Twenty-Two Sermons on Psalm 119, Sermon 10

Twenty-Two Sermons on Psalm 119 · Sermon 10

The tenth Sermon of the hundreth and nineteenth Pſalme.

IOD.

Thine hands hauehave made and faſhioned mee: O giuegive me therefore vnderſtanding that I may learne thy Commaundements.

So they that feare thee, when they ſee mee ſhall reioyce: becauſe I hauehave put my truſt in thy word.

I knowe, O Lorde that thy Iudgementes are right: and that thou haſt affficted me iuſtly.

I pray thee that thy merciemercy may comfort me: according to thy promiſe vntounto thy Seruant.

Let thy tender mercies come vntounto mee, that I may liue: for thy lawe is my delight.

Let the proude be confounded, for they hauehave dealte wickedly and falſely with mee: but I meditate in thy Commaundements.

Let ſuch as feare thee, and know thy Teſtimonyes: turne vntounto mee.

Let my heart bee vpright in thy Statutes: that I bee not aſhamed.

WEE ought to holde and keepe this rule and order in our praiers to God, not too meaſure his affection and louelove after our own imaginations & thoughts but to acknowledge him to be ſuch one as in deede he is, & as he ſheweth himſelfe vntounto vsus to be. And loe why he ſaith by his Prophet Eſaiah, after he had declared, that he would hauehave compaſſion to ſaue his church. p. 81Thinke not (ſayth he,) that I am like vntounto you, for there is as great diſtance betweene my thoughtes and yours, as is betweene Heauen and Earth. Let vsus then meaſure the goodneſſe of God after our vaine imaginations: But (as I hauehave already ſayd) let vsus knowe that it is not in vaine, which he declareth and teſtifieth vntounto vsus, that the good will and louelove which he beareth vsus, are infinite thinges which wee muſt beholde by faith onelyonly. And it is to the ende that we ſhould come vntounto him with greater boldeneſſe too call vponupon him, not doubting but that we ſhall obtaine whatſoeuer wee craue at his hands, yea euen aſmuch as ſhall be expedient for our ſaluation. And according to this, Dauid heere ſetteth downe, that God had made him. As if he had ſaid, I come not vntounto thee, O Lord, as we commonly come vntounto men. I ſet not downe any merite or worthyneſſe, whereby I hauehave bounde thee vntounto me: For thou art beholden nothing at all to me: but I talke of thy benefites which I hauehave already felte, too the ende I would hauehave thee to continue them vntounto me. For beholde the true and very perfect nature of God: to wit, his nature is alwayes to ſpread vponupon vsus his graces without ceaſing: as hee is a fountaine which neuer can bee drawen dry: euen ſo muſt we not feare that he diminiſheth or leſſeneth them, neither yet is ſparing of his benefites, for hee hath plentie inough to continue them without end or ceaſing. Let vsus then throughly conſider this argument which Dauid heere vſeth: to wit that he telleth God that he is his Creature, to the ende he might teache him, yea euen to vnderſtand his law. We hauehave heere then to note, that Daiud putteth not in himſelfe heere, ſimply in the ranke with all the reſt of his creatures: but commeth before God, as a man faſhioned after his own image and likeneſſe: Thy hands (ſayth he) hauehave made me and faſhioned me: that is to ſay, Thou haſt graunted me O Lord to be an inhabiter in this world, yea, and haſt made me a reaſonable Creature. Since then it is ſo, O Lorde, that thou haſte already begun ſo gently too intreate mee, I beſeech thee that thou wilte continue it.

Nowe we ſee what a kinde or vaine of ſpeaking we muſt vſe, to be aſſured that God will heare our requeſtes: to wit, that we muſt lay before him his graces, which we hauehave already receiued of him. For that ought to make vsus to hope that like as hee hath begunne, ſo likewiſe will hee goe through with it, vntill ſuch time as hee hath brought his work to perfect end. Now, if we deſire god to giuegive vsus vnderſtanding to comprehēd his law, inaſmuch as he hath made vsus mortal men we hauehave ſo much the better occaſiō to do it, in telling him that he hath adopted vsus to be his children, & taketh vsus to be as of his houſholde. Now, when as we hauehave this aduantage and priuiledge, our confidence ought to be ſo much the more certain, that we ſhuld not dout but that hee would augment thoſe graces which he before had beſtowed vponupon vsus. And ſo, to the end we might profite by this place, we hauehave to gather briefely three poyntes: The firſte and principall which we are to wiſhe is this, that God will inſtruct vsus in his lawe, that we be not ſo giuen either to the goods of this worlde, or elſe to the pleaſures of the body, and to all the reſte, but that we might alwayes hauehave regard to our ſpirituall health.

As touching the firſt, wee are to deſire that this affection may reigne in vsus, to the end to keepe all the reſt in good order, which violently might carry vsus away: to witte, that we ſhould deſire to be the right Scholers of God. And thus much for this. Now immediatly after followeth the meane to beſeech him, that he will beſtowe vppon vsus his grace to be taught in his lawe: to wit, becauſe he hath made vsus too this end, and not like vntounto Oxen, Aſſes, nor Dogges, which are brute beaſtes, and nothing but corruption: but that he hath imprinted in vsus his image, and ordayned vsus too euerlaſting life. Seeing then that he hath created vsus after this manner, let vsus truſt in him, and beſeech him, that hee will continue and make perfect that, which hee hath begun in vsus. But we ſhall hauehave the greater courage too make this requeſt vntounto him, when as we ſhall bee brought vntounto him in the ſeconde place, that ouer and beſides that hee hath made vsus men, he hath choſen vsus alſo to be his childrē, hath p. 82made vsus partakers of this diuine wiſdome, which is contained in the Goſpell, hath ſhewed him ſelfe to be our father, and called vsus into the company and fellowſhipp of his Sonne Chriſte Ieſus, that wee might bee members of his body. When as then wee may charge God with this. Loe this is a farre greater approbation of our Faith: and wee ought to beſeech him with much more certaintie and aſſuraunce, without doubting that it woulde pleaſe him too heare vsus. And thus much for the ſeconde poynte.

The third is, that although God hath taught vsus, wee muſt not by and by thinke that wee are ſuch great Clarkes, and ſo well learned, as that we neede not to deſire him too confirme vsus more and more in his knowledge, and too bee alwayes like vntounto prentiſes & yong nouices. As in very deed they which hauehave moſte profited, ſhoulde alwayes bee thus humbled, not to think that they had attayned to the greateſt abundaunce of knowledge: But that they had onelyonly ſome little taſte and ſmattering of the wiſedome of God, that they had neede too hauehave him to increaſe it alwayes in them more and more.

Nowe if Dauid made this requeſt, yea and that in trueth knowing that he had great neede to be inſtructed of God: I pray you what arrogancie ſhall this be in vsus, when as wee ſhall preſume to hauehave our braine ſo full ſtuffed, as that wee needed no more inſtruction? that wee ſhoulde content our ſelues with that which he had learned: ought it not to bee ſayd that we are moſt arrogaunt? And ſo, let vsus after the example of Dauid, all the dayes of our life pray vntounto God to teach vsus, and that we be neuer weary of beeing taught of him, vntill ſuch time as he hath deſpoyled vsus of this mortall body: For ſo long as we ſhall remaine in this body, wee muſt needes be compaſſed aboute with blacke and thicke cloudes of ignoraunce, from which hee will then deliuer vsus, through the brightneſſe of his comming. Nowe it followeth ſoone after,

So they that feare thee ſhall reioyce to ſee me: becauſe I hauehave put my truſt in thy word.

Dauid bringeth in heere yet another reaſon, for the obtayning of his requeſt: to witte, that the faythfull will bee glad ſeeing that God hath hearde him. And this is a place greatly woorth the marking: For we are let to vnderſtand by theſe woordes, that when God beſtoweth any benefites vponupon any one of our Brethren and neighboures, we ought not onelyonly to acknowledge this goodneſſe in this acte ſimply, but wholy apply it too our owne vſe, that it may ſerue vsus for our better confirmation: that we might vnderſtand, that we ſhall be more refuſed, then he which hath already obtayned his deſire. And why ſo? For God is equall and iuſt to all thoſe which call vponupon him vnfaignedly. He ſayth not, that hee will doe good too one and not too another: but we hauehave a generall promiſe which extendeth it ſelfe too all without exception: to witte, that if wee come vntounto him for ſuccoure, and that in trueth, that hee will bee very ready to receiue vsus: yea, that before we ſhall open our mouthes hee will ſtretch foorth his hand too giuegive vsus whatſoeuer he knoweth to be good and profitable for our ſaluation. Since then that this promiſe is generall, if wee be not too too vnthankfull, we muſt needes beleeue that God will heare as aſwell as thoſe whome wee hauehave already ſeene him to hauehave hearde heeretofore: and wee muſte take their example for our better cōfirmation of the promiſes which he hath made vntounto vsus. See heere, why Dauid ſayth, That they which feare God, ſhal ſee him, and in ſeeing him, will be glad of it: yea and wee are throughly too conſider of that which followeth: for I hauehave put my truſt in thy Commaundements. As if he had ſaid, They ſhal find nothing in me why thou haſte ſhewed thy ſelfe ſo louing and liberall, when as thou haſt taught te by thy holy ſpirit, but becauſe I hauehave put my truſt in thy word. Now thy woorde, is come too all thoſe which feare thee. So then, let them knowe that the ſame which thou haſt doone too my perſon, appertayneth too them alſo, and may applye it too their owne vſe. This is ſaid for a better cōfirmatiō of that which I hauehave already ſpoken: to witte, that if God hath gently dealte p. 83with any of our neighbours, that he hath had compaſſion vponupon him: we are to conclude, that we ſhall feele him too doe the like vntounto vsus And why ſo? Becauſe he hath giuen vsus his woorde: which is true and will neuer deceiue vsus. Let vsus then put our truſt in him, and we ſhall feele the like of that which wee hauehave ſeene in others that hauehave gone before vsus, and ſhewed vsus the way, and hauehave giuen vsus an example too repoſe all our truſt in the goodneſſe of God, hauing the promiſes which he hath offred vsus. Loe heere the meaning of Dauid in this verſe. Now it followeth,

I knowe O Lord, that thy iudgementes are right: and that thou haſte afflicted me iuſtly.

Dauid thinketh good to ſpeake heere a common thing, That he knoweth the ſtatutes of God to be right. For what is he that is ſo accurſed, which will confeſſe that? Yea, euen they which dare blaſpheme and ſpeake euill againſt God, when they ſhall be preſſed thus farre, yet will ſay, that the holy ſcripture is a doctrine that cannot bee amended, and that the lawe of God is the rule of all equitie. The very wicked then, will ſpeake thus wel of it: but yet there are very few which hauehave this cōſideration imprinted in their harts: to wit, to make this eſtimation of the lawe of God, as too ſay, that what ſoeuer is conteined therein is iuſt. And why ſo? That is firſt, by reaſon of the cōtrarietie that is betwene our wit and the wiſedome of God. And next, by reaſon of the contrarietie of our wicked luſtes, and affections, with the bridle which he holdeth vsus, too rule vsus according too his pleaſure, and in his obedience, when as men will take councell of their owne head, that they thinke to controle thereby, whatſoeuer God ſpeaketh in his woorde: wee then agree euen like fire and water. For all our wiſdome is but vanitie and leaſing, when as wee ſhall appoſe and ſet our ſelues againſte the holy Scriptures, the doctrine of the Lawe, and whatſoeuer is contayned in the Prophetes and the Goſpell. As we ſee at this day, the worlde will in no wiſe ſubiect it ſelfe thereto. From whence come all theſe controuerſies and diſſentions throughout al chriſtendom? Forſooth it is becauſe that men will be ouerwiſe, and will neuer honor God in ſuch ſort, as to ſay, Although O Lord our ownwittes lead vsus altogither prepoſterouſly, yet muſt wee needes be ruled by thee. And becauſe that wee are not able to attaine to this reaſon, it cannot bee choſen but that the tyle ſhardes muſt needes flye about and the worlde bee infected. See then, what is the cauſe that letteth the bigger number too confeſſe bothe with hearte and mouthe, that the iudgementes of God are right: to wit, that all perfection of wiſedome is in his lawe, in his Prophetes, and in his Goſpell: that it muſt needes fall out, that we ought to doe him homage in all this, knowing that it is impoſſible too finde any one iot therein contayned, to be amended. For although wee very well knowe, that the iudgementes of God are right, to wit, in ſuch ſorte as that our wittes and mindes might thereby be confirmed, that we might iudge it to be ſo: yet it ſo ſtandeth neuertheleſſe, that beholde our luſtes and paſſions, doe violently withſtand God, and are euer againſt him. As howe? An whoremonger ſhall be vanquiſhed that his whoredome is wicked and abhominable. A drunkarde ſhall condemne his drunkenneſſe: and ſhal neuer be able to ſay, that the vice wherevnto he is giuen is a vertue. And ſo much may bee ſayde of the ſwearer and theefe. But yet it is ſo, that ſuch kinde of people cannot giuegive God the glory, ſaying, that his lawe is right: For they murmure againſt him and are very angry, that they hauehave not the raynes of the bridle layde in their neck, and giueth them not all the lybertie that may bee too doe what them ſelues liſt. No doubt of it, if it lay in their power, they would plucke GOD out of his ſeate, that hee might hauehave no authoritie ouer them. Loe what mens affections and deſires are. So then, we ſhall finde a very ſmall number of people to be like vntounto Dauid, which wil ſay in trueth and without hypocriſie, I knowe O Lorde that thy iudgementes are right. When hee ſayth, that he hath knowen, he meaneth p. 84that hee hath gotten newe vnderſtanding which hee neuer had before, as if hee had ſayde, I hauehave O Lorde profited ſo much, that I hauehave cleane giuen ouer mine owne witte and reaſon. For I knowe it to be blinde, becauſe that men will alwayes lifte vpp them ſelues aboue meaſure. But nowe O Lorde, thou haſt brought me to this poynt, that I will no longer bee gouerned by mine owne heade and fantaſie: I will not truſt to my ſelfe to knowe whether the matter ſhall be good or not, but I will reſt me on that which thou ſayeſt vntounto me. And thus much for the firſt poynte.

And a litle after he ſayth, Although mine affections are cleane againſt thy law, that they are ready to caſt mee quite out at the Cartes arſe, as we ſay, yet for all that O Lorde, I hauehave bridled all my paſſions, yea and that through thy mightie power beſeeching thee to continue and hold them as pryſoners, vntill ſuch time as thou ſhakte fully hauehave deliuered me from them. Loe how Dauid practiſed this knowledge which he ſayd he had of God by his worde. And let vsus after his example continually recorde this leſſon: Let vsus beſtowe all our ſtudy both euening and morning vponupon it, to the end we may ſay that we hauehave knowne, that it is that, which GOD hath commaunded vsus, yea too followe it. But Dauid dooth not heere ſet downe this ſimple knowledge of the woorde of God: but goeth on farther: too witte, that God of very faythfulneſſe, had cauſed him to bee troubled. Nowe is this farre harder then the firſte.

It is very true, that we ſhall hauehave great conflictes before wee can be able to ſubmit our ſelues to God, in ſuch humilitie, as for to knowe & ſay, that he is onelyonly wiſe: But yet, they which knowe this, think not his chatiſements too be gentle and gratious, but are impacient, and conceiue ſome griefe, that maketh them too grinde their teeth. Nowe Dauid ioyned theſe twoo togither, to wit, that he did not onelyonly make much of the word of God, but alſo of the puniſhment which he ſente him: as if hee had ſaide, O Lord, I do not only ſuffer my ſelf to be taught by thy word, but to bee chaſtiſed alſo with thy hand: and I beſeech thee to ſcourge and beate mee with thy rodes, ſo often as thou ſeeſt mee too doe amiſſe, and too cauſe mee too amende, ſhewing thy ſelfe a moſte louing and pittifull Father towardes mee.

Wee hauehave heere nowe a very good admonition: to wit, that firſt we muſt learne to be ruled after the will of God, to receiue his woorde without contradiction, that wee reply not according as it pleaſeth our owne wittes and affections, neither too make any noyſe when wee heare God ſpeake: But let him hauehave ſuch authoritie ouer vsus, to make vsus ſo ſilent, as that wee may knowe that whatſoeuer hee ſayth vntounto vsus is iuſte and true. And thus too doe, let vsus learne not to be ſo ſleepy and ſluggiſh, as wee are by nature in our vices and ſinnes, and ſpecially in this vice of ambition, hauing alwayes a gready deſire to be aduaunced.

Let vsus rather knowe that God is the Mayſter of the humble and lowely: and let vsus therfore humble our ſelues, & not looke ſo bigge and bee ſo fooliſh hautie, which doth nothing elſe but caſt vsus hedlong into deſtruction, when as wee aduaunce our ſelues higher then becommeth vsus. Let vsus rather be aduiſed to bridle all our Luſtes and that which holdeth vsus as it were captiues as Saint Paul ſayth. For what is the cauſe that ſo many people at this day doe ſet them ſelues againſt the Goſpell? It is not, becauſe they know not this doctrine too be good, and that they iudge not ſo of it: But yet are they not therein thorowly perſwaded too ſay, Loe howe we muſt liue: EueryEvery man will doe whatſoeuer himſelf thinketh to be good. We muſt then needes confeſſe that the iudgements of God are right, that wee learne to holde all our paſſions in bondage: that we ſuffer our ſelues to be condemned by him, and to be rebuked for all our vices and imperfections as becommeth vsus. Now can we doe this? to wit, are we become ſubiect & obedient to the word of God? We muſt alſo ſubmit our ſelues vnderunder his hand, to ſtrike vsus when it ſhall pleaſe him, and liuely to vnderſtande that wee hauehave doone amiſſe, confeſſing that he hath iuſtly chaſtiſed vsus, or as heere it is ſayde, of very faithfulneſſe.

p. 85This is the ſumme and effect, that he is iuſt in puniſhing of vsus, as he is wiſe in teaching of vsus: the one hāgeth on the other, that is to ſay, the ſecond hangeth vponupon the firſt. For whoſoeuer ſhal come to this humilitie that Dauid ſpeaketh off, to knowe, that in the worde of God there is but one holy doctrine, one infallible truth, one ſo perfect equitie, as can be no perfecter: hee that ſhall hauehave knowne this, ſhall by little and little hauehave wherewith too bee fortified too receiue the corrections with a meke ſpirite, and not to bee grieued, and to kicke againſt the pricke, as wee are wonted to doe. Let vsus nowe then ſuffer God to rebuke vsus, yea and to correct vsus, ſeeing hee doeth all this for our profit and health. And this is the ſumme and effect of this verſe. It followeth next after,

I praye thee that thy merciemercy may comfort me: according vntounto thy promiſe vntounto thy ſeruant.

Here Dauid maketh and more generall requeſt, then that which before we hauehave ſeene. Hee deſireth God to inſtruct him: and now he addeth, O let thy mercifull kindnes bee my comfort. As if he had ſaid, O Lord I hauehave beſought thee for a ſpeciall and particular thing, but I adde nowe, that thou wilt be mercifull vntounto me in all and through all, that thy merciemercy bee extended vponupon me, that I faile in nothing. Thou knoweſt what is neceſſarie and profitable for me: O Lord let mee feele thee to bee gratious and pitifull all maner of wayes. Loe what difference there is betweene the firſt requeſt which we hauehave already ſeene, and this ſecond. Now this is a point worth the noting. For (as wee hauehave before ſaid) ſee the firſt which we ought to hauehave in a ſingular recommendation, and that is, that wee may bee taught by God, and not to be taught onelyonly by wordes, but that hee will alſo lighten vsus with his holy ſpirite, to make vsus knowe, that it is his worde which guideth vsus. See here, I ſay, the very right way to ſaluation. Nowe hauehave wee made this requeſt? we may craue of God that hee will not let vsus fall in anything whatſoeuer, that his mercy may comfort vsus. But yet here we ſe how that Dauid was not comforted nor yet reioyced but onelyonly in God, knowing that all the ioye that we hauehave here bilowe ſhalbe accurſed, when as wee hauehave no regarde vntounto our Creator. And yet for all this, ſe how commonly wee are wonted to reioyce and comfort our ſelues, that is, euen to forget God, & to turne our backs vpō him. Now accurſed be ſuch ioy, for the iſſue thereof can be none other, but as our Lord Chriſt Ieſus ſayeth, That it ſhall bee turned into weeping and gnaſſhing of teeth. Howbeit, the worlde is waxen dronke, for whatſoeuer is ſaide vntounto it, it maketh no reckoning thereof, but vtterly refuſeth al good & ſound doctrine. In deede this is true, that this ſame was not written in vaine: but that we ſhalbe ſo much the more inexcuſable, when as we ſhall hauehave the example of Dauid, except we folowe it. See then for this firſt point, that after Dauid had compaſſed the whole worlde both aboue and beneath, he founde no reſt to comfort his ſpirite and ſoule, but at ſuch time as he made his repaire vntounto God. And there I ſay, he found wherwith to reioyce and comfort him ſelfe: finding nothing els but vnquietneſſe in all liuing creatures. Now he ſoone after ſetteth downe, how we ought to reioyce and to be comforted in God: to wit, through his merciemercy: for if God ſhoulde deale with vsus according to our deſertes, we ſhould hauehave no cauſe wherefore to reioyce, but rather be confounded with very horrour and feare. When as God ſhal declare him ſelf to be our iudge, alas, which way ſhall wee be able to turne vsus? Muſt wee not needes bee caſt headlong into the deepe pit? If it be ſaid that wee muſt appeare before the maieſtie of our God, what ſhall become of vsus which ſucke vp iniquitie euen as the fiſhe ſucketh in water, as it is written in the booke of Iob? Wherefore, let vsus know that if we will rightly reioyce, and finde ſure reſt in our conſciences, wee muſt betake our ſelues to this free merciemercy of our God, that he declareth him ſelfe pitifull vntounto vsus in that he ſeeth vsus to be miſerable & wretched creatures, and to put foorth our hand vntounto him to receiue his merciemercy. Nowe Dauid in the ende ſheweth whereuppon he buildeth p. 86him ſelfe, in making ſuch a requeſt:

According vntounto thy worde, made vntounto thy ſeruant.

Loe whereupon we muſt builde and ſettle our ſelues, when as we will come vntounto God, to be heard of him to wit, vponupon his meere merciemercy, as we hauehave here aboue ſaid. But are wee already come thus farrefurth? And if wee be, yet is there an other point farther required: to wit, wee muſt aſsure our ſelues that the graces of God ſhall adorne and garniſhe vsus, ſo we ſeeke them according to his word. And to proue it to be ſo, marke I beſeeche you, for it were marueilous great preſumption in vsus, to come vntounto God, without we had his promiſes for it, and to deſire of him any thing, and ſay, O Lord, I hauehave neede of this and that. Go to now, here is already ſome occaſion which cauſeth vsus to come vntounto God. And againe, O Lord, thou art good and gracious: loe this is an other thing alſo which augmenteth our courage and boldnes. But bicauſe we are ſo farre from God, that we are not able to come nere his maieſtie, without he come down vntounto vsus: we muſt then, before wee can hauehave any acceſſe to make our prayers vntounto him, lay this foundation which is here ſet before vsus: that is to ſay, the word of God, when as thereby God witneſſeth vntounto vsus, that his merciemercy is alwayes readie, that he there laieth it before vsus, and offereth the ſame there vntounto vsus. There remaineth now nothing els, but that wee receiue it by faith, and that there wee declare our faith through our calling vponupon him. So then we ſee, the order which Dauid here ſetteth downe, that is, that hee bringeth vsus to God, to the ende we might take our whole contentation, repoſe, and reioyſing in his meere goodneſſe. And ſince, that he hath receiued vsus through his merciemercy, let vsus beſeeche him that he would looke vntounto vsus with his eyes of pitie. For the third point, he ſheweth vsus how we ought to make ſuch our petitions, that is, bicauſe God hath bounde him ſelfe vntounto vsus of his own good will, and hath witneſſed vntounto vsus that he wil be neare vsus. When then we ſhal come vntounto him in this ſort, let vsus not doubt but that he wil heare vsus & graunt whatſoeuer we ſhall deſire according to his will.

And namely he ſayeth, thy woorde made vntounto thy ſeruant, to thende he would declare to eueryevery of vsus that eueryevery man ſhould apply the promiſes of God particularly vntounto him ſelfe. And not to vſe the maner of the Papiſtes, to ſaye. It is very true that God hath promiſed this and that, but we know not whether the ſame belongeth vntounto vsus or not. And theſe are no fooles, which ſay thus, but this is the doctrine which they teache in all their Satanicall and deueliſh Schooles and Synagogues. Loe here the very doctrine of popiſh doctors, that the promiſe of God are vncertaine, & that we muſt receiue thē as things hanging in the ayre, not to take them generally, to ſay, I doubt not but that GOD ſpeaketh the ſame vntounto me. But contrariwiſe, we muſt conclude as Dauid here doth, and O Lord let it be done vntounto thy ſeruant according to thy word. He ſaith not, according to thy word, I knowe not to whom, nor vntounto ſuch mē of which number I am not, ſo that I can not builde vppon it: but he ſaith, according to thy promiſe O Lord, made vntounto me. Let vsus then learne by his example, that when we deſire the Lord God to aſsiſte vsus, to charge him with his promiſes, yea & let vsus apply them vntounto our ſelues, and beleeue that they are alſo ſpoken to eueryevery of vsus in particular, and generally vntounto all: I meane vntounto all the faithfull. When as the Lord our God ſaieth, I receiue all ſinners to mercy: let eueryevery one ſaye, O Lorde, I am one of thoſe miſerable and wretched creatures, and therefore I come vntounto thee, charging thee with thy promiſe made vntounto me. Loe howe wee muſt behaue our ſelues herein: for els, we ſhall but wander in the holy ſcripture all the daies of our life. It followeth immediatly after,

Let thy tender mercies come vntounto me that I may liue: for thy lawe is my delight.

In this verſe we may very well ſee, that Dauid was as it were eſtranged from the merciemercy of God. Now this is a very notable point to be conſidered off: for what is the cauſe of our diſtruſt, yea euen to cloſe vp the gate againſt God for that we would not come vntounto him, but onelyonly bicauſe wee p. 87thinke that God hath eſtraunged him ſelfe from vsus, and that we ſhould be thereby confounded. It is very true that he will ſometimes cauſe vsus to feele them, as if he had cleane turned him ſelfe away from vsus, and all bicauſe we firſt forſooke him: but yet we muſt notwithſtanding returne vntounto him, and not be diſcouraged, but followe the example of Dauid, that although the mercies of God to the outwarde apparance and in our iudgement bee farre from vsus, and in ſuch ſort, as that we may well perceiue it: yet muſt we neuer ceaſe to ſay, O Lord, let thy louing mercies come vntounto me: ſurely to the outrward ſhew, & ſo farre as I can iudge, they are farre of me: but yet O Lorde, I knowe that thou wilt in the ende make me to attaine vntounto them: yea and although thou manifeſtly ſheweſt me them not, yet notwithſtanding I will wayte and ſurely looke for them, with an aſſured faith and hope. Moreouer, when he ſayeth, that I may liue: that is to ſignifie vntounto vsus the ſame which I hauehave already ſaid: to wit, that although his wit and ſpirite, ſtayed it ſelfe vponupon creatures, yet that he was but as a dead man, & whiles he thought God not to be neare him, hee ſuppoſed him ſelf to be but as a forlorne man. And in deede although we had all the world on our ſide, and had GOD againſt vsus, and were ſure that he neither loued nor fauoured vsus, all the reſt would turne but to our ruyne and deſtruction. And if wee eſteeme not thus of him, muſt it not needes be but that we muſt bee bewitched by Satan, and caried violently away, when we ſhall content vsus onelyonly with theſe worldly things, and neuer hauehave regard vntounto the ſpring head and fountaine of all goodneſſe: to wit, the bounty of God? But in the meane while let vsus note this, that although we bee dead for a time, after the example of Dauid, yet ſhall wee be quickened, ſo that we come to God, beſeeching him not to holde backe his mercies farre from vsus. Now he ſaieth in the ende, For thy lawe is my delight. By this we are admoniſhed what it is that we muſt craue at the handes of God in good earneſt, forſooth that his mercies may remaine with vsus: to wit, when as we are conformable to him and to his woorde.

Let it not now abaſh vsus although wee feele ſo little taſte of God his mercies. And why ſo? For what is he that will acknowledge it? Wee are ſo beguiled with theſe falſe deceiptes of the worlde, that we thinke we may triumphe by them, that wee ſhall bee exceedingly bleſſed when as wee ſhall hauehave all thinges after our owne heartes deſire. But in thus doing we can contemne God and his grace. We muſt not then be abaſhed if we be ſet beſides that which apperteineth to our ſaluation, and that God ſuffereth vsus to languiſhe in wretchedneſſe and miſerie. And ſo let vsus learne after the example of Dauid, to bee as it were reiected of the worde of God, and to bee as it were eſtraunged from it to craue in good earneſt, to cauſe his mercies to retourne vntounto vsus: to wit, that he would graunt vsus this grace, to let vsus in ſuch ſort vnderſtand what neede we hauehave of his fauour and aide, that notwithſtanding that we hauehave declined from his commandements, yet that he would graunt vsus for all that, to feele his merciemercy, although he hath held the ſame from vsus for a ſeaſon. Now it followeth,

Let the proude be confounded, for they hauehave delt wickedly and falſely with me: but I meditate in thy commaundementes.

Here Dauid ſetteth downe another reaſon, to confirme him ſelf continually more and more, that hee ſhall obtaine that which he praieth vntounto God for: to wit, bicauſe the wicked do perſecute him: whom he calleth the proud. And this is the ſentence which wee hauehave already heretofore treated off, neither will the time ſuffer vsus to ſtay any lenger vponupon it. It ſhall therefore ſuffice vsus for this time, that faith onelyonly is the thing which bringeth vsus within the compaſſe of humilitie, when as we know that there is nothing in vsus but wickedneſſe, and that wee are thereto tied, by the iuſt iudgementes of God. When I ſay, that the faithfull knowe this, it pulleth downe their high mindes, they are no more arrogant nor preſumptious, to lifte themſelues vp againſt God, and their neighbours. Contrariwyſe the wicked and enemies of GOD are called proude: for the pride which they vſe againſt GOD, engendreth alſo crueltie againſt p. 88their neighbours.

As many as will humble them ſelues before God, will alſo bee very gentle too their neighbours: but they which hauehave a fierſe and high mynde to ſtande againſt God, muſt needes likewiſe caſt their poyſon againſt their neighbours. And for this cauſe Dauid ſayeth, let the proud O Lord be confounded, for they go wickedly about to confound me. Whereby wee are admoniſhed, that although the wicked vexe and grieue vsus neuer ſo iniuriouſly and without cauſe, yet we are thereby taught to hauehave the rather a great deale more truſt that God wil hauehave merciemercy vponupon vsus. And why ſo? bicauſe it is he which graunteth our requeſt: and when as we ſhall make it vntounto him, it ſhall not come of our ſelues, but he ſhalbe authour thereof. So then, when as we ſhall be grieued and iniuried by malitious and cruell men, let vsus go boldly vntounto God, and beſeeche him to hauehave pitie and compaſsion vponupon vsus. Nowe he addeth, that he neuer ceaſed to meditate vponupon the teſtimonies of God, although he was ſo afflicted. And this is an excellent admonition for vsus, that when wee are tormented both from heauen, and on the earth, that God on the one ſide, to the outwarde ſhewe, eſtraungeth him ſelfe from vsus: and we on the other ſide are ſo forſaken, that wee are troden vnderunder mens feete, beſides a thouſand other villaines done vntounto vsus: when as, I ſay, wee ſhall be ſo vexed and grieued. We muſt learne after the example of Dauid to meditate of the teſtimonies of God, and there to ſeeke our whole comfort, for that is the very meane by which God meaneth to plucke vsus out of all our anguiſhes and griefes which might any way trouble vsus.

That now which foloweth, hath beene already handled: to wit, that men which feare God doe turne vntounto him: to ſay, that they will keepe him companie. And in the ende he ſetteth downe this concluſion:

Let my heart bee vpright in thy ſtatutes: that I bee not aſhamed.

Now like as in the firſt verſe hee deſireth GOD to giuegive him vnderſtanding that hee might learne his Lawe, here duplicate page p. 88duplicate page he deſireth that he would graunt him affection. Whereby we may ſee, that this proceedeth from vsus & from our nature: to wit, to be very poore blynd ſoule, vntill ſuch time as God openeth our eies.

And thus much for the firſt point. But yet vnderſtanding onelyonly ſhall not ſerue. God muſt make our heartes pliant vntounto his obedience, and place vsus ſo with him ſelfe, as that we hauehave none other deſire but to ſerue him. Let vsus thē learne to pray vntounto him as Dauid here hath done: for after he had deſired him to giuegive him vnderſtanding of his law, he deſireth him alſo to giuegive him a pure and a ſound heart: yea and that we ſhould alſo doe the ſame in veritie & truth, not doubting but that when God hath beſtowed vponupon vsus ſome graces, that he will alſo encreaſe them more & more, and hauehave compaſsion vponupon vsus, ſo that we be obedient vntounto him in our behalfe, and yelde him the homage and authoritie which vntounto him belongeth.

And according vntounto this doctrine, let vsus in all humilitie proſtrate our ſelues before the maieſtie of our good God, in acknowledging our offences, beſeeching him ſo to touch vsus, as that wee might learne after the example of his Prophet, how to make and preſent our requeſtes vntounto him, & to bereaue vsus of all our earthly affections, which we feele to be moſt violent againſt vsus, to the ende that our minde bee not withdrawne through them from his righteouſnes, but that wee ſubmit our ſelues wholy vntounto his holy will, deſiring nothing els but to hauehave him to gouerne vsus: to the end that being fortified by his holy ſpirite, we might perſeuere vntounto the end to reſiſt thoſe temptations which ſhal grieue vsus, to obteine the victory aboueſaid, and come to the triūphe which is prepared for vsus in heauen aboue. That he wil not onelyonly graunt vsus, this grace, but alſo vntounto all people and nations of the earth, &c.