Twenty-Two Sermons on Psalm 119, Sermon 17
The ſeuenteenth Sermon vponupon the hundreth and nineteenth Pſalme.
PHE.
Thy teſtimonies are wonderful: therefore doth my ſoule keepe them.
The entrance into thy wordes: ſheweth light, and giueth vnderſtanding vntounto the ſimple.
I opened my mouth and panted: bicauſe I loued thy commaundementes.
Looke thou vponupon me and be mercifull vntounto me: as thou vſeſt to do vntounto thoſe that louelove thy name.
Order my ſteppes in thy worde: and let no wickedneſſe hauehave dominion ouer me.
O deliuer me from the wrongfull dealings of men: and I will keepe thy commandements.
Shewe the light of thy countenance vponupon thy ſeruant: and teach me thy ſtatutes.
Mine eyes guſhe out with ryuers of water: bicauſe men keepe not thy lawe.
IN very deede the ſentence cō teined in this firſt verſe of the eight, ſhould be a very ordinarie and common thing with vsus. And in very deede there is no man but will confeſſe it to be true: but yet it is ſo very far of, as that there is none of vsus al which hath the feeling thereof in him ſelfe: that is, that the lawe of God is a wonderfull wiſedome: for we doe ſee how it is contemned and deſpiſed. It is very true that God in all the holy ſcripture ſpeaketh ſharpely enough and alſo humbly: but it is for this cauſe that he would fit himſelf to our ſimple capacities. And bicauſe that wee are blockiſhe and earthly, it is meete that he ſhould ſo plainely ſpeake as that wee might vnderſtand him. Neuertheleſſe, in this ſpeache, whcih carrieth no great glorie with it, ne yet is coloured with any worldly eloquence, are certaine ſecretes, which may very well rauiſh vsus with marueilous aſtoniſhment. And in deede, the very cauſe why theſe faithleſſe, and comtemners of God, ſo little eſteeme of the doctrine of ſaluation, is, for that they beeing brutiſh, neuer taſted of that, which it meaneth to vtter. See then wherevpon this pride and vngodlineſſe ariſeth which wee ſee at this daye too bee in the greater parte of the worlde, ſo that there are very fewe which beare that reuerence to the woorde of God as they ought: for it is an olde ſaying, no man can louelove a thing, before ſuch time as he knoweth it. They then which are ſo blockiſh, as that they hauehave neither ſenſe nor iudgement rightly to diſcerne of the truth of God, ſlippe it ouer, yea, and treade ſuch an ineſtimable treaſure as it is vnderunder their feete. But they which hauehave once knowne, what it is that God teacheth vsus in the holy ſcripture, may very well ſaye with Dauid, that they are wōderful things, and ſo high myſteries as that we ought to wonder at them, & doe deſerue that eueryevery one of vsus ſhould wholy apply his mynd thereto. Nowe he ſayeth, That for this cauſe his ſoule did keepe the teſtimonies of God. This importeth a greater matter, then if he had ſimply ſayd, I hauehave kept them: for he ſignifieth that he hath kept them (as we ſay) with an hartie affection. And loe, howe indeede, we ought to eſteeme of the doctrine of God: it is not onelyonly to hauehave an opinion, that it is excellent, and worthy to be had in ſoueraigne and high honour: but that we ſhould be very earneſtly touched therwith that we might hauehave ſuch a feare and an obedience rooted in our heartes, as that the ſaying of the Prophet Iſaiah might bee fulfilled in vsus, that we might trēble at the voice of our God. Loe here in effect the content of the firſt verſe, of theſe eight, which we are nowe about to handle: that is to ſaye, that the faithfull whoſe eyes God, hath opened, might knowe, that the holy ſcripture conteineth no common doctrine, but ſuch a wiſe doctrine as is worthy to be reuerenced and honoured all the world ouer. Nowe when as we ſhal once hauehave knowne that God layeth wyde opē his heauenly myſteries in his lawe, it is good reaſon that wee for our part be touched, & moued to hearken vntounto our God when he ſpeaketh vntounto vsus: yea and that in ſuch ſort, as that he handleth no ſmall and light matters, and of no importance: but openeth vntounto vsus his myſteries, which are farre beyond our reach and capacities, except that of his infinite goodneſſe, hee bare vsus that fauoure too fit him ſelfe to our vnderſtanding. Now Dauid addeth in the ſecond verſe:
The entrance into thy wordes, ſheweth light and giueth vnderſtanding vntounto the moſt ſimple.
Wherein he ſignifieth, that if we vnderſtand not all the myſteries of God which he ſheweth vntounto vsus in his worde, we muſt not ſtraightwayes therefore ſay, that the doctrine is vnprofitable vntounto vsus. Why ſo? Bicauſe the onelyonly ſauoure which we ſhall feele therein ſhall profit vsus. It is not nedeful that wee bee great clarkes nor perfect doctors to receiue ſome benefire and edifying from the word of God: for we can not hauehave ſo ſmall an entrance into it, but that wee ſhal become already both wiſe and well aduiſed. Loe here in ſumme the meaning of the ſecond verſe. And it is a place which we very well ought to obſerue: for like as there are a great ſort of people which make no accompt of the worde of God, bicauſe they neuer taſted of the myſteries therein conteined: euen ſo alſo there are ſome which excuſe them ſelues and ſay that the worde of God is too too darke and harde, in ſo much that it maketh them too flie from it, & dare not come neare it.
Alas will one ſay, I am a very ignoraunt ſoule, or, I am not ſo ſharpe witted as in deede a man would iudge: or els, I am but a ſimple ſcholler, and therefore can not conceiue of ſo high myſteries, Lo here what excuſes a number of men will make, bicauſe they would not be acquainted with the word of God. No doubt of it we ſhall hauehave of thoſe people which will vſe ſuch excuſes and ſtartingholes, onelyonly bicauſe they would be ignorant, and hauehave their eyes faſt cloſed vp, although they hauehave the light of God too ſhine vponupon them. Againe there are another ſort which will keepe them ſelues cleane away from the worde of God, fearing that if they ſhould once enter into it, that it would be like vntounto a maze wherein they ſhould be held faſt in and ſo bee vtterly confounded. And therefore, let vsus for this cauſe throughly conſider the ſaying of Dauid: to wit, that although wee attaine not vntounto ſuch a perfection, as that wee are able to vnderſtand and know whatſoeuer is written in the holy ſcriptures, and to be ſo exerciſed therein euen at the full, as that nothing hath eſcaped vsus: but let vsus be throughly acquainted with the law, and hauehave the very true and vndoubted expoſition and meaning of the Prophets, yea and let vsus know and vnderſtand the Goſpel at our fingers endes: and yet although, I ſay we hauehave not attained vntounto this excellency, let vsus not for all this ceaſe to bee inlightened. Let vsus then boldly approche, when as we ſee that God calleth and allureth vsus, and is ready to teach vsus his word: and let vsus know that when we ſhall hauehave neuer ſo little a taſt thereof, that it ſhalbe for our ſaluation, ſo that we ſhall not be altogether blinde, but that we may be able to know which is the right way vntounto euerlaſting life. To be ſhort, we ſhalbe inlightened as Dauid ſpeaketh of in this place. And hereby we may ſee, what a great abuſe at this day raigneth in this point in Poperie, when as they ſhall put by the greater part of Chriſtendome from the reading of the holy ſcripture vnderunder a colour, it ſhould thereby be vtterly confoūded: and againe being neuer able once to come to hauehave any taſt therof, that it is ouer high a thing for them to meddle with. Now, this is to make the holy Ghoſt a manifeſt liar, who hath ſpoken & pronoūced by the mouth of Dauid, that which we hauehave already heard, That the firſt entraunce into the woorde of God ſheweth light: in ſo much that ſo ſoone as we ſhal hauehave vnderſtoode but one onelyonly ſentence thereof, the ſame to be already euen enough to leade and guide vsus to euerlaſting life. Now ſithens then wee ſee how the deuill poſſeſſeth the Papiſtes, when as vnderunder ſuch a cloke, they withdrawe the ſimple people from the reading of the word of God, yea in forbidding it them with ſuch a cruell tyranny: let vsus for our part, hauing ſo good and ſure a ground, take great heede how we wauer, and how we alwayes abide wittingly ignorant, conſidering that God hauing openly and at large mainfeſted himſelf vntounto vsus, cōtinueth ſtill more and more our good God, and giueth vsus ſo great leiſure and large a time to profit in his ſchoole. And why ſo? Bicauſe then tree alone is cleare and bright: what will it then bee when as wee ſhall enter on ſomewhat further: that euen in the very entrance, we finde ſaluation? in what caſe then I beſeech you ſhall we be, when as we ſhal hauehave once paſſed the midway on? And to the ende that Dauid might the better expreſſe, that the queſtion is not here of the great learned doctors he namely ſaieth, That it giueth inſtruction to the ſimple and ſilly ſoules, to the ende they might hauehave light and vnderſtanding.
As if he ſhould hauehave ſaid, that God hath ſo communicated his word vntounto vsus, and in ſuch ſort framed and wrought it for our vnderſtanding, as that there is not the moſt ſimple & ignorant which ſhal not find himſelfe capable to bee the ſcholler of God, yea ſo that we come vntounto it in all lowlineſſe and humbleneſſe. For Dauid in ſaying that the word of God maketh the lowly to vnderſtand, right wel ſheweth, that if we come vntounto it in the pride of our own minds, preſuming of our own fine heads, as in this point a great nū ber of proud and glorious men doe, who wil rather cōtroll God then ſubmit them ſelues vntounto him & to his word: no doubt of it wee ſhalbee left in the darke. For let vsus not bee abaſhed although ſuch people of whome I hauehave already ſpoken, do continually remaine moſt blockiſh. But wee for our partes ought to know, that we muſt be hūbled & throwne down in ourſelues, to thend god might lightē vsus. And then let vsus not dout but that we ſhal feele God to be euer more ready to play the part of a good ſchoolemaſter vntounto vsus, whē as we ſhal ſhew our ſelues to bee true and dutiful ſchollers. Now by and by followeth, I opened my mouth and panted: he was ſcarſly able to fetch his breath. And by this is ſignified the feruent zeale which he had, which was to be wel inſtructed in the law of God. Now here Dauid ſheweth, how it is that wee ſhould bee enlightened, that is, that after wee are knowne to be lowly and hūbled, feeling our want and neceſsitie, let vsus ſigh & groane vntounto the maieſtie of our God, in beſeeching him to inſtruct vsus. For wee ſhall not neede to be greatly learned for our right and perfect walking, if wee truely and earneſtly deſire to be his ſchollers, & to preferre his word before all other things. Dauid might very wel ſay, O Lord, I hauehave deſired to vnderſtand that which thou haſt ſhewed me by thy law, and yet contented not hee him ſelfe with this onelyonly ſaying: But ſaith namely, that he opened his mouth, as a forepined ghoſt, who was no longer able to abide it. And afterward he ſaieth that he drew in his breath, that he was ſo zelous, as that it tooke away as it were his very ſpeach from him. There is no doubt that Dauid meant here the very ſingle affection wherewith hee was touched: not for any deſire he had to commēd him ſelf, but to ſhewe vntounto vsus by his example what our office & dutie is towardes God: that is, that we ſhould ſeeke too profite our ſelues by his word. Now then we hauehave here to note, that euen thē we ſhall be enflamed with the word of God, when as wee ſhall hauehave yea euen ſuch a vehement deſire, as hereof is mention made, and as hath byn before ſpoken off. That the word of God ought to be more deare and precious vntounto vsus then all the riches of the world, & more ſweete then al other ſweetneſſe in the earth. When then we ſhall hauehave ſuch a deſire as this, we ſhal finde God to bee alwayes ready to accompliſh that which is ſaide in the ſong of the holy virgin, that hee hath filled and ſatiſfied the hungry and empty▪ God wil ſatiſfie and fil thoſe that hunger after the thinges which concerne but this preſent life. And do you thinke that when we ſhalbe deſirous of his doctrine, knowing it to bee the moſt principal benefite that we can poſsibly wiſh, & whereunto we ought to apply our whole hart, that he wil let vsus famiſh?
Do you ſuppoſe that he will not graunt vsus ſo holy a deſire, and ſuch a one as he approueth aboue all the reſt? But by the way let vsus conſider, that we perceiue not at this day, the profit and edifying which Dauid bringeth vntounto vsus in this place: bicauſe in deede we are ouer colde to ſeeke after the will of God. And to ſay truly, I beſeech you can we find one amongſt an hundreth which deſireth it, I ſay yea ſuch a one as onelyonly hath that affection to be taught of God? We ſee to the contrarie, that wee ſhall not neede the very leaſt trifling toy to keepe vsus at the gaze: bicauſe we are ſo full of all vanitie as is lamentable: neither can the deuill no ſooner ſet any thing before vsus which wee will not runne after, and take occaſion to bee withdrawne from all whatſoeuer is good & godly. Now then, when as we ſhall ſee our ſelues to be thus cold, is this to come with ſuch a feruencie, as is here declared vntounto vsus by Dauid? Alas where ſhall wee finde it? ought we not then euen to be abaſhed, when as we ſhal ſee ſo few to be truly taught of God? conſidering that ſo ſmall a number of people are touched to the quicke with a true deſire of his doctrine? But we ought rather to thinke it more ſtraunge, when as we ſeeing God to be ſo full of louing kindnes, as too beare with our negligence that in ſteede of opening our mouthes, and to deſire his heauenly doctrine, as Dauid hath done, wee open our mouthes too craue ſuch things as do nothing els but offende and grieue the maieſtie of God: for in that is our whole delight, and vponupon it beſtowe we all our power and ſtrength. When then wee ſhall after this ſort forſake God, and ſeeke after the tranſitorie things of this worlde, yea the which cannot but hurt, and leade into euerlaſting deſtruction, are we not worthy that God ſhould leaue and forſake vsus as moſt miſerable and wretched caitifes? And therefore this doctrine is not heere ſet downe in vayne.
Let vsus then vnderſtande, that God meaneth here to exhort vsus by the exāple of Dauid, that if we wil be wel inſtructed by his worde, we ought with ſuch an humilitie as here mention is made of, too come vntounto him with an earneſt deſire & zeale, knowing this to be ſuch a benefite as deſerueth to be preferred aboue all the reſt, euen too knowe the will and louelove of God towardes vsus, conſidering that in it conſiſteth and reſteth our whole ſaluation. Nowe it followeth in the fourth verſe:
Looke thou vponupon me, and be mercifull vntounto mee: as thou vſeſt to doe vntounto thoſe that louelove thy name.
Heere Dauid right well ſheweth, what the deſires and petitions of all the Children of God ought to be, to witte that they muſt hang vponupon the meere mercyes of God, and to knowe that all their felicitie conſiſteth therein, and ſo to ſtay them ſelues vponupon this ground and foundation, That God looketh with his eye vppon them, too guide and gouerne them. Nowe this thing is greatly to be obſerued, becauſe that men commonly make them ſelues beleeue that they ſhall bee bleſſed, if they may obtaine that whiche their fleſhe deſireth. As when the Glutton ſhall hauehave wherwithal to fill his filthy paunch, ſo that it may ſtand aſtrout: the Whoremonger to inioy all his foule villanyes & beaſtly lecheryes: the Couetous man to be ſo ſcraping as that hee careth not what he getteth nor howe he commeth by his goods, to lay Land to lande, and too bee filled with an other mans blood: Loe theſe are the men, as they thinke, which are bleſſed. Yea, and although they were not ſo giuen to wickednes, as openly to greeue the maieſtie of God: yet for al that ye ſhal hauehave very few which wil acknowledge them ſelues to be accurſed, but that God hath care ouer them and their ſaluation, & that there is none other bleſſedneſſe nor felicitie but euen this, that they are in the hand of God and vnderunder his protection. And ſo much the rather ought wee too recorde and hauehave often in minde this leſſon when as Dauid ſayth, O looke vponupon me O Lord, and be mercifull vntounto me. For by this hee ſignifieth vntounto vsus, that if we will hauehave our life to be bleſſed, if we will hauehave good ſucceſſe in all our affaires, Lo from this fountaine muſte wee drawe all our felicitie: which is the prouidence of God, becauſe we ſhould in no wiſe dout, but that he careth for vsus, and beſtoweth & imployeth himſelf for our preſeruation. When it is thus with vsus, all the reſte cannot but goe well with vsus: but if this point be wanting, we are very miſerable, although it ſeemeth to vsus to hauehave euen aſmuch as can bee wiſhed. Nowe by the way let vsus note, that Dauid in beſeeching God to be merciful vntounto him, declareth, that ſo long as we are in this worlde, that we are ſubiecte too a number of calamities and afflictions. And ſo, we hauehave greate neede of the merciemercy of God, or elſe wee ſhall carry away all the blowes (as we ſay) amongſt ſo many greeuous encounters, as ſhall be lamentable. Nowe this may ſerue vsus for twoo purpoſes: The one is, that wee being heere belowe vppon the earth, might make our account that we cannot be here as it were in Paradiſe, to hauehave ſuch reſte and quietneſſe as we would chiefely deſire, to lack nothing, and not to bee ſubiect to any griefe nor diſpleaſure: No, not ſo: But contrariwiſe, let vsus know that here God ſubiecteth vsus to a great number of wretchedneſſes and miſeryes, to the ende wee ſhould be alwayes calling vponupon him for his merciemercy, and too be alwayes running vntounto him for it. Lo here the firſt point which wee are to conſider of in this place, that the faithfull to the outwarde ſhewe ſhalbe very miſerable, and in a moſt wretched caſe, ſo long as they ſhall liue heere bylowe: and the meaning of God is, to holde vsus vnderunder this condition, to the ende to awaken vsus, that we might hauehave a far greater affection to call vponupon him, and to cleaue wholly vntounto him.
Now if we ſhall hauehave this conſideration with vsus, we may then in the ſecond place ſay with Dauid, HaueHave merciemercy vponupon vsus O Lorde: that is to ſay, we may be aſſured in all our miſeryes; that God wil be pitifull and mercifull vntounto vsus, yea ſo that we deſire him, as we are heere taught too doe by the ſpirite of God. Namely Dauid addeth, As thou vſeſt too doe vntounto thoſe which louelove thy name.
This is a ſentence of Iudgemēt which is here ſet downe: But it ſometimes ſignifieth, meaſure, ſometimes, eſtate, order or faſhion: the ſenſe is not darke: for it is aſmuch as if he had ſaide, O Lord, hauehave mercy vppon me, euen as thou art wonted to hauehave mercy vponupon thoſe which call vponupon thy name. Now we are to gather from this ſaying, that Dauid made not this petition only for himſelf▪ but hath ſet down vntounto vsus a general rule, which we may and ought too apply vntounto eueryevery childe of God, too the ende that eueryevery one for his owne part might be ſure that God wil hauehave mercy vpō him, and ſtretch forth his hand to aide him in his neede. And why ſo? For the holy Ghoſt namely pronoūceth, that it is the ordinary maner of God to be louing and pitiful to al thoſe which louelove his name. What remayneth then for vsus to do? Forſooth we muſt louelove the name of God. And heere we are alſo to conſider, what this ſaying meaneth, too louelove the name of God: For wee ſhal hauehave ſome men which wil feare god, ſo, ſo, and yet be contented neuer to come neere him, if they could otherwiſe chuſe: yea they wil not ſticke to ſhut the dore againſt him, and kepe themſelues as far from him as is poſsible.
Nowe Dauid ſheweth heere vntounto vsus, what the true feare of God is to wit, that we muſt louelove him of our owne good wil, and that with reuerence▪ and not conſtrainedly to louelove and feare him, but that we deſire too come vntounto him, and wholy to ſubmit our ſelues vntounto his Maieſtie. If we ſhal do thus: then may we truly ſay that wee louelove him, & in louing him, feare him alſo. In very deed, theſe are things that may not be ſeparated, bicauſe it is impoſsible for vsus rightly too reuerence God, and to feare him as we ought, except (as it is ſaid in the Pſalme) that we firſt acknowledge him to bee our father, loking for al goodnes and courteſie from him. This then affoordeth vsus, in the firſt place, that wee are aſſured that God loueth vsus, that wee muſt take him as for our father, that wee feele, that hee in the louing of vsus, deſireth nothing els but our ſaluation. And thus much for the firſt point. And after from thence alſo proceedeth, humilitie: whenas wee ſee GOD ſo too abaſe himſelfe, as too ſeeke for vsus myſerable Creatures, wretched wormes of the Earth, yea euen very condemned and vtterly loſte perſons, the bondſlaues of Satan, That God ſeeketh for vsus euen in Hell, and draweth vsus ſo louingly vntounto himſelf. And muſt it not needes be that we are very ſtubborne, if we bee not touched, and mooued to come vntounto him, and yeelde our ſelues vntoo him, and bee ruled and gouerned by his hand and protection? Loe, ſay I, how wee ought to louelove the name of God, to the ende we might be glad of that felicitie which Dauid heere ſpeaketh of, that is, that God looketh to keepe vsus through his prouidence. And although wee are heere compaſſed with a great number of miſeryes, afflicted a great number of wayes, and iudged to be moſt wretched, yet God is at hand to help our neceſſities. And namely it is ſayd to louelove the name of God, Becauſe wee muſt receiue a teſtimony from him, to comprehend his good will. Wee ſee not God in his Eſſence, or as he is in deede, but he manifeſteth himſelfe vntounto vsus by a nother meane: to witte, that wee might beholde him in the glaſſe of his woorde, where he ſheweth himſelfe vntounto vsus openly inough. Nowe Dauid addeth ſoone after,
Order my ſteppes in thy woorde: and let no wickedneſſe hauehave dominion ouer me.
Heere wee ſee more cleerely that, which I hauehave already touched: to wit, what the petitions of the faithfull ought to be, to the ende they ſhould not be giuen to vaine things, For we neede not to hauehave any thing to make vsus by and by to goe aſtray, ſeeing our owne nature draweth vsus readyly inough thereto. There is no queſtion, but that wee wil go more then a foote pace, when as wee are bent too doe miſchiefe: yea we will trot on moſte ſwiftly and violently, euen as wretched men that were bewitched. Wherefore, heere is a remedy ſet downe vntounto vsus: conſidering that our nature is inclyned to all euill, and caryeth vsus thereto headlong, that we only ought to indeuour our ſelues too bridle our vaine and wicked affections: and beſides wee ought too deſire God to keepe vsus through his woord, and not too ſuffer any iniquitie too reigne in vsus. Loe, I ſay, in what ſorte all the faithfull muſte order them ſelues, fighting againſt all their fleſhly luſtes: For it is meete that wee vtterly renounce the euill that is in vsus, if wee will ſeeke after God and come vntounto him. Nowe heere are two things which Dauid deſiereth, To hauehave his ſo oteſteppes ordered according to the worde of God: And afterwarde, that no iniquitie hauehave dominion ouer him. Which is aſmuch as if hee had ſayde, That God had conformed him to his word, and giuen him power and ſtrength to withſtand all temptations.
Nowe when he ſayth, Order my ſteppes according too thy word: he meaneth, that we can doe nothing at all, excepte God gouerneth vsus by his holy ſpirit. So then, it is not enough that we hauehave the woorde of God preached vntounto vsus, to heare it, and to be exerciſed in the reading thereof: But it is God that muſt put to his helping hand ouer & beſids: he it is that muſt make the preaching of it effectuall, and pearce our eares, to the ende wee might vnderſtande that which is ſet downe vntounto vsus, and open our eyes when wee reade, and that altogither by his holy ſpirit. And thus much for this. For although we hauehave the woorde of God offred vntounto vsus, yet ſhall wee profite nothing thereby vntill ſuch time as God giueth vsus vnderſtanding to ſee it. And beſides, it is not inough to hauehave the knowledge of the will of God, and to vnderſtand the right way to ſaluation: But God alſo muſt leade vsus him ſelfe, and holde vsus by the hande euen vntounto the ende. And why ſo? For we will neuer ceaſe drawing backward, when as God ſhall hauehave faithfully inſtructed vsus, if ſo be he himſelf doth not ſtil conduct vsus, and alwayes holdeth vsus with a ſtronge and mightie arme: becauſe that our rebellious nature will neuer ceaſe too withdrawe vsus cleane contrary. For Saint Paule, who had ſo greatly profited in the feare of God, and was ſo very forwarde therein as the like was not in his time, yet ceaſed hee not ſtill too ſay, I ſee two lawes in my ſelfe: I hauehave a deſire to ſerue God, Rom. 9.19.but yet there is another thing alſo which leadeth me to the contrary, ſo that I doe the euill wich I abhorre, and would not doe: and if I doe any good, it is not doone with ſo cheerefull an affection as I would. See heere in what ſorte Saint Paule complayneth him ſelfe, and in the ende concludeth and ſayeth: Alas moſt wretched man that I am, who ſhall deliuer me out of this priſon? If Saint Paule vſed this kinde of ſpeech,Ephe. 6.13.14 what ſhall become of vsus, when we ſhall be no whit guided by the ſpirit of God? I beſeeech you what ſhall the bare doctrine profite vsus? It is meete then, that after God ſhall hauehave taught vsus, that hee alſo guide vsus, & after, that he giuegive vsus the power and ſtrength to followe him, and too confirme, imprint and engraue his lawe in our heartes, as alſo it is ſufficiently ſette downe in the ſcripture touching the ſame.
Dauid goeth forward and ſayth, Suffer not any iniquitie to hauehave dominion ouer me. To what end and purpoſe ſaieth he this? For he had before deſired God too order his ſteppes, to the ende he might ſerue him in true and faithfull obedience. Forſooth it is, becauſe that when God hath beſtowed his grace vponupon vsus, to be deſirous too cleaue vntounto him, yet ſhall we neuer come to the ful ende there of without greate afflictions, hauing ſo mightie an enemie to ſtand againſt vsus as we hauehave. It is very true that we deſire nothing elſe but to be made teachable of God, and to ſuffer our ſelues to be gouerned by the great Paſtor or Shephearde Ieſus Chriſte: this is already one good ſteppe: but let vsus a little better conſider, wherefore ſuch grace profiteth vsus not. It is becauſe the Deuil commeth ſoone after too ſet it on fire, for hee alwayes findeth good ſtore of Woode in vsus according as we are ſtored with many vices and imperfections in our nature, vntill ſuch time as God ſhall hauehave wholy taken vsus frō out of this fleſh. For all our luſtes and affections are ſo many rebellions againſt God, as that wee neuer ceaſe to fight againſt him, that if at anytime on the one ſide we go about to do good, we are on thother ſide caryed to do euil. What muſt we then doe? We had neede to hauehave God too array vsus with a power and conſtancy, to reſiſte all theſe contrarietes and wicked luſtes which are in vsus: that wee bee not onelyonly teachable, and gouerned by him, but alſo that wee be fenced with ſuch armour and weapon, as are meeete too fight againſt Satan and all his craftie ſleights and ſtrengths, to the ende our enemie might hauehave no holde of vsus: ſo that wee hauing as Saint Paule ſayth, bothe our headpeece, and ſhielde, might bee armed and appoynted at all peeces, And when as we ſhall be thus armed, then to ſee howe wee ſhould wholly and fully cleaue vntounto our God. And whatſoeuer the Deuil ſhall craftily inuent againſt vsus, whatſoeuer ſtoppes and lettes are in vsus: yet let vsus not doubt but too obtaine victory.
So then, it is not without cauſe, that Dauid heere ioyneth theſe twoo thinges togither, to be guided by the maieſtie of GOD, and abooue all to bee ſo mightily ſtrengthened, as that no iniquitie could hauehave dominion ouer him but that he was well able to ouercome all the temptations wherewith Satan any way coulde aſſaile him. Nowe if Dauid, was faine to make ſuch a petition vntounto God, with out hypocriſie, by this we may gather of what ſtrength and effect our free will is, which the Papiſtes ſo highly extoll. Whenas we ſhall ſpeake of the ſeruing of God, they ſtraight wayes think that it cōmeth of our owne power & ſtrength. Not that they doe not confeſſe, but that they had in ſome ſorte neede of God his helpe, but yet that they will bee companions and fellow workers with God, and that without they for their parte did ſomething of their owne power and ſtrength, all of it were nothing. And contrariwiſe, excepte the ſpirit of God leadeth and guideth vsus, wee muſte needes ſlippe, yea and vtterly fall away. We ſpeake not heere of an halfe ayde onelyonly: But it is GOD that muſt take the whole conducte and leading into his owne charge. And againe hath he taken vsus into his hand? Then no doubt of it, there is a ſeconde grace to be looked for: that is to ſay, that we be ſtrengthened with his holy ſpirite, and ſo to be gouerned, as that wee may hauehave an inuincible power to perſeuer in wel dooing. Howbeit there is yet one point more to be conſidered of in this verſe: And that is, that Dauid deſiereth to hauehave all his ſteepes ordered according too the woorde of God.
Nowe by this he ſheweth that if we be gouerned according to our owne mindes and fantafies, wee will bee very ſwift to run: But yet not be too ſeeke our ſaluation. And why ſo? becauſe we runne thwart the fieldes, without holding any way and path. Loe heere the maner of the Papiſts, are they able rightly to ſay, that their ſteppes are ordered by the woorde of God? but contrariwiſe, the abhomination of their Antichriſt withdraweth them from the right way, to makethem wander and ſtray heere and there, and in the ende to caſt them ſelues headlong into the bottome of hell: in ſuch ſorte, as whatſoeuer they call the ſeruice of God, when as both the endes ſhall be brought togither, we ſhall finde to be ſo many blaſphemyes againſt God. And if they be aſked, Now Sir. I beſeech you, frō whom hauehave you your Maſſe, your inuocation of Saintes, prayer for the dead, images, your deifiing of Saintes, your erecting of Aultars vntoo them, your torches, candlelights, pilgrimages, and all the reſt of your beggerly traſh? what aunſwere will they make? They are neuer able to anſwere you one iotte for the maintenance of this their cloutery out of the holy ſcripture. What wil they thē ſay? Forſooth, we folow our fathers and their traditions. Yea, but it is heere namely ſet downe, that we muſt be ordered by the woord of God. For all our whole life is a very great diſorder: and we wander & ſtray like vntounto brute beaſts, except the word of God be our only rule and plaine ſquare. Wherefore let vsus bee wel aduiſed not to ſtray as theſe miſerable accurſed people, which cloſe vp their eyes in the cleere day light, yea and which whet them ſelues and ſtubbornly ſtand in opinion againſt God, when he goeth about to reforme them, and to ſhewe them that they hauehave hitherto vainely ſpente and loſte all their time and trauell. And although that they bee altogither ſo hardened, yet let not vsus be ſo: But let vsus knowe that there is none other direction that is good, but the very ſame which God ſheweth vntounto vsus, as was ſayde too Moyſes, Loe this is the way which thou muſt followe. Nowe it followeth ſoone after,
O deliuer me from the wrongfull dealings of men: and I will keepe thy commaundements.
Dauid by this manner of ſpeaking right well declareth, that the Children of God ſhall alwayes bee aſſayled with many and ſundry aſſaultes, perſecutions & griefes, ſo long as they liue heere in this worlde, and the meaning of God is to appoint him to be as it were a Glaſſe for all the faythfull to looke in. For as we ſee how he hath beene intreated, and do alſo ſee his condition and ſtate, no doubt God hath ſet him as it were vponupon a ſcaffolde, to the ende we might be conformed according to his example: as he was alſo in very deede, a figure of our Lord Ieſus Chriſt. Now we knowe that our Lorde Ieſus was a true patron of all the Children of god, according vntounto whoſe image we muſt be made like, namely in this poynt, to wit, in afflictions, in anguiſhes, and miſeryes, as Saint Paule therof witneſſeth to the Romanes. Since then it is ſo, let vsus know that ſo long as we are to liue in this world, we ſhall be alwayes afflicted and troubled by wicked and vngodly men,Rom. 8.35. neither ought wee too thinke it any ſtrange thing, ſince that Dauid hath ſhewed vsus the way: and that God hath purpoſed too hauehave vsus framed after his example, let not the afflictions and perſecutions, which wee muſt abide at this day, ſeeme newe and ſtrange vntounto vsus.
Nowe heerevpon it followed, That he will keepe his commaundements. Whereby he ſignified, that he will not forget him ſelfe of ſuch a benefite, when as he ſhall hauehave God too be his protector, to ſuccour him againſt the malice of men that hee will keepe his commaundementes. Let vsus learne then, that when God ſhall hauehave maintained and defended vsus, that we ought to be a great deale the more ready too obay and feare him: and that this ought alwaies too ſtirre vsus vp to a greater conſideration: that as hee dayly increaceth more and more his benefites vppon vsus▪ ſo ought our affeetion alſo to ſerue him, increaſe and beſides it muſte more profite and inflame itſelfe. Nowe it followeth by and by after,
Shewe the light of thy countenaunce vponupon thy ſeruaunt: and teach me thy ſtatutes.
By this he confirmeth the matter which he before handled: and therefore we ſhall not neede to ſtande much vponupon this verſe: for he ſheweth that he is contented too hauehave God to looke and care for him, And to proue this too bee true, you may ſee, that the thing which hee deſireth, is that which I hauehave already touched▪ that is, the principall ſafetie which the Children of God ought to hauehave, is, to ſtay them ſelues vponupon this prouidence of God, when as they certainly knowe and may boldely ſay, that God ſtandeth for vsus, and will neuer forget vsus: and although wee be neuer ſo miſerable creatures, yet for all that he careth for vsus, watcheth ouer vsus▪ yea, and alſo hee hath an eye vntoo vsus, neither will he ſuffer any hurt to come vntounto vsus, but will prouide for all our needes and wantes. And if we carry this minde with vsus, we hauehave the greateſt benefite that is poſſibly to be wiſhed. And this is it which Dauid ſpeaketh of in this place, when he ſayeth, Shewe the light of thy countenaunce, O Lorde, vponupon thy ſeruant. For he meaneth that when he ſhall feele the protection of God, he is then ſure that God looketh vntounto him, and that the ſame is it, which ſhall deliuer him from all cares. Nowe let vsus note that this manner of ſpeech is drawne from a ſimilitude, as when wee thinke God his countenaunce to be darkened in the time of our trouble & aduerſitie: and feeling no comfort whereby too glad our ſelues in him, it ſeemeth to vsus by & by, that there are great and monſtrous thick cloudes betwixt him and vsus, and indifferently we imagine that God ſeeth vsus not. And therefore Dauid ſo farre as fleſh and blood coulde reach vntounto, ſaith, Shewe the light of thy countenaunce, that is, make me to feele that thou haſt care ouer me. And in the ende he ſayth, Mine eyes guſh out with riuers of water: becauſe men keepe not thy law.
Here he declareth that ouer and beſids the deſier which we ought to hauehave, and wherwith we ought to be affected to cleaue vntounto God according to his word, what a great miſchiefe & grief it ſhould be vntounto vsus, to ſee the ſcorners which ſo contemne and deſpiſe the word of God, too treade the ſame vnderunder foote, & beſids, to ſee the wicked to ouerthrow all good order and iuſtice. See then, that the true childrē of God ought not onelyonly to be contented with their own walking aright, & to be framed according to the law of God: But they ought alſo by al meanes poſſible to labor to bring the whole world to that paſſe with them, too the ende that all the creatures of God might with one accord reuerence and glorifie his maieſtie. And therefore when as they ſee God to be contēned, they ſhould begreeued thereat, & not only to be ſory & vexed: but alſo to bee as it were mortally wounded. For it is not without cauſe that Dauid ſaith here That riuers of water guſhed out of his eyes: He meaneth hereby, that he was ſo ſorrowful & vexed as could not be expreſſed, Now if Dauid had occaſion to grone and weepe after this ſort, when he ſee God to be reiected, what ſhall become of this our time I pray you? to what an extremitie are we cōe? Is not impietie or vngodlines growne at this day to a full meaſure? Doe we not ſee the vngodly exceede in al abundance of wickednes? one ſorte is fallen out with God and the goſpel: Another ſort will confeſſe with the mouth that they allowe of it or deſire it: and yet we ſee them to be an hundreth thouſand times worſe then the papiſts: no dout of it we ſhall find amongſt vsus of that ſort, ſuch deuils incarnate, and ſo vilanous and deteſtable, as that the very aire cryeth out vntounto god for vengeāce againſt them. When then we ſhall ſee theſe accurſed monſters to make no account of God nor godlines, muſt we not needs be greeued as Dauid was? Let vsus know that God wil bleſſe our crying and groning, when we ſhall hauehave this godly ſorrowe: as too ſee his law thus deſtroyed and ouerthrown, & not to bee regarded with that reuerence that it deſerueth. And yet notwithſtanding the contemners of God muſt one day come to an account, when as they ſhalbe mery after another ſorte, & then they ſhalbe aſſured to make a reckoning for the grones and lamentations of the childrē of God: when they do not only vexe the mortall creatures of God, but euen the liuing God him ſelf, and his holy ſpirit which dwelleth in vsus, frō whome all ſuch ſighes and grones doe proceede. And ſo, when as we lament, to ſee the law of God to be ſo deſtroyed by the wicked, let vsus put them ouer too the iudgement of God, before whome they ſhall make an accounte of all the grones and ſighes whiche wee ſhall hauehave powred out, which they thought by their gibinges and laughinges too ſtrangle and choke. For although they treade vnderunder foote the lawe of God ſo much as in them lyeth, yet the ſorrowe and griefe which we abide for it, ſhall aſcend into the heauens to cry for vengeaunce of them.
According to this holſome Doctrine, let vsus proſtrate our ſelues before the maieſtie of our good God, in acknowledging our offences, beſeeching him that it woulde pleaſe him to make vsus better to feele our miſeryes then we hauehave heretofore felt them, yea to the end we may lay them open vntounto him, and to ſeeke for remedy where it is too bee founde: that is, that after this our good God hath inlightened vsus in his knowledge, that it would pleaſe him more and more, to increaſe the brightneſſe thereof in vsus, and ſo to confirme vsus, as that wee neuer chaunge from the right way. And although we are too withſtand a great number of aſſaultes, and that the Deuill neuer ceaſeth craftely too goe about infinite wayes too trouble vsus: yet notwithſtanding let vsus beſeech him too giuegive vsus an inuincible power to reſiſt them, vntill ſuch time as we beecome fully Conquerors, and bee conioyned vntounto him ſelfe, too liue in his kingdome in euerlaſting ioy and felicitie.