Twenty-Two Sermons on Psalm 119, Sermon 8
The eight Sermon of the hundreth and nineteenth Pſalme.
HETH.
Thou art my portion, O Lorde, I hauehave determined to keepe thy lawe.
I made mine humble petition in thy preſence with my whole hearte: O be mercifull to mee according too thy woord.
I hauehave conſidered mine owne wayes: and turned my feete vntounto thy teſtimonyes.
I made haſte & prolonged not the time to keepe thy Commaundementes.
The handes of the vngodly hauehave robbed me: but I hauehave not forgotten thy lawe.
At midnight I will riſe too giuegive thankes vntounto thee: becauſe of thy righteous Iudgementes.
I am a companion of all them that feare thee, and keepe thy commaundements.
The Earth, O Lord, is full of thy merciemercy: O teache mee thy ſtatutes.
THeſe eight verſes nexte before conteine none other thinge but the proteſtations which Dauid maketh in giuing himſelfe wholly too God, & ſticking vntounto his law: except two requeſtes which he maketh in the ſecond verſe, & in the laſt. Now (in the firſt place) he ſaith that his ſoueraigne good, and chiefe felicitie was, in that he was reſolute to keepe the law of God. It is very true, that ſome doe expounde this thus, that Dauid calleth God, his inheritance. But when as the matter ſhalbe well wayed and conſidered, the meaning is this, that he ſetteth his whole felicitie in this, that hee is fully determined and reſolued (as already hath bin touched) to followe that which God had ſhewed and taught him. Nowe this worde Portion in the Scripture is taken for inheritaunce: and inheritaunce is taken for the chiefeſt and moſt deſired thing that man hath. And ſo, it is as much as if hee had ſayde, That eueryevery man might deuide it as hee woulde and luſted. As wee ſee the deſires of men too bee ſundry and diuerſe, one draweth one way, another another. And in deede (ſayth hee) eueryevery man wiſheth as hee fantaſieth, but as for my ſelfe, I deſire none other bleſſedneſſe nor felicitie, but to content my ſelfe with the lawe of God, and when I hauehave this, I hauehave gotten a good and an excellent inheritaunce,
And nowe we ſee the ſumme and effect of this firſt verſe, it remaineth that wee gather out thereof ſuch Doctrine as is therein conteined. For when wee heare Dauid ſpeake after this manner, there is no doubt of it, but that the ſpirit of God declareth vntounto vsus where it is, that eueryevery of vsus muſt fully and wholely aſſure himſelfe. And this to doe, we muſt hauehave regarde too the deſires wherewith wee are allured by nature, for one nan is giuen too bee ambitious, another to be couetous, another to be lecherous. In ſuch ſorte as that men are carryed away with their deſires, as heere before we hauehave declared. It is meete therefore that wee retire our ſelues from all theſe vaine and peruerſe deſires & luſtes and to fight againſt all whatſoeuer may hinder vsus to come vntounto God: and when wee hauehave thus repreſſed our paſſions and fleſhly luſtes, let vsus then deſire nothing elſe, but that God would drawe vsus vntounto him ſelfe, linke vsus vntounto him, and graunt vsus the grace to keepe his Commaundements.
But wee are oftentimes too note, that Dauid ſpeaketh heere of a concluſion, which he holdeth for moſte certaine and of no light motion: as when we hauehave ſometimes a deſire to goe vntounto God, yet it laſteth not long: for the fleſhe alſo pricketh vsus on the other ſide, and withdraweth vsus from that good, whereunto we had willingly bent our ſelues. It is not inough then to hauehave a little deſire, which ſoone waxeth cold, or rather, which waxeth euen dead through contrary temptations: But we muſt holde a ſounde and ſtedfaſt concluſion, as Dauid heere ſpeaketh, I hauehave fully determined, ſaith he. He putteth in the word, to promiſe: But the Hebrues doe take it to be fully reſolued, to ſtand firme and conſtant in a matter, to the end not to varie or chaunge.
Nowe (in ſumme) let vsus note, that ſo long as men giuegive them ſelues too worldly things, they doe nothing elſe but wander: they knowe not wherein their felicitie conſiſteth, but we muſt come to this concluſion heere ſet downe vntounto vsus, to keepe the Commaundementes of God: & then ſhall we neuer hauehave occaſion to hauehave a deſire to theſe miſerable fooliſh worldly things, which flye about in the ayre, which ſuffer them ſelues too be carryed after their friuolous and vaine deſires. For we ſhall be aſſured to choſe a good portion, when as we ſhall be ſo vnited to God, by the bond of his word. Nowe as we hauehave already touched, the ſeconde verſe conteineth a requeſt which Dauid ſayth he continually made:
I made my humble petitiō in thy preſence with my whole hart: be mercifull vntounto me according to thy word.
Nowe in ſaying, that he continually prayed vntounto God, heerein he ſheweth vsus what the manner is to pray well: that we ſhould be conſtant to follow it, and not too be weary, not that God needeth to be importunately vrged, but it is to exerciſe our fayth, and the better to try vsus, whether wee ſeeke all our felicitie in him or not. For it is ſo, that the holy ſcripture requireth cōſtancy in our prayers, eſpecially and aboue all other things, and not to pray vntounto God this day, and quite forget him to morrowe, but wee muſt continue, if we will be hearde. And loe wherein we muſt ſhewe our ſelues to hauehave truſted in God, that is, that although it ſeemeth to vsus that he hath ſtopped his eares, yet for all that we muſt not ceaſe too goe continually vntounto him, and pray vntounto him an hūdred times aſmuch as we did before: knowing it to be no ſuperfluous labour, when as wee hauehave thus prayed. Loe heere as touching the perſeuerance whereof Dauid in this place ſpeaketh: Nowe ſet vsus ſee what the ſubſtaunce of his prayer is, O Lorde (ſayth he) be mercifull vntounto me according to thy worde.
The requeſte is generall: But Dauid ſheweth the very ſpringhead of all the benefites which wee are too craue of God, and which alſo he lyberally beſtoweth vppon vsus, aſwell for our ſoules as for our bodyes: too witte, that hee is mercifull vntounto vsus. For God oweth vsus nothing, neither can we bring any thing with vsus whereby wee may bee able to ſay that wee can prouoke our ſelues too doe well: But this is the whole ſumme, that he vſeth it towards vsus of his meere and free liberalitie. Let vsus then marke that Dauid his meaning is to ſhewe, that when God reacheth foorth his hande, liberally to beſtowe vppon vsus ſo many benefites as we receiue of him: that the ſame proceedeth and commeth euen from his meere goodneſſe. Loe why he ſaith, O Lorde be mercifull vntounto mee. Whetfore, whatſoeuer thinge wee deſire of God we muſt alwayes come with this minde to truſt in his goodneſſe. As howe? we muſt deſire God to pardon our offences, and to aſſiſte vsus with his holy ſpirite: wee muſt beſeeche him that wee bee not ouercome with temptations: that hee will giuegive vsus his grace, whereof wee are emptie and naked: that hee will feede vsus: that he will heale vsus when wee are ſicke, that hee will keepe vsus out of daunger: or wee may make any other or particular prayers whatſoeuer. Al theſe requeſts muſt be drawne out of the Springheade: to witte, that he giueth vsus this of his own goodneſſe, and that wee knowe why it is that God giueth vsus ſo many benefites, aſwell for this preſent life, as alſo for the health of our ſoules: to witte, becauſe hee hath pittie and compaſſion vppon vsus, and that wee are miſerable and poore Creatures, without he inclyned himſelfe to be mercifull vntounto vsus.
To bee ſhorte, before wee enter into all the particular prayers which wee make vntof God, let vsus beginne at this ende, and let it be the foundation whereon we muſt build: That God hath pittie and compaſſion vponupon vsus. Now becauſe we ſhould be aſſured in our prayers, Dauid addeth this which heal ready before ſayde to witte, according too thy word: For if we deſire of God that which ſeemeth good in our owne eyes, and that wee hauehave not his promiſe, that hee will heare vsus, this commeth of preſumption: and therefore wee muſte come humbly and ſoberly with our Prayers, and not after a wandering and careleſſe manner, neither muſt wee come before God with ſhameleſſe face, and boldelyer then we woulde come before men: but too come vntounto him in ſuch modeſte and ſober manner: as that nothing eſcape our mouthes without good warrant, which thing wee are not able too doe, except wee bee aſſured that all our Prayers are according to his heartes deſire, and that he alloweth, and ratifieth them. And how ſhall this be doone? When as he ſhall hauehave ſayde, that wee ſhoulde not followe our owne braine, giuing the raines too our owne wittes: but that when God ſhal ſay, Loe what I would hauehave you to craue of mee, come vntoo mee, and make your requeſtes in this ſorte: O, according too thoſe promiſes of God, we may aſſure our ſelues to come vntounto him after the example of Dauid and ſay, O Lorde bee mercifull vntounto mee according to thy word. And this is an holy preſumption, and ſuch one, as God alloweth. Nowe wee ought the better to note this doctrine, when wee ſee that it hath not onelyonly beene obſcured and darkened in the worlde, but alſo vtterly made voyde: As at this day it is in Popery, for when they pray vntounto God, they pray at all aduenture. And eſpecially, this is one of the poyntes that the Papiſtes ſtriue moſt about, that wee muſt not aſſure our ſelues (when wee pray vntounto God) that hee heareth vsus: but remaine in ſuſpence. Forſooth, but the ſcripture telleth vsus that it is not poſſible that the man which is thus floating, as the waues which are toſſed with the winde and tempeſt, ſhoulde obtaine any thing. It telleth vsus that when we come vntounto God, that we muſt come with faith, hope and boldeneſſe.
And ſo then, (as I hauehave already touched) this is an holy and a commendable preſumption, that when wee ſtay our ſelues vppon the worde of God, to ſet downe in ſumme that hee will accompliſh that which hee hath promiſed vsus: For we hold him as one bound vntounto vsus: not that he is any thing in our debte: but becauſe that of his meere liberality, he ſtoupeth ſo lowe, as to declare vntounto vsus that hee woulde, that wee ſhould hauehave this libertie and leaue to preſent our ſelues ſo before him, with ſuch boldeneſſe, and aſſuraunce, as already I hauehave declared. And thus much for the ſecond verſe. In the thirde it followeth:
I hauehave conſidered myne owne wayes: and turned my feete vntounto thy Teſtimonyes.
This proteſtation is woorth the noting: For wee are admoniſhed, why it is that men ſo greatly flatter thē ſelues in their own follyes and deuices, and make thēſelues beleue, that they will make their Prayers vntounto God albeit they reſt not vponupon him, truſt not vntounto him, neither yet followe that which hee hath commaunded them, but onelyonly their owne imaginations.
And that forſooth in ſuch ſorte, as that they thinke a man ſhould offer them great wrong, if hee ſayd, that all is loſte labour which they hauehave beſtowed: & that they greatly tormented themſelues to no purpoſe, except they did knowe that God hearde them. It is moſt true, that eueryevery one will ſay, And howe ſo I beſeech you? wherefore wil not God think wel of that which I doe, ſince it is my finall intent to to ſerue him? no, no, God forceth not of all this. And what is the cauſe that men ſo arrogauntly ſtriue and ſpurne againſt God? It is becauſe they call not their wayes too remembraunce: For it they had this conſideration and wiſdome, to looke narrowly vntounto their dooings, and to think thus with them ſelues. Howe ſhall I doe? In what caſe am I? I muſt not goe aſtray, but keepe a ſure and certaine way and good meane: and to conſider how to liue: and aboue all, I muſt do thus much, as that God be not diſappoynted of the ſoueraintie which he hath ouer his.
So then, when as men looke well to their wayes, it is very certaine and ſure, that they will wholely giuegive themſelues to followe the woorde of God, and therein take all their delight. And this is it that he ſayth on the contrary part, that he would turne his feete too the teſtimonyes of God. Wherein he ſheweth too all men by his example, that they ſhoulde walke as God hath commaunded them, and not too be ruled after their owne head and brayne. For ſee from whence this madneſſe cōmeth, which poſſeſſeth as it were all the whole worlde, that eueryevery man will ſerue God as he thinketh beſt: It is becauſe we turne not our feete vntounto his Teſtimonyes.
Nowe wee ought ſo much the more too practize this which is heere declared: to witte, to looke too our wayes: that wee ſhoulde knowe that ſeeing that God hath placed vsus heere in this worlde, that he hath not doone it too that ende that we ſhould doe whatſoeuer our ſenſes would lead vsus vntounto: But our life muſt be ordered & ruled. And whence muſt wee hauehave this rule? Euen from the woorde of God. And when as wee ſhalbe ſo carefull as too order and rule our life, there remaineth no more for vsus to doe, but to followe euen whether our God calleth vsus. Loe the teſtimonyes of God, loe his trueth which hee hath declared vntounto vsus: Loe, there muſt we place and ſet our ſelues. Wee muſt neuer heereafter make any more queſtion too wander any longer, and to diſcourſe and ſay, why ſhoulde not this bee good and commendable? No forſooth, not ſo, let not vsus followe our owne fantaſies, neither let vsus bee wiſe in our owne conceits: but let vsus conſider with our ſelues to heare our God, and obey him, loe then the effecte of this thirde verſe, where it is ſayde, That Dauid looked vntounto his wayes, and that he turned his feete to the teſtimonyes of God to witte, to the lawe, where God hath declared his will. Now hee addeth:
I made haſte and prolonged not the time: to keepe thy Commaundementes.
He continueth his purpoſe: but he ſheweth that this his affection was not ſlowe, I made haſte (ſayth he) yea and that without delay. Nowe it is not without cauſe, that Dauid putteth to this: for we ſee howe ſtraightly wee oughte too deale againſt our owne appetites: yea euen they I ſay, who are beſt affected to ſerue god, do yet com as it were halting, trayling either an arme or a leg after them, as wee cōmonly ſay. And what is the cauſe heereof? We carry about with vsus ſuch a number of corruptions, as that the very weight of them maketh vsus to goe exceding ſlowly ſo that we hauehave much to doe to go on. And we know, and hauehave too too greate experience, howe weake our nature is, when as wee intende to doe well.
Let vsus then vnderſtand and knowe theſe twoo thinges, and we ſhall neuer thinke it ſtraunge, that wee are ſo ſlowe and ſlack to followe God as in deede we are: yea euen theſe two things (I ſay.) For behold, Satan wil neuer ceaſe craftily to go about to imagine whatſoeuer he poſſibly can to cauſe vsus to drawe backe, he will ſet barres and pitch Hayes before vsus, hee will lay Buſhes, Thornes and euill fauoured ſtumbling blockes whatſoeuer which any way may hinder and let vsus: that if we meane to march on but onelyonly three paces, we ſhalbe violently carryed away to turne on this ſide and on that, not knowing what ſhall become of vsus. Againe, wee ſhal be ſolicited and moued by our inordinate appetites, to drawe vsus cleane awry. For if we will wholly put our truſt in God, the Deuil will drawe vsus too the contrary and make vsus to giuegive our ſelues vp too this wordly pelfe, and ſo conſequently to all the reſt. Seeing then, that we are drawen and haled with ſo many Cart ropes, yea and are of our ſelues ſo feeble to doe good, euen burning after wickedneſſe: Alas, no maruell though wee be ſlowe too followe God, but yet for all that we muſt needed fight. It is no queſtion but that we flatter our ſelues, when as wee ſee ſuch ſlackneſſe in our ſelues and ſay, in deed it is very true ſuch is the ſtate & condition of our nature, and againe our infirmities are ſo great as that it is an impoſſible thing for any man too diſcharge himſelfe as he ought. O deere brethren, let vsus not build vponupon ſuch a foundation, but let vsus fight againſt our vices, and take and get vntounto vsus ſtrength and courage, againſt all the ſtumbling blocks and ambuſſhes which Satan ſhall lay againſt vsus, that we may breake all the bandes and Cordes wherewith hee holdeth vsus bound. See I ſay howe we ought to doe in this caſe. For, let vsus not thinke but that Dauid was a man, paſſionate as we are, and felt in himſelfe greate infirmities: neither made he proteſtation of this in vaine, when he ſayth, that he haſted and made no delay to doe the Commaundementes of God. And ſo let vsus haſte, after his example, when God ſpeaketh, and let vsus bowe downe our eares to heare him, and lift vp our foote to obey that which he ſhall ſay vntounto vsus.
Loe then what Dauid meaneth to declare vntounto vsus in this place: to witte, what readyneſſe ought to be in all the children of God, to heare his worde, and to receiue it, and not to deferre from day to day: For wee knowe not what time God will giuegive vsus the grace to offer his woord vntounto vsus. They which in ſuch ſorte delay the time, doe make their account that God is greatly bound and beholden too attend vponupon them. Now we ſee how he ſcorneth ſuch our arrogācy, when as wee pray vntounto him with ſuch tearmes and conditions. Wherefore, we ought a greate deale the more too force our ſelues, to the ende to attaine to that perfection, after the example which is heere ſet downe vntounto vsus, too runne without delay ſo often as God ſhall hauehave mercy vppon vsus. It followeth ſoone after, that Dauid was not giuen too doe wickedly notwithſtāding all the wrongs which the wicked had done vntounto him, and had perſecuted him with all the greefes and conflictes which he had ſuſtained.
Albeit (ſayth he) that the hands of the vngodly hauehave robbed me: yet hauehave not I forgotten thy law.
This is not heere put to without a cauſe. For wee ſhall heerein ſee very many which are peaceable and moderate inough, when as they be not greeued, but ſuffred to runne their owne courſe; But if any trouble ouer take them, and that they be moleſted, beholde then are giuegive to doe wickedly, then alter they their determination and purpoſe, and chaunge their coppy. So then, becauſe men are ſo eaſy to be drawne to euill, although before, they followed the thing that was good: ſee therefore we ought diligently to note this place, which Dauid heere addeth. For it is as it were to ratifie that which he hath before ſpoken of the ready neſſe to followe the woorde: becauſe that that had not beene inough, without he had beene ſo confirmed in it. For although the Deuill had ſo lyen vponupon him, euen too hauehave diſcouraged him, yet was he not without hope, continually to make his parte good againſt him.
And ſo muſte wee alſo doo in this caſe. When our Lorde then ſhall ſette vsus in the way, and ſhall giuegive vsus ſome good motions: let vsus beſeech him ſo to confirme vsus in the ſame, as that when the Deuill ſhall goe aboute for too aſſayle vsus, wee might repulſe and ouer come all the aſſaultes wherewith hee ſhall aſſayle vsus: and alwayes too continue and remaine in our determination and purpoſe without chaunge. Loe the thinge which is heere declared vntounto vsus.
And we are alſo to note that there are two temptations, which we muſt reſiſt, when as wee ſhall be greeued and iniuried. The firſt temptation is, that when we are iniuried, we are by and by mooued too render the like: Marke I beeſeech you the ſtate and condicion of our nature. Nowe ſince God commaundeth vsus to flye that which is naught, & to, doe that which is good, euen to louelove our enemyes, wee had neede tobee very well armed and furniſhed with theſe textes of the Scriptures. For wee ſhall neuer bee able to attaine to the ende to ouer come any ſuch temptation nor deſire of reuenge, excepte God putteth to his helping hande. We think it alſo lawfull to doe euill, when we ſee our ſelues compaſſed with nothing elſe but euill, and wickedneſſe, if we looke into the order and gouernment of the world, wee ſhall ſee one man exceede in lechery, another to be an horrible blaſphemer, one an extortioner & vſurer, and another a deceitfull bargainer, one in this thing another in that: & very many eſtranged from God, and become neere neighbours to Satan, violētly carried to this & that. Whē as then we are thus incompaſſed with euil and iniquitie, we thinke that we may take leaue to doe wickedly.
Loe how the children of God may be tempted, and how we ſee a;ſo and infinite number to be as it were dayly deceiued. And therefore let vsus note, that if wee hauehave at any time beene boldely affected too come vntounto God, and that hee hath reached foorth his hande for a ſeaſon, to hauehave vsus too come vntounto him, that yet this is not inough: But wee muſt heereupon indeuour our ſelues too gather vntounto vsus newe force and courage, to the ende the Deuill might not ſhake vsus when as hee ſhall rayſe vpp againſt vsus troubles and vexations, and lay a great number of ſtoppes and ſtumbling blocks in our wayes. Wee muſte therefore bee armed againſte him, to the ende wee forget not the Lawe of God, whatſoeuer come of it.
And here we are to note this circumſtance, that Dauid doth not onelyonly ſaye, that he was greued by one man alone, ne yet by two or three, but he ſayeth, The congregation of the wicked. When he ſayeth, The whole congregation, this is very much: if there had beene but a ſmall number, it had beene enough: But he ſayeth, The whole congregation, ſignifying that he was aſſayled on eueryevery ſide, that he was like a ſheepe amonge Wolues, Lyons, Beares, and other wilde beaſtes of rauyne: and yet for all that, that he always put his truſt in the Lorde.
Now if we ſhall looke well into our ſelues, how few ſhall we ſee which hauehave not beene ouercome with the leaſt temtation that hath come vntounto them? there ſhall neede but one man to oppoſe him ſelfe againſt vsus, and loe we are by and by carried to do wickedly, now we knowe not that this cō meth from God. To be ſhort, the leaſt flie which flieth before our eyes (as we ſaye) is euen enough to turne vsus quite out of the right way. And ſurely we may be greatly aſhamed ſo ſuddainly to change our copie: where before wee made great ſhowe of following of God, and by and by to goe cleane againſt the haire. And we thinke this may be a moſt lawefull excuſe, when as we can handle the matter thus, to ſay, that we were carried to doe wickedly through ſome tē tation. It is ſo farre of that this excuſe ſhould goe for payement, as that it is neither worth ware nor money. But wee muſt ſeye with Dauid, yea and that truely as he hath done, That whenſoeuer the whole congregation of the wicked ſhall aſſaile vsus, let vsus not ceaſe to perſeuer and cōtinue in the lawe of God. And namely he ſayeth, That they hauehave robbed him, which is yet the moſt grieuous and ſharpe thing that can come to a man, and which might ſooneſt make him to quaile. For it may be that the wicked will go about to moleſt vsus, and yet come not to the ende of their enterpriſe: but Dauid ſaith, that he was put out for a pray, that he was as a wretched forlorne creature, and aſſayled on eueryevery ſide: and yet that he forgot not the lawe of God. And in ſo ſaying, it is as if he ſhould hauehave proteſted and ſayde, that hee had alwayes one ſelfe and the ſame affection to followe the lawe of God.
Now let vsus returne vntounto that which we hauehave before touched. For this is no ſmall temptation, that God ſuffereth vsus to be ſo moleſted, greeued, and tormented. When GOD ſuffereth Satan and his ſuppoſtes too take this courſe, this ſhould as it were diſcourage vsus an hūdreth thouſand times. And in very deede this is Satan his policie, as we ſee in Iob. For when Satan ment to ſhewe, that it was an eaſie matter for Iob to ſerue God. O, ſaieth he, he is wel at libertie, and liueth quietly, he is rich, and therefore it is a very eaſy matter for him, to prayſe God: but whenſoeuer he ſhall hauehave loſt all that hee hath, all his ſubſtance, and be vexed with many anoyannces and tormentes, we ſhall then ſee whether he will bleſſe God yea or no. Loe then howe God proueth vsus, when he ſuffereth the wicked to moleſt and trouble vsus, that they are euen come to this point to ſet their foote vponupon the very throat of vsus. By that he meaneth to proue vsus whether we louelove him in good earneſt or not. And therefore wee are the rather to marke this doctrine. For it is impoſsible for vsus to ſerue God as we ought, without wee hauehave this conſtancie whereof Dauid here ſpeaketh: to wit, that when we ſhalbe afflicted in any ſort whatſoeuer, wee muſt not ceaſe to praye alwayes vntounto God, that we may be able to yeld our ſelues wholy to him. Loe what is the ſumme and effect hereof. And by this wee are taught, that neither afflictions nor any ſuch other like things ought to ſtay vsus from praying vntounto God, to the end we might alwayes walke in his obedience. For if he permit vsus to be afflicted in our fleſh, we muſt not therefore ſay that his louelove is diminiſhed towardes vsus, neither that hee hath litle care of our ſaluation: let vsus onelyonly attend and wayte to ſee the ende and iſſue of our afflictions, and in the meane, while continue to walke according to his word, and neuer forget his lawe, howſoeuer Satan ſoliciteth vsus to the contrary. Nowe it followeth by and by after,
At midnight will I riſe to giuegive thankes vntounto thee: bicauſe of thy righteous iudgements.
Loe here an excellent proteſtation, which alſo hangeth vppon that, whereof wee hauehave already treated in the firſt verſe. For there Dauid proteſteth that this is our true and very perfect felicitie, when as wee giuegive our ſelues to GOD and too his woorde.
Nowe hee ſayeth heere, that hee roſe at midnight too giuegive thankes vntoo God, euen bycauſe of his rightuous Iudgementes. As if hee ſhoulde hauehave ſaide, I hauehave already declared, O Lorde, that my portion is too hauehave thy woorde, and too hauehave poſſeſsion thereof: which if I hauehave, I am bleſſed, and moſt bleſſed: And nowe, O Lorde, ſuffer mee not to be vnthankeful for ſuch a benefite, and priuiledge, whiche thou haſt giuen mee. He alledgeth alſo vntoo him his rightuous Iudgements. We hauehave here before declared what the meaning of theſe wordes importe: too wit, the Statutes of God: which are to gouerne vsus in ſuch ſoundnes as that oure life ſhal bee playne and honeſt, Dauid then, ſaying that he prayſed God bicauſe of his rightuous Iudgementes, ſignifieth, that hee thanketh him for that, that he was taught in his word, knowing it too bee a ſingular benefite. Wee are nowe too note this ſaying. For wee ſee what our vnthankefulneſſe is, not onelyonly for al the benefites of GOD, but principally and chiefely for this, that God hath ſo declared himſelf vntounto vsus by his lawe: Prophetes and Goſpel, and yet wee neuer thinke of al this: and that which is worſe, that although he meaneth too ouercome our malice through his goodneſſe, and offered himſelf vntounto vsus as a father and Sauiour, yet do wee fly as farre from him as wee poſsibly can. It is very true that we will make ſemblāce to ſeeke him, as it were for our diſcharge, yea and that ſhal bee too, when as wee ſhal bee theretoo forced: But yet if wee were at oure owne libertie and choyſe, wee woulde come as farre aloofe as were poſsible.
Nowe when wee ſeeke God in this wyſe, it is not too come directly vntoo him, but onelyonly too ſay, Loe I am well affected vntoo GOD, I am one of thoſe which ſeeke him.
And in deede, when God goeth about to drawe vsus vntounto him by his worde, how may we be able ſufficiently enough to vnderſtand ſo notable a benefite? Wherefore let this doctrine be well marked, ſeeing it is ſo very neceſſarie to correct and amend our ſo great villainous malice and vnthākfulneſſe? and that wee might hereafter learne to praiſe God, bicauſe it hath pleaſed him to make vsus partakers of this ineſtimable treaſure, to wit, the doctrine of ſaluation: that his meaning is to rule & order our life, that we might not be like wretched ſtrayed ſheepe, to be caſt downe hedlong into the bottomleſſe pitte of hell. Here is likewiſe an ardent affection expreſſed in this ſaying. That Dauid aroſe at midnight. As if he ſhould hauehave ſaid, that the daye was not ſufficient enough for him, but that in the time of his quiet teſt, he lifted vp his minde into heauen to giuegive thankes vntounto God. In this he ſignifieth that he continued prayſing of God without weeriſomneſſe.
Nowe then, if wee will rightly followe the example of Dauid, we muſt not giuegive GOD thankes when wee thinke good, and when we ſhall hauehave remembred him ones in fiftene dayes, or I knowe not when: or els when as it ſhalbe for faſhions ſake, as when the Bell ringeth to cauſe vsus too come to the Sermon. But it muſt be alwayes, for wee muſt both in the euening, and morning, and alſo at midnight, hauehave our minees waking to giuegive him thankes. He addeth,
I am a compaignion of all them that feare thee: and keepe thy Commaundementes.
By which hee ſignifieth, that hee hath ſought all the meanes poſsible too giuegive him ſelfe to walke in the feare of God. We hauehave here to note, that Dauid was an excellent man, euen like an Angell amonges mortall creatures: and yet for all that, it was needeful for him to accompanie him ſelf with faithfull men, men of good example, and pure, and holy in life and conuerſation. And why ſo? To the ende he might be alwayes the better confirmed in his vocation and calling, and not to be withdrawne from the ſame by euill example. Nowe (as I hauehave already touched) if Dauid had neede hereof, what ſhall become of vsus, who are ſo inconſtant and mutable in al our doings? Lo then the firſt point which we hauehave to note in this place: to wit, that Dauid proteſteth that although the holy Ghoſt aſsiſted him, and that he felt him ſelfe confirmed, as wee hauehave ſeene, neuertheleſſe, he yet ſought other helpes to cōtinue and hold him in the feare of God: as the companies which were moſt meete for him, to cauſe him to followe his vocation, and not to withdrawe him from it, ſeeing there muſt be nothing that muſt pull vsus aſide from the right way. Now he meaneth to ſignifie further, that he ioyned him ſelfe with men that feared God, to the ende alſo that hee might ſerue him as hee ought. For we are bound to ſtirre vp one another through mutual exhortations and good enſamples. It is meete then that we hauehave theſe twoo conſiderations: in the firſt place we are to conſider to followe thoſe which can aduaunce & further vsus in the right waye, who can profite vsus more and more in the feare of God, and after that, wee muſt alſo labour to to profite thoſe with whome wee ſhalbe likewiſe conuerſant, inciting them by all meanes poſsible, to followe the right trade, wherein God ſhall hauehave ſet them, to the ende he may be honoured with one accord: and that eueryevery of vsus might ſay, come, let vsus goe, and let vsus trauell and take paines to cauſe to others to goe with vsus, that wee may altogether honour the Lord our God. Now the concluſion of the eight verſe, is the ſecond requeſt.
The earth O Lorde is full of thymercie: O teach mee thy ſtatutes.
Here we ſee howe neceſſarie a thing it is for vsus to bee alwayes praying to God, beſeeching him more amply to inſtruct vsus, that we may acknowledge him better then heretofore we hauehave done: yea, and that ſpecially, when as wee thinke we knowe al that is to be knowne, that we throughly conſider, that wee hauehave yet great neede to profite continually more and more. For, which of vsus, I pray you, dareth be ſo bolde as to compare with Dauid? Loe ſo excellent a Prophet, as that he is like vntounto an Angel of God: wee ſee alſo how God hath reueled vntounto him his ſecrets, as if he had bin taken vp into the heauenly kingdom: & yet he hauing ſuch excellent gifts as we know, deſireth notwithſtanding to be inſtructed in the ſtatutes of God. And which is hee amongs vsus that hath not greater neede of thē? So then whē as we ſhalbe greatly learned in the word of God, not onelyonly for our ſelues, but alſo to inſtruct our neighbours: let vsus for al that be cōtēted to yeld our ſelues to be taught of him, to beſeech him to grant vsus his grace, that we may daily profit more & more. And therefore we ought the better to note the reaſon, which Dauid ſetteth firſt down, For the earth, O Lord as ful of thy merciemercy. As if he ſhould hauehave ſaide, thou O Lorde ſpreadeſt abrode thy fatherly goodnes ouer all creatures: we ſe how of thy mercy thou feedeſt the beaſts of the field, we ſe the trees floriſh, the earth bring forth her increaſe, thy goodnes ſpreadeth through heauē & earth, & how is it then poſsible, that thou ſhuldſt not do good vntounto thy children? I am one of that nūber which call on thee, & that put their truſt in thee▪ Seing thou art ſo louing & mercifull to al creatures, thou ſhalt not forſake me. The reaſon, here ſet down, ſerueth Dauid for a confirmation, that he ſhould not dout to obtaine the requeſt which he had made. And ſo as oft as we deſire God to inſtruct vsus in his ſtatuts, the good nes dout to obtaine the requeſt which he had made. And ſo oſt as we deſire God to inſtruct vsus in his ſtatuts, the goodnes, wherwith he ouerſpreadeth al his creatures ſerueth vsus as a foundation, wheron to build al our petitiōs. And ſince that God hath giuen vsus this grace to allow vsus in the nūber of his children, and to ſhew him ſelt to be our father, let vsus be ſure that he wil not refuſe to giuegive vsus thoſe things which he hath promiſed. And according to this holy doctrine, let vsus proſtrate our ſelues before the Maieſtie, &c.