Twenty-Two Sermons on Psalm 119, Sermon 16
The xvi. Sermon vponupon the hundreth and nineteenth Pſalme.
AIN.
I hauehave executed Iudgement and iuſtice: giuegive me not ouer vntounto mine oppreſſors.
Anſwere for thy ſeruaunt in that which is good: and let not the proude doe me wrong.
Mine eyes hauehave fayled in looking for thy ſaluation: and for thy iuſt promiſe.
Deale with thy ſeruant according vntoo thy louing mercies: and teach me thy ſtatutes.
I am thy ſeruaunt, graunt mee therefore vnderſtanding: that I may knowe thy teſtimonies.
It is time for the Lorde too lay to his hand: for they hauehave deſtroyed thy lawe.
Therefore louelove I thy Commaundements, aboue golde: yea aboue moſte fine golde.
Therefore I eſteeme all thy commaundements moſt iuſt: and all falſe wayes I vtterly abhorre.
THE holy Scripture oftentimes admoniſheth vsus, that if wee will hauehave God to ſtand with vsus againſt our enemyes, wee muſt walke perfectly and ſoundly: For if wee will bee like the wicked, rendering euill for euill, it is in vaine for vsus too hope that God will be on our ſide, either yet fauour vsus: But it is meete that he be iudge on both partes, when as they incline thus to doe euill. Would we hauehave God to be our warrant and defender? Doe we beleeue that hee will hauehave compaſſion on vsus, when wee are troubled and violently oppreſſed? Let our conſciences be pure & cleane before him, becauſe we knowe that hee taketh vppon him ſelfe this title, too be the maintainer of all thoſe which are vniuſtly oppreſſed, and alſo of the miſerable and afflicted. Now if we hauehave ſuch wicked hearts, to inforce vsus to wicked dealing, how ſhall God put foorth his hand too ayde vsus? For then muſte hee intermedle himſelfe with a naughtie cauſe: which is an impoſſibilitie, and altogither contrary to his nature. See then wherefore it is ſaide in this place,
I hauehave executed iudgement and iuſtice: giuegive me not ouer vntounto mine oppreſſors.
Dauid heere maketh a requeſt vntounto God, that he might not bee deliuered into the handes of his enemyes which ſought to deſtroy him. Nowe for the obtayning of that which he demaunded, he maketh this proteſtation, That hee hath walked rightly before God, yea, euen with them which went about to deſtroy him. Moreouer theſe twoo wordes, Righteouſneſſe and Iudgement: when they goe togither, importe aſmuch as too doe wrong too none: but too proceede in equitie, and in good fayth (as we ſay) for too maintaine eueryevery good cauſe, and not to ſuffer any wronge to bee doone: For it is not inough for vsus too abſtaine from hurting and greeuing of our neighbour. Neither is it enough for vsus to goe aboute to diſcharge vsus of our dueties: But when wee ſhall ſee any man vniuſtly troden down, and a good cauſe goe too wrack, wee ought too oppoſe our ſelues againſt eueryevery ſuch wicked acte and iniury, and as it were to take parte with God, who as he is the commender of all equitie, ſo will hee alſo hauehave vsus to maintaine it foraſmuch as we are his children. We ſee then in ſumme, the proteſtation which Dauid heere maketh, that is, that he did not only abſtaine from hurting his neighboures, & go about to render to eueryevery man, that which was his: But ouer & beſids al this he ſet himſelf againſt al violences & extortiōs, which were cōmitted, he would not ſuffer the innocent to be oppreſſed to be put forth for a pray or ſpoyle, but payned him ſelfe to doe what in him lay to helpe them. Whē we may be bolde too make ſuch a proteſtation in trueth, Let vsus not dout but that God will ſtretch foorth his hand: that if men went about to trouble vsus, yea and that wee were as it were in great daunger too fall into their hands, Let vsus not doute but that God will hauehave pittie on vsus and ayde vsus. For this Prayer which Dauid heere maketh was not made at aduenture: but the holy Ghoſte put it into his mouth, to the end to teach vsus to walke (as he hath doone) ſo ſoundly & perfectly. And heerevpon, if men ſhould lifte themſelues vpp againſt vsus, and vſe all the outrages and malice they can againſt vsus, Let vsus hauehave recourſe vntounto God, & be aſſured that he will be our defendor and protector.
Now we very well ſee by this, that Dauid made no mention of his merites vntounto God, as if he ſhould hauehave ſayde, I hauehave right wel deſerued, O Lord, that thou ſhouldeſt keepe and defend me againſt the wicked, becauſe I hauehave doone that which is lawfull and right. Dauid ſpake it not too any ſuch end. But he had regarde (as I hauehave already ſaid) to the goodneſſe of God and to his promiſſes which are contayned in the lawe, and imprinted in his heart: too wit, That God will vpholde all thoſe that are vniuſtly troden down, and alwayes helpe thoſe which are outraged and iniuryed: Becauſe that they for their parte hauehave taken great paine to be at peace withall the world: that they hauehave not giuen occaſion for any to greeue and torment them, and yet that the vngodly hauehave ryſen vp againſt them. See what a regarde Dauid had. Nowe he addeth,
Anſwere thou for thy ſeruant in that which is good: and let not the proude doe me wrong.
The ſaying that Dauid heere vſeth, ſignifieth ſometimes a man to giuegive his woord, as we ſay in this countrie: that is, to become a mans ſuretie, and his pleadge, and ſome there are which doe ſo expound it: but the true ſenſe and moſte naturall meaning of it is this, that Dauid prayeth that hee might be giuen to doe good and to delight therein. Wherin wee ſee this to be a woorke of GOD, and a grace proceeding from him, when we ſhall deſire too be giuen too doe good, ſo that we hauehave pleaſure in it, and doe taſte therof. For this is very certaine, that notwithſtanding that men followe the very inclination of their fleſh, to hate the good and louelove the euil: and when any thing ſhall be tolde them of God, we ſee howe it maketh them Melancolique and ſorowfull. So then, it is God that muſte chaunge and reforme vsus, or elſe we ſhall neuer attaine to this affection here ſpoken of, to take pleaſure in wel dooing, and ſo to louelove it.
Nowe Dauid was no hypocrite, too make a faire ſhewe, to deſire a thing at the handes of God, which was in his owne hand: But he knewe this too be the manner of men, that it was impoſſible for him to come to the ful perfection of that, except it were giuen vntounto him from aboue. See heere in ſumme, what we hauehave to learne and keepe by this. For whē he addeth that the wicked (or the proude) outrage againſt him, he ſheweth that when we ſhall be ſo giuen too well dooing, we muſt truſt too the protection of God according to that which I hauehave already ſaide. Let vsus alſo note that Dauid in this verſe confirmeth the matter already handled. He hath heeretofore very well ſaid, O Lorde, I hauehave done the thing that is lawfull and right: and yet hee ceaſeth not to beſeech God too graunt him ſuch courage and ſtrength. And howe is that? Forſooth, that he woulde increaſe it in him, & giuegive him the grace to ſtande ſtedfaſtly therein vntounto the ende. We ſee then, that whenſoeuer wee ſhall be the moſte deſirous in the worlde, to followe ſinceritie & equitie: we muſt vnderſtand for all that, that we may yet be amended, and that we are nothing neere that perfection which is requiſite.
Wherfore it remayneth that we deſire this performance with the graces that Dauid hath heere demaunded: Thy graces O Lord, had neede to increaſe in vsus, graunt vsus therfore that we may come too the accompliſhment of them. Wee hauehave O Lorde walked purely ſo farfoorth as thou haſt giuen vsus the power: But wee flye vntoo thy promiſes: to the end thou mighteſt make vsus to perſeuer in well dooing. See, I ſay, how wee ought too craue the thing at the handes of God which he hath already giuen vsus, and that we hauehave receiued from him: that is, that it woulde pleaſe him to conſerue and increaſe it, conſidering that we are very farre from ſuch a perfection as is moſt requiſite: in ſuch ſorte as that wee neuer decline from well dooing, which we ſhould doe if he ſhaked his hande. See then too what end this petition tendeth which is heere placed.
Nowe we muſt turne againe to the matter, to wit, that Dauid heere repeateth, that they which hauehave beene thus perfect, & hauehave loued well doing, ſhould be vnderunder the hand and ſafegarde of God, neuer to be deliuered into the power of their enemyes, ſo that the proude ſhall neuer be able to doe them that excceeding great wrong which they had pretended: Not that they ſhall not be aſſayled, neither yet that the wicked will not craftely goe about to worke them miſchiefe: but yet ſo, as that God will be their buckler, and defend them with his mightie power. And namely hee ſayth, The proude. Becauſe that they which are our enemyes, and make warre againſt vsus, hauehave ſuch an vnbrideled libertie, as that they thinke neither God nor yet any other liuing creature is able to ſtay them, but that they will bring to paſſe whatſoeuer they hauehave determined. Since then it is ſo, that we hauehave too deale with ſuch kinde of people as are both ſtout and cruel, who lifte them ſelues vpp againſt all trueth, that neither the feare of GOD, nor yet naturall honeſty can ſtoppe them, but that they will deſtroye whether it be right or wrong as we ſay: for this cauſe Dauid ſayth, O Lord let not the proude doe me wrong. And ſo as often as we ſhall ſee this boldeneſſe in men, to lift themſelues vp, and to vomit out their peſtilent malice againſt vsus, let vsus flye vntounto GOD, and beſeech him too holde his holy hande ouer vsus, & to repreſſe ſo great and inſolent arrogancie. This beeing done, although men for their partes make ſuch attempts, yet ſhall they neuer bring them to paſſe: For God will holde them back, as it were with a ſharpe brake.
Nowe if this petition came euer in ſeaſon, it commeth nowe at this day in very good ſeaſon. For wee ſee how many the enemyes of God are which bend themſelues againſt the Goſpell: wee ſee the malice and obſtinacy throughout the whole worlde. And ſo, it is not poſſible but that a man which feareth God muſt needes be aſſayled & troubled on all ſides. Seeing then that men are ſo furious to wrong vsus, ſo much the rather ought we to be carefull to make this requeſt vntounto God with Dauid, yea and that with ſuch a confidence, as that we ſhould not doubt but that when wee are vnderunder his protection, he ſhall bee ſufficient too maintaine and defende vsus. Nowe it followeth:
Mine eyes hauehave fayled in looking for thy ſaluation: and for thy iuſt promiſe.
We ſhall not neede to ſtande long vppon this ſentence, becauſe it hath beene already handled heere before. Dauid onelyonly proteſteth, that he hath looked for ſuch helpe from God, as he deſired. And that is to ſhewe, that he prayed not hypocritically, but faythfully. And this is a thing which we ought throughly to marke. For wee thinke our ſelues too hauehave doone very ſubſtancially and ſufficiently, when as wee hauehave pronounced and rightly placed our words in the time of prayer; but if wee ſhall hauehave ſpoken neuer ſo loude, and with neuer ſo full and open mouth, and yet hauehave emptie or faſt cloſed vp heartes, emptie I ſay, and voyde of all truſt and faſt cloſed vpp, it is a moſte manifeſt token that wee neuer ſurely looked for any ſuccour at the hands of God: and therefore beholde why of very right all our prayers are vnprofitable and to no purpoſe. And ſo, when as wee wil beſeech the Lord our god to take our cauſe into his hād to help vsus, let vsus take this with vsus which dauid here ſheweth in this place by his example: to wit, let vsus attend and looke for our ſaluation and deliuerance from God: Yea and let vsus cōſider of that which is ſaid, & according to the word of thy righteouſnes. For by this he ſignifieth to vsus, vpō whom we muſt looke and caſt our eyes, when as we would throughly ſtirre vp our ſelues vntounto ſuch an hope: to wit, vntounto the promiſes which God hath giuen vsus: for if this be not in vsus, it can neuer be ſaid to be any more hope, but a vaine imagination which we hauehave forged too our ſelues: for to hope or truſt in God, is to be eſtabliſhed in his promiſes. For if a man imagine a thing which ſeemeth good in his own ſight, & after, leaneth thereto, this mā truſteth not in God but in him ſelf. So then, if we looke to hauehave any help at the hāds of God, we muſt hauehave a ſure teſtimonie of his will, we muſt be ſure that he loueth vsus, and that when he loueth vsus, hee will not fayle vsus in our neede. And how ſhal we be aſſured of this? It ſhalbe by the onelyonly meane of his worde. Nowe bicauſe men are ſo hard to be brought to reſt them ſelues vponupon God, and not to cōtent them with his promiſes, Dauid ſaith theſe promiſes to be iuſt, according to the word of thy righteouſneſſe, ſaith he, It is not in vayne that hee thus intituleth the word of God. And why ſo? For he thinketh that if he hauehave but his bare worde, that it is enough for him. And why ſo? For God maketh not vntounto vsus liberall and large promiſes as men doe, and then deceiueth vsus. His wordes are iuſt. And as he ſaieth in an other place,Pſal. 12.6. his wordes are like to pure ſiluer which is tried in the fier, and hath beene ſeuen times purified in the furnace. Euen ſo is it with all the promiſes of God, we ought to be very aſſured of them. Bicauſe hee is faithfull and iuſt, and that there is nothing but righteouſneſſe and truthe in all that he ſayth. Now Dauid goeth further on for he ſpeaketh not of a ſimple affection: But ſaith, that his eyes hauehave fayled, as if he ſhould hauehave ſaid, that he was hardly ſo reſolued and not without great paine. By this hee ſheweth vsus, that his faith was ſo troubled, as that hee knewe not what would become of him, that hee had great and ſtrong conflictes, that he was in marueilous anguiſhes, & troubles, ſo that he was as a man halfe dead: and yet that he was armed and fenced amiddeſt al theſe hard caſes, with the hope & truſt which he had in God. See what the words import which he vſed, that his eyes fayled for the health, and ſuccoure, which hee looked for at the handes of God. Will we then hauehave a right hope, and ſuch an one as God alloweth of? Let vsus then not truſt onelyonly when wee are quiet and at reſt, ne yet be throwne downe by any temptations: but when as we ſhalbe in our extreameſt troubles that wee know not at all what ſhal become of vsus, that we ſhal ſee nothing els but death before vsus and round about vsus: here vponupon, I ſay, let vsus alwayes be firme and conſtant, truſting that God will be our ſauiour, ſince he hath ſo promiſed vsus. Loe howe we may make this proteſtation as Dauid here doeth. Nowe it followeth,
Deale with thy ſeruant according to thy louing mercies: and teache me thy ſtatutes.
Here it may very wel ſeeme that Dauid maketh two petitions, but yet they tende both to one ende. For in the firſt part of this verſe, he ſheweth, how he deſireth, and truſteth to be heard: to wit, through the meere mercy of God. As if he ſhould hauehave ſaid, O Lorde, teach me thy ſtatutes: and teach mee them, not for that I thinke my ſelfe worthy of them, but bicauſe thou art pitifull and knoweſt my neede, and haſt promiſed alſo to helpe all thoſe which call vppon thee. Deale then, O Lorde, with thy ſeruant according too thy merciemercy, to the ende thou mighteſt teache me. By this we ſee that, which I hauehave already touched: to wit, that this verſe conteineth not two petitions, but one onelyonly. And yet notwithſtanding Dauid ſo ſetteth it forth, in declaring that when he commeth to God to praye him to teach him, that he doeth it not to the ende that hee preſumeth of his merittes, neither yet to make vaunt that hee deſerueth any thing of him. Wherefore then? Forſooth bicauſe hee looketh and truſteth to the meere mercy of God. And in very dede, this is a farre more precious thing then that which Dauid here demaundeth, to be taught the ſtatutes of God, to ſay that it hangeth not vponupon our merites, neither yet of any worthineſſe of ours. It is a queſtion to know the way of euerlaſting life, and wherein it conſiſteth & lieth. It is very meete then that God do it, bicauſe he is pitifull: that he vſe his goodneſſe towardes vsus, and looketh to none but vntounto him ſelfe, bicauſe he is good, and that it pleaſeth him to put to his helping hand to thoſe which are his. Now although he hath here ſpoken of an excellent thing, yet of all the petitions which wee make, were they the leaſt in the worlde, we alwaies ought to laye this foundation, yea, and to ſtaye vponupon it, that is, vponupon the merciemercy of God. If we ſhould onelyonly demande but a droppe of water or a morcell of bread, wee muſt not thinke too obtaine, by reaſon of our deſert, as if God paid vntounto vsus our wages: but his mercy muſt alwaies go before, for that is the cauſe why we receiue ſo many benefits at his hand, and eſpecially that we are taught his ſtatutes.
Now it followeth, I am thy ſeruauant, graunt me therefore vnderſtanding: that I may knowe thy teſtimonies.
This is a more large expoſition of the verſe going before: he hath ſaid, O Lord, deale with me according to thy mercies, & now he ſaith, I am thy ſeruant. And how is this? it ſhould ſeeme that there is ſome diuerſitie betwixt theſe two ſayings. For doth not Dauid in calling him ſelf the ſeruant of God, ſet downe before, what ſeruice he hath done him? Nowe let vsus note that for the firſt place that it is not ſaid for any bragge, nor that hee was ſo able a man to attaine vntounto any ſuch worthineſſe, neither yet that he deſerued to be preferred before others: hee meaneth not that this honour apperteined vntounto him of right. What then? It is as much as if he had ſaid, O Lord, I am thine. Now, commeth it of our ſelues, that wee are the ſeruauntes of God? hauehave wee obtained this eſtate, or degree as of our ſelues? Alas it is very farre of: for we hauehave it of free gift. Since the time that we were the bondſlaues of Satan, God hath takē vsus vntounto him ſelf, to be of his houſhold and of his number. In that then that we are his, it is not bicauſe wee hauehave deſerued it, but bicauſe hee hath called vsus vntounto him of his free merciemercy and goodneſſe. And in deede, if a man who was firſt of a baſe cōdition, ſerueth a noble man, he will not ſay that he was worthy of the ſeruice of ſuch a maiſter, nor yet that he was put vntounto him therefore: but wil thus ſay, ſir, I cōfeſſe that you hauehave receiued me into your ſeruice of your meere fauour and grace, and hauehave done me the honour which apperteined not vntounto me. And thus ſhould wee moſt wretched wormes of the earth ſay, Loe God, who ceaſeth not ſtill to do vsus good: and yet we will bee ſo arrogant, as too determine to attribute vntounto our ſelues I know not what, as though he had herein nothing to do with vsus. Nowe I beſeech you tell me whether is this to goe? And that which is more, let vsus conſider a little, what ſeruice it is that God might drawe and plucke out from vsus, to doe vntounto his maieſtie. If he ſhall leaue vsus vntounto our ſelues to bee as wee are, about what ſhall he employe vsus, and what ſeruice can we do him? For loe, both wee and all that is within vsus are altogether giuen to wickedneſſe. Wee cannot once thinke any good: how ſhall we then do any? Next of all, Dauid meaneth not, that hee beeing called to ſerue God, was able too diſcharge himſelfe thereof: for he felt him ſelfe vtterly vnable to do it. And ſo as touching this place, we muſt not thinke that he meant to make any vaūt of the ſeruice which he had done to God, but it is as much as if hee had ſaid, O Lord, thou haſt ſhewed me that fauour and grace too bee one of thy number, and haſt receiued me into it, through thy bountie and goodnes. I beſeeche thee therfore to continue the ſame thy goodneſſe and too heape grace vppon grace in me, as in that behalfe thou art wonted to do.
Let vsus now come vntounto his petition. He ſayeth, O graunt me vnderſtanding, that I may keepe thy teſtimonies.
We hauehave already ſaide, that hee handled that which he had lately ſpoken. For by theſe wordes he meaneth, that we ſhould be alwayes like beaſtes, vntill ſuch time as God had opened vntounto vsus the ſpirite or vnderſtanding of humaine things. Wery well, yet ſhall we learne them according too our naturall diſpoſition. It is very true, that it ſhalbe according to ſuch meaſure, as God ſhall therein giuegive it vntounto vsus: but yet it is as it were after a naturall maner. Moreouer, when wee ſhall talke of the ſecretes of the heauenly life, & of the wiſedome which God ſheweth vntounto vsus in his worde: there muſt all men confeſſe, that all their ſenſes faile them, and that all their reaſon is dead and buried. What is then to be done? Let vsus come to the remedy which Dauid here giueth vsus: to wit, that we deſire of God to hauehave vnderſtanding, that we might become very wel learned. For without that, we muſt continue and remaine ſtill in our beaſtlineſſe. And this prayer anſwereth and wery well agreeth with that which we hauehave ſeene in the verſe next before, as that matter hath beene already touched. Now it followeth ſoone after.
It is time for the Lorde to laye to his hand: for they hauehave deſtroyed thy lawe.
Here Dauid maketh a petition againſt the contemners of God, and tranſgreſſers of his lawe: ſaying, That it is time for the Lord to lay his hād, ſince that he ſeeth his law to be ſo deſtroyed, that there is no accompt made of it. It is very true, that Dauid greatly deſired the conuerſion of all men, and by little and little their ſaluation. And it is no doubt but that hee prayed too God with a good affection, that it would pleaſe him to bring to repentance all thoſe which he ſee to bee lead vntounto wickedneſſe but yet hee was not without this zeale which wee ſee in this place: that is, that God would execute his iudgements vponupon the obſtinate, and vpō all thoſe which were altogether ſtubburne. And ſee alſo howe we ought to temper our affections, that when we ſee men go to do miſchief, let vsus hauehave compaſsion vponupon them: if we ſe them giuen to ſinne and wickedneſſe, if we ſee them to be in the way of perdition, let vsus trauell too bring them againe into the right way, to procure their ſaluatiō as much as in vsus lieth, and we ought to deſire and to pray for it, hauehave we had any ſuch affection? Then let vsus neuer ceaſe to pray vntounto God, to ſtretch forth his hand vponupon thoſe his enemies whom he knoweth to be altogether deſperat. It is very true we muſt not condemne them: But wee ought rather, as I hauehave already ſaid, to vſe the effect of charitie towardes all, and pray vntounto God that he would ſaue them: but bicauſe there are a great number which are ſtubburne and without amendement, we ought to beſeech God, to ſhewe him ſelfe a iudge ouer thoſe whome hee knoweth to bee ſuch. And why ſo? Bicauſe they drawe the ſimple and ignoraunt vntounto wickedneſſe, and are an offence vntounto them, bicauſe alſo they make the worde of God to be euil ſpoken of, and are the occaſion that libertie is giuen to al euil. When then we ſee the name of God to be euill ſpoken of, that there is no reckening made of his word, that all doctrine is caſt vnderfoote, we are to praye vntounto him to remedie it. It is time, ſaith he, for God to lay to his hād: for they hauehave deſtroyed thy lawe, O Lorde. He here ſpeaketh in the third perſon: & after directeth him ſelfe to God. And why doth he ſo? Although that this order is not alwayes to bee obſerued, that he which prayeth vntounto God is to continue in one ſelf ſame perſon: yet it is ſo, that in this place, it ſeemeth that Dauid meant to ſpeake with a greater vehemency, when he ſayth, O Lord, lay to thy hand. As if he ſhould hauehave ſhewed, what the office of God is: for if hee had ſimply ſaide, It is time O Lord, that thou diddeſt looke vntounto the matter, bicauſe thy lawe is deſtroyed: this had not beene ſpoken with the like vehemencie, as when he ſaide, it is time that thou O Lorde, lay to thy hande: for by this ſaying, hee declareth what the office of God is: to wit, to be iudge of the worlde: and beſeecheth him to lay foorth his iuſtice, in puniſhing the offences, and horrible wickedneſſes committed here below: that after he had ſuffered them a long time, he deſireth him to prouide for the puniſhing of all thoſe which had beene ſo obſtinate, and hard hearted againſt him. Now by this we are admoniſhed, when as we ſee that the law of God is as it were vtterly caſt vnderfoote, his doctrine to be a reproche amongſt men, and all right and equitie ouerthrowne, ſo that there is nothing but confuſion throughout: that then we ought to pray vntounto God the more earneſtly, to the end it might be known that he doth his office. If this euer were neceſſary, it is at this preſent moſt neceſſary. For let vsus cōſider the eſtate of the world I beſeeche you, what hauocke is there made of the lawe of God? Are wee not come to the very extremitie, to contemne all doctrine of ſaluation?
When God at this day ſpeaketh vntounto vsus, what eare giuegive we vntounto him? and how reuerently? See heere, hee hath beſtowed vppon vsus a ſingular grace at this daye, when as his worde hath beene once againe publiſhed. Let vsus beholde our vnthankefulneſſe? Let vsus lay all theſe things together, and we ſhall ſee that the maieſtie of God his woorde is no more eſteemed then the very pyll of an onion, as wee ſaye. See I pray you too what a point wee are growne and come: euen vntounto ſuch an horrible and brutiſhe impietie as is moſt lamētable. Moreouer, let vsus looke into the maner of our life and the order of gouernement: ſhall we finde either iuſtice, loyaltie, reaſon, or modeſtie? no: but cleane contrary, wee ſhall ſee the whole ſtate of our life, and order of gouernement, full of treaſon, malice, crueltie, and violence: al full of blaſphemie againſt God: plentie of drunkenneſſe, gluttonie, and diſſoluteneſſe: ſtore of lecherie and all other vyllanies whatſoeuer: To be ſhort, it ſeemeth that the whole world hath conſpired to exceede euen vntounto the higheſt degree of wickedneſſe. When then wee ſee the lawe of God to be thus ouerthrowne eueryevery maner of waye, ought not wee to giuegive our mindes a great deale more then wee doe, to beſeeche God to take order, & to prouide for the ſame. Now when we ſhall hauehave ſuch a zeale to pray vntounto God, as wee ſee that Dauid had, let vsus not doubt but that he wil remedy all the confuſions which we ſee to be at this day. And now he concludeth, and ſayeth,
Therefore louelove I thy commandementes: aboue gold yea aboue moſt fine golde.
Therefore I eſteeme all thy commaundements moſt iuſt: and all falſe waies I vtterly abhorre.
See here what a notable proteſtation he maketh, & ſuch one as we ought throughly to marke. For whē Dauid hath ſaid here before, that the wicked hauehave deſtroied the lawe: yea, & ſpeaking of no ſmall number of men, but as of all in general, ſeeing al the world to exceede & to be corrupt: hee addeth for this cauſe, O Lord, I hauehave loued thy cōmandements, aboue all gold, yea and aboue moſt fine gold I hauehave loued them in all & through al, & hauehave vtterly abhorred all falſe wayes.
Nowe I hauehave ſaide that this is an excellent proteſtation, conſidering the circumſtances. For if Dauid had dwelt amongeſt the godly faithfull ones, which had ſerued God, and walked in his feare: then it might hauehave beene ſaid, that it was an eaſie matter for him to hauehave conformed him ſelfe vntounto them. For although we ſee men alwayes enclined to euill, yet they are many times reduced and framed to goodneſſe through good examples. But I pray you in what time was it that Dauid liued? Forſooth in ſuch a time as that he was compaſſed with the deſpiſers of God, hee ſee nothing but following of euill throughout the worlde, hee ſee as it were a madde and diueliſh impietie, he ſee eueryevery thing full of all infection: to bee ſhort, there was neither iuſtice nor equitie, no feare of God, nor yet any religion. And yet notwithſtanding he ſaith, that he loued the word of God, and his commaundements, and that hee made more accompt of them, then of all the moſt precious things in the world. Let vsus thē learne to louelove the word of God, not only whē as wee ſhall be ſtirred vp by thoſe which keepe vsus company to ſerue God all with one accorde: but alſo when we ſhall bee amongeſt peruerſe and frowarde people, that wee bee as it were in hell amiddeſt all the deuilles, yet to perſeuer in this affection, and not to leaue following of the worde of God: that whatſoeuer offences wee ſhall ſee committed by men, that they withdrawe vsus not from the louelove which wee ought to beare to the woorde of God. See then what wee muſt keepe in minde for the vnderſtanding of this text.
And after, we are too note for the laſt verſe, that Dauid ſaying, that he loued the commaundements of God, ſaith not that he did it by halfes, as wee many times doe: but I, ſayeth hee, hauehave loued thy commaundements aboue all thinges. As if he ſhould hauehave ſayd, I am not like vntounto thoſe, O Lord, which come to ſerue thee by halfes: but in all and through all, I louelove whatſoeuer that thou haſt commaunded. And after this maner it is that we muſt alſo do: for it is not in vsus to deuide and make a partition of the worde of God neither yet can wee make it. And therefore, let vsus bee wel aduiſed to obey God, in whatſoeuer he ſhal commaund vsus, and to louelove his commandementes from the firſt too the laſt: and not to do as a great many do, which wil be contē ted to receiue the Goſpel, forſooth, ſo farre foorth as it wil ſerue their turne and pleaſure them. Or els, if they paſſe ouer this or that: and thinke themſelues to giuegive God greate credit, when as they ſhall giuegive him authoritie ouer them in ſome one point: But if ſoone after, they ſhall bee any thing grieued, they wil neuer ouerſlip that point. Neuertheles we are there admoniſhed too the contrary, that it is not for vsus, as I hauehave already ſaid to make a partition of that which god hath conioyned: but wee muſt yeelde our obedience vntoo him euen to the ful: that although whatſoeuer he ſaieth or commaundeth vsus to do, be hard and ſharpe too our nature, yet let vsus take it in good parte with a gentle and mild mind: and ſay with Dauid, O Lord I hauehave loued thy commaundements which thou haſt giuen me, not in one, two, nor three points, but in al and through al. According to this holy doctrine, let vsus humbly proſtrate our ſelues before the Maieſty of our good god, in acknowledging our offēces, beſeeching him that it would pleaſe him to make vsus better to feele our miſeries, to the end we might be grieued with them and to ſeeke for remedy at his hands: That in renouncing whatſoeuer that is in vsus, and whatſoeuer power and ſtrength wee thinke our ſelues to hauehave, let vsus beſeech him to fortifie vsus, and ſo to inlighten vsus with his holy ſpirite, as that wee may more and more draw neare vntounto him: And as hee hath already begunne to inlighten vsus, that it would pleaſe him too cauſe vsus to ſee his brightnes better than we hauehave don heretofore, vntil ſuch tyme as we ſhal come vntounto his kingdome, where we ſhal perfectly ſee that which now we do but halfe know. And although this worlde be ſo peruerſe & wicked, as that we might take occaſion to withdraw vsus frō the right way: notwithſtanding let vsus beſeech him, that he wil alwaies vphold vsus with a mighty and ſtrong hād, to thend wee may ſtand ſtedfaſtly in that whervnto he hath called vsus, & neuer decline frō it whatſoeuer came of vsus. That it wold pleaſe, &c