Twenty-Two Sermons on Psalm 119, Sermon 21
The xxi. Sermon vponupon the hundreth and nineteenth Pſalme.
SCHYN.
Princes hauehave perſecuted me without cauſe: but my heart ſtandeth in awe of thy worde.
I am as glad of thy worde: as one that findeth great ſpoiles.
I hate falſhood and abhorre it: but thy lawe doe I louelove.
Seuen times a daye doe I prayſe thee: bicauſe of thy righteous iudgementes.
They that louelove thy lawe, ſhall hauehave great proſperitie: and they ſhall hauehave no hurt.
Lord I hauehave truſted in thy ſauing health: and hauehave done thy commaundements.
My ſoule hath kept thy teſtimonies: and I louelove them exceedingly.
I hauehave kept thy commaundementes and teſtimonies: for all my wayes are before thee.
WHen as men ſhall trouble vsus, and do vsus many iniuries, or els any waye griue and vexe vsus, yet are there twoo thinges too leade vsus too walke wickedly without the feare of God. The one is, that it wil ſeme that God hath not compaſsion of vsus, to helpe vsus. The other, that wee will bee more afearde of men then in deede wee ought: For we imagine that all is in their hand, and that they may doe all thinges at their owne pleaſure and as them ſelues liſte, doe God what he can to the contrary. Lo heere, I ſay what it is that he hindereth vsus frō perſeuering in the feare of God: That is, That when men trouble vsus with iniuries, violences, & extortions, we are ſtraightwayes diſcouraged. And ſo we are heere throughly too conſider of this place where Dauid ſaith that hee ſtoode in awe of the woorde of God, although princes perſecuted him without a cauſe: & in deede, wee ought euen then moſt ſpecially too weygh it, when as we fee the mightineſſe of men to aſtoniſh vsus, & our enemies to be in great credit and authoritie, yea that it ſeeme we are euen as ſheepe in the iawes of woulfes, that we hauehave no meane too reſiſt their violence, but that they may do whatſoeuer ſeemeth, good-vntounto them, in ſo much that no man dareth once to open his mouth againſt them. When as, I ſay, our enemies ſhall hauehave all this, and bee thus highly lifted vp ouer vsus, that wee knowe not what ſhall become of vsus: then it is a harde matter for vsus too conceiue, what the helpe which God hath promiſed vsus is worth, ſo that we are ouertaken with this feare, to ſay, O ſee wee are vtterly vndone, all our cauſe is cleane caſt to the grounde. And yet in the meane while we neuer once thinke, that they are but Gnattes, or els when wee ſhall eſteeme moſt of thē, that they are but Frogges leaping and ſkipping vp and downe heere belowe. Neither yet hauehave they ſo mighty thighes and legges as that they are able too iuſtle againſt God: but that whenſoeuer he ſhall ſtretche forth his hand, it ſhall throwe downe euen into the depth, whatſoeuer mē ſhall of purpoſe with all their complices, or aftely or wickedly deuiſe, and whatſoeuer power they ſhall be any waye able to make. See then what wee hauehave here eſpecially too note: that is, that whenſoeuer we ſhall fall into the handes of our enemies, and that it ſhall ſeeme they might at their pleaſure bring to paſſe whatſoeuer they liſted, ſo that there remained no way to withſtande them: yet let vsus looke vntounto this infinite power of God, and not too doubt, but that when it ſhall pleaſe him to deliuer vsus, that the Deuill ne yet all his rable of maintayners ſhall be able to doe any thinge againſt vsus. And although all the creatures in the worlde lifted them ſelues vp againſt vsus, yet are they not able too doe vsus any hurt ſo long as God is on our ſide. And thus we muſt I ſay, receiue the grace of God, which hee hath promiſed vsus, to the ende we might not doubt, that all the world can doe vsus any harme, when as he ſhall hauehave taken vsus into his protection. And ſee alſo I pray you whether it is that the Scripture leadeth, vsus, Although, ſayth Dauid,Pſal. 3.6. an hundreth thouſand men did ſet them ſelues againſt me, yet will not I bee afrayde. And why ſo? Becauſe the Lord is with me. And againe,Pſal. 23.4. If I ſhould walke in the ſhadowe of death, ſo long as I ſhall looke vntounto God, and ſee his Sheepcrooke before mee, I will not bee afrayde but be aſſured that I ſhall liue. Rom. 8.13.Saint Paule alſo comprehendeth all this, ſpeaking not onelyonly of this preſent life, but of the health of our ſoules likewiſe, when as he ſayth, If God be on our ſide, who ſhall be againſt vsus.
I cannot deny, but that wee ſhall hauehave a greate number of enemyes, and Satan will labour by all meanes poſſible to hurt vsus: we ſhall hauehave great ſtore of his ſupporters to goe a bout to caſt vsus downe headlong into the bottomleſſe pit: and yet all they ſhall doe nothing, when as wee ſhall bee in the ſafekeeping of our God. Nowe this is the ſumme, which we are too gather heereby, in the firſte place of this text. But yet we muſt goe on a great deale farther. For Dauid doth not onelyonly ſhew vntounto vsus, that we ought highly too eſteeme of this mightie power, and greate goodneſſe of God, wherewith he hath promiſed to helpe vsus in our nede: but alſo aduertiſeth and exhorteth vsus not too turne aſide from his obedience, for any hurte that men can doe vntoo vsus. Nowe it is very true, that the one hangeth vppon the other. For how can it be that wee ſhould hauehave heartes too ſerue GOD, when as wee ſee the whole worlde too bee againſt vsus, and we alwayes in daunger to be hurt: That is to ſay, Let vsus pot our truſt in God, although the allarme and aſſaultes bee giuen vsus on eueryevery ſide: For otherwiſe it ſhalbe impoſſible for vsus too ſtande ſtoutly to it, without we be throughly perſwaded, that God is ſufficient to defende vsus: yea when as we ſee all the men in the world, to ſet them ſelues againſt vsus: but that we truſting in his power, ceaſe not to followe that which he hath commaunded vsus: notwithding all the lets that men can poſſibly lay before vsus. Moreouer, we muſt giuegive our minds to this word of God, as here it is ſaid, I ſtand in awe of thy word, For Dauid meaneth not that he would hauehave God to ſhew himſelfe in a viſible manner, that he might come vntounto him to doe him homage: but he is contented that God hath ſhewed vntounto him his will & pleaſure, and holdeth him ſelfe well pleaſed therewith. And euen ſo muſt wee alſo doe. For there are a great many of people, which wil brag that they feare God, and profeſſe it with open mouth. And yet notwithſtanding, ſee how God calleth vsus vntounto him by his word, & we for al that are no whit moued therwith: yea we ſcarcely vouchſafe once too open our mouthes to declare that we are contented to obay him. Where then is that feare wherof we ſo brag, ſince the word, wherin the maieſtie of God appeareth, is ſo contemned of vsus? See then wherefore we ought a great deale the more to conſider of this manner of ſpeaking which Dauid heere vſeth, that he ſtandeth in awe of the woord of God, and that he deſired none other viſible preſence: but it ſuffiſed him that God had onelyonly ſpoken, and hee made good accounte thereof. Now, if we doe not thus, we ſhall euer be letted frō following that which God hath commaunded vsus, neither ſhall we euer hauehave the harts, to diſcharge our ſelues perfectly of our dueties. Contrariwiſe, they that ſhalbe reſolued as Dauid was, only to giuegive their mindes to the word of God, ſhall ouercome all lets & ſtops: Moreouer after they hauehave walked aright, doe they ſee that men murmure againſt thē for it, that it ſeemeth that they for their wel dooing ſhalbe recōpenſed with euill, and that this thing & that is miſcheouſly wrought againſt them? that they muſte needes languiſh in long attending without ſpating, yea that they hauehave kindled the fury of men againſt them, without any occaſion giuen by them? doe they ſee, I ſay, all this? And if they doe thus, it is very well: for then ſtande they in awe of the word of God, knowing that they ſhall not be without the help of God, as alſo our ſauiour Chriſte exhorteth vsus. Feare not ſaith he them which may kill the body: Mat. 10.28.but I wil ſhewe you whome you ought to feare, to wit: feare him who hath both ſoule and body in his ſubiection.
When as then you ſhall looke vntounto your God, then ſhall you not neede to feare whatſoeuer men goe about to cauſe you to turne aſide, & to withdraw you from the right way. And thus we ſee in ſumme, that it is our infirmitie, or rather our infidelitie which hindereth vsus, when as men threaten vsus, when as we ſee the wicked practizes which are imagined againſt vsus, and that wee are troubled and tormented without cauſe. For if wee ſtill looked vntounto God, this ſhould neuer be able to withdrawe vsus, but that wee ſhould alwayes remaine conſtant to doe that which hee commaundeth vsus. And by this alſo we may ſee, how al to the cōtrary raigneth at this day in the world, and that there is very little feare of the word of God. For ſo that wee can holde the fauour of men, in doing our duetie any way: wel, this goeth for payment: But if there bloweth an ill winde, and that wee perceiue any euill practiſe, or that we bee threatened, and that the vngodly beare the ſway: we are incontinent aſtonyed, yea and that in ſuch a feare, as that we are not able once to ſtirr a finger. And that which is more, to gratifie the wicked whom we ſee to be in authoritie, we will make no bones at it, as we ſay, to offend the maieſtie of God. And frō whence commeth this? but that we loke not vntounto his word, as here it is ſet downe? We are then euen conuinced of infidelitie when as we aſſure not our ſelues of the helpe of our God, to do that which he hath ordayned, and that which is our duty to doe: that we hauehave not this inuincible power to reſiſt the aſſaultes of men. And why ſo? Becauſe it is moſt certaine, that we hauehave not earneſtly ſtoode in awe of the word of God, which ought to be as an aſſured fortreſſe, and not to make any account of whatſoeuer that Satan can any way craftely inuent againſt vsus.
Now after that Dauid hath thus ſpoken, hee goeth on and ſayth,
I am as glad of thy worde, as one that findeth great ſpoyles.
That is to ſay, he gladded more in the promiſes of God, then in all the riches in the worlde, as wee hauehave ſeene in the nienth parte, beginning with the letter TETH, which hath beene in that place ſong, That hee eſteemed more of the worde of God, then of all the golde & Siluer in the worlde. And heere he ſayth, that he reioyceth to heare God ſpeake, more then if hee had ſounde all the goods in the worlde, that all the riches in the worlde were nothing to him in reſpect of it, It ſeemeth greatly at the firſt ſight that heere is ſome contrarietie, as to ſtand in feare & awe of the word of God, & alſo to reioyce in it. For ioy & feare are meere contraryes. But we hauehave already declared what it is that Dauid meaneth by this feare: not that hee was abaſhed too ſerue God, ne yet that he douted of his ſaluation: But it was to bridle him and to holde him in obedience, and alſo to declare, that God gaue him ſuch a conſtancy againſt all the men in the worlde, as that when hee ſeeth all the creatures of God to lifte thē ſelues vp againſt him, yet that hee ceaſed not to goe on to doe that which God had committed vntounto him, and that which he ſaw was his duetie to doe. To be ſhort, let vsus then holde this for a reſolute point, that Dauid had not ſuch a feare as made him fierce and cruell, ne yet which made him to flye from the preſence of God: but he ſo reuerenced that, which God ſpake, as that hee ſtoode boldly at defyaunce with all men, declaring that hee made no reckoning of their fury, poyſon, nor yet of all their deadly enmities. Dauid, I ſay, cared for none of all this, And why ſo? Becauſe he ſo reuerenced and honoured God, as that he fully repoſed him ſelfe vponupon his worde.
Nowe, when as we hauehave ſuch a feare, it is nothing contrary to the ioy which Dauid heere ſpeaketh off: But it is rather an excellent accorde, or ſweete hermony: for it is impoſſible for vsus rightly to giuegive our ſelues vntounto God, and to obay him in ſuch ſort as we ought without we louelove him, and that his word be pleaſaunt and ſweete vntounto vsus. And ſee wherefore Dauid doth not onelyonly ſay, that the woorde of God was more deere vntounto him, then either golde or ſiluer: but he ſayth, that it was ſweeter vntounto him then hony. Hee ſetteth downe theſe two thinges which ought too be coupled together: to wit, that the word of God ought too be more deere and ſweete vntounto vsus, then all other thinges, and that we ought to take all our delight and pleaſure therein, deſiring nothing elſe, but to order and holde our ſelues to it: knowing that whatſoeuer God hath, is to this ende, too communicate the ſame vntounto vsus, that wee might taſte of his bountie and louelove.
Nowe wee ſee that Dauid did not without cauſe ioyne this ioy: which he conceiued of the woorde of God, with feare: ſignifiing that he ſtoode not in awe of God perforce, and with a ſlauiſh feare, as we ſay: but he did it in acknowledging him too be his God and Sauiour, and ſetling him ſelfe wholly vponupon his promiſes. And thus much for this ſecond verſe. Nowe he addeth ſoone after:
I hate falſhod and abhorre it: but thy lawe doe I louelove.
This verſe is not heere added but to good purpoſe: For Dauid ſheweth that we can neuer be glad (as hee hath declared how he hath beene) neither yet ſtand in awe of the word of God, without we deteſt falſhod. Now, we of our owne nature are ſo nuſſeled in vanitie, as that it is lamentable. The lawe of God then ſhall neuer come ſo fully home vntounto vsus, as that we may iuſtly ſay, that we earneſtly heare it, and receiue it from the hart, vntil ſuch time as we hauehave ſtriued againſt our fleſhly affections, that is too ſay, againſt all whatſoeuer is in our nature, becauſe it is all but vanitie. In ſumme, Dauid, after hee had ſpoken of this ioy, which hee had conceiued of the promiſes of God, wherein hee declareth vntounto vsus his goodneſſe: after he had ſpoken of the feare which we owe him, to become ſubiect vntounto him, and after that he had giuen him the authoritie which hee deſerued aboue all other men and creatures: for a concluſion hee addeth, the meane howe to attaine to all this: to wit, that we muſt eſchewe falſhod, and not onelyonly eſchew, & hate it, but alſo deteſt it: yea, ſignifying that wee muſt greatly abhorre it, ſo that wee ouercome all our wicked deſires and tame them, and all other our luſtes which cary vsus away too wickedneſſe, & withdraw vsus from the obedience of God. So then, we ſee nowe, that naturall men can neuer be diſpoſed to ſerue God, vntil ſuch time as they hauehave ſtriuē againſt the vanitie of their owne nature, and that not onelyonly once, or twiſe, but alſo too continue it all the dayes of their life. For what are the luſtes which are in vsus, and which doe wickedly leade vsus from the right way? In very deede, the more parte are ſo preuented with them, as that they feele them not: or elſe thinke, that it is nothing ſo meruelous thicke darkeneſſe remaineth in them. As for thoſe which hauehave a deſire with all their hart to forſake them, yet ſhall we finde them alſo to be ouermuch nuſſeled in them. Moreouer, if all the men in the worlde were examined, and an inquiſition made, I confeſſe that wee ſhall finde the moſte wicked ſometimes to be remorſed and ſtoong, and to be inwardly pricked and conſtrayned manger their hearts to hauehave loathing to doe euill. They hauehave an eye vntounto it by fittes: and yet they ceaſe not too follows the euill with a continuall courſe, although betweene whiles they hauehave a lothing of it. And we muſt not greatly meruell at this: For carnall men which are not gouerned by the ſpirit of God, are carryed away with their wicked affectiōs, as with a fury, ſo that their whole reaſon is altogither brutiſh. And euen they ſhal very wel hauehave an hatred of their euill, but yet not ſo flye frō it, as that wee ſhall not be able to ſay, that they hauehave ſuch a feare of God as is to be required, too forſake them ſelues, and wholy to ſubmit themſelues vntounto his will.
Se heere what we hauehave to conſider out of this place. But in the meane while one thing is to be obſerued, that Dauid maketh a compariſon betweene the lawe of God, and all whatſoeuer that men can imagine on their owne head, with all their reaſons and deſires: as if he ſhould hauehave ſaid, That there is but onelyonly rule that is good, and worthy to be beloued, to wit, the lawe of God. When then our life ſhalbe conformable to the word of God, all ſhall goe wel: But wee ſhall not withdrawe our ſelues neuer ſo little from it: as that we ſhal not by and by royle ouerthwart al the fields. And why ſo? For all our trueth and ſinceritie is incloſed within this rule which God hath ſet downe vntounto vsus. Wee ought then to beare this honor vntounto the word of God, too heare it as it is layde out vntounto vsus, and to follow it in all ſimplicitie: or elſe ſo ſoone as we ſhall decline from it neuer ſo little, ſee, we are quite out of the way of ſaluation, ſo that we cannot choſe but to be confounded, vntill ſuch time as we are entred againe into the way, which God hath ſhewed vsus. Now hee addeth:
Seuen times a day doe I prayſe thee: becauſe of thy righteous iudgements.
Heere we may take this word Iudgement, for the manner which God holdeth in gouerning the worlde, and the puniſhments which he layeth vponupon the vngodly: as alſo for the grace which he cauſeth them to feele which call vppon him, and which walke ſincerely before him. For the holy Scripture oftentimes when it ſpeaketh of the Iudgementes of God, meaneth al this. But becauſe that in this Pſalme, the Iudgements, are for the moſt parte taken for the ſtatutes, & ordinaunces that are contayned in the law of God: I gladly meane too handle it at this preſent thus: that is, That Dauid prayſed GOD, becauſe he had giuen vntounto his people a lawe which was bothe iuſte and full of equitie, and that therein hee had whereof to bee glad, and to prayſe and magnifie him.
Loe heere a place well woorthy the noting. For by theſe woordes Dauid doth vsus too witte, that wee cannot prayſe GOD, ſo longe as wee are not inſtructed in his woorde, our mouthe ſhall bee cloſed vppe, and our hearte looked faſt vppe, ſo that a man ſhall not pull from vsus one good woorde, which may turne too the prayſe of God.
And to proue this to be ſo, we ſee that the vnfaithful ſhal not onelyonly bee dumbe too praiſe God: But they will alſo fall out with him, that whatſoeuer ſhall come from their mouthes, ſhalbe to blaſpheme God, & to murmur againſt his diuine maieſtie. As for the ignoraunt, they ſhalbe ſo blockiſh as that they ſhall hauehave no deſire to prayſe God: & if they doe prayſe him, it ſhall bee but for faſhions ſake, becauſe it is but a mocking of God and his word. How then may we praiſe God in good earneſt & without hypocriſie? Forſooth. euen when as wee ſhall be inſtructed in his ordinaunces, when as we ſhall hauehave knowen what care he hath of our ſaluation, how he gouerneth his Church, howe hee embaceth him ſelfe, to apply him ſelf vntounto our groſſe capacities, & to make himſelf to be familiarly acquainted with vsus. When then we ſhal ſee God to hauehave ſuch a care ouer vsus to inſtruct vsus, that he hath ſo rightly ruled our life, that hee ſo purueieth for al our neceſſities as that we want nothing: ought not we to giuegive our mindes vntounto him, yea euen to be inflamed wholly to magnifie his holy name, and to bee rauiſhed with that deſire which Dauid heere ſpeaketh of.
Let vsus now ſee what we hauehave to gather in ſumme out of this place: and thereby we may ſee how ſlenderly wee hauehave at this day profited in the Schoole of God. For, whence commeth this circumſpection? Where is that zeale of ours in praiſing of God, which Dauid ſayth, that he had? Seeing that ſarcely one word can bee pulled from vsus, when any ſpeech ſhalbe of prayſing God, yea, were it not for faſhion ſake and contenaunce onelyonly. This is farre from continuing in it, and farre from extending our whole ſtudy thereto, as to make it the moſt principall thing that ought to bee in our whole life. Now we are heereby conuinced of our ſlender ſtudving and meditating in the worde of God becauſe we are ſo colde and negligent in prayſing of him, and without hauing a greater care in acknowledging his benefites beſtowed vponupon vsus. And that which is more, Let vsus throughly conſider that Dauid ſayeth not onelyonly, that he was ſtirred vp to prayer vntounto God for once, & ſo continued it for certaine dayes, but hee ſayth dayly, & afer, ſeuen times: that is, that he cōtinued in it all his life long. For this word Seuen, is taken in the holy Scripture for a meruelous perſeuerance, when as men continue it, and are not drawne away for any cauſe whatſoeuer, but do alwayes holde thē ſelues therto. And this is the meaning of the Scripture, for this number of Seuen. Nowe Dauid proteſting that hee dayly prayſed God ſeuen times, meaneth that he exerciſed him ſelfe therin, from the morning vntounto the euening. And after that, hee exhorteth all other men too hauehave the like deſire and zeale too praiſe God. So then, let vsus compare our ſelues with Dauid, and we ſhall finde, that wee hauehave learned very little out of the word of God, conſidering that we are ſo ſlouthfull in prayſing of him. And yet for all that wee are greatly too giuegive him, yea infinite thanks, when as wee ſhall hauehave knowne his grace and goodneſſe towards vsus, in that hee is ſo carefull to gouerne and order our life, and too ſhewe vsus the way of ſaluation. The Papiſtes hauehave applyed this ſaying to their ſet houres: and hauehave layde holde onelyonly on the firſt parte of the verſe, ſaying, That they prayſe God ſeuen times a day, when as they ſing their Mattaines, Primes, their third houre, ſixth houre, at midnight, their euenſong and Compline. See heere how God ſhall be well prayſed ſeauen times a day as they thinke. Yea, yea, good inough, As though God would call back that, which hee hath pronounced by his prophet Iſaiah, This people, ſaith he, honor me with their lips, but their hearts are very farre from me. Iſai. 29.23.He goeth on farther and ſayth, that hee will ſhewe them that hee cannot abide ſuch mockeryes, and to be ſo dallyed withall. See heere howe God threateneth the Iewes with an horrible vengeaunce, becauſe they onelyonly prayſed him with the mouth. Nowe, we knowe, what their ſet houres which their Monkes, Fryers, and Prieſtes doe ſing, or rather which they bleate and houle out in their Churches, are that they are without either vnderſtanding, deuotion, and any good deſire whatſoeuer. And they thinke it not inough that they ſhewe them ſelues in deede openly to mock God: but their deuiliſh doctrine alſo emporteth the ſame, that they cannot but merit, hauing this finall meaning to prayſe God. So that when a Chanon hath put on his Grayamiſſe, and Surpliſſe, and going out of his Chamber with this finall intent: and yet anon after thinketh of his Goſſip, his cheere, and his paſtime: yea that he play the Hypocrite there, yet forſooth he muſt needes merit. It is very true, that they will confeſſe, that there is veniall ſinne entermedled amongeſt: but yet that the ſame cannot hinder them from meriting, when as they had this finall intent to prayſe God: yea and ſo alſo, as that when they come home againe vntoo their houſe, they think them ſelues to hauehave diſcharged their dutye. To be ſhort, ſo that at the beginning and the end, they had ſome motion to deuotion, it is inough. And is not this wholly to mock God, and to dally with him, more then a man would dandle a young Childe. But ſee how this miſerable curſed people hauehave peruerted all the holy Scripture, in mingling it with ſo ſhameful thinges that euen the very Heathen, when as they ſhall hauehave gotten the vnderſtanding of the leaſt ſparke of trueth, will bee aſhamed too ſee ſuch ſeruice in the Papacy too bee called godly ſeruice. When it is all after this manner, I pray you what prayſing of GOD ſhall there remains? Let vsus then vnderſtande, that theſe people are very farre from Dauid: and that if wee woulde take example by them, they right well ſhewe, that they knowe not what it is too prayſe God, but rather prophane his holy name, when as they wil thruſt in ſuch abhominatiōs amongſt, as we dayly ſee them to commit againſt his worde. Now Dauid addeth ſoone after:
They which louelove thy law, ſhall hauehave great proſperitie, and they ſhall hauehave no hurt.
Heere Dauid beeing led by the ſpirit of God, as a true Prophet, contenteth not him ſelfe with ſpeaking of the benefites which hee had receiued, But inſtructeth others of that, which they hauehave to doe. Although in trueth, all the proteſtations which wee hauehave ſeene heere, are full of doctrine. And that it is ſo, wee ſee that Dauid might very well hauehave prayſed God in his hart, without declaring what he had done: But it was needefull that he might be ſet as a Glaſſe before our eyes, to the ende we might be ledde too followe him. But yet in this verſe, he more expreſſely ſetteth foorth the office and duetie of a prophet, when as hee ſayth, They which louelove thy lawe, ſhall hauehave great proſperitie, and they ſhall hauehave no hurt.
Nowe by this he ſheweth vntounto vsus that wee are euen in good earneſt accurſed, when as wee giuegive our ſelues vp vntounto our owne fleſhly liking, becauſe we would bee eſteemed amongſt men, and take pleaſure in our paſtimes and delightes. And why ſo? Becauſe we ſhall be alwayes tormenmented with vnquietneſſe and griefe, ſo that we ſhall neuer be at peace and reſt. And although wee veryly thinke our ſelues to be aſſured of victory all the dayes of our life, yet ſhall we reele this way and that, and willingly hurt our ſelues, ſo that it ſhoulde ſeeme we had a will too breake both our armes and legges, & in the end, neck and all. And the reaſō is, for that we follow not the way which God hath ſet before vsus. Let vsus then cōſider, what the meaning of Dauid is, to wit, that we muſt not make reckoning of any aſſurāce heere in this worlde, except we louelove the woorde of God: yea and that ſo to, as that we deſire nothing elſe, but to be wholly ordered by it, to ſubmit and holde our ſelues therto, without beeing withdrawen by the intiſementes of Satan, and with all the temptations of our corrupte fleſhe and nature ſhall laye before our eyes. In very deede it may very well ſeeme at the firſte ſight, that experience teacheth vsus the contrary of that which Dauid ſpeaketh. For who are moſte greeued, vexed, and troubled? Forſooth euen the children of God, who hauehave al the ſhame & offences doone vntounto them? Euen the ſelfe ſame men. For it is ſaide, That our ſauiour Chriſt is as it were a badge and marke of all theſe contrarieties, we muſt then hauehave all the vngodly to be our enemyes. In ſumme, all they which intend too ſerue God, cannot eſcape from ſhame and ſlaunderous reportes, from beeing deſpiſed, troubled, and outraged, & to indure great numbers of iniuryes and violences: Loe howe the Children of God are intreated and handled in this preſent life. And ſo by this reaſon, it ſeemeth that Dauid promiſeth vsus heere, that which we hauehave not. But we are heere too conſider, that Dauid promiſeth vsus not ſuch a reſt, as ſhalbe as it were an earthly Paradiſe. Hee ſpeaketh of this true proſperitie, which the Children of God hauehave, when they are contented to ſerue him: that in all their griefes: yea in all their anguiſhes and troubles, they runne onelyonly vntoo him, and lay all their cares vponupon him, not doubting but that he will helpe them: and afterward, heerevpon not too feare, whatſoeuer that mortall men can imagine or deuiſe againſt them.
When as then wee ſhall hauehave ſuch a peace as this, although our eſtate and condition be in the viewe of men the moſte miſerable in the whole worlde, yet ought we too bee throughly contented, knowing that God will raiſe vsus vp, and make vsus to tryumph ouer all our enemyes, although we thought we ſhould fall euen to bee cruſſhed and vtterly beaten too poulder, yet will God bee ready too vpholde vsus,Pſam. 91. and make vsus to be bleſſed. As it is ſaid in the 91. Pſalme. That God will not ſuffer his faithfull too tumble ouer and ouer, neither yet ſo to fall as that they ſhall not be able to releeue them ſelues againe: but will rather ſende his Angels to lifte them vpp into the Ayre. In very deede, yet ſhall it not bee ſo, as that we ſhall not ſometimes hurt our ſelues: howbeit the aſſaultes ſhall not be ſuch as to fruſh vsus deadly: howe euer it bee wee ſhall in the ende feele in what ſort God ſhall hauehave aſſiſted vsus by his Angels. This is the meane and the manner too feele by effecte, that which Dauid ſpeaketh off.
Now in trueth, the wicked ſhal neuer be able to take any ſuch holde: becauſe they are not worthy of it. For by reaſon they know not what God, nor his worde is, without it be to hate him, and too anger him: it is meete that they proue by experiment the contrary of that which is heere ſpoken of by Dauid: to wit, becauſe they louelove not the lawe of God, it is good reaſon that they ſhoulde bee inwardly troubled, and greeuouſly tormented without end. Now it followeth,
Lorde I hauehave truſted in thy ſauing health: and hauehave done thy commaundements.
Heere Dauid more liuely expreſſeth and declareth that which I hauehave already touched: to wit, that our affection in ſeruing of God, proceedeth of the truſt which wee hauehave in him, in beleeuing his promiſes, If then we conceiue not that God is our ſauiour, and ſo by that meanes truſte that hee will help vsus, it is impoſſible that we ſhould be inflamed too ſerue him. It is true, we may very well hauehave ſome feeling of the duetie which we owe vntounto him, and be ſome what touched therewith, although in deed few there are which think therof: but admit it be ſo, yet will no man for all that freely and of his owne accord, ſay, O come, Let vsus ſerue, yea let vsus ſerue our God, euen vntill ſuch time as we are fully aſſured of the good which he meaneth, and is ready to procure vsus, and of the true and full hope of our ſaluation, throughly imprinted in our heartes. And ſo let vsus rightly conſider, that they which remember no more of that which is preached vntounto them but this, to ſay, Loe this is it which GOD commaundeth vsus: we muſt either doe this or that: Truely this is no pointe of true Chriſtianitie. And why ſo? Becauſe the principalleſt pointe of Chriſtianitie, is to knowe the goodneſſe of God, and the merciemercy which hee vſeth towardes vsus.
Loe, this is I ſay, the true knowledge which wee muſte learne in the Schoole of our Lorde Ieſus Chriſte, and holde vsus to that which he hath declared vntounto vsus. And beſides, we are alſo to conſider of that which he commaundeth vsus: but his promiſes muſt be preferred, & hauehave the cheefeſt place. And by this alſo we are ſhewed, that in the popiſh religiō, the principall doctrine of Chriſtianitie is put out & made nothing: Becauſe that when the Papiſtes creake and chatter their prayers, making as though they preſented their ſupplications vntounto God, they ſay, that they muſt neuer aſſure them ſelues of that which they pray for. And the cauſe is, for that they looke not vntounto the free promiſes of God. And how ſo? Beholde an hypocrite ſhall ſtep vp and preach nothing elſe but that which eueryevery man is bounde to doe. Hee will preach vntounto you of Chaſtitie, he will make you another Sermon of Almes, one of this matter, another of that: and yet for all this, we knowe not what it is to beleeue in God. Then doe we a great deale leſſe know what it is to call vponupon him in full aſſurance, to ſay, God is our father, he alloweth vsus for his children, becauſe he hath vsus as he would wiſh, & that our ſins are forgiuen vsus through the grace of our lord Ieſus Chriſt. There is no whit of this in popery: & therfore it is impoſſible that there ſhould be one word of good and ſound doctrine in it, and profitable vntounto ſaluation. Let vsus then well conſider of this ſaying of Dauid, O Lorde, I hauehave truſted in thy ſauing health, and hauehave doone thy Commaundements. Nowe in the ende he ſayth:
My ſoule hath kept thy teſtimonyes: and I louelove them exceedingly.
I hauehave kept thy commaundements and teſtimonies: for all my wayes are before thee.
After that Dauid hath ſufficiently proteſted, that hee loueth the word of God, that it was ſo ſweete and pleaſant vntounto him, as that all his ſtudy and delight conſiſted therin: he concludeth and ſaith, That his ſoule had kept it, as if he ſhould hauehave ſaid, O Lord, in that I was giuen to ſerue thee, it was not with my hands and feete onelyonly, but becauſe I loued thy word, yea and that with all my ſoule, and I take my whole delight therein. For when the Hebrewes meane too ſhewe a pure and ſounde lyking, they ſay, My ſoule hath done this, or that, that is aſmuch to ſay, as I hauehave doone it with all mine hearte. Loe then an heartie ſeruice which Dauid heere expreſſeth: & this is yet a point which ought throughly too be conſidered of: For wee ſee howe men are giuen to play the hypocrites: euen too ſet a very fayre outwarde ſhewe of the matter, and by that meanes thinke them ſelues to be diſcharged before God.
Nowe wee muſt beginne farder of, as Dauid heere ſheweth vsus, that is, wee muſte keepe the woorde of God in our heartes. Wherein hee confirmeth the matter, which we hauehave already heeretofore handled: to witte, that the queſtion is not, to hauehave GOD ſimply to teach vsus, whereby wee might know what he requireth at our hands, & what our duetie is towards him: but he buildeth vponupon his promiſes. Howbeit Dauid hauing ſaid, that his ſoul kept the cōmādemēts of God, becauſe he loued thē, by this which he addeth ſone after he ioyneth the promiſes with the cōmandemēts, ſaying For al my wayes are before thine eyes, It is true, that he ſheweth by theſe words, that except he had byn ſure that god protected him, it had not byn poſſible for him to hauehave had that true lyking to hauehave ſerued his maieſtie. And herevpon hangeth the ſeconde pointe, that God helde him alwayes in his preſence, becauſe hee ſhould not hauehave leaue to doe euill: as if hee ſhoulde hauehave ſaide, O Lorde, becauſe I knowe that no man is able too hide him ſelfe from thee, Loe why I giuegive my ſelfe wholly too feare and ſerue thee. And too ſay the trueth, what is the cauſe that the vngodly take ſuch libertie, to commit and deuiſe ſuch vilanous and greeuous Actes, as that they them ſelues are aſhamed off, yea that it maketh the very heares of their head to ſtand vpright: What is the cauſe of this? The reaſon is, for that they knowe not that God ſeeth them, for if they were ſure of that, they would be ſomwhat moued with the feare of his maieſtie. So then, in that the faithles war thus againſt God, and take libertie too doe wickedly: it is, bicauſe they think that God ſeeth them not, according too that ſaying in the Scripture, The wicked man hath ſaid, God ſeeth not, hee knoweth nothing of that which is doone heere on the earth.
I meane not that the wicked doe thus openly ſpeake: yet for all that they think no leſſe: as by experience wee ſee, for they thinke that God marketh not all their iniquities, neither yet that it is needefull for them once too make any account of their ſinnes. Howbeit Dauid ſayth cleane contrary, That becauſe hee knewe that all his wayes were before God, therefore he kept his commaundements. See alſo why the ſcripture, in ſpeaking of the holy fathers which liued ſinceerly, ſayth, That they walked before God: to wit, they had this conſideration, that they knew that God did ſee them: and therefore they walked, as if they had beene in his preſence. And this importeth, that they toke not ſuch liberty as they thēſelues thought good, but that they wholy ordered them ſelues according to the will of God, as hee had declared it by his worde. See then Dauid his meaning. And euen ſo muſt we alſo doe, if wee will hauehave our life and conuerſation to be well ordered: to witte, to know that God ſeeth vsus, and therefore that we cannot flye from his hand, but muſt ſubmit our ſelues vntounto it, albeit wee wil not doe it freely and of our owne accorde. And ſo let vsus willingly be contented to be, ruled by him, beeing certifyed of his louelove and goodneſſe towards vsus, to the ende wee might in trueth make this proteſtation which Dauid heere maketh.
According too this holy doctrine, let vsus humbly 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 the power of his woorde, in ſuch ſort, as his holy Prophet heere ſheweth vsus, and ſo too feele it, as that wee may wholy ſubmitte our ſelues vntounto it: Knowing that when it ſhall come in queſtion for vsus too remitte our ſelues, and cleaue vntounto him as hee requireth, that wee muſt forſake the whole worlde, and all our carnall affections which any way hinder vsus from comming vntounto him: to the ende wee may ſo climbe vp vntounto his maieſtie, as that not fearing the world nor all his aſſaultes, wee may putte our whole confidence in his mercifull goodneſſe, and boldly preſent vsus before his face: to the ende the may receiue vsus, ſo that wee might alwayes bee gouerned through his holy ſpirit, vntil ſuch time as he hath brought vsus vntounto that perfectiō, wherevnto he calleth and biddeth vsus. That hee will not onelyonly graunt vntoo vsus this grace, but alſo &c.