Twenty-Two Sermons on Psalm 119, Sermon 19
The nineteenth Sermon vponupon the hundreth and nineteenth Pſalme.
COPH.
I hauehave cried out with my whole heart: heare me O Lord, and I will keepe thy ſtatutes.
Yea euen vponupon thee hauehave I called, helpe me, and I wil keepe thy teſtimonies.
Early in the morning I cried vntounto thee: for in thy word is my truſt.
Mine eies preuent the night watches: that I might be occupied in thy wordes.
Heare my voyce (O Lorde) according vntounto thy louing kindneſſe: quicken mee according too thy iudgement.
They drawe nigh that followe after malice: and are farre from thy lawe.
Thou art nigh at hande, O Lorde: for all thy commandementes are true.
I hauehave knowne long ſince by thy teſtimonies: that thou haſt grounded them for euer.
FOraſmuch as the moſt requiſite thing that wee can poſsibly deſire for our ſaluation, is praier vntounto God, and bicauſe we are ſo ſlacke and colde therein, or els that a very ſmall matter will make vsus colde: we are to conſider of the examples which the holy ſcripture ſetteth forth vntounto vsus of the children of God, & of the faithfull in deede, how they continually were exerciſed in prayer. Euen as in this place Dauid his meaning is to ſet before our eyes, not that he meant to glorifie him ſelfe of his owne ſtrength, thereby to get him eſtimation, but to the ende that this example might direct vsus the right waye. We ſee then howe carefull Dauid was to call vpō the name of God, how he applied his whole affection, and continued therein, bicauſe that eueryevery of vsus might doe the like. Nowe in the firſt place he ſayeth,
I hauehave cried out with my whole heart.
Wherety he ſignifieth vntounto vsus, that he babbled not euē as the hypocrites doe, or els that he cried not out vppon God for a faſhion or coldely, but prayed with a true & earneſt zeale. Neither do we any otherwiſe but euen prophane the name of God, when as wee pray vntounto him without attentiue mindes hauing our thoughts wandring this waye and that waye, and on eueryevery ſide. Let vsus then conſider, what it is principally to be required in our prayers, which is, that we muſt not only wagge the tongue, and open our mouth, with an intent to pray vntounto God: but we muſt pray ſincerely and purely alſo vntounto him from the bottom of our harts. Now in very deed we ought to bring this into a more plaine order: But yet according to the manner which wee hauehave heretofore kept in handling of this Pſalme, it ſhal ſuffice that we ſet down eueryevery thing briefly in certain articles. It remaineth then for this tyme that eueryevery one priuately by himſelf doth more diligently meditate & beſtow his whole ſtudie herein. Nowe let vsus ſee how we ought too make our prayers to God, to wit, our prayers muſt not proceed from the midſt of our mouth, but from a godly minde, and pure truth. This word to cry out, importeth vehemency, as ſhall again ſoone after be ſpoken of. Nowe Dauid meaneth not that he ſtrained his throate to cal and cry out, but he rather ſignifieth that he went not coldly vntounto it, as they do which pray vntounto God, they know not why nor wherfore, without it be for a faſhion: or if they be preſſed through any neede, yet are they no whit at al rightly moued, bycauſe they doo not aſſure themſelues that hee will heare and receiue them. Dauid thē ſheweth that he was not ſo blockiſh, but that he had ſuch an earneſt deſire as puſſhed him thereto as S. Paul ſaieth, that when we come to pray vntounto God,Heb. 5.7. wee ought to approch with groaning harts, which no toung cā expreſſe, by which we are puſſhed forward by the ſpirit of god. Se thē the 2. cōdiciō which is required in our prayers, that is, that we muſt lift our harts & minds vp into heauen, when as wee pray vntounto God. For we knowing what great need we hauehave of his help, muſt pray that he wil hauehave cōpaſſiō of our miſerable eſtate, yea & cōfeſſe that we are the childrē of perditiō, if hee ſtretched not foorth his merciful hand vntoo vsus: and therefore that hereupon, we ought to ſet out and call vponupon him with an earneſt affection. Nowe in the third place Dauid telleth vsus that he was very diligēt in praying vntounto God: to wit: that he hoped euen vntounto the laſt caſt, as there are very many which doe ſo, when as they ſee welynough that they can go no further, except God help them: and yet for all that they ſteppe backe from him as much as in them lyeth, and are neuer carried to the very point, with all their heartes to call vponupon God, without it bee that they can neither will nor chooſe, and are driuen euen too their wittes ends, as we ſay. Dauid declareth that he was not ſo drowſy, for he ſaieth, that he preuented the night watches, that hee occupied him ſelfe, ſeeing that it was the true, and onelyonly refuge of the children of God, and the very faithfull, to recommend them ſelues into his protection. Nowe he laſtly declareth, that he continued it, that it was no ſuddaine motion or blaſt, and afterward to waxe colde agarne, as ſome do: and I would it pleaſed God that we might not practize it ſo often as wee hauehave done. But there is not that hee amongſt vsus which hath not founde by experience that wee are by and by tyered in praying to God, and that wee waxe very colde ſo ſoone as we hauehave poured out one onelyonly ſigh and groane. For we thinke it inough, if we hauehave ſet down our whole ſumme to God in a worde, a and do ſuppoſe, that if we hauehave made one onelyonly prayer, that we are diſcharged of all together, and that God will helpe vsus, if hee thinke it good. Nowe Dauid ſheweth vntounto vsus, that hee perſeuered in calling vponupon the name of God. Loe heere the foure pointes which we hauehave to note in this place, to the ende that eueryevery of vsus might diſcharge our ſelues of them. For ſee from whence we muſt learne the maner to pray wel: to wit, in the firſt place, not with hauing our mouth going, but we muſt lay open our heartes, and all our affections before the maieſtie of God, and pray in ſpirituall truth: and not onelyonly ſo, but we muſt alſo be enflamed with ſuch a zeale, as that wee be fully aſſured that he will both heare and helpe vsus. And for performance hereof, we muſt be touched to the quick with the knowledge of our ſinnes: and knowe that our eſtate is moſte accurſed, if God hath not pittie on vsus: and alſo what the ſaluation is which he hath promiſed vsus: wee muſt hauehave alwayes theſe things in minde, to the ende wee might be the more carefull, watchfully to call vppon him: and not to waite vntill God conſtrayneth vsus through extreeme neceſſities, but to be alwayes in ſuch a readineſſe, as Dauid heere ſpeaketh of, we muſt day and night, and eueryevery minute be occupyed to looke vntounto God, and too call vponupon him: and to hauehave this vnderſtanding with vsus, that whenſoeuer any of vsus ſhall wake in the night, that it be to this end to poure out ſome ſighes vntounto our good GOD for our ſinnes and tranſgreſſions. And alſo when as wee ſhall be alone by our ſelue, wee muſte doe the like knowing right wel that God ſeeth vsus, and that we are alwayes as it were in his preſence. Laſtly we muſt perſeuer heerein, & not take vp the Bucklers, and by and by lay them downe againe, and be ſoone wearyed: But we muſt ſtill continue in our prayers, as Dauid heere ſheweth vsus an example. Nowe after hee hath made theſe proteſtations, he goeth on and ſayth,
That after he ſhall be hearde, and ſhall hauehave obtayned his requeſts, that he wil keepe the teſtimonies of God.
Heere Dauid ſheweth that he will not be vnthankfull for the grace which was beſtowed vponupon him. And this is a poynt which ought greatly to be conſidered of by vsus. For what is the cauſe that God ſo eaſily graunteth vntounto vsus whatſoeuer we demaund according to his holy will that he ſo louingly intreateth vsus, yea that his hands are continually open vntounto vsus, to the ende liberally to beſtowe his benefites and riches vponupon vsus? Wherefore ſheweth he himſelfe ſo liberall eueryevery way vntounto vsus? It is to the ende that wee might hauehave wherefore to yeelde him our heartie thankes, and too glorifie him. Let vsus then learne, that it is impoſſible for vsus rightly to pray vntounto God, except we be already prepared to acknowledge his benefites, and too hauehave this full reſolute minde that Dauid had: to wit, to glorifie God, when as he ſhall hauehave hearde our prayers.
As alſo we ſee theſe two things to goo togither in another place, where it is ſaid, Call vponupon me in the day of trouble, and I will deliuer thee, and thou ſhalt gorifie me. See then what we hauehave to note vponupon this ſaying where Dauid ſayth, That hee will keepe the ordinaunces and teſtimonyes of God. But wee are to conſider in the ſeconde place, what the thankes are which God requireth of vsus, after he hath holpen vsus, & that we hauehave felt his goodnes in not reiecting our prayers. Now this is true, that it is meete that the mouth doth his office to magnifie the name of God, in confeſſing how greatly we are beholden vntounto him: and yet it is not inough that our mouth hath ſpoken, but wee muſte glorifie him with the whole action of our life, and too ſhewe this acknowledgement, howe greatly we are bounden vntounto him, in ſeruing & honowring him in all and through all. Dauid then in ſaying, That he would giuegive thanks vntounto God becauſe he heard him, ſayth not, that he wold do it only with the mouth, but ſheweth that he will paſſe farther that is, to keepe the teſtimonies of God, and to ſubmit him vntounto his ordinaunces.
See howe the glory of God ought to reſound, not onelyonly at the tounges end of the faithfull, but alſo in the whole action of their handes and feete, and whatſoeuer elſe ought to apply them too honor this good God, that wee ſhould doe him homage all our life longe, conſidering that wee holde all of him: and not onelyonly for our creation, but alſo for our maintenaunce and conſeruation, and for that hee continually ſheweth him ſelfe too be our protector. For there paſſeth not one hower ouer our heads, wherein God deliuereth vsus not from one miſchiefe or other. We hauehave then a large matter to thanke him for, not onelyonly with the mouth and in words: but alſo in making proteſtation therof all the dayes of our life. Wee ſee nowe the ſumme and effect of that which is heere ſpoken, to witte, I hauehave called vppon thee with my whole hart, O heare me, and I will keepe thy Statutes. And afterwardes, I hauehave called vponupon thee, ſaue me, and I will keepe thy Teſtimonyes. And after that, I hauehave preuented the dawning of the day.
I hauehave called vppon thee, yea in truſting in thy worde. Now heere he againe repeateth the point which wee hauehave noted in the other Sermon: that is, that for our well praying vntounto God, we muſte builde vppon the truſt of his promiſes. And this is the true preparation which wee ought to make, euen ſuch a one as this. It is true that we had neede to feele our miſeryes and neceſſities, as it hath beene before declared. For wee ſhall neuer pray vntounto God with a right affection, and from the hearte without this. And beſides it is very needefull alſo that we ſo lay open our heartes, as that we come boldely too preſent them before our good God too diſcharge and vnburthen thoſe our heartes of all their cares and ſorrowes. But in the meane while, howe is it poſſible for vsus, ſo watchfully and carefully too pray vntounto GOD, and to be at full libertie to come before him, if wee had not this hope that hee woulde heare vsus? And howe coulde wee hauehave any hope, if hee had not giuen vsus his woorde which witneſſeth vntounto vsus his will, and certifieth vsus that wee ſhall not loſe our labour in praying vntounto him? The firſte laying open then which is requiſite for rightly calling vppon GOD, is, that wee come vntoo him in full aſſuraunce that he will heare vsus. And why ſo? Becauſe hee hath promiſed vsus.
They then which ſhall pray at all aduenture, ſhall gaine nothing, as the ſcripture ſayeth: For it is doone but in hypocriſie: when as wee aſſure not our ſelues that God will heare vsus. We muſt, as the Apoſtle ſayth, in drawing neere vntounto God, knowe that it is GOD which calleth vsus vntounto him. And they which hauehave not this knoweledge, ſhall be voyde of their hope. And therefore eueryevery man muſt looke into him ſelfe, to be thus reſolued and ſay, Wel, ſince it is God, that calleth and biddeth me to come vntounto him, I muſt not ſtand in doubt of obtayning that which I ſhall aſke of him, yea becauſe I truſt to his woorde. When then wee ſhall be thus fully aſſured, we may very well beginne too pray: But if this be not in vsus, we may beſtow great paines in praying vntounto God, yea from morning vntill euening: wee may continue all the whole night in babling, but wee ſhall get nothing at all by it: although we had ſome deſire and zeale, we ſhould neuer know what gaine we ſhould hauehave by our prayers, becauſe wee truſt not to the promiſes of God nor yet ſtay our ſelues vponupon them.
Let vsus then not dout but that hee will helpe vsus, and that we ſhall feele his ayde in time conuenient. Heereby wee ſee, that we could neuer duely and truely pray vntounto God in all the Religion of Popery, I ſay according too that doctrine which they hold. And why ſo? Becauſe they teach the wretched world to be alwayes in doubt and wauering. See then that a meere and profeſſed Papiſt can neuer bee able too make one prayer to pleaſe God: and cannot chooſe but to prouoke the wrath of God againſt them ſelues in all their Prayers. And why ſo? Forſomuch as they looke not vntounto his promiſes, vponupon which we muſt ſettle our ſelues, to be aſſured: but that which is worſe, they teach that in their prayers they muſt alwayes ſtand in doubt. So much the more then ought this doctrine rightly too be conſidered of vsus, where it is declared, that the key which openeth the gate for vsus to approch vntounto God in calling vppon his name, is this, that we muſt hauehave the promiſes contained in the holy Scripture, & to learne ſuch an affiaunce out of it, as that we doubt not that God regardeth vsus: and that ſo oftentimes as we pray vntounto him, that our prayers enter into him, and that he will receiue them, declaring that hee is ready too graunte vntounto, vsus what ſoeuer wee ſhall craue of him in his ſonnes name according to his wil.
Nowe in the meane while, becauſe that God ordinarily heareth not vsus at the firſt chop, that is to ſay, ſheweth not it according to the outwarde ſhewe, and as we would wiſh, heere is required patience to remaine conſtant in this aſſuraunce, and too retaine and nouriſh it in our heartes after the example of Dauid. For hee ſayth not, that hee prayed onelyonly vntounto God for a time: but ſheweth that he continued therein, and that hee preuented the night watches. See then what perſeueraunce was in him as touching prayer. Nowe it is a ſigne that God ſhewed him not too hauehave obtayned the thing that he prayed for. It falleth out then that Dauid his patience was troubled in that that hee languiſhed: and yet for all that he alwayes truſted to the woorde of God. Nowe wee for our partes are to doe euen the like. For although God ſheweth not himſelf to be mercifull vntounto vsus ſo ſoone as we would wiſh, and too graunt vsus our requeſts, yet ought we notwithſtanding too builde heerevpon that hee will bee faithfull, and ſhewe him ſelfe ſo in the ende. Although he prolongeth it for a time, he doth it becauſe he knoweth it to be very profitable for vsus to humble vsus, and to proue our patience. It followeth ſoone after,
Mine eyes preuent the night watches: that I might be occupyed in thy worde.
This verſe is not put to without cauſe. I hauehave already ſayd, that we can hauehave no acceſſe vntounto God in our prayers, without we truſt to his word. For it is a very harde matter for vsus to ſtay vponupon God, if we onelyonly conſider of him according to our naturall reaſon, whether he bee neere vsus or no, and whether he putteth foorth his hand to help vsus. When then we ſhall not perceiue this power and grace of God, as we would wiſhe, it is a very hard thing for vsus too beleeue in him, and therefore wee muſt ſtoutely ſtriue in this behalfe. And ſee why Dauid ſayth, That his eyes preuented the night watch, to be occupyed in that which might confirme him. As if he ſhould hauehave ſayde, O Lorde, I hauehave beleeued thy word, but it was with greate paine, and with many harde conflicts. For I am a weake man, and of mine owne nature inclyned to diſtruſt, and beſides I am aſſayled with a greate number of temptations: But yet hauehave I remedied all this geere, when as I occupyed my ſelfe aboute this continuall meditation of thy word, which I did not onelyonly beſtowe on the day time, but alſo in parte of the night. See heere what we are in very deede to gather out of this place. But firſt we muſt mark the proceeding of Dauid. For after hee hath ſpoken of the hope wherein he was ſetled, to pray vntoo God without doubting that he would heare him, hee ſayeth,
That he carefully meditated on his woord.
And why did hee ſo? Shall that which was neceſſary for Dauid to doe, bee ſuperfluous for vsus? God forbid. For if ſuch a Prophet as hee, had neede too arme himſelfe againſt the temptations of his fleſhe, againſt the infirmities wherwith he might be aſſayled, I pray you how quickly ſhal he be ouerthrowne, if we hauehave not the ſame remedy which we vſed, and the courage alſo which he heere exhorteth vsus vntounto?
Let vsus then conſider, that if we will be ſtayed vponupon the promiſes of God, becauſe we would call vppon him in the time of neede, we ought many times to meditate vponupon his woords both day and night: and to ſet all our ſtudy and affection therein▪ And ſee what the cauſe is why there are ſo fewe which be diſpoſed to pray vntounto God. Yea, and when they are thereto inforced, they knowe not which way too beginne, becauſe they cannot he fully reſolued, to ſay, It is very requiſite that when I ſhall call vponupon my good God, that I be fully aſſured that hee will not refuſe to heare me. What is the cauſe of this vncertaintie? It is becauſe they are not wel acquainted with the promiſes of God. For a man will thinke that it were euen inough ſleightly and lightly to beleeue, that God will heare thoſe that are his. And when we come to prayer with this thought, we thinke that if we hauehave ſaid, but a word or two: that it is too much. Yea and if wee come to a Sermon, and heare the promiſes of God ſpoken of, we thinke it by and by too bee an vnprofitable ſpeach, and will ſay, that it is more then needeth, for what is he that vnderſtandeth not that well inough? And in the meane while, beholde a mightie great temptation, like vntounto a boyſterous whirlewinde and tempeſt euen at hande: and then he which thought him ſelfe ſo able a man, is become a very Milkeſop: He wil looke whether God wil hauehave pitie of him: He will poſſibly imagine, that he hath turned his back, yea or elſe hee will doubt of his prouidence, whether he hath any care of the worlde or no, there are a thouſand fantaſies which the Deuill goeth about to put in our mindes. And when we are in this caſe, ſee we are ſo aſtonied, as that there is no comming for vsus too pray vntounto God. And what is the reaſon? It is becauſe wee hauehave not beene carefull to meditate vponupon his promiſes.
And therefore we ought ſo much the more, throughly to conſider of this leſſon, when as it is ſaid, That Dauid his eyes preuented the night watches, too meditate vppon the promiſes of God. Let vsus nowe compare our ſelues with him. But it is ſo farre of that any of vsus in particular hath this care, whereof mention is heere made, as that wee cannot by any meanes poſſible bee trayned vntounto it. And although God biddeth vsus to come vntounto him, yet cannot wee be brought to come any thinge neere him. See howe the Bel ſhal ring eueryevery day to moue vsus to come to the Sermon: God there telleth vsus of his will, hee declareth vntounto vsus that he is ready to receiue vsus to his merciemercy, as often as wee ſhall call vponupon him.
Nowe eueryevery of vsus may very well ſee, that wee paſſe not of his helpe one minute of an houre. And yet howe many are there notwithſtanding which will vouchſafe too ſteppe one foote, too come to occupy them ſelues aboute the promiſes of God, that their memoryes might be refreſhed in them to thend they might ſo much the better be remembred of them? Nay we ſhall ſarcely hauehave a number of them com to it on the Sunday, yea, and if percaſe they come once, they thinke it too bee as it were ouer much. And forſooth they muſte not come thither neither eueryevery Sunday, becauſe their eares will bee ouer much filled with noyſe: and againe ſuch as doe come too it, with what affection come they, thinke you? Verely, becauſe that they cannot deny, but that there muſt bee one day in the weeke for them to meete togither: and beſides, they will for once come thither: but it ſhall be to ſleepe, ſo that they vnderſtand and carry away aſmuch as theſe pillers, or elſe the ſtoles whereon they ſit.
Loe heere, howe a great number of the people come to the Sermon. Yea and there are no ſmall number which wil come thither, euen to mock God, as we ſee theſe ſcoffers and gibers, who come to none other ende, but too diſpite him, bring with them whoriſhe and ſhameleſſe faces, and ſuch a beaſtly impudencie as cannot bee greater. All this we ſee. Nowe let vsus conſider that it is ſo farre of that our ſlouthfulneſſe ſhould be excuſed, as that God cannot but iuſtly puniſh vsus, in that we ſhall be depriued of the abilitie to call vponupon him in our neede, and ſhall hauehave our mouthes alſo ſtopped. And afterwarde the miſchiefe ſhall increaſe dayly more and more, vntill ſuch time as we are come euen to the deapth of the bottomleſſe pittes: that is to ſay, wee ſhall be vtterly excluded from the help of our good God, that he will retire him ſelfe from vsus, and cleerely baniſh vsus his kingdome. Beholde heere the fruite which commerh by our negligence, when as we ſhall make no accounte of the exerciſing of our ſelues in this ſtudy of the promiſes of God. Nowe Dauid addeth,
Heare my voyce, O Lord, at cording vntounto thy louing kindenes: quicken me according to thy iudgement.
Heere Dauid declareth yet more plainly, vppon what ground he layde his foundation of praying vntounto God: to wit, he brought no kinde of preſumption with him, thinking to make account of this or that, and ſo to be thought very woorthy that God ſhould heare him: but he preferred the goodneſſe and faithfulneſſe of God aboue all his owne woorthineſſes. Loe heere, wherevnto wee muſt looke if wee wil hauehave God to be merciful vntounto vsus. And whē as we would profite our ſelues by our prayers, wee muſt not once talke of bringing in of any thing of ours with vsus, ne yet alledge this thing nor that, as thinking too binde God vntounto vsus for ſome good turne that wee hauehave doone him: but too hauehave this principall regarde with vsus, God is good, and faithfull, and iuſt.
See then wheron it is that we muſt ſettle our confidence, if we will be reſolued that he will heare vsus. And this is ſuch a doctrine, I tell you, aswe ought well to holde and keepe. For in very deede, vnderunder this worde, Promiſe, this muſt altogither be vnderunder ſtoode. For what is it that induceth God to helpe vsus, and to ſaye, come vntounto me, without hee looke that wee would craue ſomething at his handes? What is the cauſe that our God preſenteth himſelfe thus vntounto vsus? Are they our merites? hauehave we any wayes on our parte deſerued, that he ſhoulde be ſo louing and kinde vntounto vsus? No without all doubt. We muſt then needes conclude, that the promiſes do ſpring out from this fountaine euen his meere merciemercy. And therefore it is not without cauſe that Dauid, after hee hath ſpoken of the promiſes of God, declareth heere that he deſireth not to bee heard, but in this reſpect, That God is good and merciful. As if he ſhoulde hauehave ſayde, O Lorde, if any man inquire the cauſe why thou haſt hearde me, and haſte pittie on me, I am able to ſay nothing as touching mine owne perſon, but that I iuſtly deſerue too bee reiected of thee, but thou haſt taken the matter and cauſe vntounto thine owne goodneſſe and righteouſneſſe. Now it followeth ſoone after,
They drawe nighe that follow after malice: and are farre from thy lawe.
Thou art nigh at hand, O Lord: for all thy commaundements are true.
Heere Dauid complayneth vntounto God, and deſireth him to helpe him againſt the wicked and vngodly contemners of his maieſtie: As if he had ſaid vntounto him, O Lorde, I can alledge nothing at all for mine one defence, but that they which draw nigh vntounto me to hurt me, are ſo much the farther of from thy lawe, and I the neerer thy commaundements It is a commonen entendement, that they which doe imagine ma1ice, are farre from God, in withdrawing themſelues from his lawe: but when as wee ſhall narrowly looke into the matter, that is the very true and naturall ſenſe of the Prophet which I hauehave already touched, that they which imagine malice or deceit, are farre off: that is, they are retyred from the lawe of God, to perſecute thoſe which drawe nigh vntounto it. And ſee how Dauid hath taken for his aduantage, that, that the wicked are farre from God, bicauſe hee did very well ſee, that he had beene ouerthrowne through their malice, without God had holpen him. Which thing he ſheweth by this cōplaint, that the wicked troubled him euen to the vttermoſt. And ſo much the more ought wee to conſider of this, bicauſe we being ſo womāniſh as poſsibly may be, do by & by think that if the wicked beare the ſway, and craftily goe about too deuiſe any thing againſt vsus, that all is loſte, and that God hath giuen vsus ouer for a ſpoile. We can in no wiſe abide that God ſhould exerciſe our patience nor yet humble vsus. Let vsus then throughly confider of the example of Dauid. For although that God had ſpecially choſen him out, amongſt the reſt, and had beſtowed ſo many excellent graces vponupon him: yet for all that hee was contented that the vngodly ſhoulde perſecute him, neither could he make them ſtande aloofe off, for hee had neither Rampares or Bulwarkes, that he was able to ſaye, you ſhall not come neare me. For he ſaieth that they drew nigh him. So then, when God giueth ſuch leaue to the wicked, as too hauehave the raines at will, ſo that it ſhould ſeeme, that they had the power euen to ſet their feete on our throates, yea and to ſwallowe vsus cleane vp, Let vsus conſider, that it hath beene the will of our God in all ages, to hauehave his children ſubiect to the malice of their enemies. Let vsus alſo hauehave a further cō ſideration of this which he ſayeth, that they are farre from the lawe of God. For this importeth, that they neither had truthe nor equitie in them. When then the vngodly, ſhall with the contempt of God, and an extreeme impietie, euen ruſhe vponupon vsus to ouerthrowe vsus, let vsus then, I ſay, remember the example of Dauid and ſaye, wherefore doe the wicked thus perſecute vsus, without any regarde too him, who ought and will when it pleaſeth him both with force and violence repreſſe them? It is bicauſe they are both blynde and blockiſh, and are without all truthe and equitie. But on the contrary ſide, let vsus not be afearde, bicauſe wee knowe that God is nigh vsus: & let vsus continually cal vpō him, to the ende he may be alwayes nearer and nearer vntounto vsus, too put him ſelfe betwixt vsus, and make him ſelfe our buckler to put backe the attemptes, and to beare the blowes wherewith the wicked ſhal aſſail vsus. Moreouer, let vsus beſure & reſolute, that notwithſtanding that the vngodly ſhall thus oppreſſe vsus, yet that God is not farre from vsus, although that we can not perceiue it. For God will oftentimes be neare vsus, when as we ſhall thinke that he is cleane hidden: that is to ſay, he ſheweth not vntounto vsus his power and vertue, neither laieth he it open at the firſt chop. For we muſt alſo call vpō him, that we might ſhew what honour wee beare him: that although hee prolongeth the time, and tarrieth longer before hee helpe vsus, then we would, yet muſt we notwithſtāding tarry his good leiſure. In ſumme we muſt alwayes bee reſolute in this which Dauid here ſpeaketh of, ſaying, are the vngodly nighe? very well, and God is at hand. That is to ſay, God is not aſleepe in heauen, whiles theſe men are maliciouſly imagining to do vsus hurte. God his armes are not a croſſe, neither are his handes cloſed, notwithſtanding that theſe men ſeeke nothing els but to deuoure vsus. God is not yet blynde, whyles theſe vngodly awake, to deſtroye and confounde vsus. Se then howe God, according to the neceſsities which he knoweth to be in vsus, will alwayes be at hande, ſo to aſsiſt vsus, as that whatſoeuer miſchiefe is neare vsus, it ſhall neuer be able to ouercome vsus, yea, inuent the wicked what they can on all ſides. This is it that Dauid meaneth to ſignifie in this place.
Nowe he alſo ſayeth, That the commaundements of God are true. Wherein he exhorteth vsus to hauehave recourſe vntounto the worde of God, for although wee are thus tormented and faſt cloſed vp in ſorrowe and griefes: yea and that we looke this way and that way for helpe, and yet ſee not God to remedie the ſame: then I ſaye, hee teacheth vsus too hauehave recourſe vntounto his worde. And this is a moſt profitable admonition. For when we ſeeke after God, we muſt not hauehave regard to our own fantaſies, nor to any worldly maner, as we are accuſtomed, nor too looke that hee ſubmit him ſelfe vntounto our will, to ſhewe him ſelfe vntounto vsus after a viſible ſort, to hauehave him come downe from heauen in his maieſtie, too conſume with fire and brimſtone all our enemies, to ſet vsus aloft, and to beare vsus ſuch fauour, as that wee might hauehave all things at our owne deſire: Loe I beſeech you howe wee deſire to hauehave GOD to ſhewe him ſelfe, for like as wee are fleſhly, ſo alſo would we hauehave him to ſhew him ſelfe vntounto vsus in a viſible maner. All this while, his worde is of no great authoritie with vsus: for if hee ſhewe vsus not why and wherefore, we are not contented with that which hee hath ſpoken, but we would forſooth ſee his hande altogether open. Wherefore, this admonition which Dauid here giueth vsus, is very neceſſary: to wit, that the commandementes of God are true. As if he ſhould hauehave ſaid, O Lorde, I hauehave already ſaid, that thou art neare vntounto vsus, for as much as thou ſeeſt vsus to bee perſecuted and troubled by the wicked, and how they come vponupon vsus to deſtroye vsus, and that thou arte right before them and againſt them to beate them backe, and to beare their blowes. All this do I confeſſe, O Lorde, But yet I vee not this after a viſible & worldly maner. Howe then? It is bicauſe thy commaundements are true. Dauid then knewe that God was neare vntounto him, bicauſe hee ſettled him ſelfe vponupon the lawe, and the promiſes which were giuen him. And euen ſo muſt we do, although it ſeeme very hard, as we hauehave already touched. It followeth,
I hauehave knowne long ſince by teſtimonies: that thou haſt grounded them for euer.
In this latter verſe, for a concluſion, Dauid ſayeth, that he was not like a nouice, to bee nowe too learne to knowe what the commaundements of God were, but hee was reſolute that God was neare him, bicauſe hee had his worde, from which he could not ſtarte. He ſheweth then, that the faithfull ought not too bee as it were in their A. B. C. but muſt bee long time exerciſed: as Dauid proteſteth of him ſelfe, I hauehave knowne them, ſayeth hee, long ſince.
Now here he ſetteth downe a woorde which ſignifieth continuaunce: From the beginning hauehave I knowen ſaieth hee, long ſince thy commaundements which thou haſte grounded for euer.
So then, let vsus learne that if wee will boldely ſtriue againſt all the aſſaultes, wherewith wee may bee aſſayled, wee muſte continue in this knowledge of the woorde of God, and we ſhall alwayes finde him ready to be neerehand vsus: ſo that we may be ſure of his protection, not for a day onelyonly but all the dayes of our life. And ſo let vsus throughly recorde this leſſon, to the ende we may ſay with Dauid, that wee hauehave the teſtimonyes of GOD ſo deepely imprinted in our heartes, as that wee hauehave longe time ſince knowen what is already in them, too witte, that God hath eſtabliſhed them: That is to ſay, that although we ſhall ſee a great number of chaunges in this world, that all things are chaunged and turned, yet that God is no chaungeling, that hee neuer altereth his minde, that his woorde is, as it was from the beginning, and as it ſhall continue for euer: that it ſhall neuer be ſubiect to al the turnes and chaunges of this worlde, but ſhall euer abide in his ful ſtrength and vertue, becauſe that God hath eſtabliſhed it for euer. And this is euen ſo, as that we ought to bee prepapared to call vponupon God, to witte, when as we ſhall be ſetled vponupon the true confidence of his promiſes: that we ſhall hauehave knowne the euerlaſting power & ſtrength which he hath giuen to his woorde: that is, that he will remaine alwayes like vntounto him ſelfe. When, I ſay, wee ſhall hauehave knowen this, we may boldely come and preſent our ſelues before him, beeing aſſured that hee will make vsus feele by proofe, that which he promiſeth vsus, ſo oftentimes as wee ſhall hauehave recourſe vntounto him, truſting heerein that he hath rendered vntounto vsus a teſtimonie of the louelove which hee beareth vsus.
Nowe let vsus proſtrate our ſelues before the Maieſtie of our good God, and father, in acknowledging our innumerable offences, which wee dayly commit againſt him: Beſeeching him that he will ſo touch vsus, as that in ſteede that wee hauehave beene ouer much giuen to our fleſhly affections, and vanities of this world, that nowe we ſeeke none other way but wholy too order our ſelues according to his good will, beeing aſſured that although we bee feeble and weake, yea and vtterly voyde of all ſtrength, ſo that wee cannot ſtepe one foote forwarde without ſtumbling, or elſe in going backwarde we bee farre from him, yet let vsus not doute but that hee will be neere at hand too helpe vsus: And alſo that when hee hath made vsus too feele his helpe, that he will giuegive vsus that grace that wee may bee ſo thankfull vntounto him, as hee deſerueth, deſiring nothing elſe but too glorifie him all the dayes of our life, for ſo many his benefites as he dayly giueth vsus, and liberally beſtoweth vponupon vsus.
That hee will not onelyonly graunt vntounto vsus this grace, but alſo vntounto all people and nations of the earth. &c.