte, yet that he wallowed not for all that in his owne greace, but delighted in that ſpirituall gifte which was giuen him, becauſe that God had taught it him in his Schoole.

Loe then what we hauehave to gather out of this place: that although wee ſee the greater parte of the worlde contemne God, yet muſt we not be abaſhed thereat. And why ſo? Let vsus well conſider wherein men doe put their chiefe felicitie: and wee ſhall finde them too be lyke vntounto Oxen, and Swine, deſiring naught but to liue heere in this world, without looking any farther. Nowe wee muſt hauehave a farther regarde, if we will ſerue God as too him appertayneth to witte, that wee take ſuch pleaſure and delight in the worde of God, that wee bee no more giuen too the worlde, as we are ouermuch. And although God giueth vsus aboundaunce, yet that wee hauehave our eaſe and commodities in this worlde, let vsus not ſettle our mindes on them, but knowe that all theſe are but pety ſmall meanes and neceſſaryes: but let vsus labour to goe too the principall, and acknowledge him too be our Father and Sauiour: And when we knowe him too be ſo, then let vsus clime vpp vntounto him, and too that euerlaſting life, wherevnto hee inuyteth and calleth vsus. Loe I ſay, what wee hauehave heere too retaine.

Moreouer if God tameth vsus by affliction. Let vsus come to that which Dauid addeth, to witte, That it was good for him that he had beene in trouble. Although then that God pulleth back his hand, and that in ſteade of gently intreating vsus, hee handleth vsus roughly, in ſteade of ſending vsus plentie of wealth, he cauſeth vsus to ſuffer hunger and thirſt, in ſteade of giuing vsus health, hee greeueth vsus with diſeaſes: that beeing vexed with many anguiſhes and tormentes, ſo that wee knowe not what too doe: yet muſt wee alwayes looke to the ende, to be comforted with Dauid, in ſaying, It is a good turne for mee O Lorde, that I hauehave beene in trouble, That I may learne thy Statutes.

Nowe ſince it hath ſo fallen out, that Dauid was afflicted, to the ende he might be the better diſpoſed too learne the ordinaunces of God, what ſhall become of vsus, which are full of worldely vanities? Let vsus then knowe that wee had neede to be corrected by the hand of God, and to be tyed ſhort, if we will profite in the doctrine of ſaluation. Loe then, how we muſt practice the admonition of Dauid. And when we ſhall hauehave ſo done, we may conclude and ſay with that which is ſet downe in the laſte verſe, to wit: That the lawe of God is more deere vntounto vsus then Golde or Siluer. And this is it that we muſt doe in this point, wee muſt eſteeme and make much of the worde of God, as it is woorthy and not to ſtay our ſelues on the thinges of this worlde, but to looke alwayes farther off: to wit, vntounto heauen. When then wee ſhall hauehave profited our ſelues thus by the afflictions which God ſhall ſend vsus, hee will beſtowe his grace vponupon vsus p. 80by little & little, that we ſhal ſo eſteeme of his word, as that we ſhall wholy ſtick to it. And let vsus beſeech him, that it would pleaſe him too diſpoyle vsus of all our wicked fleſhly deſires and affections, & to cauſe vsus to craue none other thing but that he wil reigne and liue in vsus.

According too this holy doctrine, let vsus proſtrate our ſelues before the maieſtie of our good God, in acknowledging our offences: Beſeeching him that it woulde pleaſe bim too take from vsus the wicked affections whiche might turne vsus away from him, and from his ſeruice: and that wee might forget all whatſoeuer might turne vsus from the right way of ſaluation, that we deſire nothing but that wee may attaine too that euerlaſting life, which we looke for in heauen. That it would pleaſe him not too ſuffer vsus to liue heere like brute beaſtes, not knowing to what end we were created in this world: but that we might acknowledge him to be our Creator, our Father and Sauiour, that wee might ſubiect our ſelues vntounto him as his creatures, and obey him as true and faithfull Children, vntill ſuch time as hee ſhall take vsus out of this world to make vsus partakers of that euerlaſting bliſſe, & immortall inheritance, which he hath prepared in Heauen, and which is purchaſed for vsus by our Lorde Ieſus Chriſte. That hee will not onelyonly graunt vsus this grace, but alſo vntounto all people and nations in the worlde, &c.