Twenty-Two Sermons on Psalm 119, Sermon 18
The xviii. Sermon vponupon the hundreth and nineteenth Pſalme.
ZADE.
Righteous art thou O Lorde: and true in thy Iudgement.
Thou haſt commaunded: iuſtice by thy teſtimonies and trueth eſpecially.
My zeale hath euen conſumed me: becauſe mine enemyes hauehave forgotten thy words.
Thy word is proued moſte pure: and thy ſeruant loueth it.
I am ſmall and of no reputation: yet doe I not forget thy commaundements.
Thy righteouſneſſe is an euerlaſting righteouſneſſe: and thy lawe is the trueth.
Trouble and heauineſſe hauehave taken holde vponupon mee: yet is my delight in thy commaundements.
The righteouſneſſe of thy teſtimonies is euerlaſting: graunt me vnderſtanding and I ſhall liue.
IT is certaine that there is no man but will eaſily graunte, the lawe of God to be bothe good and holy, and that wee ought not onelyonly to allowe of it: but alſo to receiue it with all feare and reuerence. Notwithſtanding, there are very few touched with this affection, to vnderſtand that there is ſuch a perfection in the word of God, as that nothing can bee founde therein, but all puritie and ſinceritie: and too be ſo infallible a trueth, & a righteouſneſſe ſo certaine as poſſible can not be more certaine and ſure. But very fewe there are which vnderſtand this, or at the leaſte which are very greatly touched heerewith. And therefore it is not without cauſe, that Dauid in this preſent pſalme, vſeth ſuch a repetitiō, that he ſo highly magnifieth the doctrine which hee hath learned out of the lawe of God: to the ende too declare vntoo vsus, that wee hauehave greatly profited, when wee ſhall hauehave ſuch a ſauour and iudgement throughly imprinted in our heartes. When as, I ſay, this righteouſneſſe, this wiſedome, and this ſinceritie which is contayned in the woorde of God, ſhall be very well and throughly knowen vntounto vsus: then may we be able to ſay with Dauid, Righteous art thou, O Lord, and true in thy iudgements.
Now as the holy ſpirite of God ſpeaking by the mouth Dauid, hath ſet down here no ſuperfluous matter, but ſuch as he knewe to be profitable for our inſtruction: Let vsus alſo dillgently weigh and conſider all the wordes, which are heere touched. In the firſt place he ſayth, Righteous art thou O Lord: and true in thy Iudgements. We hauehave already heretofore handled, that the iudgements of God in this Pſalme are called, the commandements of the law which he giueth vntounto vsus, to rule our liues by. Euen ſo, when Dauid ſaith, that God is righteous & true in his iudgemēts: It is aſmuch as if he had ſaid, That god hath declared what his nature is in his law, that we might behold him in it, as in a glaſſe. This then is aſmuch as if he ſhould hauehave ſaid, O Lord, wee hauehave thine Image truely and liuely pictured and expreſſed in this doctrine which thou haſt deliuered vntounto vsus in thy law, there we ſee thee to be righteous, and alſo that thou haſt commaunded nothing therein, which tendeth not to the ſame ende. Wil we thē magnifie God aright? We muſt know him to be ſuch a one as he ſheweth himſelfe to be by his word, & not to faſhion our ſelues like vntounto a great number of ſcoffers, which wil not ſtick to ſay that god is altogither good, wiſe, and righteous: but yet they wil ſeparate them ſelues frō his word: forge thēſelues a God in the aire, or elſe they would bee contented that there were ſuch a medley as that there were no more diuinitie known. Now ſee how god ſheweth himſelf, as I hauehave ſaid, by his word. We muſt then, if wee intend to cōfeſſe him to be righteous, good, true, & faithfull, to giuegive theſe cōmendarions vntounto his word, wherin he hath once for all declared vntounto vsus his wil. Now after Dauid hath vſed this word righteous, he addeth, Thou haſt commanded iuſtice by thy teſtimomes, and trueth eſpecially. See thē how Dauid handleth it him ſelfe, ſhewing that the lawe of God is wholy righteous, becauſe ſaith he, that it leadeth vsus to righteouſnes and trueth. Now when theſe two thinges are in it, what may we ſay, but that which hath already beene before ſaid? What is that? It is ſo far of with a greate number, that when they are cōuinced heerof, are perſwaded in good earneſt to ſay Amen without deſſēbling. And to proue it to be ſo, how many men ſhal we ſee ſubmit thēſelues in this point to the trueth of God, whereunto he deſireth to leade vsus by his word? How many I ſay, ſhal we find, which wil yeeld thē ſelues teachable vntounto it? But contrariwiſe, we ſhall finde the greateſt part cleane contrary. It is very true we ſhalbe aſhamed, yea euen horribly affraid, to ſay, that there is any thing in the law of God, which is not true & iuſt: & yet for al that it may as eaſily be perceued, that there is no ſuch knowledg ingrauen in our harts, as to be aſſured therof. To be ſhort, this is fardeſt of from our mindes, when we ſhal ſay thus: I ſpeake now of thoſe which are not yet throughly inſtructed by the ſpirit of God. Neither yet let vsus think this too be a common & ordinary thing, when as Dauid ſaith, That the teſtimonies of God are nothing but true & righteous. For although we hauehave learned ſomwhat out of them, yet is not this inough, vntil ſuch time as we are conformed & framed vntounto them, that we fully & wholy agree with this ſaying & cōmendation which is heere giuen to the law of God. Now becauſe Dauid would ſhew with what affectiō he is moued, he proteſteth, that he was not only greued, whē as he felt in himſelf any rebellion againſt God, but whē he perceiued it in others, that he conceiued a wonderful ſorrow and griefe, yea euen a memelous torment of minde. For hee ſayeth, That his zeale had euen conſumed him, that he was as one deade, and ſo throwne downe as hee coulde not be more. Now, he namely ſpeaketh of his enemies, and of ſuch as had affiled him : But hee ſignifieth anon after, that all the miſchiefes and iniuryes which they had done vntounto him, did not halfe ſo mightily greeue him, as the contempte which he kriewe to be in them touching the lawe of God. For hee ſayth,
My zeale hath euen conſumed me: becauſe mine enemyes hauehave forgotten thy woordes.
Heere then Dauid ſheweth in effect, that hee was not ſo greatly greeued nor yet ſo ſorrowfull for all the euils and wrongs which he indured at the handes of men, as too ſee the woord of God to be caſt vnderunder feete and clcerely forgotten. See heere, I ſay, a moſte ſure teſtimony that he highly preferred the word of God, before his owne perſon:that he had not that pleaſure in his life, nor in whatſoeuer concerned the ſame, as he had in the reuerēce which al the creatures of God ought to hauehave towards his maieſtie, Nowe if he had not had this zeale, he could neuer hauehave bene thus grieued and vexed, when as men made no reckoning of the word of God, and caſt it behinde their backs. And heere we are throughty too conſider, that Dauid ſpake not in this place of a meane ſorrowe. For then this had beene inough. to hauehave ſaid, Alas my God, I hauehave beene a great deale mote greeued to ſee the wicked cōtemne thy word, then when as they perſecuted my ſelf although that I wis ſore troubled & greuouſly oppreſſed, yet had I greater regard to thy law, then to alwhatſoeuer concerned mine owne perſon. This had bin inough, ſay I, if Dauid had ſaid but thus much: but he went a great deale farther, ſaying, The zeale of the houſe of God, hath euen gnawne and eaten me vp. Heere he ſaith that he was conſumed & brought to nothing, fo that he had no ſtrength in himſelf. Now here we muſt note by the way, that Dauid ſpake not this to bragge of him ſelf: but rather hath ſet foorth this his example for our better inſtruction, to the ende we might learne to hauehave the honour of God and the reuerence of his woorde in ſuch recommendation, as that when we ſee the worlde to make light of it, and too forget it, we ſhould be grieued and tormented a great deale more, then if we did abide all the griefes, extreeme wronges and iniuries that were poſsible: yea, that all our particular benefite, or domage, and whatſoeuer is moſt deare, ought to be nothing vntounto vsus in reſpect of this light reckoning of the word of God. Loe here what holſome leſſons and inſtructions, we hauehave to gather out of this place.
Nowe when he ſaith, that it grieued him to ſee the word of God cleane forgotten, what then ſhall become of the matter, when as men ſhall not onelyonly forget it, but euen with a moſt deteſtable furie oppoſe them ſelues wholy againſt it? As at this day, we ſhal not onelyonly ſay that the word of God is forgotten: but men of a ſet purpoſe runne violently vponupon it vtterly to aboliſhe it. And to proue it to bee ſo, I beſeeche you, whence commeth this crueltie and furie of the Papiſtes: but bicauſe that they are purpoſed clerely to goe againſt it? to be angry with God, not abiding too ſuffer them ſelues to be ſubiect vntounto him by any maner of meanes? They will not ſay thus in plaine woordes, but wee may iudge of the matter ſo farre foorth as wee ſee it. For, howe ſhould it be poſsible, that they ſhould ſo rage againſt the knowne and certaine truth, if they were not euen the very profeſſed enemies of God? and without they went about to ſtand againſt him euē to the hard hedge, as we ſay? I will not denie but that men many times ſhall forget the word of God, when as they ſhalbe carried away with their wicked affections. As thus, when a man is greatly giuen to lecherie, this villainous deſire ſo blindeth him, as that hee clerely forgetteth whatſoeuer he hath heard ſpoken againſt it neuer ſo little before: to wit, they which defile their bodies with lechery, do deface, as much as in them lieth the image of God, pollute his temple, deuide and pull in pieces the body of Ieſus Chriſt, ſhut them ſelues quite out of the kingdome of heauen, and prouoke the heauy wrath and curſe of God againſt them. And yet an whoremaiſter forgetteth all theſe notable ſayings, which are ſet downe too keepe him within his reyne. The couetous man alſo forgetteth what equitie and right is, let him be admoniſhed thereof neuer ſo often, as to bee pitifull to his neighbours, to helpe the poore and needy, rather then to take away an other mans goods and ſubſtance, and to be ſo giuē to our own gaine: to procure and profit the welfare of our neighbours, rather then to be giuen too ſeeke our owne priuate commoditie. A couetous man I ſay, will quite forget all this. And why ſo? Forſooth, bicauſe he is blinded with this couetous deſire of gayne, and too heape vp together the goods of this world. See then when it is, that the worde of God ſhall be forgotten, verely euen then when as men ſhall be drunken with their inordinate greedy paſsiōs. But they which ſet them ſelues againſt God▪ yea with a fury & frenſy vtterly to abrogate his worde, too turne his truth into leaſings, theſe mē, I ſay, do not onelyonly forget the word of God, but remember them ſelues of it too too much, euen to ſett them ſelues purpoſely againſt it. And we need to go no further but euen into the ſtate of Popery, to ſee ſuch a villanous and deteſtable impietie. For we ſhal ſee theſe contemners of God, which are euen here amōgſt vsus, yea and which come ſometimes to defile the temple of God, to thruſt in their ſwyniſh groynes: and to ſcorne the doctrine which ſhalbe read, which maketh euen the very deuils in hell too tremble. Wee ſhal ſee then here theſe contemners of God, which will euen lift them velues vp againſt him, and powre out their blaſphemies, & is it meete that we diſſemble this? No, not ſo, but let vsus rather ſtirre vp our ſelues to groaning yea to crie out with a loude voyce, beſeeching GOD too ſtretch forth his mighty and ſtrong arme, againſt ſuch villaines, & fier brādes of hell, ſuch vpholders of Satan, which thus come too defile the ſacred and holy things of God, which his maieſtie hath ſet before vsus for our ſaluation. And thus much for this point. And againe let vsus not onelyonly bee grieued and ſorrowefull, bicauſe there are in vsus rebellious affections which ſo hinder vsus, as that wee cannot take any ſuch taſte as is to be wiſhed for in the worde of God: but alſo when as we ſee that men ſo lightly eſteeme and forget this word of God, that they outrage in all wickednes, it can not be but that we muſt be grieued and ſorrowefull for the ſame. And yet there is a further matter to bee required at our handes, which is this, that when wee ſhall ſee and heare the name of God to be blaſphemed, and his maieſtie violated, we ſhould be tormented, and feele a greater griefe for the ſame, then for all the euill that might come vntounto our ſelues: for it is very good reaſon that the maieſtie of God ſhould be more deare vntounto vsus without all compariſon, then our owne perſons and liues. Nowe ſince it is ſo, that if wee ought to be ſorrowefull, when as we ſee the worde of God to be forgotten by others, euen to beginne at the beſt end, if the euill be founde in vsus (as Satan moueth vsus to fall vntounto wickedneſſe, and we are very farre of from truly ſeruing of God, and looking to his word, with ſuch feare and humilitie as in deede we ought:) ſince then, I ſay, we are ſo greatly to be amēded, that we hauehave ſo many ſinnes fighting againſt the lawe of God: euen ſo much the more ought we to ſigh and groane: as ſaint Paul right well ſheweth vsus, ſaying, Oh accurſed man that I am, who ſhall deliuer me out this mortall body. Loe here ſaint Paul, in ſhewing their condition & ſtate to be miſerable which liue in this world, exhorteth thē to groaning, and to a continuall ſorrowe and care, bicauſe they are not able fully and throughly to yelde them ſelues to the word of God: ſo that whenſoeuer wee ſhall doe but euen ſo much, we ſhall render a true proufe and teſtimonie of our faith & Chriſtianitie. Now it followeth ſoone after,
Thy word is proued moſt pure: and thy ſeruant loueth it.
Here it verily ſeemeth (as we hauehave before ſaide) that Dauid bringeth in a moſt manifeſt ſentēce, yea, knowne euen vntounto the ſimpleſt: to wit, that the word of God is pure and cleane, without ſpot and blemiſhe. But what? let vsus ſee a little whether wee putte this puritie in practize or not, alas, wee are farre from it. For euen then wee may ſaye the worde of God too bee pure and without ſpot, when as without any gayneſaying we only truſt in him, and that we hauehave a true certaintie of our ſaluation, bicauſe he hath once ſtretched foorth his hand vntounto vsus, and promiſed neuer too faile vsus. When then we ſhall hauehave ſuch a confidence in God that wee may boldly walke through death, and the very gulfe of hell: that in ſeeing the bottomles pittes open too ſwallowe vsus vp, we ſhould not doubt of our ſaufetie, ſince that we are in the hand of God: loe howe the word of God ſhalbe pure vntounto vsus. But nowe are wee all in a cleane contrary vayne. And from whence commeth this? It is bicauſe we are full of infinite filthineſſe and pollutions: to be ſhort, there is nothing but ſtenche in vsus, and all our ſenſes are defiled. Let vsus firſt beginne at our eyes, and we ſhall hauehave ſuch a number of filthy troubleſome and glimſing gloatings: to wit, ſuch a number of vanities which hinder vsus too knowe the puritie that is in the worde of God, as loe wee hauehave already loſt one of our ſenſes. Afterwarde, we are depriued of our hearing, bicauſe our eares are ſo filled with ſuch trifling yea and peruerſe matters, that wee can giuegive no eare vntounto God, or els, that which entreth in at one eare, goeth out at another, as we ſay. Now if this be already a great vice in vsus, to be ſo ſlacke as to receiue but one good leſſon, the ſecond is no whit leſſe, that when we ſhall hauehave gotten euen a very little, it ſhall incontinent ſo melt away from vsus, as that wee ſhall neuer thinke more of it. We ſee howe iolly and friſking our feete and handes are, when as wee heare any talke of ribauldrie and filthineſſe, and altogether dull and ſenſles when any ſpeach is of vertue and godlineſſe. There is neuer a finger in our handes, but will bee as good as a rayſour, to cut euen to the quicke, if any talke ſhalbe had to offend the maieſtie of God. And in the meane while we ſhall not finde one man that will once lift him ſelfe vp too doe any good. See howe all our ſenſes are corrupt, and howe full of pollutions and filthineſſe. And this is it which hindreth vsus, that we are not able to knowe howe the worde of God is to be tried. Now it followeth,
I am ſmall and of no reputation: yet do I not forget thy commaundementes.
This ſaying here importeth more then at the firſt ſight it ſeemeth to doe: It is very true, that it ſhould ſeeme a farre harder matter for the mightie men of this worlde to ſerue God then the meaner ſort: in ſo much as wee will neuer accompt it ſtraunge if a man of baſe condition hath not forgotten the word of God. But what is the cauſe why wee ſo greatly prattle, iangle, and lift vp our ſelues ſo arrogantly againſt him, and that we ſubmitte not our ſelues wholy vntounto him? Forſooth euen the very honours and delightes of this worlde are oftentimes the chiefeſt cauſes. When a man ſhalbe in any credit, eſtimation, and reputation hee imagineth vntounto him ſelfe an idoll in his owne heart: and herevpō forgetteth God, and thinketh him ſelfe to bee no longer vnderunder his gouernement. When then our Lorde God holdeth vsus in a lowe eſtate, hee putteth vsus in minde, and forceth vsus by this meanes not to forget his commandements, and to walke in his feare with all humilitie. But Dauid his meaning tendeth to another ende, that is, although he was as it were contemned, yet ceaſed he not to louelove God. Nowe as I hauehave ſaid, this is not here ſet downe without cauſe. It is very true, that when God liberally beſtoweth vponupon vsus great ſtore of benefites, then are we ſo blockiſh, as that we thinke our ſelues leaſt beholden vntounto him. And contrariwiſe, they vponupon whome hee hath not beſtowed ſuch graces, thinke them ſelues for their partes, not ſo greatly bounden vntounto him. And in very deede, the worlde will alwayes finde ſtarting holes, to keepe it ſelfe out from the ſeruice and feare of God, or els will be ſo lightly diſcharged thereof, as that it may be done without any great paine. As howe I praye you? We ſee, that they which pretend colour of ignorance, which hauehave neither knowledge either of God or of true religion, will ſay, ſurely for my part I am but a poore ſimple man, and without learning, and therefore I will leaue this geare to thoſe that are learned. One ſort will excuſe them ſelues one way, another, another way: but yet they all tende to this ende, to exempt them ſelues from the obedience of God, & not to be ſubiect either to him or yet to his word. See here the common ſaying amōgſt the Papiſtes. Ha ſirra: This is the office of the prieſtes & the cloyſterers: our prelates hauehave the charge ouer vsus: wee are ſecular and lay men, we muſt hauehave nothing to do with this geare. And beſides, euen the meaneſt ſort of vsus, hauehave alſo our excuſes, and will ſay, I am a poore mā, I muſt get my liuing with great paines all the day long by my handy worke, I hauehave ſcarſly any leyſure once co come to heare a ſermon on the Sunday. See what ſtarting holes we finde out, to the ende we might followe our vanities, pleaſures, and idle times, or I knowe not what other our ſlouthfulnes, rather then wee woulde heare the word of God and meditate thereon. So then, Dauid contrarily ſheweth, that whiles he was ſmall and of no reputation: yet that he neuer ceaſed continually to be exerciſed in this leſſon, euen to ſubmit him ſelfe to the obedience of God. And ſo we ſee him to be giuē from his childhood: and that he did not onelyonly take pleaſure therein, when God had aduaunced him to the kingdome, that hee did not begin then to taſte of the lawe of God & to apply his whole ſtudy thereto: but when hee kept his fathers ſheepe and cattle, and was brought vp in the ſheepecoates, before hee came any thing neare the court: euen all that while, I ſay, he neuer ceaſed but was wholy occupied in the holy ſtudy of the lawe of God. Nowe let vsus learne hereby not to exempt out ſelues by our trifling excuſes, as a great number of men do: but let vsus vnderſtand, that Dauid here exhorteth all the faithfull in general: that the contemptible, baſe, and ſimple peſons, yea euen as ſimple as yong children and that hauehave no knowledge of that which is moſt eſteemed amōgſt mē, that they ought not for all that to forget the word of God. And ſo, let alſo both great and ſmal giuegive them ſelues to the ſtudy thereof, that we may be all the ſchollers of the lawe, and of the Prophets, but eſpecially of our ſauiour Ieſus Chriſt ſeeing that God hath now beſtowed a more excellēt grace vppon vsus, then euer hee beſtowed vppon Dauid. For ouer and beſides the doctrine which Dauid receiued from the mouth of Moyſes, ſee how God hath layd open vntounto vsus the infinite treaſure of his heauenly wiſedome, inſomuch as we hauehave the Goſpel, out of which the ſonne of God hath ſpoken vntounto vsus, who is maiſter ouer the whole houſhold, as it is ſaid in the Epiſtle to the Hebrewes. Now is this the doctrine that muſt make heauen and earth to tremble,Heb. 3.6. as it is ſpoken by the Prophet Haggay: & as this place is alledged by the Apoſtle,Hag. 2.7. to ſhew vntounto vsus that we ought to receiue the Goſpel with greater reuerence, then the fathers did the law & the Prophets. For God made the earth to ſhake when he gaue the law by Moyſes,Heb. 12.25.26.27. which ſince that time hath bin cō firmed & ratified by the Prophets: but when as hee opened his holy mouth by his ſonne to teach vsus: that was to make both heauen and earth to ſhake, bicauſe he hath layd open ſuch a wonderfull wiſedome, as that it ought to ſhake & aſtoniſh vsus, when as God ſpeaketh with ſuch power & maieſtie vntounto vsus. See then as concerning this ſaying, where Dauid ſaith, that he did not forget the cōmandemēts of God, although he was ſmal & of no reputation. Now he addeth.
Thy righteouſnes is an euerlaſting righteouſnes: and thy lawe is the truth. Yea in ſuch ſort, that when he was afflicted & grieued, that he tooke pleaſure in ſaying, thy righteouſnes is an euerlaſting righteouſneſſe, heere Dauid repeateth a word which hath a double ſignificatiō. For in the firſt place Righteouſnes, ſignifieth the law of God, & that bicauſe it is the rule of all goodnes. And thē next, he giueth it the title of righteouſneſſe, ſignifying thereby, that this law is ſo certaine a rule, as that when we ſhal hauehave throughly ſoūded it euen to the bottome, we ſhal finde that God hath ſet down therein a perfection of all equitie and ſinceritie: as if hee ſhould hauehave ſaid, this is without all doubt a perfect rule of righteouſnes. Now he coupleth as hee hath already before done, truth, with righteouſneſſe. I hauehave already ſaide, that theſe wordes here, are oftentimes repeated: and yet it is no ſuperfluous kinde of ſpeache.
And what is the reaſon? Becauſe we might fully and wholy confeſſe that God hath ſpoken moſte wiſely, that all mennes mouthes might be ſtopped, and that we al at once might be ſilent and ſtil to heare him. There is no man but will confeſſe this at the tōgues end: But in the meane time for vsus to knowe this equitie and trueth, which is contayned in the word of God, Alas we are too too farre off.
So then, let eueryevery man looke well vntounto him ſelfe, and ſee whether his life be agreeable vntounto the word of God or no. And if it be, it is a manifeſt proofe that the righteouſneſſe and trueth thereof is deepely imprinted in his heart. Nowe if this be ſo, then no doubt of it God his woord is honoured as it is worthy. Then let vsus render vntounto him effectually, the prayſes which are heere attributed vntounto him, and as they doe appertaine vntounto his maieſtie. But if wee doe ſay that the word of God is good and holy, that it is a wonderful righteouſneſſe and power that cannot fail, and yet deſpiſe it in deede, ſhewe our ſelues cleane contrary vntounto it in our life and conuerſation, and making a goodly ſhewe to honor it, doe ſpit at it: What a kinde of honor call yee this? Wherfore we are to conſider, that it is mete that this righteouſneſſe and trueth of the lawe of God be imprinted in our heartes, that we may make ſuch a confeſſion thereof, as Dauid heere hath doone. And ſee why heere hee addeth, Yet is my delight in thy Commaundements, Yea when hee was afflicted, and in aduerſitie. For it is an eaſy matter for men to praiſe God whiles they are quiet and out of trouble, & hauehave all their heartes deſire. Yea wee ſhall ſee the very hypocrites cry out with open mouthe, O bleſſed bee God, and our good God: Forſooth when as hee ſendeth them euen their wiſhe, and intreateth them according too their owne deſires. But when God ſhall afflict vsus, ſo that wee be grieuouſly vexed, vntill we can no more: Loe heere a good tryall to make vsus feele, that we hauehave willingly and in earneſt honored him in his word. And we ſhall ſhew it too bee ſo, when as we ſhall not chaunge our mindes: but conſtantly perſeuer in it, and ſay, whether ſhall I now runne? ſee how I am afflicted: well, it is my God that muſt reſtore me. It is very true that I am not without great ſtoare of ſorrowes and griefes which trouble mee: But yet I will content my ſelfe with this, that God loueth me. It is true that as touching the worlde I am tormented: but I will comfort my ſelfe that my God hath called me vntounto him, that he ſheweth vntounto me in deede that he will hauehave compaſsion vponupon mee, that he taketh me for one of his children, and will extende his fatherly goodnes towardes mee. See here a very good proufe and triall, that we take the woorde of God to bee true and righteous: that is, that if wee bee grieued with trouble and aduerſitie, yet that we do neuer forget him, nor it. But what? let vsus once come to the practize thereof, and then we ſhall ſee howe it fareth with vsus. For it is a matter of nothing too lende our eares, and ſaye, ſurely this is a very good ſermō, & that there was, nothing taught in it but very good and holſome doctrine, and truely if wee hauehave once ſayde but euen thus much, wee will by and by thinke, that God is greatly in our debte. A man that commeth thus euen with the eares of an Aſſe to playe the hypocrite, thinketh verly that God is bounde vntounto him, bicauſe hee hath done him thus much honour.
Now this is an ouergroſſe and impudent kinde of diſſembling, in this maner to thinke to pleaſe the maieſtie of God. But yet the caſe ſo ſtandeth, as that the greater part is euen ſo giuen: nowe what is the next way for vsus too bee ridde of all togither? Forſooth euen this, That when wee for a time ſhall make a ſhowe to giuegive diligent eare vntounto the worde of God, that all whatſoeuer we hauehave heard, will incontinent melt and vaniſh cleane away from vsus. And hereby wee very well ſhewe, that the truth and righteouſneſſe which is in his word, is not ſo imprinted in vsus as it ought to be Now Dauid addeth in the ende, Yet my delight is in thy commandements. Whereby he aduertiſeth vsus, that it is not enough that we cal to minde that we hauehave vnderſtoode the word of ſaluation, too the ende to profite our ſelues in the time of affliction: but it muſt be of this ſtrength and power euen to gladde vsus in the middeſt of our ſorrowes. It is very true, that we ſhall not be ſenſeles and without feeling. And Dauid alſo hath very well experimented, how greatly affliction and anguiſh tormented him. He felt then both harde and bitter paſsions: and yet this hindered him little, to reioyce and to be glad. And although he was greatly vexed as touching the fleſh, yet felt he ſuch ſpiritual ioy in the teſtimonies of God, that ſorrow ouercame him not. Now, if Dauid as before wee hauehave declared, tooke ſuch pleaſure in the law, wheras God only ſhewed himſelf to the ancient fathers, as it were in ſhadowes I beſeeche you, how ought the word of God at this day to glad vsus? Where as he ſheweth him ſelf ſo familiar a father towards vsus, euē opening vntounto vsus the very botome of his heart, hiding nothing from vsus? When thē our Lord God poureth out the treaſures of his infinite louelove and goodnes vponupon vsus ſo aboundantly: hauehave not wee a farre greater occaſion to reioyce, then the fathers who liued vnderunder the lawe? Yes verely: but our vnthankefulneſſe ſo hindreth vsus, as that in knowing, we know nothing, and in ſeeing, we ſee no whit at al. And yet is not this written without cauſe. Euen ſo, when as we ſhall feele the griefes, anguiſhes, and afflictions of this worlde to trouble vsus, let vsus hauehave recourſe vntounto this word of God: for in it we ſhal finde him to ſtretch forth his hand to drawe vsus vntounto him, declaring that he will helpe the afflicted, hauehave pitie of the miſerable and vexed, ayde the wretched, deſireth nothing els but to bring back againe poore ſinners which wil yeld them ſelues vntounto him, lay all their cares in his lappe, and that hee will vnburden vsus of them all. When then wee are ſure, and reſolute of ſuch God his goodneſſe towardes vsus, by his promiſes, wee ought to come vntounto him, to call vponupon him, and to reioyce in him: ſo that we may ſay with Dauid, O Lord, my delight hath byn in thy teſtimonies, that they might glad me in the middeſt of my afflictions. Loe how the children of God, win all the time of their affliction may continually doe, reioyce in the aſſurance of their ſaluation, yea when as they ſhal ſettle them ſelues vponupon his promiſes, and receiue them in ſuch ſort as that they may turne to their benefit. Now for a concluſion Dauid ſaith, The righteouſnes of thy teſtimonies is euerlaſting: and afterward he maketh his prayer & ſaith, graunt me vnderſtanding and I ſhall liue. See yet againe this worde, righteouſnes which is here repeated, and that to very good purpoſe: For this is according to that which I hauehave already ſaid, that they which dare not openly rayle & iangle againſt God to blaſpheme his word, yet will they be for all that ful of malice, and treaſon: or els they wilbe ſo nuſſeled in their vanities as that the righteouſnes of God ſhall not appeare in them. So then, Dauid yet ſetteth it down, to bee an euerlaſting righteouſneſſe: ſignifying that we ought not to take them as puftes of wynde, as a great number of men hauehave done, to magnifie God, and after in the turning of an hand to go cleane backward. As at this daye wee ſhall hauehave them which will make a ſhew of great deuotion, and ſay, O what an excellent ſermon, O what notable doctrine was taught this day? But I beſeeche you what wil they ſay the next day? Forſooth they will not for all this ſticke too mocke God, make one ieſt or other at his word: or els, if God ſend them any aduerſitie, they wilbe grieued and angry with him: ſo that if they be put in minde of that which they before had heard, they will anſwere, that they hauehave cleane forgotten it. Dauid therefore meaning to ſhew, that wee muſt not bee ſo ſlacke as at ſometimes to commende the worde of God, ſayeth, that it is an euerlaſting righteouſnes. As if he ſhould hauehave ſaid, it is very true that men are chaungeable, and this preſent life alſo is ſubiect to very many chaunges, as to daye we ſhall hauehave ſome griefe or other, and to morrowe be well againe: oftentimes many troubles ſhall come vntounto vsus: and wee ſhall ſee them at laſt too hauehave an ende: and yet for all theſe continuall chaunges, men muſt not in the meane while be carried away with eueryevery blaſt of wynde, to bee inconſtāt and vnſtedfaſt: but whiles they are ſayling through the waues of the ſea, they muſt holde them ſelues firme and ſure in this righteouſneſſe and ſinceritie which is in the woorde of God.
See then howe me muſt know the euerlaſting ſtablenes of the righteouſneſſe of the lawe. And in deede wee ſhall hauehave thereof a full feeling and declaration in the worde of God, when as wee ſhall receiue it as wee ought: but for ſo much as wee faile herein, and that wee hauehave not as of our ſelues the ſpirite to comprehend this righteouſneſſe, wherof in this place mention is made, ne yet to attaine thereto: yea, and if that we ſhould attaine therto, ſo that there were nothing to leade vsus to iniquitie, yet let vsus pray with Dauid, that it would pleaſe God to giuegive vsus vnderſtanding. Now it is moſt true that Dauid had already receiued ſome portion and meaſure of vnderſtanding: for els he could neuer hauehave ſaide, I hauehave beene grieued and troubled, and yet my delight was in thy lawe. Hee coulde not poſsibly bee carried with ſuch an affection, but that the word of God had touched the very bottome of his heart: but when he beſought God to giuegive him vnderſtāding, he meāt, to hauehave God to encreaſe that grace which before he had receiued. Nowe if he who was ſo greatly aduaūced: yea that had receiued the ſpirite of prophecie to inſtruct others, which is the principall ſpirite to gouerne the people of God: If hee, I ſaye, had neede to make ſuch a prayer, what ſhall wee do, which hauehave ſcarſely any one ſparke of vnderſtanding in our myndes? ought not we, I beſeeche you, to praye with a more feruent deſire, to hauehave God to graūt vsus vnderſtanding? And a great deale the more ought wee to bee ſtirred vp thereto, when as Dauid ſayeth, that wee are not able too lyue, vntill ſuch time as GOD hath ſo enlightened vsus: too the ende wee might conceiue this truthe and righteouſneſſe which is in his lawe. See here, I ſaye, howe that the life of men cannot be but accurſed, vntill ſuch time as they are come euen vntounto this point. And ſo, let vsus not learne too pleaſe our ſelues, as theſe miſerable wretched worldlinges doe, who are euen drunken in their pleaſures and paſtimes, and thinke that there is no pleaſure nor felicitie, without they exceede and outrage in all vanities and follies: But lette vsus looke a great deale higher, lette vsus ſeeke after God, & know that then our life ſhalbe bleſſed, when as God ſhall hauehave deliuered vsus from theſe vayne allurements of this wicked worlde, to make vsus feele truth and righteouſnes which is in his word: that it may be the onelyonly ende of our life, of all our councelles, and our onelyonly exerciſe and ſtudy: To be ſhort, the very ſummarie of all whatſoeuer we take in hande.
According too this holy doctrine, let vsus proſtrate our ſelues before the maieſtie of our good God, in acknowledging our offences, beſeeching him that it woulde pleaſe him to make vsus to feele them better then heretofore wee hauehave: that we knowing our owne wretchedneſſe and miſeries, & what neede we hauehave of his aſsiſtance, might hauehave recourſe vntounto him, hauing our whole refuge to his goodnes and mercy, and ſtay our ſelues vponupon his promiſes, not douting but that as he is true and faithfull in all that he ſayeth, ſo alſo that he will fulfill whatſoeuer hee hath ſhewed vntounto vsus in his worde: to wit, that he wil ſo vnite vsus vntounto him ſelf, as that after he hath ſeparated vsus from all the filthineſſe of this world, he will make vsus partakers of his righteouſneſſe, and finally of his glorie. That he will not onelyonly graunt vsus, this grace, but alſo all people and nations of the earth. &c.