Twenty-Two Sermons on Psalm 119, Sermon 20
The xx. Sermon vponupon the hundreth and nineteenth Pſalme.
RESH.
Beholde mine affliction, and deliuer mee: for I hauehave not forgotten thy lawe.
Pleade my cauſe and deliuer me: quicken me according vntounto thy woorde.
Saluation is farre from the vngodly: becauſe they ſeeke not thy ſtatutes.
Great are thy tender mercyes O Lord: quicken me according to thy iudgements.
Many there are, that trouble me, and perſecute mee: yet doe I not ſwarue from thy teſtimonies.
It greeued mee when I ſawe the tranſgreſſors: bee▪ cauſe they kept not thy lawe.
Conſider, O Lorde, howe I louelove thy Commaundementes: quicken mee according vntounto thy louing kindeneſſe.
Thy worde is true from euerlaſting: & all the iudgements of thy righteouſneſſe inudre for euermore.
IF wee might hauehave whatſoeuer we would deſire & wiſh, in very deede wee ſhould bee the better at eaſe, and without any griefe. And this is it that man naturally deſireth. But in the meane while wee are to conſider, that God wil exerciſe vsus with diuerſe afflictions, ſo long as we are in this worlde. Wherefore ſuch is the condition and ſtate of Chriſtians, ſo long as they ſhall liue heere vponupon the earth: That is, they muſt ſtriue, & be exerciſed with diuerſe ſortes of greeues, ſometimes of the body, and otherwhiles of the ſoule. And therefore for this cauſe muſt we arme our ſelues to the ende we be not ouercome in the mideſt of our conflicts. Now the principal peece of our armour is, to pray vn-God, and to call vponupon him to helpe vsus. And to bring this about, we are throughly to conſider howe all the faithfull which liued long before our time, proceeded heerein, too the ende we might order our ſelues after their example, as in this texte heere, we ſee howe Dauid was euen extreemely afflicted. Againe, wee ſee alſo howe he behaued him ſelfe in all his afflictions, which although they were very vehement, yet did they not hinder him too hauehave recourſe vntoo God, and of him he was reſcued and ſaued. See then what we hauehave to meditate vppon, too the ende that wee might doe the like.
Beholde mine affliction, and deliuer me: for I doe not forget thy lawe.
When as he deſireth God to looke vntounto his afflictions, it is euen the ſame which wee hauehave already ſaide: too wit, That although God loued him, yet would he not but that he ſhould be ſubiect, too a greate number of miſeryes, torments and griefes. Let vsus not think then to be priuiledged, ſo long as we are to walke heere bilowe on the earth, but that God will exerciſe vsus and aſſay and proue our patience, as he hath prooued Dauids, whome he ſo greatly loued, as the ſcripture witneſſeth of him.
Nowe heere we are to note two things, The one is, that when Dauid deſired God to looke vponupon his afflictions, and to deliuer him out of them: hee confeſſeth that hee was aſtonyed, as if God had turned his backe vponupon him. It is very true, that Dauid conſidered not of all that was too bee conſidered neither did he conclude, that God would caſt off his children in ſuch ſorte: But yet ſo farre forth as naturall reaſon coulde reach, ſee howe he might iudge of his eſtate.
And at that pointe alſo are all the Children of God. For on the one ſide, when as they ſhall looke vppon their owne ſtate and condition, they cannot choſe but that they muſt be forced to ſay, what a thing is this, Surely, if God hath any compaſſion vponupon vsus, and that he ſeeth vsus, is it poſſible that euer wee ſhould bee thus cruelly handled, will not he take ſome better order for this: See then, that wee cannot chooſe, but to conceiue theſe and ſuch like imaginations in our heartes, when as wee are greeued and perſecuted, and looke into our owne preſent eſtate: yea, euen as I hauehave already ſayde, we cannot chooſe euen too feele our ſelues as it were to be forſaken of GOD. And yet for all this, wee muſte bee fully perſwaded and reſolued, that GOD beholdeth vsus: and although it ſeemeth, that hee hath turned his backe vppon vsus, yet that hee ceaſeth not too helpe vsus, and is carefull for our ſaluation, yea and though wee ſee nothing, yet let vsus holde this for a certaine and an vndoubted trueth, in oure heartes. And therfore ſo often as we ſhall be thus troubled to thinke that God hath no lenger care ouer vsus, but that he hath clerely forſakē vsus, yet let not this hinder vsus from praying, after the example of Dauid: neither let vsus be ſlacke, but euen ſay, O Lord, beholde me. In the ſecond place we hauehave to note, the reaſon which Dauid here ſetteth downe. For I do not forget thy lawe. If then wee will hauehave God to heare vsus, wee muſt hauehave his lawe as it were fully ſettled in our heartes. And howe is that? Forſooth, wee muſt thinke and ſtudy vponupon his promiſes, we muſt know him to bee louing and mercifull, to helpe all thoſe that are his, and too ayde them in all their neceſsities, and beſides, this muſt bee oure ſure foundation that his promiſes are infallible, and that he will not ſuffer his children to goe emptie away, when as they ſhall tende them ſelues thereto.
See then how we muſt meditate vponupon the lawe of God that is to ſay, vponupon his word. For vnderunder this worde, the law, there is no doubt, but that Dauid comprehended the ſumme of al the doctrine which God gaue vntounto his church. EueryEvery of vsus then muſt be exerciſed in this ſtudy, and we hauing the lawe thus imprinted in our heartes, may bee certaine and ſure that God beholdeth vsus, and will helpe vsus in all our afflictions: yea although it ſeemeth, and wee may iudge according to our carnall ſenſes, that hee hath turned his backe vponupon vsus, or that he hath cloſed vp his eyes, and ſleepeth, and as a man would ſaye, neuer thinketh more of vsus. Now it followeth in the ſecond verſe,
Pleade my cauſe and deliuer me: quicken me according vntounto thy worde.
Here Dauid expreſſeth what this his affection is, whereof hee hath ſpoken: too wit, howe that the wicked vniuſtly perſecuted him, as againe hereafter ſhall more at large bee declared. Now wee knowe, that the griefes which the children of God doe ſuffer in this worlde, are diuerſe and ſundrie: For ſometimes God will lay heauy hande vppon them, without any man his touching: ſometimes alſo men ſhall perſecute them with vniuſt actions, ſo that the wicked ſhall torment and grieue them. Dauid then ſheweth that the affliction which he endured, was of this ſecond kinde, to wit: that hee had enemies which did vniuſtly trouble him. And ſee wherefore hee deſireth God, too pleade his cauſe, and reſtore him. By this wee are admoniſhed, according to that which I hauehave already ſaide, that when we hauehave liued in a good conſcience, and hauehave trauelled euen to doe good vntounto eueryevery man, ſo that no man hath any cauſe iuſtly to complaine of vsus, yet although wee are perſecuted and troubled wee muſt not for all that bee ouermuch abaſhed: bicauſe as great matters as al theſe were layde vponupon Dauid. For this is moſt ſure, that hee walked ſo marueilous ſoundly as that eueryevery man had occaſion too louelove him. And yet notwithſtanding hee was not without troubles amongeſt men. And why ſo? Bicauſe of their vnthankefulneſſe. Let vsus then vnderſtande that this vice began not firſt in theſe dayes, (I meane the vnthankefulneſſe and iniquitie of men:) But long time a goe, and therefore as much as in vsus lyeth, let vsus ſeeke after peace: but if ſo be wee ſhall procure to doe any wrong, the worlde will neuer giuegive ouer hating of vsus, and procuring of our hurte, yea, and goe about euen to deſtroye vsus. But as I hauehave already ſaide, let not that ſeeme ſtraunge vntounto vsus, ſeeing it came ſo to paſſe in Dauid. And thus much for this. Nowe in the ſecond place, wee are to beſeeche God too auenge our cauſe, too comfort vsus, when we ſee our ſelues to be wrongfully dealt withal, when as we are oppreſſed with falſe and ſlaunderous reportes, that we are euill ſpoken of without iuſt deſert: we muſt thē deſire God to be our warrant and deliuerer: and let vsus not dout but that he will take our cauſe into his owne hand, & ſhewe him ſelfe to be more then a protector & lawyer. For he ſaieth that he is the aduerſe partie for the maintenance and defence of the cauſes and quarrels of all his, when as they ſhall hauehave walked ſincerely before him ſelfe & before men. Loe here a notable, and very profitable admonition: That is, we muſt caſt all our care vponupon God, when as we are wrongfully accuſed, iniuriouſly dealt withall, troubled, and oppreſſed: and beſeech God to take the cauſe into his own hand, and to auenge it him ſelfe. Nowe this may ſerue too make vsus patient: for what is the cauſe that men ſo trouble and torment them ſelues, waxe ſo fierce, and cruell, vſe reuenge, or els, growe to be very cowardes when any wrong is done them, but bicauſe that they hauehave not recourſe vntounto God, put not thē ſelues vnderunder his protectiō, & pray him not, to holde his holy hand ouer them, and to defend their cauſe? Now if wee knowe this, it is moſt certaine, that oure heartes ſhall incontinent bee a great deale more quiet, and let vsus not hauehave ſuch boyling affections as wee hauehave, to be auenged of them which trouble vsus, but let vsus followe the doctrine which is here ſet downe vntounto vsus: to wit, that when we are vniuſtly entreated, let vsus pray vntounto God that he will auenge our cauſe. And beſides alſo, let vsus learne to ſtay our ſelues of the promiſe, which is made vntounto vsus thereof: for like as a Dauid maketh here ſuch a requeſt, ſo alſo we are to conſider, that he made it not of his owne head, nor at aduenture, but he knewe it to bee the office of God: That is, That he will auenge all outrages, Exo. 15.as it is ſaid in the ſong of Moyſes, That if men oppreſſe any vniuſtly, our Lord ſayeth, that it is be which auengeth the cauſe of the innocent, and of him that is troubled without a cauſe. Dauid then knowing, that God hauing taken this title vntounto him ſelfe, and declared that he will not ſuffer the throates of the righteous too bee thus cut, to be tormented, and troaden vnderfoote, but that hee will ſtretche foorth his hand too helpe them: hee hauing knowne this calleth vponupon God with a ſure conſtancie, that will receiue him. Wherefore it is meete that we looke vntounto this promiſe when as wee praye, to the ende wee praye not doubtfully but in full aſſurance, that God will be incontinent ready to helpe our neceſsities. And this is it why Dauid by and by after ſayeth, Quicken mee according vntounto thy worde. It is not without cauſe that this ſaying was added. For as I hauehave already ſaid, when as we will beſeeche the the lorde our God to take vponupon him our quarrell, and too aſsiſte vsus in our afflictions: and then we in the meane time ſhall ſtand in doubte of his ſo doing, wee ſhall profite our ſelues little in ſo praying. But we muſt bee fully aſſured that he will deliuer vsus. And whenſoeuer it ſhall come too paſſe, that we ſhalbe deſtitute of all mens ayde, yea that it ſhall ſeeme that all the whole worlde had conſpired our deſtruction and decay, then ſhould we chieflieſt aſſure our ſelues, that God will auenge our cauſe: and not onelyonly ſerue vsus in ſteade of a proctour, but will be altogether alſo our iudge, & aduerſe partie againſt our enemies, and againſt all thoſe which hauehave vniuſtly afflicted vsus. For he it is that muſt take in hand all iuſt cauſes. Wee had neede then too aſſure our ſelues of this. But from whēce ſhal we learne this? euen out of the worde of God, bicauſe hee hath lefte vntounto vsus a teſtimonie thereof in it: as wee ſee that Dauid ſpeaketh not here at a wilde aduēture, but hath already groūded him ſelf vponupon a good foundation, whereon he hath ſettled him ſelf. Now it followeth,
Saluation is farre from the vngodly: bicauſe they ſeeke not thy ſtatutes. And afterwarde hee ſayeth, Great are thy tender mercies, O Lorde: quicken me, according to thy iudgementes.
Nowe here are two thinges to bee conſidered off. The one is, that Dauid telleth the reaſon why all the contemners of God, and all that rebell againſt his maieſtie runne headlong into deſtruction, and that hee forſaketh them: that they feele no taſte nor eaſe in their afflictions, but that God clerely forſaketh them. Dauid ſetteth downe here the cauſe of all this: it is, ſaith he, bicauſe they hauehave not ſought after thy lawes, and therefore are farre from thy ſaluation. Nowe he cleane contrary, proteſteth of him ſelfe▪ that hee followed the lawe of God, and kept it in his heart. So then we muſt needes conclude, that he could not be eſtraunged from it. In very deede, this ſentence at the firſt ſight is ſomwhat darke, but I will make it plaine in three woordes, and then by little and little ſhewe what doctrine wee are too gather out of this. When any telleth vsus of our ſaluation, wee muſt in the firſt place know, whence it proceedeth: to wit, from God, and that there is no ſaluation but in him: in ſo much that ſo long as God is good and gracious vntounto vsus, it muſt needes be that all muſt goe very well on our ſide, and be aſſured that our life is bleſſed, and that we ſhall want nothing that is meete for our welfare and felicitie. So then, our ſaluation, and all fulneſſe and perfection of benefites conſiſt in this one onelyonly pointe, that God loueth vsus and receiueth vsus vntounto himſelfe. And ſince it is ſo, let vsus nowe conſider, what he is whome God will forſake. Once, we are his creatures, and euen as he hath created and faſhioned vsus, ſo alſo will he continne his goodneſſe towards vsus. Now, ſeeing that his merciemercy extendeth euen to brute beaſts, euen to the moſte vile and abiect thinges, yea euen which wee contemne, and diſdaine once to looke on, ſeeing the merciemercy of God extendeth ſo farre, as the holy Scripture teacheth vsus, how can it be that he wil forſake vsus, yea vntounto whom he hath graunted ſo great dignitie and excellencie? For wee hauehave a thing excelling all other his creatures, which is this, that God hath imprinted-his owne ſimilitude and likeneſſe, in vsus: Now when as he hath exalted vsus vntounto ſo highe a degree of honor, will he, thinke you, now forſake vsus? Hee will not without all doubt. What is the cauſe then that wee ſee ſo many caitifes, and miſerable wretches which are euē giuen ouer, ſo that God ſendeth them not ſo much as the leaſte ayde and comfort, that it ſeemeth, that he hath ſet them as it were vponupon a ſtage, to be a ſhame and rebuke to the whole worlde? Whence commeth this? Forſooth becauſe they withdrawe them ſelues from God: for when as they withdrewe not them ſelues from him: it is moſt ſure that then he ſhewed him ſelfe vntounto them, ſuch a one as indeede hee is of his owne nature, that is, louing, kinde pitifull, gentle, & mercifull. To be ſhort, ſo long as we will be ordered by him as his children, it is moſt ſure, that he will play the parte of a father towards vsus: ſo long as we will yeelde our obedience vntounto him, he wil intreate vsus gently. But when we are ſo peruerſe as that wee will not ſubmitte our ſelues neither, vntounto him ſelfe, nor yet vntounto his word, but contemne his louelove & grace offered vntounto vsus: is it reaſon that God ſhould put forth his hand to helpe vsus? is it meete he ſhould entreat vsus as his children, and accompt vsus in the number of thoſe which wholy dedicate them ſelues vntounto his maieſtie? No not ſo. But we rather are worthy to be ſet farre from him, and too hauehave nothing at all to do with him. Loe here the meaning of Dauid in this place, when he ſaieth, O Lord, helth is farre from the vngodly bicauſe they regard not thy ſtatutes: As if hee ſhould hauehave ſaid, we ought not to be abaſhed, O Lorde, although thou giueſt vsus ouer, and that we feele no ſuccoure of thy goodnes, but that we languiſh in al miſerie and calamitie. And why ſo? Bicauſe wee hauehave forſaken and refuſed thy grace: and therefore of very right we ought to be confounded and come to naught. Now I pray you tell vsus, what meaneth it that God will not be nigh vsus, but by meanes of his word? we muſt needes feele his goodnes by the effect, yea forſooth, and yet God commeth nigh vntounto vsus by his word: for that is a preparatiue by which he faſhioneth our heartes, to the ende he might ſhewe him ſelfe to be a mercifull father vntounto vsus. And ſo he maketh an entrance into our heartes for his merciemercy, that we might be capable to enioye his benefites. Seeing then it is ſo, that God by his worde, ſheweth him ſelfe and alſo commeth nigh vntounto vsus, we muſt not be abaſhed, although they which refuſe his worde, yea, which ſo vilananouſly and contemptuouſly reiect it, as wee ſee: we muſt not, I ſay, thinke it ſtraunge, although that they feele no help at the hand of God in their afflictions, & that his mercifull goodneſſe ſtretcheth not it ſelfe vntounto them. Now Dauid returneth to this ſentēce which we hauehave ſeene, and deſireth to be quickened according vntounto the worde of God. It is very true he vſeth the word, Iudgement, but al cō meth to one, as we hauehave already heretofore declared. Quicken me then according to thy iudgements, ſayth he, yea which I have loued. But yet notwithſtanding, he ſheweth vsus how it is that God hath promiſed to quicken vsus, and why hee attributeth it vntounto his onelyonly merciemercy.
Nowe this is a ſaying which importeth a very good and excellent leſſon: for they which confeſſe, that they can not be ſaued but by the grace of God, yet notwithſtāding how ſoeuer it is, they ceaſe not to ouerthrow the grace of God, in extolling their merites, or els in making them ſelues beleeue that God hath promiſed them to bee ſo kinde vntounto them, bicauſe they hauehave deſerued it. It is requiſite then that we know with Dauid, what it is that hath moued and ſtirred vp God to promiſe to quicken vsus: to wit, to mainteine vsus. For this worde to Quicken, importeth all whatſoeuer concerneth our eſtate & ſaluation. It is bicauſe he is good, and neuer ſought the cauſe otherwiſe but in his goodneſſe. When then we are enforced to cōfeſſe that it is God which mainteineth vsus, we muſt alſo forthwith confeſſe that God hath done it for his promiſe ſake, and for that he hath reueled it as a teſtimonie in his worde. Moreouer, ſee wherein a great number of people are too too groſſely deceiued: that is, that God promiſeth too mainteine and conſerue vsus, accordingly as we are worthy thereof, or accordingly as eueryevery man ſhall deſerue. And herevpon, as I hauehave already ſaid, we darken the grace of God, and faine through arrogancie, I know not what preſumption, that it ſeemeth, that wee our ſelues are the cauſe why God fauoureth vsus, and that the ſame commeth at the leaſt, partely of our ſelues. And therefore we ought ſo much the more throughly to conſider of that which Dauid ſpeaketh of in this place. Thy mercies, O Lord, are great, O quicken me according to thy teſtimonies.
He ſayeth not onelyonly, O Lord, I am conſerued by thee, bicauſe thou haſt promiſed: but meaning to declare that it commeth altogether freely, hee ſheweth that God was not moued too make any ſuch promiſe, ne yet was induced by any occaſion that he found in vsus, or that he tooke it on our behalf. No, no: but bicauſe his mercies are great. So then, by this ſaying Dauid teacheth vsus, that the promiſes of God are altogether free, that they hang not of our worthineſſe, ne yet bicauſe God found ſome thing in vsus, why to louelove & ſuccour vsus ſo: but bicauſe he is good, & pitieth our miſeries.
Loe what made him to offer himſelfe ſo liberall to vsus, & conſequently to perfourme his promiſe. Wee muſt learne then to glorifie our ſelues in the meere grace of God, and not to attribute any thing whatſoeuer, either to our owne perſons, or yet to our merites, for there is nothing at all in vsus. Nowe it followeth,
Many there are that trouble and perſecute me: yet doe I not ſwarue from thy teſtimonies.
Here Dauid maketh a proteſtation and complaint, too the ende God might the rather encline him ſelfe to heare, and helpe him. And that is, according too that which hee hath already ſaid. For if we will hauehave God to helpe vsus, it is good reaſon that wee ſhould patiently attende his leiſure. And in very deede hee that ſhall preſume to aduaunce him ſelfe, or thinketh that God will hauehave mercy vponupon him, and then letteth him ſelfe to be ouercome with temtation, and becommeth altogether deſperate: hee by this meanes ſuffereth not God too exerciſe his goodneſſe as he hath promiſed: but in thus doing, ſhutteth the gate againſt God as it were. Wherefore if wee be moued to be reuenged of our enemies, to be our owne caruers, as we ſay, in reuenge and not tary vntill God doth his office, doe we thinke that hee ought to helpe vsus? Hee that will doe iuſtice with his owne hand, and of his owne priuate authoritie, will hee come to craue aide of the Magiſtrate, after that hee hath killed his enemy? If ſo be then there be any man which thinketh to be ſaued of him ſelfe, and yet ſayeth vntounto God▪ Saue me O Lorde, this a very mockery. And therefore for this cauſe Dauid ſaieth in this place, Many there are, O Lorde, which trouble and perſecute me: yet do I not ſwarue from thy ſtatutes. Dauid ſpeaketh not here to boaſt him ſelfe, but it is to declare that he wayted for the help of God: and putting him ſelfe vnderunder his protection, truſted to obteine his requeſt, bicauſe he might boldely craue it of him. See then what a full boldnes we may conceiue to hauehave in calling vponupon God, & not to dout but that we ſhal obtain whatſoeuer we pray for vntounto him according to his wil: that is, he hath pitie of vsus: ſo that, I ſay, we muſt alwayes ſtay our ſelues vponupon his promiſes, as we ſee Dauid here hath done. So then, let vsus here conſider in the firſt place, that ſo often as we come vntounto God, we muſt come vntounto him attending his good leyſure, and not to be ſhaken with what ſoeuer temptations ſhall come vntounto vsus, but we muſt alwaies ſeeke after God, meditate continually vponupon his promiſes, & hauehave them alwayes in minde: we muſt, I ſay, hauehave all this, if we will hauehave God to help and defende vsus. Now, as I hauehave already ſaid, Dauid bragged not here of his vertues, but meaneth onelyonly that hee was not caried away with the iniquitie of men, to be euen with them, or to crie quittance, as wee ſay, that hee was not in haſte to hauehave that which was promiſed him, but helde him ſelfe continually quiet and ſtill, attending paciētly to hauehave God to accompliſhe that which he had promiſed, touching the reuenge of his enemies: euen ſo, when as any ſhall grieue & trouble vsus, yet muſt we not leaue to followe our vocation, and to perſeuer in the feare of God. For the greater part of vsus will alwayes be full of malice and vnthankefulneſſe, vntil ſuch time as God hath refourmed vsus. So then, when as wee ſhall not hauehave hurt any man, if they ryſe vp againſt vsus in armes, let vsus not be aſtonied thereat. And thus much for this. Nowe the other is, that when our enemies ſhalbe infinite in number, wee muſt not be troubled for all this: but let vsus knowe what the power of God is, and glorifie him as he ought to be glorified. And this is a very neceſſary point for vsus to learne: For wee muſt not bee afeard of our owne ſhadowes, as we ſay. And therefore, if there be two or three men which are in credit and authoritie, that ſhall make warre againſt vsus, wee are ſo faint hearted before the blowe come, as that it ſemeth vntounto vsus that we are vtterly vndone: euen as though God were not ſtrong enough to helpe vsus. See how we through fond ignoraunce glorie in the power of men, and vtterly ouerthrowe the power and might of God, And therefore wee ought a great deale the better to conſider of this place, where it is ſaide, Many there are, O Lord, which trouble and perſecute me: yet doe I not ſwarue from thy lawe, neither yet hauehave I forgotten it: That is to ſaye, that although wee ſee an infinite number of people too riſe vp againſt vsus, that wee ſee a generall conſpiracie of the whole world, and of all the creatures therein, yet let vsus not be too too much afeard, knowing that the power of our God ſhal be ſufficient inough to ſaue & defend vsus. See what we hauehave to note out of this place, where it is ſaid, It grieued me when I ſawe the tranſgreſſors: bicauſe they kept not thy lawe.
Here Dauid ſheweth that, which we hauehave already ſeene before: to wit, that it greeued him more, to ſee the offences which were committed againſt God, then all the outrages which he bare in his owne perſon. And this is alſo it, which we ought to hauehave in great recommendation. For if we bee ſo fine and as it were womanniſh, that wee can abide nothing, and yet in the meane while hauehave no care howe God is diſhonoured, his iuſtice violated, and his commaundements broken: I beſeech you do we not right well ſhewe, that wee are ſo giuen too pleaſe our ſelues, as that wee euen contemne his ſacred maieſtie. If a man, meaning to defende his honour euen with tooth and nayle as we ſaye, and maketh no accompt too ſee the glorie of God troden vnderunder feete: if he bee ſo gallant and hawtie, as to bee reuenged for eueryevery iniurie, and can abide too heare the holy name of God to be euill ſpoken off, his lawe to be caſt vnderunder foote, doth he not right well ſhewe him ſelfe to be a very ſenſuall and fleſhly man? Yes ſurely, hee is no better then a brute beaſte. And therefore for this cauſe let vsus learne, after the exāple of Dauid to be chiefly grieued and vexed, whē as we ſhall ſee the commaundements of God to be broken. It is the common and ordinarie faſhion amongeſt vsus, too bee extreemly vexed when as any iniurie is done vntounto vsus, as if the honour or credit of any of vsus be touched, we are by and by in a great heate, and deſire nothing els but too followe the matter hoatly. And why ſo? bicauſe we hauehave no regarde but to our owne perſon. If one man ſhall robbe another, his choler or anger will not be apeaſed: hee looketh to his purſe, his medowes, his poſſeſsions, and to his houſes, euen as he ſhalbe hindered either in this thing or in that. Now, a man that can well rule his affections ſhall neuer hauehave ſo great regard to his honour, nor to his goodes as hee ſhall hauehave when as hee ſhall ſee the righteouſnes of God to bee violated. What? (ſhall hee ſaye, euen groning in him ſelfe) ought men in this ſort to peruert the righteouſnes of God? ſhall men breake and corrupt all order and equitie? Loe, ſay I, what it is that ought to touch vsus, and to make vsus very angry: that is, when we ſee offences committed againſt God, and not that which toucheth our owne perſons. But what ſhall we ſpeake of this: for very fewe there are which hauehave any care hereof. And yet for all that it is not in vaine that Dauid hath ſet downe vntounto vsus this example: but to ſhewe how the children of God ought to moderate their paſsiōs: that is, they ſhould alwaies beginne at this end, to be grieued and ſorrowfull to ſee the tranſgreſſors, which breake, contemne, and treade vnderunder foote the worde of God, and this ſhould bee their chief grief and ſorrowe which ſhould crucifie them, and not to hauehave ſuch regarde to their owne perſons as they hauehave, but to let God alwayes to be preferred before them ſelues, and to let him to hauehave the moſt ſoueraigne degree, as he is moſt worthy. Now if it grieueth vsus to ſee the tranſgreſſors, which teare in pieces, and breake al iuſtice and pollicy, it is certaine, that we ſhould alſo be grieued at the euil which we know to be in our ſelues. For eueryevery man is to iudge of him ſelfe without exception. As for thoſe which will ſay, Oh ſee, I am not grieued as touching mine own perſon: and in very deede, I care not ſo much for my ſelfe, as I am grieued to ſee men thus horribly to offend the maieſtie of God, and yet they themſelues will take leaue to cōmit as great or els greater villanies & wickednes, thē the reſt: and yet when they hauehave thus ſaid, they will couer their own vices, & flatter thē ſelues when they hauehave offended his maieſtie, wheras they ſhould lay thē wide opē: now in deede theſe men ſhew thē ſelues to be right hypocrites. And why ſo I beſeech you? bicauſe they are not grieued at the tranſgreſſors, when as they ſee the glorie of God impaired, his ſeruice not obſerued and his righteouſneſſe contemned: But rather perſecute the perſons, and hate not the vices which are nouriſhed, and purpoſely mainteined in them. For what ſhewe ſoeuer they make of condemning the euil, yet it may bee eaſely ſeene that they are no whit touched therewith. And by this they right well ſhewe, that they know not what it is to be grieued as they ought. Now this is not to do as wee ought: For whatſoeuer ſhewe wee ſhall make of the great zeale wee hauehave to the honour and glorie of God, we ſhall very well ſee, that there is nothing but hypocriſie and diſsimulation in vsus, if wee looke indifferently into the matter. Loe here what we hauehave to note out of this place. Now Dauid ſaieth in the ende.
Conſider, O Lord, how I louelove thy commaundementes: quicken me according vntounto thy louing kindneſſe.
Here Dauid doth nothing els but ſetteth downe more manifeſtly that which was ſpoken of heretofore, Conſider O Lorde, I louelove thy commaundementes, hee ſpeaketh not onelyonly of that which is ſaid vntounto vsus, that wee muſt louelove our neighbour, liue chaſtely, honour our father and mother, do wrong to none: but vnderunder theſe wordes, hee comprehendeth all the doctrine, wherewith God meaneth to gouerne his people, and church, as we hauehave already handled. Nowe in this doctrine, are conteined the promiſes, which witneſſe vntounto vsus his goodneſſe: yea and they hauehave the chiefeſt place, bicauſe that God ſhewing himſelfe vntounto vsus to bee our father, wil not giuegive vsus ouer for any thing: forſomuch as we be aſſured of our eternall ſaluation, and that in this worlde he hath care ouer vsus, and our life is as it were committed vntounto him, ſo that herein lieth the whole ſubſtance, that after hee hath pardoned vsus of our ſinnes, hee alloweth vsus for righteous, and will alſo gouerne vsus with his holy ſpirite. See then what it is, that is conteined in the teſtimonies of God. And ſo Dauid in ſumme, proteſteth in this verſe, that he alwaies walked in this louelove of God which hee founde in his promiſes. This is it which he proteſteth, and thereupon ſayeth, Quicken me according vntounto thy mercy.
If Dauid then loued the commaundement of God and his teſtimonies, wherefore deſireth he not to be quicke…ed according to his merites? And if it be ſo that he hath deſerued, why hath he recourſe to the merciemercy of God? Nowe he very well ſheweth, that he meant not too boaſte of his vertues neither yet of any ſuch, I know not what perfection, to hauehave fulfilled the lawe of God: but he had a ſpeciall regard, as I hauehave already ſaide, to the content of God his promiſes. He alledgeth not here that he had deſerued to bee holpen: but he deſired to bee defended according to the merciemercy of God. In this point he ſetteth before vsus his example, to the ende wee might followe him, as this is alſo the meaning of the holy Ghoſt, when as he ſpake by the mouth of Dauid. Now he goeth on for a concluſion and ſaieth,
Thy word is true from euerlaſting and all the iudgementes of thy righteouſnes endure for euermore.
That is to ſay, thy iuſt iudgementes are euerlaſting: or els, thy iudgementes are alwayes righteous. Heere Dauid, in ſumme, meaneth to ſignifie, that hee ſo ſtayed him ſelfe vponupon the worde of God, as that he had ſet his heart vppon it, yelded him ſelfe wholy vntounto it, and beſtowed all his thoughtes & wittes on it. And why did he ſo? ſayth he, The beginning of it is true, and the righteouſneſſe thereof endureth for euermore. As if he ſhould hauehave thus ſaid, Thou, O Lord, art true in thy word, & ſhalt alwayes bee found ſo, & afterward, It is nothing but righteous, it is true from the beginning & thy righteouſnes ſhall endure vntounto thend, and with out end. See how the two borders or limittes of the worde of God are layde out. When as we ſhall ſeeke for this word, wee muſt make a deſtinction and difference, betweene truthe, and righteouſnes, with this reſolution, ſee how God ſheweth him ſelf true and righteous. And the farther we go on, the better ſhall we finde his worde to bee ſuch: ſo that after we hauehave throughly vnripped and examined it, we ſhall not hauehave one ſyllable, where righteouſnes, & truth, wil not ſhewe them ſelues. Euen ſo may wee alwayes attribute this title to the woorde of God, as Dauid here ſheweth vsus. In ſumme, when as wee would hauehave a perfect aſſurance, to be confirmed, and ſtrengthened in all temptations, ſo that the deuill ſhall neuer be able to take faſt holde vppon vsus: let vsus hauehave this regard, to ſtay our ſelues chiefly vponupon the worde of God, and therewith to arme vsus, attributing thereto theſe true titles which are here ſet downe, that there is nothing in it but all truthe and righteouſneſſe. And therefore this ought greatly to content vsus, to aſſure our ſelues of God, not doubting but that hee will graunt vsus the grace, that when he hath once brought vsus into the waye of ſaluation, that he will continually conduct and gouerne vsus, and hold vsus with a mightie ſtrong arme, vntill ſuch time as hee hath brought vsus to that ende whereunto he hath called 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 would pleaſe him to make vsus better to feele our miſeries then wee hauehave heretofore felt them, to the ende we may laye our ſelues open vntounto him And that we may in the meane while attaine too that remedy, as to craue pardon of him for them: not douting but that he will graunt vsus pardon for them according to our deſire, through the death and paſsion of our Lorde Ieſus Chriſt, albeit we are miſerable ſinners: And alſo that he wil through his holy ſpirite ſo purge vsus frō our ſinnes, as that we deſire nothing els but to be cōfirmed vntounto his righteouſneſſe, to come vntounto him, & to aduaūce vsus thereunto daily more and more, vntill ſuch time as he hath coupled vsus vntounto that holineſſe of life, whereunto he continually exhorteth vsus. That hee will not only graunt vntounto vsus this grace, but alſo vntounto all people & nations of the earth, &c.