Twenty-Two Sermons on Psalm 119, Sermon 14
The xiiii. Sermon vponupon the hundredth and nineteenth Pſalme.
NVN.
Thy woord is a Lanterne vntounto my feete: and a light vntounto my pathes.
I hauehave ſworne and will performe it, that I wil keepe thy righteous Iudgements.
I am very ſore afflicted, O Lord: quicken me according vntounto thy worde.
O Lord I beſeech thee let the free will offeringes of my mouth pleaſe thee: and teach mee thy iudgemeates.
My ſoule is alwayes in mine hand: yet doe I not forget thy lawe.
The vngodly hauehave layde a ſnare for mee: But yet I ſwarued not from thy commaundements.
Thy teſtimonies hauehave I claymed as mine heritage for euer: for they are the very ioy of mine heart.
I hauehave applied mine heart too fulfill thy ſtatutes alwayes: euen vntounto the ende.
IF we did throughly conſider that it were very requiſite for vsus too reade the worde of God, and to liſten vntounto the doctrine taken out of it, wee ſhould not neede to hauehave the mater to be ſo much preached off, what profite and vſe we receiue by it: For eueryevery of vsus ſhould feele the ſame by experience. But becauſe wee are ſo colde & blockiſhe in reading and hearing of that which God declareth vntounto vsus, it is meete we ſhould be ſtirred vp therto ſom other wayes, and be ſhewed for what cauſe the word of God ſhall profite vsus, when as we ſhalbe thus wiſe and of this mind, throughly to exerciſe our ſelues, & to apply our whole ſtudy therein. And ſee why Dauid purſueth this matter ſo diligently. For beſides that which we hauehave already ſeene heere before, hee addeth & ſaith, Thy word is a Lantern vntounto my feere, & a light vntounto my pathes. Wherby he ſheweth, that it is an ineſtimable treaſure which we ſhal receiue when as we be taught by the word of God: to wit, that we ſhall neuer erre al the dayes of our life, as the vnbeleeuers do, who know not whether they go, but walke at randō. Dauid ſheweth vntounto vsus, that whē as we ſhalbe guided by the word of God, we ſhalbe without al danger of falling. Now becauſe it is a very eaſie thinge for a man to ſay thus, it ſeemeth at the firſt ſight that this ſaying is ſo common, as that we neede not to ſtay any longer vponupon it. But in the meane while let vsus ſe how the world practizeth that which is heere ſpoken. In deed we ſhall ſee it all cleane contrary, for there are very fewe that wil abide to be guided by the word of god: but the more part reiect it, & like rather to follow their own wills and deſires, or rather can be contented to be gouerned as it pleaſeth men, ſo that they will not ſuffer God to beare any rule or authoritie ouer them. Therefore let vsus well mark what this importeth, when as it is ſaid, That the word of God hath bin as it were a Lantern vntounto the feete of Dauid, & as a light vntounto his pathes. Nowe hereby he ſignifieth, that he meaneth not to bee wiſe in his owne conceite, but hath ſought how he ought to be gouerned by the word of God, & ſo wholy held him ſelf thereto.
Now if this hath beene a neceſſary poynt for Dauid, let none of vsus thinke that we can go beyond him. And ſee alſo why S. Peter writing too all the faithful in generall, telleth them, that they ſhould doe very well to be attentiue and to take hede to the word of God, as to a light ſhining in darke places.2. Pet. 1.19. By this S. Peter declareth vntounto vsus, that it is not without cauſe that Dauid hath vſed this ſimilitude of a Lanterne. And why ſo? For he ſayth, that we being in the world are as mē in the darke: & to proue it to be ſo, I beſeech you what wiſdom is in any of vsus? Although that eueryevery of vsus eſtemeth of him ſelf inough, & a great deale more thē needeth, yet for all that when as wee ſhall be throughly knowne, we ſhall finde all our vnderſtanding too be full of vanitie and follie, and although we think our ſelues to hauehave a goodly light, yet are we in a deepe dungeon of darkeneſſe. And beſides, let vsus ſeeke all the meanes poſſible too guide and gouerne vsus well heere in this worlde, yet ſhall it be alwayes but darkeneſſe.
Let vsus then vnderſtand, that it cannot be choſen but that we muſt be as ſtrayed wilde beaſtes without the woorde of God, and that without it there is neither way nor ſtay for vsus. And although wee thinke our ſelues to be wiſe inough, yet ſhall wee be altogether abuſed: and when as wee ſhall thinke vsus to be fully reſolued, yet ſhall all our caſe & eſtate be but ſmoke. When then we ſhall knowe this too be true, we may very well ſay with Dauid, that the woorde of God is in ſteade of a Lanterne vntounto vsus. For what is the cauſe that we will not be ordered & ruled by God, but either by reaſon of our pryde, or elſe becauſe we know not our own want? Some of vsus are hindered through a vaine fooliſhe opinion which we hauehave of our ſelues, that wee are ſufficiently learned too iudge of that which is good and profitable. Loe heere is the very cauſe why wee will not giuegive place vntounto the worde of God.
There are other ſome of vsus: that although wee truſte not ſo much vntounto our owne wiſdome, yet knowe wee not what a miſery it is to be heere, as it were in a place of confuſion, and that there is no ſtay of all the whole courſe of our life. And heerevppon wee contemne the woorde of God, and make no accounte of it. So then, wee muſt come too this humilitie that beeing wholly throwne downe as touching the preſumption of our wittes, we muſt ſuffer our ſelues too be taught of God.
And beſids that we might alſo know, that our ſtate & condition is too too miſerable, vntil ſuch time as we are lightened with this lantern. Now then, like as Dauid ſheweth vntounto vsus by his example, that we ought not to hauehave any other guide, nor ſtay, but that which proccedeth frō the word of God: Euen ſo alſo ſheweth hee vntounto vsus, that if ſo be we bee teachable of God & accept him as our ſcholmaiſter, & ſubmit our ſelues to him, that we ſhall finde light inough in his word, that we nede not to feare to be confoūded as though we knew not which way to turne vsus. For God will giuegive vsus ſufficient light in his word, to lead vsus to ſaluation. And this is ſuch a comfort as cannot be ſufficiētly inough expreſſed: For as it is declared, that we are miſcrable blind ſoules, and that whilſt we walke in this world, we are but in darkenes, ſee how God putteth a remedy into our hands: that is, that we ſhould heare him ſpeake, and that we ſhould learne to be ordered by his word; & that then, although this ſame world be a maze, although we hauehave many troubles in our life, although the deuil neuer ceaſeth craſtely to inuent many deceits to turn vsus from the right way, yet we ſhalbe aſſured to go ſtraight, & to attain vntounto ſaluatiō. And by this wee may ſee how Satan hath poſſeſſed the papiſts, when as they ſay, that the word of God is ſo darke, that wee are neuer able once to bite at it: and that we ought not to ſtay our ſelues thereon, becauſe it is ſo vncertaine a thing: & beſids that it is alſo a noſe of wax, which a man may turne what way he liſteth. They ſhame not to ſpue out ſuch horrible blaſphemies. But contrariwiſe, let vsus truſt vntounto the ſpirit of God, ſpeaking by the mouth of Dauid: to wit, that if we be lightened by the word of God, we neede not to feare falling: & that there is no rule ſo certain. For although the deuil went about with a thouſand deceits to turne vsus this way and that by crooked bypathes: yet muſt we be fully aſſured that the word of God is a lantern vntounto our feete, to lead vsus the right way. Neuertheles Dauid ſheweth vntounto vsus, howe we ſhonlde ſeele ſuch a cōmoditie comming vntounto vsus by the law of god: to wit, when as we ſhall receiue it with harty affection. For he ſaith,
I hauehave ſworne and will performe it: that I will keepe thy righteous iudgements.
Nowe heere hee ſheweth, that if there bee a wauering minded ſpirit, which readeth the Scripture for curioſities ſake, the ſame muſt needes remaine and continue alwayes blinde and ignoraunt: as we ſhall ſee many of them which doe nothing elſe but turne ouer the leaues, and wander in ſuch ſorte, as that there is neither firmeneſſe nor yet ſoundneſſe in any of them. And what is the cauſe thereof? For ſooth it is, becauſe they ſeeke not God with a right & earneſt affection. If we then will hauehave the commoditie, which Dauid heere ſpeaketh of, we muſt come back againe to the woord of God, and apply all our ſtudy ſo couragiouſly, as that wee deſire nothing elſe but too bee inſtructed in this trueth, and to ſubmit our ſelues wholly vntounto it. And yet Dauid was not contented to ſay that this was his onelyonly determination: But ſayth, that hee had ſworne and was ſtedfaſtly purpoſed to obſerue it: For the word which he vſeth, ſignifieth, that I will eſtabliſh it: to wit, I will wholly giuegive my ſelf vntounto it: for I am ſo reſolute in this matter, as that I will neuer be turned away from it. Wherby he ſheweth, that there is no queſtion, but that we hauehave certaine ſmall motions, which ſlip vsus, but wee muſt hauehave ſuch a feruent zeale, as poſſeſſeth our whole minde: and after we muſt with this zeale be conſtant, becauſe then we ſhalbe able rightly to ſee thoſe men which ſo trimly and fairely puſ and blowe at vsus. But what? This is but a falſe fire as we ſay. Nowe if wee bee truely affected to ſerue God, the ſame our affection muſte be firme and ſure, that we may vnfaignedly ſay with Dauid, that we hauehave ſworne, and are fully purpoſed too ſtand and abide by this matter. In very deede heere may ſome queſtion ariſe: For it ſhould ſeme that Dauid hath too too much preſumed of him ſelf, to ſweare that he wil keepe the teſtimonies of God. For we are not able to promiſe any thing, which is not in our power and ſtrength. If a man ſhal thruſt in himſelf to promiſe that which he hath not, he of right is to be accuſed of follie: for eueryevery man wil ſay, that it is great arrogancy in him becauſe he hath paſſed his bounds. Now when as wee ſhall hauehave throughly conſidered heereof, we ſhall finde that it is impoſſible for any mortall man, perfectly to obſerue the Commaundements of God.
This ſhould ſeeme then at the firſt ſight, that the othe which Dauid heere ſpeaketh of, ought rather too be reprehended then commaunded: But heere are two things too be conſidered of: The one is, that when the faithfull binde them ſelues ſo vntounto God, they lay not this foundation in their owne proper ſtrength, they looke not into their own abilitie, but they deſire of God to accompliſh that whiche they hauehave promiſed him. And why doe they ſoe? Now let vsus note, that heere he ſpeaketh of the commaundementes of God. And we hauehave here already declared, that when Dauid nameth the lawe, hee looketh not ſimply too the Commaundements, but alſo to the promiſes: and in theſe promiſes it is ſaide, that God will circumciſe the heartes of his children: He ſayth, that he wil ſo liuely touch them, as that he will bring them into his obedience. So then (as we hauehave already ſaid) the faithfull binde not them ſelues to God to do any thing of their owne power & ſtrength, but they deſire him to fulfil what ſoeuer is wanting in them, to ſupply their weakeneſſe, and to ſend ſuch remedy as hee knoweth beſt to be moſt needefull and expedient for them. See then with what confidence Dauid hath ſworne too obſerue the Teſtimonyes of God: hee did it not, I ſay, of any vaine preſumption, that he had conceiued of his owne power and ſtrength, ne yet that he was able to doe it, no, he attributed nothing to his owne ſtrength: But ſweareth and doth it, by reaſō of the promiſe of god, by which promiſe he declareth that he wil by his holy ſpirit gouerne al thoſe which are his. Loe whervpon Dauid ſtayed himſelfe. Now by & by followeth the ſecond point: to wit, that Dauid hath ſworne too obſerue the teſtimonies, yea euen ſtaying himſelf vponupon that which God hath promiſed, that he wil vpholde vsus through his mercye, that although wee halte and that all the obedience which we go about to yeeld vntounto him be weake and faultie, becauſe it is done but by halues, yet he not hauing reſpect to al our faults, meaneth to make a taſte of the deſire which we ſhall hauehave to pleaſe him: & in effect, wil accept our ſeruice as it is, diſpenſing with all the faultes which ſhall be mingled amongſt them. Which thing Dauid conſidering, was able to ſay that he would obſerue the cōmandements of God. So then let vsus note, that when the faithfull binde themſelues to obſerue the word of God, they muſt not truſt to them ſelues, ne yet be puffed vp with a fooliſh opinion, that they hauehave the power to do it: but they muſt ſay. Accō pliſh thou this, O Lorde, and then I will followe it: write thy lawe O Lorde, in mine hearte, and then ſhall I hauehave a deſire to ſerue thee: and beſides, Let the faithful alwayes remember▪ that God wil not handle them ſharply: yea & although they faile in a great number of pointes, ſo that they are not able to obſerue one only point, nor iot perfectly: yet wil he ſpare them through his free goodnes & merciemercy. Whē the faithful & childrē of god ſhal hauehave knowen thus much, and ſhall ſweare that they will obſerue the cōmandements of God: yet let them not ceaſe for all that too flie vntounto the forgiuenes of their ſinnes, that they may feele the ſame too be a neceſſary remedy agreeable to the will of God, for the fulfilling of one parte of his commandements. We ſee now then why Dauid hath ſworne to keepe the Commaundements of God, and that he wil neuer chaunge this purpoſe in his hart. Now he maketh two requeſts immediatly after: whereof, the one is to be quickened and reſtored. Wherein he ſheweth that which I hauehave alredy touched: which is, that hee was not ledde with a fooliſh preſumption of his owne power & ſtregth. For he which deſireth god to be reſtored, confeſſeth that he liueth not as of himſelf, but that he muſt needs liue by the grace & goodnes of God. And yet Dauid maketh this confeſſion more expreſly, when he addeth the reaſon why he vſeth to make ſuch requeſt: For I am very ſore afflicted O Lord, ſaith he. See then Dauid who confeſſing him ſelf to be troubled, and as it were vtterly made nothing beſecheth god for to reſtore him. Shal we ſay that he truſted to owne ſtrength? or that hee attributed any thing whatſoeuer vntounto him ſelfe? we ſe the cleane contrary. So then, according to that which we hauehave already declared, let vsus vnderſtand that he ſware not vponupon any vaine preſumptiō: but becauſe he knewe that God would neuer fayle him. And this is the reaſon why he toke vponupon him this boldenes. And that is it which he addeth: According to thy word: that is, according to thy promiſes. Now we ought throughly to conſider all what ſoeuer that is heere ſaid. Quicken me O Lorde, ſaith he. And thus much for the firſt point. Wherin he ſheweth that he liueth not as of him ſelf, but defiereth it of God. And afterward, he addeth the reaſon, ſaying after this manner, I am very ſore aflicted. Whereby hee declareth vntounto vsus, that we are not able too releeue and maintaine our ſelues, when as our ſtrength fayleth vsus, but that it is God which muſt put to his helping hand. And beſides we may be aſſured that he will helpe vsus, and be ready to reſtore vsus, ſo that we will deſire him, and call vponupon him, & hauehave recourſe vntounto his goodneſſe. Loe heere a mightie comforte for all the faithful, when as they finde them ſelues to bee ſo without ſtrength, as that they feele them ſelues too fainte, too be cleane caſt down, and to ſee nothing elſe in them ſelues but death: yet may they be fully aſſured & reſolued, that God will alwayes be their watchman, too reſtore and quicken them. And why ſo? To wit, according to that which Dauid addeth when he ſayth, According to thy promiſes. Then it followeth, that God hath promiſed too reſtore and quicken his, when as they ſhall be in death. And therefore wee ſhall neuer be able too make our requeſt in faith, as Dauid heere hath doone, if that wee hauehave not the promiſes of God. For, as we hauehave before ſaid, it is a foolehardines in men to put foorth them ſelues too pray vntounto God as they liſte, without beeing ſure and certaine of his will before.
See then the cauſe which mooued Dauid ſo expreſſely too ſette downe here the promiſe of GOD. Nowe this promiſe was not made too him alone, this is no perſonall Priuiledge, as wee ſay, appertaining to one man only: But it is a generall rule which we muſt holde, that God wil raiſe vp againe from death thoſe which are throwne down, and as it were made nothing: yea euen when as they doe call vponupon him, and acknowledge, that it commeth of his owne pure grace that they ought to be ſo reſtored, and not otherwiſe. Nowe here is yet another requeſt which hee maketh,
O Lord, I beſeeche thee let the freewill offringes of my mouth pleaſe thee: and teach me thy iudgements.
Here Dauid deſireth God to accept the praiſes which he ſhall render vntounto him. For the oblations whereof Dauid ſpeaketh, are nothing els but prayſe and thankeſgiuing, by which Dauid acknowledgeth the benefites of God. And yet for all that, he in very deede looketh vntounto the common order of the lawe: For when a man hath beene cured of a diſeaſe, or hath beene deliuered from ſome daunger, or els that God hath indued him with proſperitie, hee commeth to the Church to make his oblation or offring, for an eſpeciall teſtimonie, and too acknowledge howe greatly hee is bounden vntounto God. Dauid had ſmall regarde to any ſuch ceremonies, but yet he noteth and expreſſeth the ende and the vſe, that is, that we ſhould ſtay vsus vponupon the principal: for if a man ſhould ſacrifice a beaſt, that were nothing at all. And wherefore then ſerued ſuch maner of ſacrifice? Forſooth it was an aide and help: bicauſe it is nedefull that we ſhould be always ſtirred vp. And beſides, this is a good aduertiſement to ſhewe vsus, that when we will giuegive GOD thankes for his benefites which he beſtoweth vponupon vsus, wee muſt come vntounto him by the mediation of our Lorde Ieſus Chriſt: for we are not once worthy to open our mouthes to honour God, bicauſe our lippes are vncleane and defiled. And ſo we thē knowing our vnworthines, muſt come vntounto our Lord Ieſus Chriſt, and giuegive thākes vntounto God by him,Heb. 4.14.15.16. as alſo the author to the Hebrewes exhorteth vsus to do. For he namely declareth that vntounto vsus, that it is onelyonly Ieſus Chriſte, which giueth vsus acceſſe vntounto God his father, to confeſſe his bountie towardes vsus: and otherwiſe, wee ſhall but profane his name, yea he will not accept our praiſes and thankes giuing, but they ſhal euē as it were ſtinke in his noſethrilles. Se then to what ende the ſacrifices are. But Dauid notwithſtanding ſheweth, that the principall ende of the benefites of God is, that our lippes ſhould open them ſelues to confeſſe his goodneſſe, when as wee hauehave proued and felte it. And that is it which he ſpeaketh of in the hūdreth and ſixteene Pſalme,Pſ. 116.11.12. What reward ſhall I giuegive vntounto the Lord: for al the benefites that he hath beſtowed vponupon me? I will receiue the cup of ſaluation: and call vponupon the name of the Lorde: as if he ſhould hauehave ſaid, that he knewe none other waye to pleaſe God but to giuethankes vntounto him, when as hee had liberally beſtowed all the benefites of the world vponupon him, in ſuch ſort as that he felt himfelfe moſt bounden vntounto his goodneſſe Euen ſo likewiſe will hee bee contented with vsus, when as we render vntounto him ſuch thankes. Yea, but in the meane while let vsus conſider that Dauid knewe, that if God had not freely accepted the praiſes which hee yelded vntounto him, that they had byn nothing worth, as wee hauehave already declared: but we hauehave of this here a ſufficient and manifeſt cōfirmatiō. What is the reaſō why Dauid beſought God to accept the praiſes which he rēdred vntounto him? he did it not like an hypocrite. He cōfeſſeth then, that whē hee preſented him ſelf before God, to magnifie his name, that hee might very well hauehave byn put by, & his mouth to hauehave byn ſtopped. And why ſo? bicauſe that we profane the name of God ſeing there can proceede nothing but filth & ſtench, from thoſe which are altogether corrupt, neither cā there be any one drop of goodnes in thē. And although God hath put in to them any good vertues, yet they are ſo entermedted with vices, as that it is lamentable. And therfore Dauid knowing this to be ſo, praieth God that his praiſes might pleaſe him. Now if Dauid knew his vnworthineſſe to be ſuch, I beſeech you, dareth any of vsus to ſay, that we are of our owne power capable, to magnifie the name of God, & to rēder him ſuch thākes as to him appertaineth, without he of his meere free good wil alloweth thē, not imputing vntounto vsus the vices and imperfections which are therewithal entermedled▪ & that he wil alſo thinke wel of our praiſes and thanksgiuing, yea although they deſerue it neuer a whit? And beſides, if wee need to deſire God, to accept our praiſes which we render vntounto him: I pray you what ſhal become of the reſt? For it is moſt certain, that if ther be any ſeruice which pleaſeth God, it is euen this whē we come to do our homage for whatſoeuer we hauehave receiued at his hands: and that we confeſſe & proteſt that we hauehave nothing but that we hold of him. Whē as wee doo this homage vntounto God; loe this is the ſeruice, which he chiefly deſireth of vsus: Loe this is that ſweete ſmelling ſacrifice, which the ſcripture ſpeaketh of. Now ſo it is, that when we would do this homage vntounto God, therby to humble our ſelues, yet may it be amended: in ſuch ſorte as that we deſerue to hauehave it to be put by, & to be diſalowed: what ſhal then become of our other meane ſeruices, and in effect, of al our whole life? Shal we now go and glorify him with our merites as the Papiſts doo, who lift vp their heads againſt God with an whoriſh ſhameleſnes: For they thinke that GOD is beholden too them: or elſe, although they hauehave offended his maieſtie, yet after that they hauehave reckened with him, they thinke that they may very well recō penſe him with their ſatisfactions. Go too now, let vsus think thus of our ſelues, that when wee ſee that in the very beſt & moſt requiſite, yea and as it were the very flower of all our good workes, euen of thoſe wherein God guideth vsus, that they do nothing elſe but ſtinke, except God himſelfe clenſe them too make them ſweete, and taketh from them the ſuperfluities and filthineſſe which are in them. Nowe if of all our good workes, yea euen of the moſt excellent we are exhorted to craue pardon of God for them, what ſhall become of our groſſe and ouer manifeſt ſinnes whereof wee are conuinced, and whereof men, yea, and yong children, may reprehende vsus? So then, ſee here an excellent place, which rightly aboliſheth al vayne and diueliſh confidences, wherewith we deceiue our ſelues, when as wee thinke too ſtande before the maieſtie of God with our merites, and ſuch other like gewgawes and trifling toyes I knowe not what thinking thereby to recompenſe him.
And thus much for this verſe. Now Dauid afterward ſaith,
My ſoule is always in my hand: yet do I not forget thy lawe.
The vngodly hauehave laide a ſnare for me: but yet I ſwarued not from thy commaundements.
Here Dauid proteſteth as before, that he had ſuch a reſolute affection to followe the woorde of God, as that no temptations could withdrawe him from it. And ſee how we may ſay, that we ſerue God, without hypocriſie & in truth. For if we be eaſily and gently dealte withall, ſo we hauehave no affliction, that our God handleth vsus as wee would wiſhe, & leaueth vsus to our owne pleaſure, or els, if he ſo much fauoureth vsus, as that we are not preſſed with any griefes and ſorrowes: it is an eaſy matter then for vsus too ſerue and honour him. But when God afflicteth vsus, that it ſeemeth hee would oppreſſe and grieue vsus eueryevery minute of an houre, when we ſee death purſuing vsus on eueryevery ſide, that the vngodly are wholy about vsus, as it were ready to pull out our eyes, and our life ſo wretched; as that the world iudgeth vsus to be as it were reprobates: when then al theſe temptations ſhall touch vsus, and yet we remaine ſtill conſtant prayſing of God, and holding vsus vntounto him, perſeuering in his obedience, and calling vponupon him, beeing patient in all our afflictions, vntill ſuch time as he deliuereth vsus: when we hauehave all this, we may then ſay with Dauid, that we hauehave diſplaied and layde wide open our life to ſerue God: and this ſhall be a good and ſure profe thereof. But if we hauehave not this conſtancie, a great number may make a wonderfull ſhewe of godlineſſe before the face of the worlde, but all that ſhall proue nothing. And ſo, let vsus well conſider of this place: for Dauid ſpake not this for him ſelfe, but for our common inſtruction. And beſides, if we will in deede profit our ſelues by this doctrine, let vsus conſider that if we ſometimes ſee the apparaunt dangers of death, ſo that wee be preſſed downe on eueryevery ſide, not to thinke it to be any ſtrange thing. And why ſo? Bicauſe the ſame came too paſſe as greatly ſometimes to Dauid. For he ſaieth that he was not without continuall trouble. My ſoule (ſaieth he) is alwaies in my hand: my life is as it were I can not tell where, it is put foorth to abide all miſchiefe, that it ſeemeth I were at deathes doore eueryevery minute of an houre. If Dauid was alwayes thus troubled, and yet perſeuered in the prayſing of God: I beſeech you ought not we to bee aſhamed to be faint harted, when as it ſhal pleaſe God to exerciſe vsus onelyonly but now and then? Euen ſo, although afflictions oppreſſe vsus, yet muſt we not ceaſe too fight againſt them, attending and crauing the helpe of God. And thus much for this. And beſides, when wee are thus aſſured, let vsus ſeeke our comfort where it may hee founde, that is, in the woorde of God, and to be thus conſtant neuer to forget the lawe of God. Let vsus thē conſider and obſerue this doctrine. For it is not without cauſe that Dauid ſayeth, That although my ſoule bee in my hande, yet hauehave I not forgotten thy lawe. Hee ſheweth vsus heereby, that as wee are weake, ſo we ſhoulde be ſoone ſhaken, and in the ende throwne downe, when as wee ſhoulde ſee our ſelues laide wyde open to death. Wee then hauing this vnderſtanding ought to ſtand vponupon our guarde, to the ende the diuell might neuer beguile vsus, vnderunder the coloure, that God had as it were forſaken vsus, and that we ſhould be as it were in the ſhadowe of death. Moreouer, we ſee what doltiſhneſſe (or rather beaſtlineſſe) this is amongſt the Papiſtes, to take this place for proofe of freewill. My ſoule is in my hand to wit, I am able of mine owne nature, and of my owne proper ſtrength, to diſcerne betweene good and euill: and to do whatſoeuer I thinke beſt. If brute beaſtes could ſpeake, they would ſpeake a little wiſelier then thus. For to what purpoſe ſhould Dauid ſay, although, O Lorde, that my ſoule is in my hande, yet hauehave I not forgotten thy lawe? He ſhould altogether ſpeake cleane againſt nature. But as we hauehave already declared, this is a kinde of ſpeeche much vſed in the ſcripture, to ſay that the life of a man is in his hande, it is as it were in the winde, or I know not where. Let vsus now come vntounto the proteſtation which he addeth,
The vngodly hauehave laid a ſnare for me: but yet I ſwarued not from thy commaundementes.
This ſentence is like vntounto the other which we are about to handle. For hee ſheweth howe his life was in his hande: too witte, that ouer and beſides the afflictions which were directly ſent him from the hande of God, that the wicked alſo perſecuted him aſwel: and beſides the violences, and outrages, that were doone vntoo him, hee had alſo ſecrete ambuſhes laide for him. See then howe diuerſly hee is oppreſſed, and yet he neuer ſhronke from the lawe of God. In the ende he addeth and ſaith,
Thy teſtimonies hauehave I claymed as myne heritage for euer: for they are the very ioy of mine hart.
Nowe heere hee ſheweth, howe he was able to remaine firme & conſtant without being withdrawne by any temptations: but that hee alwaies ſtood ſtedfaſtly in the lawe of God: that is, bicauſe hee alwaies choſe it for his heritage, that is for his chiefe felicitie. For this worde heritage, in the ſcripture, is taken for the thing that man moſte deſireth, and that which moſte properly belongeth vntounto him. To be ſhorte, it is ſuch a ſimilitude, as that is which is ſpoken of the Treaſure: as if a man ſhoulde call it, the ſouereigne good, the true and perfect felicitie. See then at what ende wee muſt beginne, if in the middeſt of death we wil abide ſo conſtantly as Dauid hath doone, too keepe the lawe of god: that is I ſay, to chooſe it for our inheritance. And how is that? Firſt of al we muſt vnderſtande, that al the commodities wherevntoo wee are ouermuch giuen, are tranſitory, without certaintie, and without propertie. For wee may want them eueryevery handewhyle: neither can wee enioy any thing be it neuer ſo iuſtly giuē, but that we may be robbed of it betwixt this day and too morowe. What is then the ſureſt felicitie which wee can hauehave, and may enioy for euer? it is euen the woorde of God. And this is it which wee ought chiefely too deſire, and wherein wee are eſpecially too reioyce. Lo then how wee muſt vnderſtande that which Dauid heere proteſteth, That hee hath choſen the woorde of God for his heritage.
Yea and he ſetteth it downe by and by after, that it hath beene the very ioye of his heart. For vntill ſuch time as wee hauehave had this taſte in the woorde of God, that wee truely ioye in it, it is a ſigne that we neuer yet had any good affection thereto at all. Although wee hauehave knowne that our chiefe felicitie lieth therein, yet are wee not able well too keepe our ſelues in it, vntill ſuch time as wee hauehave conceiued, that it is that wherein wee muſt delight, and in none other thing.
Nowe it is impoſsible that wee ſhould euer take any delight or pleaſure in the lawe of God, except we did knowe that he declareth him ſelfe to vsus in it, that hee is our father, and taketh vsus for his children, that wee hauehave a teſtimonie that our ſinnes are forgiuen vsus, that wee may hauehave acceſſe vntounto him, and hee able to call vponupon him in all our neceſsities. If God ſayeth onelyonly vntounto vsus, loe what it is that I would hauehave you to doe, I would hauehave you too take mee for your God, & to ſerue me with all your heart: if we hauehave but theſe two tables, to looke into, to knowe what wee hauehave to doe, ſhall the lawe of God delight vsus? No, but contrariwiſe, it ſhall feare vsus. We ſee then very well when Dauid ſayth, that hee tooke all his delight and pleaſure in the commandementes of God, that he had not ſimply the bare worde of the lawe, to ſay that God commaunded him that which he ought to do▪ but that he alſo ioyned the promiſes thereto, bicauſe that God willing his children to come vntounto him, promiſeth to make them feele his goodneſſe and fatherly louelove which hee vſeth towardes thoſe that are his. To bee ſhort, he ſheweth them that all their felicitie conſiſteth in his onelyonly merciemercy▪ He ſaieth in the ende,
I hauehave applied mine heart to fulfill thy ſtatutes always: euen vntounto the ende.
Nowe when he ſayeth, that he enclined his heart to obſerue the commaundementes of God: he ſheweth vsus, what ſeruice it is that God requireth: that is a voluntary & willing ſeruice. See here yet a point which ought well too bee conſidered off, too the ende wee ſhoulde not thinke that we are euer able to pleaſe God, when as wee ſerue him conſtrainedly, as wee ſee the miſerable and wretched faithneſſe do, which greatly tormēt thē ſelues. And why ſo? For all that they do, they doe it cōſtrainedly bicauſe they would the better eſcape the hande of God, but when they come neere vntounto him as well as they may, it is but as it were enforced and conſtrained, bicauſe he is their iudge. Nowe if we hauehave ſuch a conſtāt deſire (as we terme it) that we are enforced to do that which wee are cōmaūded: our whole cace is little worth, and God will neuer allowe of it. And why ſo? bicauſe he liketh of nothing els but of obedience, and woulde hauehave vsus come vntounto him with franke and willing mindes.
See then why Dauid ſaieth, that hee hath inclined his heart to keepe the commaundements of God: not that he proteſteth, that he hath done it of him ſelfe, nor of his own minde:but bicauſe that God hath giuen him both the will and the power to do the ſame. And to proue it to be ſo, wee ſhall neuer ſee that Dauid braggeth of him ſelfe in any one place, that he willed any good, being ſo led of his own proper minde:Pſal. 51.5. he will neuer ſaye, that it was his naturall inclination, but ſaieth cleane contrarie, I was conceiued in ſinne, ſaieth he, he reſerueth nothing to him ſelf but al that which is naught. When then in this behalfe he proteſteth that hee had inclined his heart, he onelyonly ſheweth what the grace of God was in him. And for concluſion he addeth: That he did it for euer, or, euen vntounto the ende, or, this is it which we hauehave touched heretofore: to wit, we muſt be like ſuddaine blaſts which paſſe by and by, but wee muſt bee conſtant▪ and that when we ſhall hauehave once begunne, we muſt pray vntounto God that he will continue the ſame our well doing which hee hath begunne in vsus, and to holde vsus by the hand vntill ſuch time as we hauehave finiſhed our courſe. After he had ſayde, for euer, he addeth, euen vntounto the ende. It is very true, that the ſaying which hee here vſeth, importeth ſometimes, ſalarie Or rewarde: But in this place (as in the firſt verſe of the letter. HE, he vſeth the ſelfe ſame ſaying) it ſignifieth but too the ende: as if hee ſhoulde hauehave ſaide wee may alter and chaunge our mindes in other thinges: but we muſt follow vntounto the death, when God calleth vsus vntounto him, beeing aſſured that in this purſuite wee cannot ſayle to come to the true ende, without to fayle and erre for euer.
And according to this holy doctrine, let vsus proſtrate our ſelues before the maieſtie of our good God in acknoweledging our faultes: beſeeching him that it woulde pleaſe him too make vsus ſo throughly too feele them, as that wee may in all humilitie bee able too craue pardon of him for them, groaning for all the offences which wee hauehave committed againſt him. And that in the meane while alſo wee may hauehave recourſe vntoo him, beſeeching him too remedy all our vices and imperfections: and ſo too confirme our weakeneſſe, as that beeing ſtrengthened by him, wee might ouercome all the temptations wherewith Satan can any way aſſayle vsus, that beeing more & more confirmed in his holy dictrine, wee deſire nothing els but to ſubmitte our ſelues vntounto it, and too bee ſquared by none other rule, but by that which he hath giuen vntounto vsus through his word. That it woulde not pleaſe him onelyonly to graunt vntounto vsus this grace, but vntounto all people and nations of the world. &c.