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The first Sermon of M. John Caluine, vpon the hundreth and ninteene Psalme of the Kingly Prophet Dauid, The first eight Verses vpon ALEPH.
The First Sermon of M. John Calvin, upon the Hundredth and ninteene Psalm of the Kingly Prophet David, The First eight Verses upon ALEPH.
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1 Blessed are al those which are vpright in the way: and walke in the lawe of the lorde.
1 Blessed Are all those which Are upright in the Way: and walk in the law of the lord.
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2 Blessed are they which keepe his Testimonyes: and seeke him with their whole heart. 3 Surely they worke no iniquitie: that walke in his wayes.
2 Blessed Are they which keep his Testimonies: and seek him with their Whole heart. 3 Surely they work no iniquity: that walk in his ways.
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4 Thou hast commaunded to keepe thy Preceptes diligently. 5 O that my wayes were directed too keepe thy Statutes.
4 Thou hast commanded to keep thy Precepts diligently. 5 O that my ways were directed too keep thy Statutes.
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6 Then should not I be confounded: when I haue respect vnto all thy Commaundements. 7 I will prayse thee with an vpright heart:
6 Then should not I be confounded: when I have respect unto all thy commandments. 7 I will praise thee with an upright heart:
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when I shall learnt the iudgements of thy righteousnes. 8 I will keepe thy Ceremonies: ô forsake mee not ouerlonge.
when I shall learned the Judgments of thy righteousness. 8 I will keep thy Ceremonies: o forsake me not ouerlonge.
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BEloued, we ought to be greatly ashamed of our selues, when as our good God and heauenly Father, goeth aboute by all meanes possible too drawe vs vnto him,
beloved, we ought to be greatly ashamed of our selves, when as our good God and heavenly Father, Goes about by all means possible too draw us unto him,
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and yet wee in no wise will come nighe him, but rather as is commonly said, do pul our heads out of the coller and hale backwarde.
and yet we in no wise will come High him, but rather as is commonly said, do pull our Heads out of the collar and hale backward.
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If there were none other testimonie hereof againste vs, but this Psalme which I am heere nowe in hand about to handle, it might suffice.
If there were none other testimony hereof against us, but this Psalm which I am Here now in hand about to handle, it might suffice.
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The summe whereof is this, to shewe vnto vs what grace the Lorde our God offereth vnto vs,
The sum whereof is this, to show unto us what grace the Lord our God Offereth unto us,
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when as we are taught the straight rule and order, by which wee may rightly and truely serue him, wherein cons•steth the whole effect of our saluation,
when as we Are taught the straight Rule and order, by which we may rightly and truly serve him, wherein cons•steth the Whole Effect of our salvation,
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and the same to bee the very way and meane to com therunto.
and the same to be the very Way and mean to come thereunto.
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When as God then granteth vnto vs his grace, to be thus instructed by his woorde,
When as God then grants unto us his grace, to be thus instructed by his word,
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beholde he hath now giuen vnto vs an vnspeakeable treasure, and impossible too bee sufficiently valued.
behold he hath now given unto us an unspeakable treasure, and impossible too be sufficiently valued.
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By this Psalme is declared vntoo vs, that this is the very vse of the lawe of God,
By this Psalm is declared unto us, that this is the very use of the law of God,
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and also of all the holy Scripture:
and also of all the holy Scripture:
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and that we are instructed and exhorted too profite our selues by that which is there offred vnto vs. But because that when any talke is ministred of drawing vs to God, wee are so blockishe and dull, that it is pittie and lamentable to see:
and that we Are instructed and exhorted too profit our selves by that which is there offered unto us But Because that when any talk is ministered of drawing us to God, we Are so blockish and dull, that it is pity and lamentable to see:
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and albeit that God approcheth neere vnto vs, and that wee haue many and sundry times cleerely forgotten all whatsoeuer wee haue vnderstoode and learned of him, see heere what an ayde and helpe he hath added for our behoofe:
and albeit that God Approaches near unto us, and that we have many and sundry times clearly forgotten all whatsoever we have understood and learned of him, see Here what an aid and help he hath added for our behoof:
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which is this, that his will and meaning is, that this Psalme shoulde bee drawne and framed into an order of eight verses aparte,
which is this, that his will and meaning is, that this Psalm should be drawn and framed into an order of eight Verses apart,
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and that all the verses of euery eight aparte, should begin with a seuerall letter,
and that all the Verses of every eight apart, should begin with a several Letter,
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after the order of an A.B.C. As if he should say, It shall not be materiall that we be profounde learned men,
After the order of an A.B.C As if he should say, It shall not be material that we be profound learned men,
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for our instruction in that which is necessary to our saluation: But that the doctrine is common aswell to the learned as to the vnlearned.
for our instruction in that which is necessary to our salvation: But that the Doctrine is Common aswell to the learned as to the unlearned.
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Are our wittes and memoryes growen so short? Let vs then recken and tell vpon our fingers,
are our wits and memories grown so short? Let us then reckon and tell upon our fingers,
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when as wee haue learned A.B.C. Let vs then ioyne eight verses togither, and so eight by eight,
when as we have learned A.B.C Let us then join eight Verses together, and so eight by eight,
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& go through the whole crosserow, and wee shall haue the whole Psalme at our fingers endes.
& go through the Whole crosserow, and we shall have the Whole Psalm At our fingers ends.
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What shall we farther say? If wee will hereby profite our selues no way,
What shall we farther say? If we will hereby profit our selves no Way,
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neither yet vouchsafe to hearken vnto our good God, ne suffer vs to be so familiarly guyded by him,
neither yet vouchsafe to harken unto our good God, ne suffer us to be so familiarly guided by him,
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yea euen vnto that thing which is more then necessary, may it not be very well sayd, that we are al most accursed? True it is that verses in deede beginne not either with the English or yet the Latine letters: but with the Hebrue:
yea even unto that thing which is more then necessary, may it not be very well said, that we Are all most accursed? True it is that Verses in deed begin not either with the English or yet the Latin letters: but with the Hebrew:
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wherin Dauid made and wrote this Psalme Notwithstanding so it is, that the wil and purpose of the holy ghost, is to make vs to fieele and vnderstand that which before I haue declared:
wherein David made and wrote this Psalm Notwithstanding so it is, that the will and purpose of the holy ghost, is to make us to fieele and understand that which before I have declared:
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to witt, that the doctrine herein conteyned, is not onely see downe for great Clearkes which haue gone to schoole ten or twentie yeeres:
to wit, that the Doctrine herein contained, is not only see down for great Clerks which have gone to school ten or twentie Years:
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but also for the most simple: to the ende none shoulde pretende any excuse of ignoraunce.
but also for the most simple: to the end none should pretend any excuse of ignorance.
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And herewithal let vs note this by the way:
And herewithal let us note this by the Way:
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That weal, ought too knowe and vnderstand this Psalme as perfectly as our Pater noster as we vsually say.
That weal, ought too know and understand this Psalm as perfectly as our Pater Noster as we usually say.
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But here we must not say as a number of men doo, that our wit & capacities are not so excellent and fyne,
But Here we must not say as a number of men do, that our wit & capacities Are not so excellent and fine,
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as to comprehende & vnderstande the holy scriptures:
as to comprehend & understand the holy Scriptures:
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and besides, that oure memorie will not serue too reteine and keepe that whiche sometymes is preached vntoo vs. A straunge case:
and beside, that our memory will not serve too retain and keep that which sometimes is preached unto us A strange case:
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wee will easely retaine and keepe in minde not onely vayne and foolishe songes and ditties,
we will Easily retain and keep in mind not only vain and foolish songs and ditties,
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but also such as are both wanton & dissolute, & euen such as S. Paule sayth, doe corrupt and poyson good manners,
but also such as Are both wanton & dissolute, & even such as S. Paul say, do corrupt and poison good manners,
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for this horrible infection is always shutte vp for an euil intent and purpose.
for this horrible infection is always shut up for an evil intent and purpose.
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For if wee shall heare any villainous and ribaudrous song, which shall only stirre vs vp all to all filthy lust and shamelesnesse the same by and by we retaine with great ease.
For if we shall hear any villainous and ribaudrous song, which shall only stir us up all to all filthy lust and shamelessness the same by and by we retain with great ease.
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Beholde nowe ▪ how the Lorde our God here teacheth vs as it were by an A. B. C. a moste excellent song amongst the rest, by which we may learne to rule & order our liues, whereby also he exhorteth vs to well dooing, to comforte vs in all our afflictions, to ratifie vnto vs the promisses of saluation, too open vnto vs the Gates of his euerlasting Kingdome, that wee might enter into euerlasting life:
Behold now ▪ how the Lord our God Here Teaches us as it were by an A. B. C. a most excellent song among the rest, by which we may Learn to Rule & order our lives, whereby also he exhorteth us to well doing, to Comfort us in all our afflictions, to ratify unto us the promises of salvation, too open unto us the Gates of his everlasting Kingdom, that we might enter into everlasting life:
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and all this is contayned within this A. B. C. of this present Psalme, and yet wee will all say that our memory is ouer shorte,
and all this is contained within this A. B. C. of this present Psalm, and yet we will all say that our memory is over short,
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and our witte too too grosse, or weake to holde it.
and our wit too too gross, or weak to hold it.
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Nowe I beseech you tell mee this, will this excuse goe for payment or not? Verely I beleeue not,
Now I beseech you tell me this, will this excuse go for payment or not? Verily I believe not,
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wherfore let vs learne to bestowe our whole indeuour and study to recorde the lessons which are heere taught vs:
Wherefore let us Learn to bestow our Whole endeavour and study to record the Lessons which Are Here taught us:
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& that we may be heerafter throughly acquainted with this Psalme, if we wil be repured & takē to be the children of God.
& that we may be hereafter thoroughly acquainted with this Psalm, if we will be repured & taken to be the children of God.
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And seeing we see our nature to be giuen to many vngodly and pernicious, or at the least to very vnprofitable thing:
And seeing we see our nature to be given to many ungodly and pernicious, or At the least to very unprofitable thing:
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let vs yet retaine and holde that which shall be moste profitable for vs, and the rather because that God so abaseth himselfe to the moste rude, simple,
let us yet retain and hold that which shall be most profitable for us, and the rather Because that God so abaseth himself to the most rude, simple,
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and ignorauntest emong vs. For mine owne parte, because I will frame my selfe to that manner and order which the holy Ghoste hath heere set downe, I shall inforce my selfe to followe as briefely as I can the plaine and true meaning of the text:
and ignorantest among us For mine own part, Because I will frame my self to that manner and order which the holy Ghost hath Here Set down, I shall enforce my self to follow as briefly as I can the plain and true meaning of the text:
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and without continuing in longe exhortations.
and without Continuing in long exhortations.
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I will onely doe my beste too mince or shred, as we say, the wordes of Dauid,
I will only do my best to mince or shred, as we say, the words of David,
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because wee may the better digest them.
Because we may the better digest them.
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For performance whereof, I determine by the grace of God, too finishe eight verses aparte in euery Sermon,
For performance whereof, I determine by the grace of God, too finish eight Verses apart in every Sermon,
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and to holde my selfe with in such a compasse, as that the most ignoraunt shall easily, acknowledge and confesse that I meane nothing else but to make open and playne the simple and pure substaunce of the text.
and to hold my self with in such a compass, as that the most ignorant shall Easily, acknowledge and confess that I mean nothing Else but to make open and plain the simple and pure substance of the text.
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And nowe let vs come to the contents if the first viii. verses apart, beginning with the first letter Aleph:
And now let us come to the contents if the First viii. Verses apart, beginning with the First Letter Aleph:
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Blessed are they (saith Dauid) which are vpright in the way: and walke in the Lawe of the Lorde. Blessed Are they (Says David) which Are upright in the Way: and walk in the Law of the Lord.
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First of all, he doth vs heere to witte, that we vnderstand not wherin our chiefe blessednesse consisteth,
First of all, he does us Here to wit, that we understand not wherein our chief blessedness Consisteth,
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and the reason is, because that wee are blinde, and doe liue in the worlde as sauage? and wilde beastes, vtterly voyde of sense and reason:
and the reason is, Because that we Are blind, and do live in the world as savage? and wild beasts, utterly void of sense and reason:
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and suffer our selues to be ledde and carryed away of our brutishe and swinish affections and lustes.
and suffer our selves to be led and carried away of our brutish and swinish affections and lusts.
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And because it is so, that we are thus carryed away, it is a manifest signe and token that wee discerne not good from euill:
And Because it is so, that we Are thus carried away, it is a manifest Signen and token that we discern not good from evil:
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or else that the Deuill hath so bewitched vs, that wee thinke thereof no whitte at all.
or Else that the devil hath so bewitched us, that we think thereof no whit At all.
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True it is that the moste wicked wil confesse and say, that they desire too bee saued but yet in the desire thereof, they cleerely flye from it,
True it is that the most wicked will confess and say, that they desire too be saved but yet in the desire thereof, they clearly fly from it,
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and goe as cleane away from it, as they can for their liues.
and go as clean away from it, as they can for their lives.
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But what is the cause whye they so greately withdrawe them selues from that which they so highly proteste too loue? Yea they drawe as neere vnto it,
But what is the cause why they so greatly withdraw them selves from that which they so highly protest too love? Yea they draw as near unto it,
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as they can possibly flye from it.
as they can possibly fly from it.
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By this it seemeth that they haue conspyred too reiecte and make little accounte of that good which GOD meaneth to doe for them.
By this it seems that they have conspired too reject and make little account of that good which GOD means to do for them.
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And heere we are too note, that Dauid in this firste verse accuseth vs of horrible blindenesse,
And Here we Are too note, that David in this First verse Accuseth us of horrible blindness,
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as if he should say, Surely you are all senselesse and without witte.
as if he should say, Surely you Are all senseless and without wit.
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And to say the trueth if there were but one droppe of reason in vs, without doubte, wee would not so reiecte and refuse our saluation of a sett purpose as wee doe.
And to say the truth if there were but one drop of reason in us, without doubt, we would not so reject and refuse our salvation of a Set purpose as we do.
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See heere howe mercifully our good God dealeth with vs, who sheweth vs howe and in what manner we may be blessed,
See Here how mercifully our good God deals with us, who shows us how and in what manner we may be blessed,
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and yet we for all that drawe altogither backwarde.
and yet we for all that draw altogether backward.
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Doth not Dauid then of very right, iustly condemne vs? But because euery of vs protesteth to knowe the right way, hee addeth, They which walke in the way of the Lorde. Hee hath sayde:
Does not David then of very right, justly condemn us? But Because every of us protesteth to know the right Way, he adds, They which walk in the Way of the Lord. He hath said:
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Blessed are they which are vndefiled in their way: that is, whiche walke aright.Blessed Are they which Are undefiled in their Way: that is, which walk aright.
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And who are they? It is very true in deede as before I haue sayde, that there are a greate number, which will boast them selues too walke aright,
And who Are they? It is very true in deed as before I have said, that there Are a great number, which will boast them selves too walk aright,
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and that in such sorte, as that it can not be much amended:
and that in such sort, as that it can not be much amended:
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and yet notwithstanding, if they be asked who made their way, and who it is that assureth them that they shoote at the true marke, they knowe not what aunswere to make.
and yet notwithstanding, if they be asked who made their Way, and who it is that assureth them that they shoot At the true mark, they know not what answer to make.
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For there is but one way which leadeth to saluation, which is the law:
For there is but one Way which leads to salvation, which is the law:
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as Dauid heereof speaketh, wherefore as many as walke in the Lawe of the Lorde, sayth he, goe not out of their way.
as David hereof speaks, Wherefore as many as walk in the Law of the Lord, say he, go not out of their Way.
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We haue in this firste verse twoo notable lessons:
We have in this First verse twoo notable Lessons:
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The one is, that God heere acuseth vs, that euery of vs strayeth and erreth from the way of saluation,
The one is, that God Here acuseth us, that every of us strayeth and erreth from the Way of salvation,
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and although wee proteste that we are willing and desirous to bee saued, yet for all that our wicked affections doe in such sorte carry vs away,
and although we protest that we Are willing and desirous to be saved, yet for all that our wicked affections do in such sort carry us away,
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as that we desire nothing else but that wee may bee farre from that felicitie and blessednesse which is set before vs. For there it is sayde, Blessed are they which walke in the right way.
as that we desire nothing Else but that we may be Far from that felicity and blessedness which is Set before us For there it is said, Blessed Are they which walk in the right Way.
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And thus much for the first poynte. The seconde is, That wee may inuent and deuise many and sundry kindes of life,
And thus much for the First point. The seconde is, That we may invent and devise many and sundry Kinds of life,
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and so think that we go the best & surest way that may be, and by this meane deceiue our selues,
and so think that we go the best & Surest Way that may be, and by this mean deceive our selves,
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for there is but one way that leadeth to saluation.
for there is but one Way that leads to salvation.
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What way is it? It is not that which wee of our owne braine doe imagine:
What Way is it? It is not that which we of our own brain do imagine:
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For when Isaiah sayth, that euery one hath declined from his way, he meaneth that we all runne into euerlasting destruction.
For when Isaiah say, that every one hath declined from his Way, he means that we all run into everlasting destruction.
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The Law of God then is the way which must rule and order our life,
The Law of God then is the Way which must Rule and order our life,
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and when we will hearken vnto it, all thinges shall goe well with vs, but whosoeuer swarueth from that, the same is like vnto a sauage and wilde beaste, which can doe nothing else but gallopp and flinge ouerthwart the fieldes.
and when we will harken unto it, all things shall go well with us, but whosoever swerveth from that, the same is like unto a savage and wild beast, which can do nothing Else but gallop and fling overthwart the fields.
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There is none of vs all but that may haue many motions which may seeme good to vs,
There is none of us all but that may have many motions which may seem good to us,
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as wee may see by the poore and filly vnbeleeuers, which are very feruent and earnest to doe this or that, which too their thinking seemeth very good and profitable:
as we may see by the poor and filly unbelievers, which Are very fervent and earnest to do this or that, which too their thinking seems very good and profitable:
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but yet the spirit of God is not their leader and guide.
but yet the Spirit of God is not their leader and guide.
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Nowe it is sayde, That when wee haue the lawe of God before vs, it shal go wel with vs:
Now it is said, That when we have the law of God before us, it shall go well with us:
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& that without it, it is impossible, but that our life must needes bee confounded and come to naught.
& that without it, it is impossible, but that our life must needs be confounded and come to nought.
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He sayth a little after, Blessed are they which keepe his Testimonies: and seek him with their whole heart.
He say a little After, Blessed Are they which keep his Testimonies: and seek him with their Whole heart.
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Dauid now vseth another worde, then this word the law, to wit, testimonies.
David now uses Another word, then this word the law, to wit, testimonies.
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This word in it self importeth a couenant or cōtract, & it is not to be vnderstood otherwise than to be ayplyed to this end:
This word in it self imports a Covenant or contract, & it is not to be understood otherwise than to be ayplyed to this end:
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to wit, that God couenanting with vs, declareth, that his meaning is to pull & draw vs vnto him,
to wit, that God covenanting with us, Declareth, that his meaning is to pull & draw us unto him,
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and also howe we ought to order our life, because cause it is a mutuall Contract betweene him and vs. As if he should haue saide ▪ Goe to now, vnderstand you that heere I make a couenaunt with you, that you acknowledge mee to bee your GOD:
and also how we ought to order our life, Because cause it is a mutual Contract between him and us As if he should have said ▪ Go to now, understand you that Here I make a Covenant with you, that you acknowledge me to be your GOD:
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That you doubte not of my loue towards you, and in louing you that I am your Sauiour,
That you doubt not of my love towards you, and in loving you that I am your Saviour,
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and that you call vppon mee in this affiaunce and trust, and besides that you bee also my louing & obedient Children, that I doo protect and gouerne you,
and that you call upon me in this affiance and trust, and beside that you be also my loving & obedient Children, that I do Pact and govern you,
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and that you are my householde Seruauntes.
and that you Are my household Servants.
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When the Lorde our GOD thus abaseth and offereth him selfe vnto vs, and that hee vseth suche famyliaritie and gentlenesse towardes vs,
When the Lord our GOD thus abaseth and Offereth him self unto us, and that he uses such famyliaritie and gentleness towards us,
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as to talke with vs, It is sayde, that hee giueth vs his Testimonyes of his loue and fauour towardes vs. Heere nowe Dauid declareth, That they are blessed which keepe the Testimonyes of GOD:
as to talk with us, It is said, that he gives us his Testimonies of his love and favour towards us Here now David Declareth, That they Are blessed which keep the Testimonies of GOD:
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and seeke him with their whole hearte.
and seek him with their Whole heart.
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As if hee shoulde say that the Lawe of God consisteth not onely in this, that it shewweth vnto vs what wee ought too doo,
As if he should say that the Law of God Consisteth not only in this, that it shewweth unto us what we ought too do,
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but that it carryeth also with it another speciall Doctrine:
but that it Carrieth also with it Another special Doctrine:
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too weete, to assure vs that hee will bee our Father, that hee loueth vs so deerely that hee desireth none other thing of vs,
too weet, to assure us that he will be our Father, that he loves us so dearly that he Desires none other thing of us,
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but that wee woulde bee his sonnes and heyres. And heerevnto tende all the Ceremonyes, whereof wee shall speake hereafter more at large.
but that we would be his Sons and Heirs. And hereunto tend all the Ceremonies, whereof we shall speak hereafter more At large.
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Yet this is true, that aswell in this place abouesayde, as also by the reste of the names couched in this Psalme,
Yet this is true, that aswell in this place abovesaid, as also by the rest of the names couched in this Psalm,
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as of Statutes, Decrees, and Ordinaunces, Dauid alwayes meaneth the doctrine of the Lawe.
as of Statutes, Decrees, and Ordinances, David always means the Doctrine of the Law.
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Howbeit it is to be noted, that this diuersitie of woordes, it is not heere sette downe without good cause.
Howbeit it is to be noted, that this diversity of words, it is not Here Set down without good cause.
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For it expresseth moste plainely vnto vs, what varietie of consolation wee receiue by that which GOD sheweth vnto vs in the Lawe of Moyses,
For it Expresses most plainly unto us, what variety of consolation we receive by that which GOD shows unto us in the Law of Moses,
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and in all the Prophetes, who are as it were Expositors thereof.
and in all the prophets, who Are as it were Expositors thereof.
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For many times when wee speake of the Lawe, wee suppose that there is nothing else meant but that which GOD commaundeth vs to do.
For many times when we speak of the Law, we suppose that there is nothing Else meant but that which GOD commandeth us to do.
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But there is a great deale more to be considered:
But there is a great deal more to be considered:
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to witte, hee assureth vs of his fauour and grace, and willeth vs to staye our selues thereon, that wee might be assured of our saluation,
to wit, he assureth us of his favour and grace, and wills us to stay our selves thereon, that we might be assured of our salvation,
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and that also we might be certaine of his loue by his sacraments therein ordeined.
and that also we might be certain of his love by his Sacraments therein ordained.
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Moreouer, that wee shoulde addresse our selues to Iesus Christ, and by that meanes be instructed to runne vnto him who is our onely and alone Sauiour.
Moreover, that we should address our selves to Iesus christ, and by that means be instructed to run unto him who is our only and alone Saviour.
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When God then speaketh vnto vs, we must consider that hee saith not onely, doe this,
When God then speaks unto us, we must Consider that he Says not only, do this,
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or that, but declareth himselfe vnto vs, what manner of one wee should thinke him to be,
or that, but Declareth himself unto us, what manner of one we should think him to be,
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and what one also he sheweth him selfe on his parte too be towardes vs, both by experience and effecte.
and what one also he shows him self on his part too be towards us, both by experience and Effect.
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This diuersitie of woords vsed heere in this Psalme by Dauid, is not superfluous:
This diversity of words used Here in this Psalm by David, is not superfluous:
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For it sheweth vs that the Lawe of God doth hot onely commaunde vs how wee should liue, and after what sorte:
For it shows us that the Law of God does hight only command us how we should live, and After what sort:
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but doth also certifie vs of the good will of God, promiseth vs saluation, leadeth vs too Iesus Christe;
but does also certify us of the good will of God, promises us salvation, leads us too Iesus Christ;
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stirreth vs vp too call vpon the name of God, giueth vs Ceremonies to confirme vs therein,
stirs us up too call upon the name of God, gives us Ceremonies to confirm us therein,
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and moreouer, that it guideth, & holdeth vs within our limits.
and moreover, that it guideth, & holds us within our Limits.
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And surely there is not one verse in all this Psalme (although there are very many) wherein there is not mention made of one of these wordes, too witte, either of the lawe of God,
And surely there is not one verse in all this Psalm (although there Are very many) wherein there is not mention made of one of these words, too wit, either of the law of God,
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or of his Commaundementes, either else of his Ordinaunces, Statutes, or Testimonyes, or of his voice, Iudgementes,
or of his commandments, either Else of his Ordinances, Statutes, or Testimonies, or of his voice, Judgments,
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or Iustice. These wordes are heere so many times repeated, as that there is not one verse,
or Justice These words Are Here so many times repeated, as that there is not one verse,
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but that there is one or sometimes twoo of them in it: as heereafter wee shall see throughout the whole Psalme ▪
but that there is one or sometime twoo of them in it: as hereafter we shall see throughout the Whole Psalm ▪
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And now let vs come to the matter heerin contayned: Blessed are they which keepe the Testimonies of the Lorde:
And now let us come to the matter herein contained: Blessed Are they which keep the Testimonies of the Lord:
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and which seeke him with their whole heart. and which seek him with their Whole heart.
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First Dauid decalareth heere (as afore said) that wee haue greatly profited in the lawe,
First David decalareth Here (as afore said) that we have greatly profited in the law,
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when as wee shall acknowledge and confesse what affection and loue God beareth vs, and how we ought to assure our selues of his good will and fatherly loue.
when as we shall acknowledge and confess what affection and love God bears us, and how we ought to assure our selves of his good will and fatherly love.
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And afterward he telleth vs to what end and purpose it is, that God graunteth vnto vs such an assurance,
And afterwards he Telleth us to what end and purpose it is, that God granteth unto us such an assurance,
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bicause (saith he) we should seeke him.
Because (Says he) we should seek him.
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For this is most sure, when as we shall vnderstand God to be such a one,
For this is most sure, when as we shall understand God to be such a one,
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as he declareth himselfe vnto vs by his worde, it is impossible but that wee shoulde stirre vp our selues,
as he Declareth himself unto us by his word, it is impossible but that we should stir up our selves,
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and be moued to giue our selues wholy vnto him.
and be moved to give our selves wholly unto him.
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And to proue that this is true, behold the inestimable bountie and goodnes declared vnto vs in our God, what man is hee that is so peruerse and voide of sense and reason, which wil not be contented to place him self there, where he thinketh his whole blessednes and felicitie consisteth and lieth.
And to prove that this is true, behold the inestimable bounty and Goodness declared unto us in our God, what man is he that is so perverse and void of sense and reason, which will not be contented to place him self there, where he Thinketh his Whole blessedness and felicity Consisteth and lies.
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Euen so likewise, when as become careles in seeking after the Lorde our God, it is a signe and token that we haue vnderstoode nothing of that which he hath shewed vnto vs of his goodnes and mercie,
Eve so likewise, when as become careless in seeking After the Lord our God, it is a Signen and token that we have understood nothing of that which he hath showed unto us of his Goodness and mercy,
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and of all his fatherly affection, which is witnessed vnto vs in the law, and in the holy scriptures.
and of all his fatherly affection, which is witnessed unto us in the law, and in the holy Scriptures.
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But because it shall be no great adoe for a number of men, to make a countenance of seeking the Lord, Dauid sheweth that wee must not seeke him with our feete and handes, with the outward gestures of the bodie alone,
But Because it shall be no great ado for a number of men, to make a countenance of seeking the Lord, David shows that we must not seek him with our feet and hands, with the outward gestures of the body alone,
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but with a true and pure affection. And therefore, he saieth, Blessed are they which seeke him with their whole heart.
but with a true and pure affection. And Therefore, he Saith, Blessed Are they which seek him with their Whole heart.
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As if he should say, I would not haue you to doe as the hypocrites do, which beare of religion with strōg hand, no, I meane not so:
As if he should say, I would not have you to do as the Hypocrites do, which bear of Religion with strong hand, no, I mean not so:
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but I would haue your loue to be sound and true.
but I would have your love to be found and true.
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As touching that saying, With their whole heart, it is to declare vnto vs, That God cannot away with parting of stakes,
As touching that saying, With their Whole heart, it is to declare unto us, That God cannot away with parting of stakes,
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as we men many times doe:
as we men many times do:
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For we are well contented to bestowe some part vpon God, and would be at free libertie to holde vs with the world,
For we Are well contented to bestow Some part upon God, and would be At free liberty to hold us with the world,
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and to serue God by halfes. But Dauid teacheth vs here to serue him with our whole heart:
and to serve God by halves. But David Teaches us Here to serve him with our Whole heart:
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to wit, in all integritie and soundnes, and not with two faces in one hood.
to wit, in all integrity and soundness, and not with two faces in one hood.
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He would not haue vs patted in sunder, to saye, Well, I am contented to serue God,
He would not have us patted in sunder, to say, Well, I am contented to serve God,
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howbeit I would not that he should require my whole seruice to him selfe:
howbeit I would not that he should require my Whole service to him self:
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but that I might after satisfie and followe my owne lustes and pleasures, that I might be at libertie to serue the worlde.
but that I might After satisfy and follow my own lusts and pleasures, that I might be At liberty to serve the world.
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No not so (saith he:) It must be brought into a true and perfect soundnes,
No not so (Says he:) It must be brought into a true and perfect soundness,
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and not to deuide man after such a maner.
and not to divide man After such a manner.
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True it is that wee shall neuer be able to seeke God with such a perfection,
True it is that we shall never be able to seek God with such a perfection,
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but that it may be greatly amēded: neither doth the holy scripture meane by this saying, With their whole heart, ful perfection,
but that it may be greatly amended: neither does the holy scripture mean by this saying, With their Whole heart, full perfection,
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but only opposeth it selfe against the hypocrisie of a great nūber of men, and which would be in vs al, were it not that God him self did remedy & help it.
but only Opposeth it self against the hypocrisy of a great number of men, and which would be in us all, were it not that God him self did remedy & help it.
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That is, we would with good wil serue God by halfes, if so be he would let vs alone with the rest, to do what we thought good.
That is, we would with good will serve God by halves, if so be he would let us alone with the rest, to do what we Thought good.
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As for example, Wee shall haue very many which will not sticke with God, to come to the Sermon on a Sunday,
As for Exampl, we shall have very many which will not stick with God, to come to the Sermon on a Sunday,
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and to be present at the prayers of the faithfull, and to make some shewe of religiō:
and to be present At the Prayers of the faithful, and to make Some show of Religion:
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and yet they would haue God to giue them free choise to do what they listed at the rest of the weeke after:
and yet they would have God to give them free choice to do what they listed At the rest of the Week After:
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or if they come to a Sermon oftener then on the Sunday, it seemeth to them that they haue done very well, that they are throughly discharged of their dueties if they tarrie there but one houre.
or if they come to a Sermon oftener then on the Sunday, it seems to them that they have done very well, that they Are thoroughly discharged of their duties if they tarry there but one hour.
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But because they might be set at more libertie, they will not sticke to saye, that they will bee free from some one vice, one will say that he will be no whoremaister, Another, that he will be no drunkarde, Another, that he wilbe no blasphemer:
But Because they might be Set At more liberty, they will not stick to say, that they will be free from Some one vice, one will say that he will be no whoremaster, another, that he will be no drunkard, another, that he will no blasphemer:
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& yet euery one of these wil haue his particular vice, and thinke that God ought to beare with them, seeing that for his honour,
& yet every one of these will have his particular vice, and think that God ought to bear with them, seeing that for his honour,
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and to do him pleasure, they absteined from some synne, and that they obeyed him in some point.
and to do him pleasure, they abstained from Some sin, and that they obeyed him in Some point.
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But the scripture telleth vs that all this is nothing, but that euery one ought to examine him selfe throughly and in all pointes,
But the scripture Telleth us that all this is nothing, but that every one ought to examine him self thoroughly and in all points,
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and finding in him selfe any thing which is against the wil of God:
and finding in him self any thing which is against the will of God:
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to be vtterly displeased therewith, clerely to renounce it, and to desire nothing but to be cleansed thereof.
to be utterly displeased therewith, clearly to renounce it, and to desire nothing but to be cleansed thereof.
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See nowe, this is that perfection, whereof Dauid here speaketh.
See now, this is that perfection, whereof David Here speaks.
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Nowe let vs see what is the summe of the second verse, to weete, that wee should doe nothing els but study in the lawe of God, not onely to knowe what is forbidden or commaunded,
Now let us see what is the sum of the second verse, to weet, that we should do nothing Else but study in the law of God, not only to know what is forbidden or commanded,
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but to be certaine what maner of one GOD is towardes vs, and what affection he beareth vs, that we might put the trust of our saluation in him,
but to be certain what manner of one GOD is towards us, and what affection he bears us, that we might put the trust of our salvation in him,
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and call vpon his holy name.
and call upon his holy name.
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And besides, there is declared vnto vs, that when we haue tasted of the mercies of God, that hee hath certified vs of his loue and grace, that the same ought to stirre vs vp to seeke him,
And beside, there is declared unto us, that when we have tasted of the Mercies of God, that he hath certified us of his love and grace, that the same ought to stir us up to seek him,
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and to cleaue wholy vnto him, and to yelde our selues wholly to his seruice: and that not in the outward shewe, and in hypocrisie:
and to cleave wholly unto him, and to yield our selves wholly to his service: and that not in the outward show, and in hypocrisy:
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but with a pure and sound heart and affection, and not by halfes: so that there bee founde true soundnes and integritie, as before I haue touched. Now it followeth,
but with a pure and found heart and affection, and not by halves: so that there be found true soundness and integrity, as before I have touched. Now it follows,
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Surely they woorke none iniquitie that walke in his waies. Surely they work none iniquity that walk in his ways.
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First Dauid here sheweth in this present verse, what the cause is why all men abounde in euill and iniquitie:
First David Here shows in this present verse, what the cause is why all men abound in evil and iniquity:
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to weete, for so much as they will not bee ruled by the Lorde their God.
to weet, for so much as they will not be ruled by the Lord their God.
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See here the spring head of the outrages, of all the disorder, and confusions in the worlde, to weete, that God is prest and ready to guyde and gouerne vs,
See Here the spring head of the outrages, of all the disorder, and confusions in the world, to weet, that God is pressed and ready to guide and govern us,
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but what? we may not awaye to beare his yoke, euery man refuseth it, and wil be exempt from it.
but what? we may not away to bear his yoke, every man Refuseth it, and will be exempt from it.
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Loe here whereupon ariseth our dissolute and wanton life, to weete, bicause we will not suffer the authoritie which God hath ouer vs, to leade and guide vs,
Loe Here whereupon arises our dissolute and wanton life, to weet, Because we will not suffer the Authority which God hath over us, to lead and guide us,
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as he is alwayes ready to do, and as he also sheweth vs by his lawe.
as he is always ready to do, and as he also shows us by his law.
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Let this then be an Item for vs. And it followeth further.
Let this then be an Item for us And it follows further.
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For Dauid meaneth to confirme the woordes before spoken, to weete, howe it commeth to passe that wee are blessed, that is,
For David means to confirm the words before spoken, to weet, how it comes to pass that we Are blessed, that is,
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if wee keepe the testimonies of our GOD, and walke in his lawe. For, sayeth hee, they which doe no wickednesse walke in his wayes:
if we keep the testimonies of our GOD, and walk in his law. For, Saith he, they which do not wickedness walk in his ways:
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contrarywyse, wee doe nothing but prouoke his heauy wrath and displeasure against vs, in committing of synne and iniquitie.
contrariwise, we do nothing but provoke his heavy wrath and displeasure against us, in committing of sin and iniquity.
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when as God then standeth against vs, & becommeth our enemie, must not our life be vnhappy and accursed? It can not be otherwise chosen.
when as God then Stands against us, & becomes our enemy, must not our life be unhappy and accursed? It can not be otherwise chosen.
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Heere then is one proofe of that which before hath beene said:
Here then is one proof of that which before hath been said:
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to wit, that our whole felicitie consisteth in this, that God is our instructer and teacher,
to wit, that our Whole felicity Consisteth in this, that God is our instructer and teacher,
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and that we holde our selues too the doctrine which wee receiue from him And what is the reason? For loe, sayth Dauid, they will abstaine from euill dooing.
and that we hold our selves too the Doctrine which we receive from him And what is the reason? For lo, say David, they will abstain from evil doing.
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When then wee abstaine from dooing of euill, wee prouoke not God his heauy wrath against vs:
When then we abstain from doing of evil, we provoke not God his heavy wrath against us:
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and so let vs conclude, that herein consisteth our chiefe felicitie.
and so let us conclude, that herein Consisteth our chief felicity.
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Moreouer, here is to be noted, that as many as walke not in the law of God, cannot but runne into mischiefe and destruction:
Moreover, Here is to be noted, that as many as walk not in the law of God, cannot but run into mischief and destruction:
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yea how soeuer they thinke of their well doing, and persuade them selues to liue holily and godly,
yea how soever they think of their well doing, and persuade them selves to live holily and godly,
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yet hath God tolde them that it is cleane contrary.
yet hath God told them that it is clean contrary.
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And here this parcell of scripture is worthie the marking, for hereby we may see the pryde of vs men, in that wee make all the worlde beleeue, that all things goe with vs as well as is possible,
And Here this parcel of scripture is worthy the marking, for hereby we may see the pride of us men, in that we make all the world believe, that all things go with us as well as is possible,
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when as we follow our own fantasies, being thus arrogant to say, whatsoeuer we do it is all well done.
when as we follow our own fantasies, being thus arrogant to say, whatsoever we do it is all well done.
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But behold what God (the onely iudge hereof) hath certainly set downe, which we can no way, repeale or call backe,
But behold what God (the only judge hereof) hath Certainly Set down, which we can no Way, repeal or call back,
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neither shalbe possible to be retracted as we lust, to wit, that no man can abstaine from euill doing,
neither shall possible to be retracted as we lust, to wit, that no man can abstain from evil doing,
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but such onely which walke after this heauenly doctrine. They then which walke after their owne pleasure, must needes runne into euerlasting perdition.
but such only which walk After this heavenly Doctrine. They then which walk After their own pleasure, must needs run into everlasting perdition.
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Now then there are two maner of wayes wherein men doe erre. For one sort exceede in open and most manifest transgressions and sinnes:
Now then there Are two manner of ways wherein men do err. For one sort exceed in open and most manifest transgressions and Sins:
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and although they very well knowe that they are euill and wicked, yet take they leaue, continually to followe them.
and although they very well know that they Are evil and wicked, yet take they leave, continually to follow them.
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As a whoremonger can not iustifie his wicked doing: no more can a theefe, a swearer, nor a dronkard.
As a whoremonger can not justify his wicked doing: no more can a thief, a swearer, nor a drunkard.
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And yet it is so with them, that they alwaies giue them selues leaue to goe from better to worse.
And yet it is so with them, that they always give them selves leave to go from better to Worse.
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Howbeit there is another maner of way of euill doing, which is mere d̄agerous, and a great deale more to be feared,
Howbeit there is Another manner of Way of evil doing, which is mere dagerous, and a great deal more to be feared,
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bicause it is more couert and secret, to weete, when as men will not acknowledge them selues to be worthy of commendation,
Because it is more covert and secret, to weet, when as men will not acknowledge them selves to be worthy of commendation,
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and that they thinke that there is none that can detecte or condemne them, hauing a foolish and diuelish opinion which blindeth their eyes.
and that they think that there is none that can detect or condemn them, having a foolish and devilish opinion which blinds their eyes.
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These men then (as it is the maner of all hypocrites) may well iustifie them selues:
These men then (as it is the manner of all Hypocrites) may well justify them selves:
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but yet the case so standeth, that God condemneth them, as here we may see.
but yet the case so Stands, that God Condemneth them, as Here we may see.
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It remaineth now, that we vse nothing for the whole rule and order of our life,
It remains now, that we use nothing for the Whole Rule and order of our life,
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but the law of God alone:
but the law of God alone:
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for without it, all our life must needes bee dissolute, and there shalbe nothing in it but confusion and destruction, It followeth next after, That God hath commaunded vs too keepe diligently his precepts, That is, alwayes, according to the truth which Dauid holdeth.
for without it, all our life must needs be dissolute, and there shall nothing in it but confusion and destruction, It follows next After, That God hath commanded us too keep diligently his Precepts, That is, always, according to the truth which David holds.
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For it is very sure, that God is so carefull ouer our saluation, that he procureth and furthereth it,
For it is very sure, that God is so careful over our salvation, that he procureth and furthereth it,
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as much as is possible for vs to desire.
as much as is possible for us to desire.
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No we if God be thus touched with vs, and beareth vs such a good will and loue:
No we if God be thus touched with us, and bears us such a good will and love:
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let vs vnderstand that when he chargeth vs to keepe his ordinances and preceptes, that he thereby signifieth vnto vs, that the same is our whole blessedness and felicitie.
let us understand that when he charges us to keep his ordinances and Precepts, that he thereby signifies unto us, that the same is our Whole blessedness and felicity.
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And to prooue it to be so, God requireth not our seruice, bicause he hath some busines for vs to do:
And to prove it to be so, God requires not our service, Because he hath Some business for us to do:
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For he hath not, nor needeth any helpe of his creattres.
For he hath not, nor needs any help of his creattres.
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When then we are not able do that which he commaundeth vs, we can neither do good nor hurt vnro our creator.
When then we Are not able doe that which he commandeth us, we can neither do good nor hurt vnro our creator.
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What is it that moueth him to bee so carefull ouer vs as he is,
What is it that moves him to be so careful over us as he is,
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and what is it that pricketh and thrusteth vs foreward to keepe his commandements? Surely,
and what is it that pricks and thrusts us forward to keep his Commandments? Surely,
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since neither his profite nor gaine leadeth him to be thus careful, doutles he respecteth onely our saluation.
since neither his profit nor gain leads him to be thus careful, doubtless he respecteth only our salvation.
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By this we may conclude, that there is none other blessednes which we can enioy, but to walke in his lawe, as he hath before said.
By this we may conclude, that there is none other blessedness which we can enjoy, but to walk in his law, as he hath before said.
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But in the meane while we may see how villanous and wicked a thing our vnthankfulnes is:
But in the mean while we may see how villainous and wicked a thing our unthankfulness is:
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for God sheweth not vnto vs onely in a worde what is our duetie to doe,
for God shows not unto us only in a word what is our duty to do,
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but vseth also a familiar & gentle doctrine, to drawe vs vnto him. And afterward he exhorteth vs, because he seeth vs to be very cold and vntoward.
but uses also a familiar & gentle Doctrine, to draw us unto him. And afterwards he exhorteth us, Because he sees us to be very cold and untoward.
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And for the selfsame cause he vseth much diuersitie, and pursueth it diligently as we see:
And for the selfsame cause he uses much diversity, and pursueth it diligently as we see:
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to the ende wee might pretende no excuse of ignorance, when we haue nor performed that which he hath set downe vnto vs by his lawe:
to the end we might pretend no excuse of ignorance, when we have nor performed that which he hath Set down unto us by his law:
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but that we should be conuinced of malice, and that wee might vnderstand and knowe that wee are well worthie of euerlasting cond̄enation.
but that we should be convinced of malice, and that we might understand and know that we Are well worthy of everlasting condenation.
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And so much the more ought we thoroughly to marke this doctrine, where it is declared vnto vs, that no excuse shall serue vs,
And so much the more ought we thoroughly to mark this Doctrine, where it is declared unto us, that no excuse shall serve us,
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whē as euery of vs outrageth so much and followeth his owne lust:
when as every of us outrageth so much and follows his own lust:
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seeing that God hath preuented vs, and that he hath declared vnto vs, that the right rule to walke by, is to follow his cōmandementes:
seeing that God hath prevented us, and that he hath declared unto us, that the right Rule to walk by, is to follow his Commandments:
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neither that he hath done the same slightly, but that hee hath persisted and continued therein,
neither that he hath done the same slightly, but that he hath persisted and continued therein,
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as much as was possible for him to do. Thirdly, that by this meane hee hath shewed vnto vs his great loue towardes vs,
as much as was possible for him to do. Thirdly, that by this mean he hath showed unto us his great love towards us,
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and what care he hath of our welfare & life. Dauid thē goeth on forward, & saith.
and what care he hath of our welfare & life. David them Goes on forward, & Says.
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O that my wayes were directed to keepe thy Statutes. Oh that my ways were directed to keep thy Statutes.
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Here Dauid pricketh him selfe fowarde, and sheweth the desire hee hath to come to that blessednes and felicitie whereof hee hath spoken before.
Here David pricks him self fowarde, and shows the desire he hath to come to that blessedness and felicity whereof he hath spoken before.
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And we must be sure to obserue this order, for it is not enough for vs to vnderstand and knowe wherein our felicitie and blessednes consisteth,
And we must be sure to observe this order, for it is not enough for us to understand and know wherein our felicity and blessedness Consisteth,
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and the way to come thereunto, as God hath appointed vs: but we must also enter into our selues.
and the Way to come thereunto, as God hath appointed us: but we must also enter into our selves.
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For euery man must thinke thus with him selfe.
For every man must think thus with him self.
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What maner of man am I? Seeing my God is so louing and mercifull tha the seeketh me,
What manner of man am I? Seeing my God is so loving and merciful than the seeks me,
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& that he requireth nothing els of me but that I should come vnto him, is it reason that I should sit still? shall I become a blocke? shall I become a sensles and witles creature? shall I not be moued with such fauour and grace as my GOD sheweth vnto me, and maketh me to feele.
& that he requires nothing Else of me but that I should come unto him, is it reason that I should fit still? shall I become a block? shall I become a senseless and witless creature? shall I not be moved with such favour and grace as my GOD shows unto me, and makes me to feel.
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See here what Dauid meaneth to teach vs in this verse, O that my wayes were made so direct, that I might keepe thy commaundements.
See Here what David means to teach us in this verse, Oh that my ways were made so Direct, that I might keep thy Commandments.
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When as he speaketh of his waies, he meaneth al the actiōs of his life, for the life of mā is called a Waye:
When as he speaks of his ways, he means all the actions of his life, for the life of man is called a Way:
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And that not without cause, for all our thoughtes and affections, are as wayes, and as our footesteppes.
And that not without cause, for all our thoughts and affections, Are as ways, and as our footsteps.
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Nowe he sayeth, O that my wayes were made so direct, that I might keepe thy commandementes.
Now he Saith, Oh that my ways were made so Direct, that I might keep thy Commandments.
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Herein he declareth, that a faithful mā, after he hath knowē this mercie of God in guiding our life, ought to enter into him selfe,
Herein he Declareth, that a faithful man, After he hath known this mercy of God in guiding our life, ought to enter into him self,
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and thinke that there is neither reason nor wisedome in him how to gouerne him selfe:
and think that there is neither reason nor Wisdom in him how to govern him self:
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but that all proceedeth from the good will and louing kindnes of the Lorde.
but that all Proceedeth from the good will and loving kindness of the Lord.
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Sythens then that wee are so enclined to roue in our owne wayes hether and thether, by reason of the foolishe presumption and vaine confidence which we haue of our own wisedome, let vs vse such remedy as God hath assigned vs:
Sythens then that we Are so inclined to rove in our own ways hither and thither, by reason of the foolish presumption and vain confidence which we have of our own Wisdom, let us use such remedy as God hath assigned us:
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to weete, that we forsake our selues, and treade vnder foote this carnall reason which deceiueth vs:
to weet, that we forsake our selves, and tread under foot this carnal reason which deceiveth us:
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that wee set at naught all our lustes and vngodly affections that God only may beare rule,
that we Set At nought all our lusts and ungodly affections that God only may bear Rule,
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and our life be guided according to his his lawe.
and our life be guided according to his his law.
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It followeth, Then should I not bee confounded, when I haue respect to all thy commaundementes.
It follows, Then should I not be confounded, when I have respect to all thy Commandments.
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Here Dauid confirmeth him selfe in the doctrine next before: for hee declareth what the marke is whereat he aymeth.
Here David confirmeth him self in the Doctrine next before: for he Declareth what the mark is whereat he aimeth.
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O Lorde, sayeth hee, when as thou shalt doe me that good, that I may be directed according to thy word ▪ I shal neuer be cōfounded.
O Lord, Saith he, when as thou shalt do me that good, that I may be directed according to thy word ▪ I shall never be confounded.
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When Dauid now hath such a desire, he there by right well declareth, that euery man ought to be careful & to endeuour himself therūto,
When David now hath such a desire, he there by right well Declareth, that every man ought to be careful & to endeavour himself thereunto,
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or els he shall neuer obey the will of God, cōsidering that there are so many gainsayings in our flesh & nature,
or Else he shall never obey the will of God, considering that there Are so many gainsayings in our Flesh & nature,
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as is most pitifull to thinke vpon.
as is most pitiful to think upon.
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For looke how many our affections & thoughtes are, we haue euen so many enemies rebelling against God,
For look how many our affections & thoughts Are, we have even so many enemies rebelling against God,
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and which hinder vs to walke after his will.
and which hinder us to walk After his will.
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Wee ought therefore to praye vnto him that he will holde vs in, that he may be our maister, & we his vassails.
we ought Therefore to pray unto him that he will hold us in, that he may be our master, & we his vassals.
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Moreouer, let vs consider wel of that which is here spoken, to weete, that in keeping the c̄omaundementes of God, we shall neuer be confounded.
Moreover, let us Consider well of that which is Here spoken, to weet, that in keeping the Commandments of God, we shall never be confounded.
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By this he doth vs to vnderstād that so many as followe their owne lustes & fantasies, which looke this way & that way, and do imagine them selues a marke,
By this he does us too understand that so many as follow their own lusts & fantasies, which look this Way & that Way, and do imagine them selves a mark,
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& forge them selues such away as seemeth good in their owne sight, that they shalbe confounded and deceiued.
& forge them selves such away as seems good in their own sighed, that they shall confounded and deceived.
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No doute when men do that which best liketh thē selues, they streightwayes thinke all things shall goe so well with them as is possible to bee wished, glorying in their owne vaine imaginations:
No doubt when men do that which best liketh them selves, they straightways think all things shall go so well with them as is possible to be wished, glorying in their own vain Imaginations:
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but what followeth thereof? God confoundeth them in their owne arrogancie wherwith they were puffed vp for a time:
but what follows thereof? God confoundeth them in their own arrogancy wherewith they were puffed up for a time:
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Woulde wee eschewe this confusion of the vnbeleeuing persons? Let vs haue an eye to the commaundementes of God:
Would we eschew this confusion of the unbelieving Persons? Let us have an eye to the Commandments of God:
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to wit, let our eyes be setled on them, and looke not on our owne reason,
to wit, let our eyes be settled on them, and look not on our own reason,
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nor of our naturall sense, neither yet of any other thing that lieth in our owne power, which may turne vs away from them.
nor of our natural sense, neither yet of any other thing that lies in our own power, which may turn us away from them.
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And it is a necessary point for vs to be enfourmed thereof.
And it is a necessary point for us to be informed thereof.
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For as often as men will giue them selues leaue to imagine and thinke what they list to haue done, there shall a thousand thoughtes for close their mindes,
For as often as men will give them selves leave to imagine and think what they list to have done, there shall a thousand thoughts for close their minds,
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and so will turne them away from God, and wholy estraunge them from the doctrine of saluation.
and so will turn them away from God, and wholly estrange them from the Doctrine of salvation.
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And for this cause Dauid declareth that there is but one onely meane, to wit, that we should wholy settle our eyes vpon the Lawe of GOD, without turning away from it either on this side or on that,
And for this cause David Declareth that there is but one only mean, to wit, that we should wholly settle our eyes upon the Law of GOD, without turning away from it either on this side or on that,
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as commonly and vsually we doe. Afterward he goeth on and sayeth, I will prayse thee with an vpright heart:
as commonly and usually we do. Afterwards he Goes on and Saith, I will praise thee with an upright heart:
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when I shal learne the iudgementes of thy righteousnes. when I shall Learn the Judgments of thy righteousness.
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Dauid sheweth in this verse how we may praise the Lord our God, and that is continually following the plainnes of his matter.
David shows in this verse how we may praise the Lord our God, and that is continually following the plainness of his matter.
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For wee must all confesse that our life is miserable, if it tende not to the prayse and glorifying of God.
For we must all confess that our life is miserable, if it tend not to the praise and glorifying of God.
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Let vs now see how we may prayse him:
Let us now see how we may praise him:
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We must be exercised in his iudgementes, that is, in the rule which hee hath set downe vnto vs. For this word, Iudgements, importeth that wee are taught and instructed of that which wee haue to do For our life is outragious if we passe the limits and boundes which he hath appointed vs:
We must be exercised in his Judgments, that is, in the Rule which he hath Set down unto us For this word, Judgments, imports that we Are taught and instructed of that which we have to do For our life is outrageous if we pass the Limits and bounds which he hath appointed us:
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and contrariwyse, we keepe a true vprightnes in obeying of him.
and contrariwise, we keep a true uprightness in obeying of him.
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Now then he sayeth, that when he shall haue learned the righteous iudgementes of God, that then he will thanke him with an vnfained heart.
Now then he Saith, that when he shall have learned the righteous Judgments of God, that then he will thank him with an unfeigned heart.
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By this hee signifieth vnto vs, that although men persuade them selues to loue GOD as much as is possible, neuertheles that it is but fained,
By this he signifies unto us, that although men persuade them selves to love GOD as much as is possible, nevertheless that it is but feigned,
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vntill such time as they are vnfainedly instructed in the lawe. And thus much for that.
until such time as they Are unfeignedly instructed in the law. And thus much for that.
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Moreouer, here is to be noted, that that is not all which wee haue learned that God sheweth vnto vs in his word:
Moreover, Here is to be noted, that that is not all which we have learned that God shows unto us in his word:
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but Dauid speaketh here of an instruction which taketh roote, and is settled and abideth in the heart of a man, according to that which hath heretofore beene said.
but David speaks Here of an instruction which Takes root, and is settled and Abideth in the heart of a man, according to that which hath heretofore been said.
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For a number may imagine of their own braine what the lawe of God is,
For a number may imagine of their own brain what the law of God is,
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but in the meane while it standeth so with them, that when we beholde their life and conuersation, it appeareth that they haue profited no whit at all in his schoole.
but in the mean while it Stands so with them, that when we behold their life and Conversation, it appears that they have profited no whit At all in his school.
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It is meete therefore that out heart be brought to the schoole of God, to weete, that whatsoeuer hee teacheth vs, it may bee throughly imprinted and engrauen within.
It is meet Therefore that out heart be brought to the school of God, to weet, that whatsoever he Teaches us, it may be thoroughly imprinted and engraved within.
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And this is that maner of learning, whereof Dauid here speaketh.
And this is that manner of learning, whereof David Here speaks.
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For if we haue beene exercised in this sort, that we haue holden the doctrine and law of God, we may very well glorifie his blessed name:
For if we have been exercised in this sort, that we have held the Doctrine and law of God, we may very well Glorify his blessed name:
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to weete, we may truly praise him as he hath commaunded vs. When he saieth, I will keepe thy Statutes:
to weet, we may truly praise him as he hath commanded us When he Saith, I will keep thy Statutes:
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that is, That he is so resolued and confirmed in the doctrine of the lawe, that he hath ouercome all the affections and lustes of the flesh and the worlde, which might resist and hinder him in the seruice of God.
that is, That he is so resolved and confirmed in the Doctrine of the law, that he hath overcome all the affections and lusts of the Flesh and the world, which might resist and hinder him in the service of God.
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He hath sayd before, O that my wayes were made so direct.
He hath said before, Oh that my ways were made so Direct.
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He desireth, as a man which when he cannot haue that which he wisheth for, is in great paine and trauell.
He Desires, as a man which when he cannot have that which he wishes for, is in great pain and travel.
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It behoueth vs also to poure out such sighes & groanes, considering the rebellion of our flesh, which is so cōtrary to the righteousnes of God, that all our thoughtes and affections (as is abouesaid) are so many gainesayinges, that they turne vs cleane away from his obeysaunce.
It behooves us also to pour out such sighs & groans, considering the rebellion of our Flesh, which is so contrary to the righteousness of God, that all our thoughts and affections (as is abovesaid) Are so many gainesayinges, that they turn us clean away from his obeisance.
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Wee must therefore saye with Dauid, Alas:
we must Therefore say with David, Alas:
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howe is it possible that I should be euer able to come to the perfect seruing of my God? to trust vpon him,
how is it possible that I should be ever able to come to the perfect serving of my God? to trust upon him,
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and wholy to settle my selfe vpon that rule and order which hee hath set downe vnto me? Loe I say, these should be our wishes and desires.
and wholly to settle my self upon that Rule and order which he hath Set down unto me? Loe I say, these should be our wishes and Desires.
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But this is not sufficient enough, to haue a desire that we might serue God.
But this is not sufficient enough, to have a desire that we might serve God.
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But there is yet much more, as when we shall desire that God will pushe vs forward and stirre vs vp thereto,
But there is yet much more, as when we shall desire that God will push us forward and stir us up thereto,
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and yet we must not stay there neither.
and yet we must not stay there neither.
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What must we then do? Let vs step forth with Dauid and protest, that we will keepe the commaundements of God:
What must we then do? Let us step forth with David and protest, that we will keep the Commandments of God:
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to wit, when wee haue fought against our inordinate affections, and that wee are assured to haue victorie ouer them, that we then make this conclusion:
to wit, when we have fought against our inordinate affections, and that we Are assured to have victory over them, that we then make this conclusion:
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God shall so conduct me, that I shalbe able to keepe his Statutes.
God shall so conduct me, that I shall able to keep his Statutes.
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As for the rest, bicause we can not haue this as of our selues, we are alwayes to pray as Dauid did:
As for the rest, Because we can not have this as of our selves, we Are always to pray as David did:
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O Lord forsake me not vtterly. Oh Lord forsake me not utterly.
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For if God withhold his holy hand from vs, alas what shall become of vs? Is it possible for vs to haue one good desire or thought in vs? No, it is impossible,
For if God withhold his holy hand from us, alas what shall become of us? Is it possible for us to have one good desire or Thought in us? No, it is impossible,
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but we shall wholy decline to all euill and mischiefe, yea and we shall become his enemies and aduersaries.
but we shall wholly decline to all evil and mischief, yea and we shall become his enemies and Adversaries.
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We must therefore, hauing all our refuge from God, beseeche him with Dauid, that he wil not forsake vs. When he saith, O Lord forsake me not ouerlong, He signifieth vnto vs, that God many times suffereth vs to go wrong,
We must Therefore, having all our refuge from God, beseech him with David, that he will not forsake us When he Says, Oh Lord forsake me not overlong, He signifies unto us, that God many times suffers us to go wrong,
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& suffereth vs to fall, or els to stūble. And why doth he so? Because hee would humble vs:
& suffers us to fallen, or Else to Stumble. And why does he so? Because he would humble us:
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for what is he which goeth not out of the waye, or at the least halteth not,
for what is he which Goes not out of the Way, or At the least halteth not,
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and which oftentimes falleth not flat downe? But yet for all that hee would not haue vs discouraged.
and which oftentimes falls not flat down? But yet for all that he would not have us discouraged.
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When then we see our weakenes, and that there are many faultes and imperfections in vs. Let vs beseech the Lorde our God that hee will not forsake vs for euer:
When then we see our weakness, and that there Are many Faults and imperfections in us Let us beseech the Lord our God that he will not forsake us for ever:
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for there is no difficultie which Dauid woulde not but that we shoulde knowe, and hee knew a great many of faultes in himselfe:
for there is no difficulty which David would not but that we should know, and he knew a great many of Faults in himself:
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But yet he hoped that God would not forsake him for euer.
But yet he hoped that God would not forsake him for ever.
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And he knewe also that though he happened oftentimes to fall, yet that he would relieue him by his grace.
And he knew also that though he happened oftentimes to fallen, yet that he would relieve him by his grace.
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And this is his meaning also what we must doe:
And this is his meaning also what we must do:
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for we knowe this, that there is no man which wholy keepeth the lawe of God:
for we know this, that there is no man which wholly Keepeth the law of God:
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we are al transgressors thereof, we are all miserable sinners.
we Are all transgressors thereof, we Are all miserable Sinners.
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We must therefore runne vnto our good God, and beseeche him that when we are fallen, that he wil relieue vs through his fatherly goodnes,
We must Therefore run unto our good God, and beseech him that when we Are fallen, that he will relieve us through his fatherly Goodness,
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as hee is alwayes ready to doe, and that he hath promised hee will gouerne vs, in supporting of vs,
as he is always ready to do, and that he hath promised he will govern us, in supporting of us,
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vntill such time as he hath despoyled vs of all the imperfections of our fleshe.
until such time as he hath despoiled us of all the imperfections of our Flesh.
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And according to this holy doctrine, let vs prostrate our selues before the face of our good God in confessing our faultes, beseeching him that it would please him to giue vs a tast that we may feele what a pleasure he doth vs,
And according to this holy Doctrine, let us prostrate our selves before the face of our good God in confessing our Faults, beseeching him that it would please him to give us a taste that we may feel what a pleasure he does us,
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when he communicateth his word familiarly among vs, and that hee will instruct vs thereby, not onely to vnderstand to discerne betwixt good and euill:
when he Communicateth his word familiarly among us, and that he will instruct us thereby, not only to understand to discern betwixt good and evil:
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but that we may also be sure and certaine of his loue and good will towardes vs:
but that we may also be sure and certain of his love and good will towards us:
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to the ende that we liuing vnder his charge and conduction, might runne vnto him, that in the middest of the miseries and wretchednes of this world, he will make vs blessed, that wee may come to euerlasting blisse,
to the end that we living under his charge and conduction, might run unto him, that in the midst of the misery's and wretchedness of this world, he will make us blessed, that we may come to everlasting bliss,
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and the glorie immortall, which hath beene purchased for vs once for all by our Lord & sauiour Christe Iesus his sonne.
and the glory immortal, which hath been purchased for us once for all by our Lord & Saviour Christ Iesus his son.
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And that when he hath once set vs into the right waye, that he would keepe vs therein more and more,
And that when he hath once Set us into the right Way, that he would keep us therein more and more,
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vntill the time that he hath brought vs into his heauenly kingdome. That not onely, &c.
until the time that he hath brought us into his heavenly Kingdom. That not only, etc.
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The second Sermon of the hundreth and nineteenth Psalme. BETH.
The second Sermon of the Hundredth and nineteenth Psalm. BETH.
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Wherewithal shall a yong man redresse his waye? in taking heede thereto according to thy word.
Wherewithal shall a young man redress his Way? in taking heed thereto according to thy word.
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With my whole hearte haue I sought thee: let mee not wander from thy commaundementes. I haue hidde thy promise in my heart:
With my Whole heart have I sought thee: let me not wander from thy Commandments. I have hid thy promise in my heart:
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that I might not sinne against thee. Blessed art thou O Lord: teach me thy statutes.
that I might not sin against thee. Blessed art thou Oh Lord: teach me thy statutes.
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With my lippes haue I declared all the iudgements of thy mouth. I haue had as great delight in the waye of thy testimonies:
With my lips have I declared all the Judgments of thy Mouth. I have had as great delight in the Way of thy testimonies:
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as in all maner of riches. I will meditate in thy commaundementes: and consider thy wayes.
as in all manner of riches. I will meditate in thy Commandments: and Consider thy ways.
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My delight shalbe in thy statutes: and I will not forget thy wordes.
My delight shall in thy statutes: and I will not forget thy words.
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VPon Sunday last past I declared vnto you in summe the argument of this Psalme, the vse thereof,
Upon Sunday last passed I declared unto you in sum the argument of this Psalm, the use thereof,
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and the instruction that we may gather by it:
and the instruction that we may gather by it:
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to weete, that a faithfull man is here taught to stirre vp himself to the reading of Gods word,
to weet, that a faithful man is Here taught to stir up himself to the reading of God's word,
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and thereby to confirme him selfe accordingly. Dauid him selfe hath doone this, who of all others was the most excellent:
and thereby to confirm him self accordingly. David him self hath done this, who of all Others was the most excellent:
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how much more then ought we to do the like? euen we I say, which are so rude and ignorant,
how much more then ought we to do the like? even we I say, which Are so rude and ignorant,
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and farre from so much profiting in the schoole of God as he? But bicause we are so colde,
and Far from so much profiting in the school of God as he? But Because we Are so cold,
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and haue need to be spurred forward like Asses:
and have need to be spurred forward like Asses:
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Beholde why Dauid here sheweth vs, what profite and commodity we may receiue by this continual study,
Behold why David Here shows us, what profit and commodity we may receive by this continual study,
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if euery of vs wil apply our selues to see and heare that which God hath manifested vnto vs in his lawe, and in the holie Scriptures:
if every of us will apply our selves to see and hear that which God hath manifested unto us in his law, and in the holy Scriptures:
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As here he sayeth, Wherewithall shall a young man redresse his way? in taking heede thereto or stāding vpon his gard according to thy word.
As Here he Saith, Wherewithal shall a young man redress his Way? in taking heed thereto or standing upon his guard according to thy word.
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He sheweth vs here, that if we be desirous to order ou• life as it becommeth vs, to haue it rightly gouerned,
He shows us Here, that if we be desirous to order ou• life as it becomes us, to have it rightly governed,
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and to be pure and simple, we must holde that way which GOD hath set before vs. For wee must not trust vnto our owne wits.
and to be pure and simple, we must hold that Way which GOD hath Set before us For we must not trust unto our own wits.
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Neither frame & fashion vnto our selues such a way as shall to vs seeme best:
Neither frame & fashion unto our selves such a Way as shall to us seem best:
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but to suffer God to rule and conduct vs, and to obey him simply and playnely.
but to suffer God to Rule and conduct us, and to obey him simply and plainly.
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To bee short, Dauid signifyeth vnto vs, that all the wisedome and perfection of our life, is to followe GOD, and cleaue vnto his will.
To be short, David signifieth unto us, that all the Wisdom and perfection of our life, is to follow GOD, and cleave unto his will.
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True it is, that this sentence at the first sight may seeme to vs too to common,
True it is, that this sentence At the First sighed may seem to us too to Common,
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and as it were more then needeth.
and as it were more then needs.
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For we will say, what is he that knoweth not this, & wil not confesse it, I will not deny but that it is an ordinary thing to confes it:
For we will say, what is he that Knoweth not this, & will not confess it, I will not deny but that it is an ordinary thing to confess it:
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But in the mean while, how few are ther which are persuaded of that which is here spoken:
But in the mean while, how few Are there which Are persuaded of that which is Here spoken:
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or if we imagine such a thing in our head, where is the practise of it? I feare me, we shal finde it in a very smale number of vs. Let vs not therefore thinke that this rule which the spirit of God hath set before vs, is in vaine,
or if we imagine such a thing in our head, where is the practice of it? I Fear me, we shall find it in a very small number of us Let us not Therefore think that this Rule which the Spirit of God hath Set before us, is in vain,
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for it is for the amendement of our life according to his worde, and to make vs to vnderstande, that without it, all is but doung,
for it is for the amendment of our life according to his word, and to make us to understand, that without it, all is but dung,
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& filth, that we haue al erred, & that we hold no way, although we think al to the contrary.
& filth, that we have all erred, & that we hold no Way, although we think all to the contrary.
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But we are to consider, why he especially speaketh here, of a yong man.
But we Are to Consider, why he especially speaks Here, of a young man.
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For we are sure that God hath geuen his law aswel for the great as the smal,
For we Are sure that God hath given his law aswell for the great as the small,
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for the olde as the yong:
for the old as the young:
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that when we shal begin to be taught it euen frō our youth, we must hold & continue it to the graue.
that when we shall begin to be taught it even from our youth, we must hold & continue it to the graven.
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Wherfore then doth Dauid straine this doctrine of the lawe too yong men? It is not for that it reacheth not vnto the aged:
Wherefore then does David strain this Doctrine of the law too young men? It is not for that it reaches not unto the aged:
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but there are twoo reasons why he so spake.
but there Are twoo Reasons why he so spoke.
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We knowe the hoat affection that is in youth, and that there is suche an heate in vs,
We know the hot affection that is in youth, and that there is such an heat in us,
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as that it seemeth it can no way be kept in.
as that it seems it can no Way be kept in.
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And because it is a harde matter, too represse the hoat and exceeding boyling affections of yongmen:
And Because it is a harden matter, too repress the hot and exceeding boiling affections of Young men:
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Dauid especially sheweth, that the word of God is the best remedy to represse the same.
David especially shows, that the word of God is the best remedy to repress the same.
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As if he should haue saide, It is very true, that yong men are recheles and do erre,
As if he should have said, It is very true, that young men Are recheles and do err,
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yea like vnto wilde beastes which caste no doubtes, so hoate and furious, as that it is almost impossible to bring them to any good passe, or yet to restrayne them.
yea like unto wild beasts which cast no doubts, so hot and furious, as that it is almost impossible to bring them to any good pass, or yet to restrain them.
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For when we thinke to haue surest hold on them, then are they farthest off,
For when we think to have Surest hold on them, then Are they farthest off,
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but if they shalbe aduised and counselled to be ordered and gouerned by God, no doubt of it they wilbe greatly daunted.
but if they shall advised and counseled to be ordered and governed by God, no doubt of it they will greatly daunted.
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And although their passions and affections doe greatly exceed, yet shall a man see in them some modestie,
And although their passion and affections do greatly exceed, yet shall a man see in them Some modesty,
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and a quiet and courteous behauiour. The mischiefe then is, that yong men will not be subiect to God:
and a quiet and courteous behaviour. The mischief then is, that young men will not be Subject to God:
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for if they woulde, they should finde a good meane in his word, yea, and the same very sufficient, to remedy all their vices.
for if they would, they should find a good mean in his word, yea, and the same very sufficient, to remedy all their vices.
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And it tendeth to this end, to declare vnto vs what vertue is in the worde of God,
And it tendeth to this end, to declare unto us what virtue is in the word of God,
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euen to suppresse the most outragious passions that may possibly be within vs. And thus much for the first point.
even to suppress the most outrageous passion that may possibly be within us And thus much for the First point.
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The second reason is, that Dauid his meaning is chiefly to: shew vnto the yonger sort that they had great neede to be held short:
The second reason is, that David his meaning is chiefly to: show unto the younger sort that they had great need to be held short:
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for otherwise they woulde exceede more & more in all mischief:
for otherwise they would exceed more & more in all mischief:
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for their nature is the rather more & more enclined to euil, bicause it hath little aduice and small wisedome.
for their nature is the rather more & more inclined to evil, Because it hath little Advice and small Wisdom.
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His minde therefore is to aduertise them of this necessitie, because they should be more careful to bestowe their study vppon the woorde of God.
His mind Therefore is to advertise them of this necessity, Because they should be more careful to bestow their study upon the word of God.
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And to be brief, his meaning is to aduertise the whole worlde in general, that we ought betimes to enter into the schoole of God,
And to be brief, his meaning is to advertise the Whole world in general, that we ought betimes to enter into the school of God,
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if we wilbe taught according to his will.
if we will taught according to his will.
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We know what Solomon saith in the booke of Ecclesiastes, that wee must not tarry vntill we come to old worne yeeres, & then to remember God & thinke vpon him.
We know what Solomon Says in the book of Ecclesiastes, that we must not tarry until we come to old worn Years, & then to Remember God & think upon him.
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But that we should beginne so soone as God hath giuen vs wit and discretion, and to cōtinue it vnto the ende.
But that we should begin so soon as God hath given us wit and discretion, and to continue it unto the end.
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Loe here, a doctrine which ought throughly to be marked of vs, for wee see frō whence the springhead of all the excesse and wantonnes, which do nowe reigne,
Loe Here, a Doctrine which ought thoroughly to be marked of us, for we see from whence the springhead of all the excess and wantonness, which do now Reign,
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and haue in al ages reigned in the world commeth, bicause that God is not obeyed,
and have in all ages reigned in the world comes, Because that God is not obeyed,
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for if that were so, we should haue a bridle to keepe vs in awe and in good order,
for if that were so, we should have a bridle to keep us in awe and in good order,
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so that we would suffer our selues to be ordred by the doctrine which is conteined in the holy scripture.
so that we would suffer our selves to be ordered by the Doctrine which is contained in the holy scripture.
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If we thē would humble our selues and be subiect to God as to our Maister, all things should be aswell directed as wee could possibly wishe.
If we them would humble our selves and be Subject to God as to our Master, all things should be aswell directed as we could possibly wish.
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But why do we not so? The world forsooth wil not obey God as becōmeth it,
But why do we not so? The world forsooth will not obey God as becomes it,
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neither wil it he brought to this reason. Behold then the cause why we see all things so confused as they are.
neither will it he brought to this reason. Behold then the cause why we see all things so confused as they Are.
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So it is that we are altogether inexcusable, seeing that our God so offreth him selfe vnto vs,
So it is that we Are altogether inexcusable, seeing that our God so Offereth him self unto us,
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& declareth vnto vs that if we will followe his worde, that all things shall go well with vs, that our way shalbe pure and cleane,
& Declareth unto us that if we will follow his word, that all things shall go well with us, that our Way shall pure and clean,
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and that our life shalbe true perfectnes it selfe. And whē God giueth such a testimonie vnto his law, al mouthes must be stopped,
and that our life shall true perfectness it self. And when God gives such a testimony unto his law, all mouths must be stopped,
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and we must be cast down hedlong, when as we know that we thus rebelled against our God, who is alwayes ready truedy to guide vs. And thus much for this.
and we must be cast down headlong, when as we know that we thus rebelled against our God, who is always ready truedy to guide us And thus much for this.
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Moreouer, if our affections be so contrary, that our lustes & affections be like wilde beastes, that we cannot represse thē:
Moreover, if our affections be so contrary, that our lusts & affections be like wild beasts, that we cannot repress them:
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let vs know that our God will giue power and strength to his word that we may be ioyned with him,
let us know that our God will give power and strength to his word that we may be joined with him,
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if so be that wee will direct our selues to that marke.
if so be that we will Direct our selves to that mark.
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And to proue it to bee so, he here speaketh especially of the corruptions of youth, which (as I haue already declared) are more excessiue and disordered then they are in the aged.
And to prove it to be so, he Here speaks especially of the corruptions of youth, which (as I have already declared) Are more excessive and disordered then they Are in the aged.
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But so it is that both great and small might very wel be brought to this passe, to suppresse their inordinate affections and lustes,
But so it is that both great and small might very well be brought to this pass, to suppress their inordinate affections and lusts,
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if so be they would giue that honour to God which vnto him apperteineth, that is,
if so be they would give that honour to God which unto him appertaineth, that is,
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if they would follow his word.
if they would follow his word.
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Furthermore, wee are here to note the exhortation which we haue already touched, to wit, that it is Dauid his meaning to manifest vnto vs that wee ought betimes to bee Gods schollers,
Furthermore, we Are Here to note the exhortation which we have already touched, to wit, that it is David his meaning to manifest unto us that we ought betimes to be God's Scholars,
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and to suffer him to rule vs, and to continue and holde vs in this study all the daies of our life.
and to suffer him to Rule us, and to continue and hold us in this study all the days of our life.
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Let vs not then tarry vntill we come to the graues brinke to become wise in this behalfe,
Let us not then tarry until we come to the graves brink to become wise in this behalf,
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as wee see these scorners, which make them selues mery, and outrage in mocking of God, saying,
as we see these Scorner's, which make them selves merry, and outrage in mocking of God, saying,
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Well sir, wee shall haue leisure to repent time enough. For if we may haue but one hearty sighe, care away.
Well sir, we shall have leisure to Repent time enough. For if we may have but one hearty sigh, care away.
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Sithens then this is most sure that it is Satan which eggeth thē thus greeuously to abuse the patiēce of God:
Since then this is most sure that it is Satan which eggeth them thus grievously to abuse the patience of God:
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let vs bew are that we be not so bewitched.
let us bew Are that we be not so bewitched.
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But let vs follow that which is here set downe, to weete, that wee may be Gods schollers euen from our youth.
But let us follow that which is Here Set down, to weet, that we may be God's Scholars even from our youth.
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And aboue all things let vs consider, that yong mē haue here a speciall lesson to learne, as before hath beene touched.
And above all things let us Consider, that young men have Here a special Lesson to Learn, as before hath been touched.
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For Dauid here declareth vnto them, that they haue a great deale more neede to bee restrained, thē any of the rest.
For David Here Declareth unto them, that they have a great deal more need to be restrained, them any of the rest.
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It is very true that we are before God alwayes, euen as yong childrē:
It is very true that we Are before God always, even as young children:
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Yea, I say that the elder sort of greater experience, and such as appeare graue and wise to the world, are without all dout before the maiestie of God very fooles and idiotes.
Yea, I say that the elder sort of greater experience, and such as appear graven and wise to the world, Are without all doubt before the majesty of God very Fools and Idiots.
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We heare also what Dauid confesseth of him selfe in an other place, where he saieth, that he was like a calfe,
We hear also what David Confesses of him self in an other place, where he Saith, that he was like a calf,
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and a beast without reason or wisedome.
and a beast without reason or Wisdom.
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And if it went so with him, with him I say, that was so excellent a Prophet, what shall become of vs? I say then that the elder sort ought greatly to profite in this schoole of Gods wisedome:
And if it went so with him, with him I say, that was so excellent a Prophet, what shall become of us? I say then that the elder sort ought greatly to profit in this school of God's Wisdom:
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and yet this is no vaine thing, whereunto Dauid here especially exhorteth the yongemen.
and yet this is no vain thing, whereunto David Here especially exhorteth the Young men.
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And why so? For as I haue already sayde, this age is so without any consideration,
And why so? For as I have already said, this age is so without any consideration,
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as nothing can be more, and is much subiect to the temptations of Satan, and of the flesh.
as nothing can be more, and is much Subject to the temptations of Satan, and of the Flesh.
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And on the other side, ouer and besides that, there is neither iudgement nor wisedome in yongmen, in so much that they are so stirred vp with heate,
And on the other side, over and beside that, there is neither judgement nor Wisdom in Young men, in so much that they Are so stirred up with heat,
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as that their boiling affections breake out:
as that their boiling affections break out:
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Yet in steade of hauing some modestie, & to take in good part the admonitions which might be giuen them, they will be the more loftie and stubborne, which might take better occasion to be more grieued in beeing reprehended or rebuked.
Yet in stead of having Some modesty, & to take in good part the admonitions which might be given them, they will be the more lofty and stubborn, which might take better occasion to be more grieved in being reprehended or rebuked.
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And that this is true, we see at this day howe all things are out of order.
And that this is true, we see At this day how all things Are out of order.
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This is sure, that the true vertue which should be in youth, is modestie:
This is sure, that the true virtue which should be in youth, is modesty:
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and that the younger sorte ought to knowe that since they are not furnished with wisdome and discretion as the elder sorte are, they ought to heare them,
and that the younger sort ought to know that since they Are not furnished with Wisdom and discretion as the elder sort Are, they ought to hear them,
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and not to be giuen ouer to their owne will and wit. This is the moste principall wisedome that ought to bee in young men.
and not to be given over to their own will and wit. This is the most principal Wisdom that ought to be in young men.
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But what? they are at this day past all shame. By this we may see that the worlde is euen as it were vtterly desperate,
But what? they Are At this day passed all shame. By this we may see that the world is even as it were utterly desperate,
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and that we are growen to the fulnesse of all mischiefe and iniquitie.
and that we Are grown to the fullness of all mischief and iniquity.
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For wee shall see these beastly and gracelesse boyes and wenches, which scarsely are able too wype their owne noses,
For we shall see these beastly and graceless boys and Wenches, which scarcely Are able too wipe their own noses,
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as we say, yea and that might yet be vnder the rod ten yeeres, like peeuish wretches as they are, that when so euer they shalbe spoken vnto, wil make no reckoning of whatsouer is said,
as we say, yea and that might yet be under the rod ten Years, like peevish wretches as they Are, that when so ever they shall spoken unto, will make no reckoning of whatsoever is said,
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but poute and mowe at it, counterfaiting the very Apes and Monkeyes, as dayly wee may see.
but pout and mow At it, counterfeiting the very Apes and Monkeys, as daily we may see.
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And when we see such extreame pride in this people, what shall wee say but that Satan hath euen possessed them? and that they will shewe themselues as in deede they are, to weere, without all amendment? So then, this point is so much the more to be wel considered of, when as hee saith:
And when we see such extreme pride in this people, what shall we say but that Satan hath even possessed them? and that they will show themselves as in deed they Are, to were, without all amendment? So then, this point is so much the more to be well considered of, when as he Says:
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Wherwithall shall a young man addresse his way? by taking heede thereto according to thy worde. Wherewithal shall a young man address his Way? by taking heed thereto according to thy word.
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True it is, that a great many which haue neede heere to be tolde this geere, care not for filling of their eares with any such matter, they haue knowledge inough too keepe them selues from the Church:
True it is, that a great many which have need Here to be told this gear, care not for filling of their ears with any such matter, they have knowledge enough too keep them selves from the Church:
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For they haue the thing which they desire when they may be at the Tauerne, playing and Dauncing.
For they have the thing which they desire when they may be At the Tavern, playing and Dancing.
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But what? It is certaine that this doctrine will not leaue them vncondemned when as God cryeth vnto them,
But what? It is certain that this Doctrine will not leave them uncondemned when as God Cries unto them,
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as hee witnesseth by Solomon, where he bringeth in Wisedome saying, I haue cryed out,
as he Witnesseth by Solomon, where he brings in Wisdom saying, I have cried out,
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and put foorth my voyce in the streetes, I haue bidden both great & small, to the end that men might heare mee,
and put forth my voice in the streets, I have bidden both great & small, to the end that men might hear me,
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and none hath vouchsafed too receiue me, ne yet to giue me lodging.
and none hath vouchsafed too receive me, ne yet to give me lodging.
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When God declareth vnto vs, that our life shall be well ordered if wee keepe his word,
When God Declareth unto us, that our life shall be well ordered if we keep his word,
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surely as many as flye from this doctrine and admonition, shall render an account at the last day, because God hath called them.
surely as many as fly from this Doctrine and admonition, shall render an account At the last day, Because God hath called them.
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And also because they haue not only bin deafe, but also haue added this mischiefe, to flye from the admonitions, which Gods word admonished them off, to bring them againe into the way of saluation, from whiche they were strayed.
And also Because they have not only been deaf, but also have added this mischief, to fly from the admonitions, which God's word admonished them off, to bring them again into the Way of salvation, from which they were strayed.
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It is especially sayd, Tea, by taking heede thereto according to thy worde.
It is especially said, Tea, by taking heed thereto according to thy word.
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Dauid his meaning is heere to expresse vnto vs, that we may make our selues beleeue, that we haue wisedome and discretion inough.
David his meaning is Here to express unto us, that we may make our selves believe, that we have Wisdom and discretion enough.
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But yet it shall profire vs no whit at all, without we will bee gouerned and ruled by God, according to that which hath beene before saide. Nowe it followeth:
But yet it shall profire us no whit At all, without we will be governed and ruled by God, according to that which hath been before said. Now it follows:
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With my whole hearte haue I sought thee: let mee not wander from thy Commaundementes.
With my Whole heart have I sought thee: let me not wander from thy commandments.
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Dauid heere maketh a notable confession, which is not common to all men, That hee bath sought God with his whole heart.
David Here makes a notable Confessi, which is not Common to all men, That he bath sought God with his Whole heart.
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For although we haue a desire to goe to God, yet it is so feeble as is lamentable, seeing we are with drawn with so many vanities, by reason the world hath such dominion ouer vs,
For although we have a desire to go to God, yet it is so feeble as is lamentable, seeing we Are with drawn with so many vanities, by reason the world hath such dominion over us,
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and yet ought not to retire our selues frō any good deuotion, whē as we haue had a through feeling therof.
and yet ought not to retire our selves from any good devotion, when as we have had a through feeling thereof.
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There are very few of vs that are able to say with the prophet Dauid, that we haue sought God with our whole hart:
There Are very few of us that Are able to say with the Prophet David, that we have sought God with our Whole heart:
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to wit, with such integritie and purenesse, that we haue not turned away from that marke,
to wit, with such integrity and pureness, that we have not turned away from that mark,
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as from the most principall thing of our saluation.
as from the most principal thing of our salvation.
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It is very true, that Dauid had not yet any such perfection, but that hee slacked in the fight against the prickings of the fleshe, and went back.
It is very true, that David had not yet any such perfection, but that he slacked in the fight against the prickings of the Flesh, and went back.
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Saint Paule also confesseth that hee went too God as it were halting, that he did not that good which hee woulde & desired, but that he was encompassed with his naturall vices, to doe the euill which he condemned.
Saint Paul also Confesses that he went too God as it were halting, that he did not that good which he would & desired, but that he was encompassed with his natural vices, to do the evil which he condemned.
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Dauid was not without such temptations:
David was not without such temptations:
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but how soeuer it was, it is most certaine that the principall matter wherto he bent himself, was to serue God.
but how soever it was, it is most certain that the principal matter whereto he bent himself, was to serve God.
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Now as I haue before said, we are all farr from this example.
Now as I have before said, we Are all Far from this Exampl.
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For as many of vs as at this day are best affected, may be letted and hindered by a number of vices, vaine cares of this world,
For as many of us as At this day Are best affected, may be letted and hindered by a number of vices, vain Cares of this world,
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& with lusts & desires of the flesh, that if we should remoue our foote euery day too goe one pace forward, it were much and yet it may come so to passe often times, that we would drawe back againe to the place from whence we came.
& with Lustiest & Desires of the Flesh, that if we should remove our foot every day too go one pace forward, it were much and yet it may come so to pass often times, that we would draw back again to the place from whence we Come.
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And yet notwithstanding, Dauid, after hee had protested that he sought God with his whole hearte, besought God that he would not suffer him to decline from his Commaundementes.
And yet notwithstanding, David, After he had protested that he sought God with his Whole heart, besought God that he would not suffer him to decline from his commandments.
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Heereby let vs see what great neede we haue to call vpon God, too the ende he may holde vs with a mightie stronge hand.
Hereby let us see what great need we have to call upon God, too the end he may hold us with a mighty strong hand.
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Yea, and although hee hath already mightely put too his helping hand, and we also knowe that he hath bestowed vppon vs great and manifolde graces: yet is not this all:
Yea, and although he hath already mightily put too his helping hand, and we also know that he hath bestowed upon us great and manifold graces: yet is not this all:
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But there are so many vices and imperfections in our nature, and wee so feeble and weake,
But there Are so many vices and imperfections in our nature, and we so feeble and weak,
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as that we haue very greate neede dayly to pray vnto him, yea and that more and more, that hee will not suffer vs to decline from his Commaundementes.
as that we have very great need daily to pray unto him, yea and that more and more, that he will not suffer us to decline from his commandments.
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For although Dauid protested that hee sought God with all his heart, neuer thelesse, hee addeth,
For although David protested that he sought God with all his heart, never thelesse, he adds,
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yet suffer mee not O Lorde too goe wronge from thy Commaundementes: What shall we doe then? Let vs also learne to walke carefully:
yet suffer me not O Lord too go wrong from thy commandments: What shall we do then? Let us also Learn to walk carefully:
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for since hee is the God which giueth vs that good minde to wil, and that also giueth vs the power too performe,
for since he is the God which gives us that good mind to will, and that also gives us the power too perform,
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and all of his meere fauour and grace:
and all of his mere favour and grace:
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wee ought (sayth Saint Paule) to walke in feare, and to keepe good watch, too the ende that Satan taketh not vs vnprouided, and that he enter not within vs.
we ought (say Saint Paul) to walk in Fear, and to keep good watch, too the end that Satan Takes not us unprovided, and that he enter not within us
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And loe what is the cause that wee haue seene some men which haue made a greate shewe of holinesse for a time,
And lo what is the cause that we have seen Some men which have made a great show of holiness for a time,
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and haue seemed too bee more like Angels then men, which at length haue growne too outrage:
and have seemed too be more like Angels then men, which At length have grown too outrage:
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and haue so greatly exceeded their boundes, as that GOD euen forsooke them, like desperate men.
and have so greatly exceeded their bounds, as that GOD even forsook them, like desperate men.
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And whence then proceedeth this? Verily from their owne securytie and negligence, because they thought them selues to bee very perfect,
And whence then Proceedeth this? Verily from their own securytie and negligence, Because they Thought them selves to be very perfect,
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But Paule is c1eane contrary to this, for thus he sayth, I haue not attained as yet to that ful perfection, neuerthelese I haue done what in melyeth.
But Paul is c1eane contrary to this, for thus he say, I have not attained as yet to that full perfection, neuerthelese I have done what in melyeth.
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When he sayth, I haue doone what in me lyeth, he declareth that there was that humilitie in him, whereof he spake in the place before by me already alleaged: When he say, I have done what in me lies, he Declareth that there was that humility in him, whereof he spoke in the place before by me already alleged:
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and this humilitie importeth, that we should call vpon God as Dauid did, as he sheweth vnto vs heere in this place. It followeth:
and this humility imports, that we should call upon God as David did, as he shows unto us Here in this place. It follows:
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I haue hid my promise within my heart: that I might not sinne against thee. I have hid my promise within my heart: that I might not sin against thee.
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When Dauid speaketh after this manner, I haue hid thy word or promise in mine heart, he wet declareth, that if we haue but only a wandring knowledge, that the same wil not holde vs in,
When David speaks After this manner, I have hid thy word or promise in mine heart, he wet Declareth, that if we have but only a wandering knowledge, that the same will not hold us in,
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but that the Deuil hath by and by woone vpon vs to oppresse vs, with temptations,
but that the devil hath by and by won upon us to oppress us, with temptations,
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and in the ende to cast vs downe hedlong.
and in the end to cast us down headlong.
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What must wee then doe? It is not inough that we haue beene at church,
What must we then do? It is not enough that we have been At Church,
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and heard what hath bin there said vnto vs, and that euery of vs hath mumbled vp vnto himselfe some one thing or another,
and herd what hath been there said unto us, and that every of us hath mumbled up unto himself Some one thing or Another,
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but the word of God must be setled in vs and be hid in our heart, to wit, that it may there be resiaunt and continually abyding:
but the word of God must be settled in us and be hid in our heart, to wit, that it may there be resiant and continually abiding:
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and to haue receiued it with such an affection, as that it bee as it were imprinted in vs. If this be not so, sinne will reigne in vs,
and to have received it with such an affection, as that it be as it were imprinted in us If this be not so, sin will Reign in us,
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for it hath by nature his habitation with vs:
for it hath by nature his habitation with us:
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For all our senses are wicked and corrupt, all our willes and desires are enemyes vnto God,
For all our Senses Are wicked and corrupt, all our wills and Desires Are enemies unto God,
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vnlesse Gods woord be wel hidden in our heartes.
unless God's word be well hidden in our hearts.
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Moreouer, we are to vnderstande, that Dauid heere vaunted not him selfe of his owne power & strength,
Moreover, we Are to understand, that David Here vaunted not him self of his own power & strength,
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as though he were in admiration thereof:
as though he were in admiration thereof:
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but the spirite of God speaking by his mouth, entendeth to giue vs a glasse, wherein we must be confirmed, to weete, that we must not haue onely our eares beaten with the Doctrine of saluation,
but the Spirit of God speaking by his Mouth, entendeth to give us a glass, wherein we must be confirmed, to weet, that we must not have only our ears beaten with the Doctrine of salvation,
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and receiue it in our braine:
and receive it in our brain:
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but that it should be hidden in our heart, to wit, that we should lay it vp as in a Treasure house.
but that it should be hidden in our heart, to wit, that we should lay it up as in a Treasure house.
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For this saying, to hide, importeth that Dauid studyed not to be ambitious to set foorth him selfe,
For this saying, to hide, imports that David studied not to be ambitious to Set forth him self,
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and to make a glorious shew before men:
and to make a glorious show before men:
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but that he had God for a witnesse of that secret desire which was within him.
but that he had God for a witness of that secret desire which was within him.
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Hee neuer looked to worldly creatures, but being content that he had so great a Treasure, he knewe full wel that God who had giuen it him, would so surely and safely garde it,
He never looked to worldly creatures, but being content that he had so great a Treasure, he knew full well that God who had given it him, would so surely and safely guard it,
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as that it should not be layd open to Satan to be taken away.
as that it should not be laid open to Satan to be taken away.
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Saint Paule also declareth vnto vs, that the chest wherein this treasure must be hid, is a good conscience.
Saint Paul also Declareth unto us, that the chest wherein this treasure must be hid, is a good conscience.
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For it is said, that many beeing voyde of this good conscience, haue lost also their faith, and haue beene robbed thereof.
For it is said, that many being void of this good conscience, have lost also their faith, and have been robbed thereof.
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As if a man shoulde forsake his goods and put them in aduenture, with out shutting of any dore, it were an easy matter for theeues to come in and to reaue and spoyle him of all:
As if a man should forsake his goods and put them in adventure, with out shutting of any door, it were an easy matter for thieves to come in and to reave and spoil him of all:
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Euen so, if wee leaue at randon too Satan the Treasure which GOD hath giuen vnto vs in his word, without it be hidden in this good conscience,
Even so, if we leave At random too Satan the Treasure which GOD hath given unto us in his word, without it be hidden in this good conscience,
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and in the very bottome of our hearte as Dauid heere speaketh, we shalbe spoiled thereof. He addeth immediatly after: Blessed art thou O Lorde: O teach me thy statutes.
and in the very bottom of our heart as David Here speaks, we shall spoiled thereof. He adds immediately After: Blessed art thou Oh Lord: Oh teach me thy statutes.
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After he had fayd, I haue sought thee with mine whole heart: hee addeth, Blessed art thou O Lorde: O teach mee thy Statutes.
After he had fayed, I have sought thee with mine Whole heart: he adds, Blessed art thou Oh Lord: Oh teach me thy Statutes.
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Dauid sheweth in this verse, that the request which he made here afore, is not founded or grounded of any merite or desert which he pretended to haue.
David shows in this verse, that the request which he made Here afore, is not founded or grounded of any merit or desert which he pretended to have.
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In very deede, at the first sight it might be said, that Dauid ment that God would not for sake him,
In very deed, At the First sighed it might be said, that David meant that God would not for sake him,
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because he had sought him, & thervpon conclude that man must first beginne to goe on, too preuent Gods grace,
Because he had sought him, & thereupon conclude that man must First begin to go on, too prevent God's grace,
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and then that God wil afterward aide him. Yee see here what men may imagine, but this is not Dauids meaning and purpose.
and then that God will afterwards aid him. Ye see Here what men may imagine, but this is not David meaning and purpose.
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And to proue it to be so, it is moste sure, hee attributeth it not to his owne power and strength, that he had sought God with his whole heart,
And to prove it to be so, it is most sure, he attributeth it not to his own power and strength, that he had sought God with his Whole heart,
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for we must first be touched with the spirite of God, when as we haue any such affection.
for we must First be touched with the Spirit of God, when as we have any such affection.
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And why so? For by nature we haue all strayed from God, and all our force, power,
And why so? For by nature we have all strayed from God, and all our force, power,
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and study, bende them selues to estraunge vs from him.
and study, bend them selves to estrange us from him.
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And therefore wee must come vnto him in such sorte as is declared unto vs in many places of the holy Scripture.
And Therefore we must come unto him in such sort as is declared unto us in many places of the holy Scripture.
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Dauid then was preuented already by Gods grace, and hee onely requireth of God to continue the same in him which hee hath begunne,
David then was prevented already by God's grace, and he only requires of God to continue the same in him which he hath begun,
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for he knewe right well that hee had greate neede thereof.
for he knew right well that he had great need thereof.
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As if he should haue said, I know very wel O Lord, that thou hast already mightily put too thy helping hand by thy holy spirit, when as I sought thee:
As if he should have said, I know very well Oh Lord, that thou hast already mightily put too thy helping hand by thy holy Spirit, when as I sought thee:
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in very deed I had neuer done it, without I had beene conducted by thy holy hand,
in very deed I had never done it, without I had been conducted by thy holy hand,
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neither is this yet inough, except thou continue the same in me:
neither is this yet enough, except thou continue the same in me:
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& when thou shalt so doe O Lord, all praise and glory shalbe thine for the same,
& when thou shalt so do Oh Lord, all praise and glory shall thine for the same,
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because thou hast done it of thy meere fauour and grace.
Because thou hast done it of thy mere favour and grace.
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By this then we may see, that Dauid heere meaneth not to glorifie himselfe as beeing puffed vp with his owne vertues and merites:
By this then we may see, that David Here means not to Glorify himself as being puffed up with his own Virtues and merits:
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But because God deserueth to be blessed and exalted to the end that we shoulde render vnto him all honor and glory.
But Because God deserves to be blessed and exalted to the end that we should render unto him all honour and glory.
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See now wherefore hee assureth himselfe that he will teach him, and that he shall be more and more confirmed in that doctrine which he hath already learned.
See now Wherefore he assureth himself that he will teach him, and that he shall be more and more confirmed in that Doctrine which he hath already learned.
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For when he sayth, Teach me thy Statutes O Lord:
For when he say, Teach me thy Statutes Oh Lord:
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it was not because that he was altogither rude and ignorant, that hee coulde bee nowe a Nouice, which was a Prophet, had charge to instruct others, and was also a King.
it was not Because that he was altogether rude and ignorant, that he could be now a Novice, which was a Prophet, had charge to instruct Others, and was also a King.
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Dauid then spake not as one that was vnlearned:
David then spoke not as one that was unlearned:
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but hee knewe well inough that all this was not sufficient, without hee profited still more and more.
but he knew well enough that all this was not sufficient, without he profited still more and more.
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Now if Dauid spake after this manner, I beseech you what ought we to do? When soeuer then that we would obtaine this grace at Gods hands, to be instructed in his statutes, let vs bring this reason vnto him,
Now if David spoke After this manner, I beseech you what ought we to do? When soever then that we would obtain this grace At God's hands, to be instructed in his statutes, let us bring this reason unto him,
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& ground our selues vpon this, to wit, that he be blessed and praysed. And aboue all things, let vs vnderstand the great neede we haue heereof:
& ground our selves upon this, to wit, that he be blessed and praised. And above all things, let us understand the great need we have hereof:
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that is, that although wee haue already beene instructed in the holy Scripture, that wee must be Scholers vnto the ende,
that is, that although we have already been instructed in the holy Scripture, that we must be Scholars unto the end,
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and too pray vnto God dayly to encrease our fayth: I meane such chiefely as are appointed too preach the woorde.
and too pray unto God daily to increase our faith: I mean such chiefly as Are appointed too preach the word.
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True it is, that it were a meruelous great presumption for any man too come into the Pulpit,
True it is, that it were a marvelous great presumption for any man too come into the Pulpit,
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and to vsurpe the office of a Preacher, excepte hee were well studyed in the holy Scripture.
and to usurp the office of a Preacher, except he were well studied in the holy Scripture.
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But so it is that wee goe vpp in the Pulpit dayly, with this condition too learne, when as we teach others.
But so it is that we go vpp in the Pulpit daily, with this condition too Learn, when as we teach Others.
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And beeing thus, I doo not onely speake that I might bee hearde:
And being thus, I do not only speak that I might be heard:
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but for mine owne parte I must also bee the Scholer of God, and that the word which proceedeth from my mouth might profite my selfe likewise, otherwise cursed am I.
but for mine own part I must also be the Scholar of God, and that the word which Proceedeth from my Mouth might profit my self likewise, otherwise cursed am I.
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Let vs then note this by the way, that they which are moste perfecte and ready in the Scriptures, are arrogaunt fooles,
Let us then note this by the Way, that they which Are most perfect and ready in the Scriptures, Are arrogant Fools,
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except they acknowledge that they had neede too haue God for their Schoolemaister all the dayes of their life,
except they acknowledge that they had need too have God for their Schoolmaster all the days of their life,
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and to bee more and more confirmed, after the example of Dauid. In very deede these things very well deserue to bee spoken of more at large,
and to be more and more confirmed, After the Exampl of David. In very deed these things very well deserve to be spoken of more At large,
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but that I respecte one thing, that in handling of this Psalme by parcels, it may be imprinted the better in our memory.
but that I respect one thing, that in handling of this Psalm by parcels, it may be imprinted the better in our memory.
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For as I haue sayde in the first Sermon which I made on Sunday last past, that it is not without cause, that the spirite of God would haue this Psalme to be made according to the Letters of an A.B.C. because euery one should learne it as perfectly as their Pater Noster, as wee commonly say.
For as I have said in the First Sermon which I made on Sunday last passed, that it is not without cause, that the Spirit of God would have this Psalm to be made according to the Letters of an A.B.C Because every one should Learn it as perfectly as their Pater Noster, as we commonly say.
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Seeing then that our Lorde God would that we shoulde haue this Psalme perfectly, and for our owne vse, it is also good and necessary that the handling of it be pure and simple,
Seeing then that our Lord God would that we should have this Psalm perfectly, and for our own use, it is also good and necessary that the handling of it be pure and simple,
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and so to follow the plainnesse of the text, as that wee might vnderstand as it were worde by worde, whatsoeuer is contayned therein.
and so to follow the plainness of the text, as that we might understand as it were word by word, whatsoever is contained therein.
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It remayneth now, that euery of vs vnderstand what hath byn handled, without looking after any longer repetition.
It remaineth now, that every of us understand what hath been handled, without looking After any longer repetition.
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Neuerthelesse I will so endeuour my selfe to be shorte, as that (God willing) the woords which I shal vtter shall not bee very darke, especially to those which be attentiue. It followeth:
Nevertheless I will so endeavour my self to be short, as that (God willing) the words which I shall utter shall not be very dark, especially to those which be attentive. It follows:
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With my lippes haue I declared all the Iudgementes of thy mouth. Dauid sheweth heere the accorde which ought to be betwixt God & vs:With my lips have I declared all the Judgments of thy Mouth. David shows Here the accord which ought to be betwixt God & us:
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to wit, that god hath instructed vs, & when we haue heard that which hath bin saide vnto vs, that euery one should say Amen,
to wit, that god hath instructed us, & when we have herd that which hath been said unto us, that every one should say Amen,
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& that there bee a sweete harmony & accorde betwixt him & vs, without iar or contradiction.
& that there be a sweet harmony & accord betwixt him & us, without jar or contradiction.
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Loe heere in summe that which is ment in this verse.
Lo Here in sum that which is meant in this verse.
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Nowe in the meane while we haue to note, that Dauid declareth that he contenteth not himselfe alone with following of God and cleauing vnto him:
Now in the mean while we have to note, that David Declareth that he contents not himself alone with following of God and cleaving unto him:
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but that he laboureth and desireth asmuch as in him lyeth, to stirre vpp his neighboures likewise,
but that he Laboureth and Desires as as in him lies, to stir vpp his neighbours likewise,
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and to bring it so to passe, as that God might bee serued with a common accorde, throughout the whole worlde.
and to bring it so to pass, as that God might be served with a Common accord, throughout the Whole world.
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He then that will haue a true zeale to honor God, will not thinke onely of himselfe,
He then that will have a true zeal to honour God, will not think only of himself,
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but will haue an eye euery where, and seeke by all meanes possible that he can, too redresse those which are wickedly giuen, to stirre vpp those which are colde and negligent, to strengthen those which are weake and feeble, to entertaine those which are already in a good forwardnesse and to make them more forwarde.
but will have an eye every where, and seek by all means possible that he can, too redress those which Are wickedly given, to stir vpp those which Are cold and negligent, to strengthen those which Are weak and feeble, to entertain those which Are already in a good forwardness and to make them more forward.
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Loe heere whereunto all the faithfull haue an eye.
Loe Here whereunto all the faithful have an eye.
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For the Lord our God teacheth vs vpon this condition, that euery of vs thinke not onely particularly of himselfe,
For the Lord our God Teaches us upon this condition, that every of us think not only particularly of himself,
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but that wee should also haue a mutuall care one of another, and whensoeuer we shall haue this zeale, let vs vnderstand, that God hath created the whole worlde vppon this condition, that we all should be obedient vnto him.
but that we should also have a mutual care one of Another, and whensoever we shall have this zeal, let us understand, that God hath created the Whole world upon this condition, that we all should be obedient unto him.
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But we must wel way the order that is heere set downe:
But we must well weigh the order that is Here Set down:
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For Dauid beginneth not with this sentence, That with his lippes he hath tolde of all the Iudgementes of the Lordes mouth.
For David begins not with this sentence, That with his lips he hath told of all the Judgments of the lords Mouth.
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For he hath sayde before, that he hath hid them in his hart.
For he hath said before, that he hath hid them in his heart.
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The thing which Dauid said to be hid in his hearte, he soone after declareth it with his mouth, wherin he sheweth that euery of vs ought to beginne with himselfe.
The thing which David said to be hid in his heart, he soon After Declareth it with his Mouth, wherein he shows that every of us ought to begin with himself.
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When wee meane too instruct and teach our neighbours, we must not say vnto them, Go you before:
When we mean too instruct and teach our neighbours, we must not say unto them, Go you before:
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but, Come next after me, or else harde by me:
but, Come next After me, or Else harden by me:
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and hauing care all to goe the right way, wee should all at-once labour to goe togither to our God, to be conioyned vnto him in true fayth.
and having care all to go the right Way, we should all atonce labour to go together to our God, to be conjoined unto him in true faith.
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And I speake it too this ende, because wee shall see many who in this behalfe can very well prattle and babble,
And I speak it too this end, Because we shall see many who in this behalf can very well prattle and babble,
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and would seeme to be the greatest doctors in the world.
and would seem to be the greatest Doctors in the world.
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But what of all this? Let vs in the meane time looke into their liues and conuersation,
But what of all this? Let us in the mean time look into their lives and Conversation,
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and wee shall finde in them nothing but infection and stench, nothinge else but mocking of God in all they goe about and doe.
and we shall find in them nothing but infection and stench, nothing Else but mocking of God in all they go about and do.
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We must therfore followe the order which Dauid here holdeth:
We must Therefore follow the order which David Here holds:
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to witte, that the word of God bee hid as a Treasure in the bottome of our heart:
to wit, that the word of God be hid as a Treasure in the bottom of our heart:
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and afterward when as we shall haue this affection, let vs indeuour our selues to draw others also thereto,
and afterwards when as we shall have this affection, let us endeavour our selves to draw Others also thereto,
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and goe altogither with one accorde to honour our Lorde God:
and go altogether with one accord to honour our Lord God:
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and that hee which hath beene better taught then any of his neighboures haue beene, let him confesse that hee is so much the more beholden and bound vnto God, to doo that which is heere shewed vnto vs by Dauid.
and that he which hath been better taught then any of his neighbours have been, let him confess that he is so much the more beholden and bound unto God, to do that which is Here showed unto us by David.
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For although wee are not all Prophetes as hee was, yet for all that, this was spoken to vs all in general, Admonish ye one another.
For although we Are not all prophets as he was, yet for all that, this was spoken to us all in general, Admonish you one Another.
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Saint Paule speaketh it too all the faithfull and to all Christians. And that we should also knowe that this belongeth and appertaineth too vs:
Saint Paul speaks it too all the faithful and to all Christians. And that we should also know that this belongeth and appertaineth too us:
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and chiefely as I haue before sayde, that they which are moste forwarde, shoulde lay foorth the grace which was giuen vnto them for the common building vpp of the Church, and instruction of their neighbours. It followeth:
and chiefly as I have before said, that they which Are most forward, should lay forth the grace which was given unto them for the Common building vpp of the Church, and instruction of their neighbours. It follows:
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I haue had as great delight in the way of thy testimonyes, as in all manner of riches.
I have had as great delight in the Way of thy testimonies, as in all manner of riches.
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Heere Dauid declareth that hauing wayned him selfe from his earthly affections, wherwithall we are ouer greatly intangled, he wholly traueleth to come to God.
Here David Declareth that having wained him self from his earthly affections, wherewithal we Are over greatly entangled, he wholly traueleth to come to God.
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For it is impossible for vs too taste the sweetenesse conteyned in the worde of God, to take pleasure in this doctrine of our saluation,
For it is impossible for us too taste the sweetness contained in the word of God, to take pleasure in this Doctrine of our salvation,
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and to bee altogither giuen therevnto, before such time as we haue cut off from vs, all our wicked lustes and affections which reigne too too much in our mortall bodyes.
and to be altogether given thereunto, before such time as we have Cut off from us, all our wicked lusts and affections which Reign too too much in our Mortal bodies.
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It is like as if a man woulde haue land to bringe foorth Corne, which were altogither full of thornes and weedes.
It is like as if a man would have land to bring forth Corn, which were altogether full of thorns and weeds.
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Or what is he that would haue a Vine growe vpon stones and rockes, wherein is no moysture? For what is the state of the nature of man? Forsoth it is as barrē land as possibly can be.
Or what is he that would have a Vine grow upon stones and Rocks, wherein is no moisture? For what is the state of the nature of man? Forsooth it is as barren land as possibly can be.
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What are al our affectiōs, but bushes, thornes, and weedes, which choke and make all the good seede of God nothing worth? So then, it is not without cause that Dauid heere matcheth riches with the worde of God,
What Are all our affections, but Bushes, thorns, and weeds, which choke and make all the good seed of God nothing worth? So then, it is not without cause that David Here Matches riches with the word of God,
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and this auarice wherwith we are led and inflamed, against the desire that hee had too followe God,
and this avarice wherewith we Are led and inflamed, against the desire that he had too follow God,
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and too walke after his word.
and too walk After his word.
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As if he should haue sayd, Alas Lord, it is true that I am giuen to the vanities of this world aswel as others are:
As if he should have said, Alas Lord, it is true that I am given to the vanities of this world aswell as Others Are:
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But yet haue I chiefely desired thy word, & haue euen striuen with my self to subdue al the euil affections of my flesh.
But yet have I chiefly desired thy word, & have even striven with my self to subdue all the evil affections of my Flesh.
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Here we see what doctrin we haue to gather vnto our selues out of this place:
Here we see what Doctrine we have to gather unto our selves out of this place:
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to wit, that if we wil be the good scholers of God, and take delight in the way of his testimonyes, we must first subdue the lustes of our fleshe,
to wit, that if we will be the good Scholars of God, and take delight in the Way of his testimonies, we must First subdue the lusts of our Flesh,
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& not learne to be giuen to worldly things, neither yet to bee nousled in that which we imagine to be the highest pointe of our felicity:
& not Learn to be given to worldly things, neither yet to be nousled in that which we imagine to be the highest point of our felicity:
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but that we might vnderstand to contēne riches, & al other things whatsoeuer, which might withdrawe vs from our God and our sauiour Iesus Christ, to make no more accoūt of it then of doung and dyrt, as S. Paule saith.
but that we might understand to contemn riches, & all other things whatsoever, which might withdraw us from our God and our Saviour Iesus christ, to make no more account of it then of dung and dyrt, as S. Paul Says.
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And yet it is most sure that Dauid contemneth not the riches which he had.
And yet it is most sure that David contemneth not the riches which he had.
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For beeing a mightie rich king, as we know, yet he cast not his Golde & siluer into the bottō of the sea,
For being a mighty rich King, as we know, yet he cast not his Gold & silver into the bottom of the sea,
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but vsed of the abundance & store which God had giuen him yea wee see what an excellent and beautiful house he had,
but used of the abundance & store which God had given him yea we see what an excellent and beautiful house he had,
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as the holy history telleth vs. But yet he followed the rule which the Scripture setteth downe vnto vs:
as the holy history Telleth us But yet he followed the Rule which the Scripture sets down unto us:
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which is, that hee so vsed the goods of this world, as though he neuer had them.
which is, that he so used the goods of this world, as though he never had them.
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We must therfore passe through this world, without staying our selues altogether in it, as S. Paul exhorteth:
We must Therefore pass through this world, without staying our selves altogether in it, as S. Paul exhorteth:
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that if God giue vs abundāce of riches, we might know how to vse thē, with out hauing our harts imprisoned in them:
that if God give us abundance of riches, we might know how to use them, with out having our hearts imprisoned in them:
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& yet notwithstāding to be pore in spirit:
& yet notwithstanding to be poor in Spirit:
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to wit, to be redy to forsake all whatsoeuer, as often as god would haue vs to be rid of thē,
to wit, to be ready to forsake all whatsoever, as often as god would have us to be rid of them,
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& to haue alwaies one foote redy lifted vp to go vnto him, whēsoeuer it shalbe his wil & pleasure to take vs out of this world.
& to have always one foot ready lifted up to go unto him, whensoever it shall his will & pleasure to take us out of this world.
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But it is not without cause that Dauid hath spoken heere of the abundaunce of riches.
But it is not without cause that David hath spoken Here of the abundance of riches.
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For wee see it maketh men couetous, which is the springhead of all mischiefe, as Saint Paule saith.
For we see it makes men covetous, which is the springhead of all mischief, as Saint Paul Says.
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Forasmuch then as we are so much giuen to the goods of this worlde, and that we holde our selues accursed if we haue not wherwithall, Forasmuch then as we Are so much given to the goods of this world, and that we hold our selves accursed if we have not wherewithal,
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and them to bee blessed which are wel furnished with them: let vs keepe well the lesson which is heere taught vs:
and them to be blessed which Are well furnished with them: let us keep well the Lesson which is Here taught us:
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to wit, that all our desier must be in the way of the testimonyes of God,
to wit, that all our desire must be in the Way of the testimonies of God,
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as in all manner of riches: to wit, that all our delight and contentation be wholly in them.
as in all manner of riches: to wit, that all our delight and contentation be wholly in them.
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Now in the end Dauid goeth on and sayth, I will meditate in thy Commaundementes and consider thy wayes.
Now in the end David Goes on and say, I will meditate in thy commandments and Consider thy ways.
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My delight shalbe in thy statutes: & I wil not forget thy words. This is the conclusion, to confirme the matter which we haue already spoken off.
My delight shall in thy statutes: & I will not forget thy words. This is the conclusion, to confirm the matter which we have already spoken off.
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For Dauid heere speaketh of no newe matter, but protesteth as he hath begun:
For David Here speaks of no new matter, but protesteth as he hath begun:
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That his delight shalbe alwayes in the commandements of God, & in the doctrine conteined in the holy Scripture,
That his delight shall always in the Commandments of God, & in the Doctrine contained in the holy Scripture,
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and that hee wil bestowe his whole study therin, & so continue the same and neuer forget the desires which he hath to profite in the obedience of God.
and that he will bestow his Whole study therein, & so continue the same and never forget the Desires which he hath to profit in the Obedience of God.
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If Dauid nowe hath thus saide, let vs vnderstand that it is not inough for vs to be wel affected to serue God,
If David now hath thus said, let us understand that it is not enough for us to be well affected to serve God,
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and that for the performing thereof that wee haue already sufficiently traueled: but we must also be pricked forwarde, that we might alwayes goe on.
and that for the performing thereof that we have already sufficiently traveled: but we must also be pricked forward, that we might always go on.
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For euen the very faithful, neuer runne with so feruent and hote a desire, but that they continually draw one leg after them,
For even the very faithful, never run with so fervent and hight a desire, but that they continually draw one leg After them,
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& neuer come vnto God but in halting wise.
& never come unto God but in halting wise.
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What is there then for vs to doe? Forsooth wee must protest with Dauid, neuer to forget that which God hath once declared vnto vs,
What is there then for us to do? Forsooth we must protest with David, never to forget that which God hath once declared unto us,
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and also neuer to cease to pricke our selues on, to the ende there might be greater vehemencie in vs to goe vnto him, with a more seruent desire and boulder courage.
and also never to cease to prick our selves on, to the end there might be greater vehemency in us to go unto him, with a more servent desire and boulder courage.
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So that at the last we may growe to this perfection, whereunto God calleth & allureth vs:
So that At the last we may grow to this perfection, whereunto God calls & Allureth us:
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that is, that beeing vncased from out of our flesh and nature, hee might fully conioyne vs vnto his righteousnesse, that thereby his glory may shine in vs.
that is, that being uncased from out of our Flesh and nature, he might Fully conjoin us unto his righteousness, that thereby his glory may shine in us
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And according to this holy doctrine, let vs prostrate our selues before the face of our good god, acknowledging our innumerable sinnes, by which we continually prouoke his heauy wrath,
And according to this holy Doctrine, let us prostrate our selves before the face of our good god, acknowledging our innumerable Sins, by which we continually provoke his heavy wrath,
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and indignation against vs. Beseeching him that it would please him to make vs to feele our sinnes and iniquities, more then euer to fore we haue done, to the end we might seke for such remedies as he hath ordained for vs in exercising our selues about the reading of his holy word,
and Indignation against us Beseeching him that it would please him to make us to feel our Sins and iniquities, more then ever to before we have done, to the end we might seek for such remedies as he hath ordained for us in exercising our selves about the reading of his holy word,
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and the dayly Preaching thereof which hath graunted vnto vs. And furthermore not to forget to stir vs vp to call vpon him, to the end that by his holy spirite he might to put his helping hande euen in our heartes,
and the daily Preaching thereof which hath granted unto us And furthermore not to forget to stir us up to call upon him, to the end that by his holy Spirit he might to put his helping hand even in our hearts,
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and not too suffer the doctrine which we heare by the mouth of his Preachers, to become vnprofitable vnto vs,
and not too suffer the Doctrine which we hear by the Mouth of his Preachers, to become unprofitable unto us,
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but that it may haue the full power & strength: so that we may from day to day be confirmed therein:
but that it may have the full power & strength: so that we may from day to day be confirmed therein:
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and more and more learne to forsake the worlde, and all whatsouer may withdrawe vs from the vnion and coniunction of our Lord and Maister Iesus Christ, who is our heade.
and more and more Learn to forsake the world, and all whatsoever may withdraw us from the Union and conjunction of our Lord and Master Iesus christ, who is our head.
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And that hee will not onely shewe vnto vs this fauour and grace, but also vnto all people and nations of the earth, &c.
And that he will not only show unto us this favour and grace, but also unto all people and Nations of the earth, etc.
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The third Sermon of the hundreth and nineteenth Psalme. GIMEL. Bee beneficiall vnto thy Seruant:
The third Sermon of the Hundredth and nineteenth Psalm. GIMEL. be beneficial unto thy Servant:
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that I may liue & keepe thy woorde, Open mine eies, that I may see the wondrous things of thy lawe.
that I may live & keep thy word, Open mine eyes, that I may see the wondrous things of thy law.
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I am a straunger vpon Earth: hide not thy commandements from me. My hart breaketh out:
I am a stranger upon Earth: hide not thy Commandments from me. My heart breaks out:
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for the desire vnto thy iudgementes alwaies. Thou hast destroyed the proude: cursed are they that doo erre from all thy Commaundements.
for the desire unto thy Judgments always. Thou hast destroyed the proud: cursed Are they that do err from all thy commandments.
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Remoue from mee shame and contempte: for I haue kept thy Testimonyes. Princes also did sitte and speake against mee:
Remove from me shame and contempt: for I have kept thy Testimonies. Princes also did sit and speak against me:
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but thy Seruant did meditate in thy statutes. Also thy Testimonyes are my delight and my counsaylers.
but thy Servant did meditate in thy statutes. Also thy Testimonies Are my delight and my Counsellers.
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IT shall greatly haue profited vs, if so be wee haue learned what the ende of our life is.
IT shall greatly have profited us, if so be we have learned what the end of our life is.
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For, for that cause, hath God placed, and bringeth vs vpp in the worlde: and yet fewe there are which thinke vpon it.
For, for that cause, hath God placed, and brings us vpp in the world: and yet few there Are which think upon it.
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True it is, that euery man will say, that it is good reason wee should doe homage too GOD for our life and beeing,
True it is, that every man will say, that it is good reason we should do homage too GOD for our life and being,
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because wee holde all of him:
Because we hold all of him:
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and that wee should glorifie him with so much of our goods as he hath largely bestowed vpon vs. But what of all this? When as wee haue confessed that, it is but to shewe our ingratitude and vnthankfulnesse:
and that we should Glorify him with so much of our goods as he hath largely bestowed upon us But what of all this? When as we have confessed that, it is but to show our ingratitude and unthankfulness:
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and yet no man maketh any account heereof.
and yet no man makes any account hereof.
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Loe heere, wherefore the holy Ghoste, seeing vs so tyed to the worlde, putteth vs in minde too what ende wee liue heere.
Loe Here, Wherefore the holy Ghost, seeing us so tied to the world, putteth us in mind too what end we live Here.
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As heere Dauid maketh this request to God too obtayne that benefite of his Maiestie: That hee mght liue and keepe his woorde:
As Here David makes this request to God too obtain that benefit of his Majesty: That he mght live and keep his word:
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As if hee should haue sayde, I desire not O Lorde to liue for my selfe alone in this worlde ▪ to receiue heere my pleasures and commodyties:
As if he should have said, I desire not O Lord to live for my self alone in this world ▪ to receive Here my pleasures and commodities:
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but desire it too an other more precious and excellent end than that: to wit, that I might serue thee.
but desire it too an other more precious and excellent end than that: to wit, that I might serve thee.
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Euen so then, as often as we are desirous to liue, we must remember vs of this request which Dauid maketh:
Eve so then, as often as we Are desirous to live, we must Remember us of this request which David makes:
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That is, that we shoulde not be like vnto brute beastes, lyuing wee knowe not to what end:
That is, that we should not be like unto brutus beasts, living we know not to what end:
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but that we should alwayes ayme at this make, to honour GOD. For without this wee are more miserable then all the rest of his creatures.
but that we should always aim At this make, to honour GOD. For without this we Are more miserable then all the rest of his creatures.
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Euery creature will followe his owne naturall inclination:
Every creature will follow his own natural inclination:
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and albeit that brute beastes haue an hard and irkesome life, yet notwithstanding they are not in their kinde so tormented & greeued as we are.
and albeit that brutus beasts have an hard and irksome life, yet notwithstanding they Are not in their kind so tormented & grieved as we Are.
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We know & feele by experience, that our euil desires and lusts, are like hot burning furnaces,
We know & feel by experience, that our evil Desires and Lustiest, Are like hight burning furnaces,
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so that we neede no body to persecute and vexe vs, for ther is none of vs all,
so that we need no body to persecute and vex us, for there is none of us all,
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but can tel wel inough how to greeue & vex our selues one with ambitiō, another with couetousnes,
but can tell well enough how to grieve & vex our selves one with ambition, Another with covetousness,
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& some with fornication & adultery. So thē our life should be very accursed if we looked no farther.
& Some with fornication & adultery. So them our life should be very accursed if we looked no farther.
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But we must alwayes aime at this marke, to serue God, & to keepe his word.
But we must always aim At this mark, to serve God, & to keep his word.
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For when as all our affection and loue shal reste in it, then shall our life be blessed.
For when as all our affection and love shall rest in it, then shall our life be blessed.
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But contrariwise, when we are so brutish as to desire nothing else but to liue heere a long time,
But contrariwise, when we Are so brutish as to desire nothing Else but to live Here a long time,
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& to haue none other care but of our body, and this temporall life:
& to have none other care but of our body, and this temporal life:
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the longer we liue heere in the world, the more do we heape vppon vs the malediction and curse of God.
the longer we live Here in the world, the more do we heap upon us the malediction and curse of God.
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Let vs then keepe in minde this prayer which Dauid heere maketh:
Let us then keep in mind this prayer which David Here makes:
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to wit, that he beseecheth God to bestowe that benefite vpon him, that he might keepe his commandement all the dayes of his life.
to wit, that he Beseecheth God to bestow that benefit upon him, that he might keep his Commandment all the days of his life.
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As if he should haue said.
As if he should have said.
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Alas my God, I see vs to bee so peruerse and frowarde, as that none of vs all thinketh to what ende we liue.
Alas my God, I see us to be so perverse and forward, as that none of us all Thinketh to what end we live.
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And we are so giuen to all sinne and wickednesse, that wee doo nothing else but more and more prouoke thy heauy wrath and indignation against vs. Suffer me not O Lorde to be one of that company,
And we Are so given to all sin and wickedness, that we do nothing Else but more and more provoke thy heavy wrath and Indignation against us Suffer me not O Lord to be one of that company,
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but graunt vnto me thy grace, that my life may bee ruled and gouerned as it ought to bee:
but grant unto me thy grace, that my life may be ruled and governed as it ought to be:
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that is, That I may employ my selfe wholy to serue and honour thee. It followeth by and by after.
that is, That I may employ my self wholly to serve and honour thee. It follows by and by After.
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Open mine eyes, that I may see the woondrous things of thy lawe.
Open mine eyes, that I may see the wondrous things of thy law.
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Heere he declareth that it was not without cause, that he made this request vnto God:
Here he Declareth that it was not without cause, that he made this request unto God:
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For if it were in our power to follow the word of God, and keepe it, it were meere hypocrysie and feyned holinesse to make any such prayer.
For if it were in our power to follow the word of God, and keep it, it were mere Hypocrisy and feigned holiness to make any such prayer.
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For we craue at Gods hand that which we haue not: and in our Prayers we must alwayes confesse our pouertie and want.
For we crave At God's hand that which we have not: and in our Prayers we must always confess our poverty and want.
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Were it not a mockery thinke you, too craue of God the thing which I haue already? I shall beseech him to giue it me,
Were it not a mockery think you, too crave of God the thing which I have already? I shall beseech him to give it me,
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and I haue it already in my possession?
and I have it already in my possession?
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It is moste true, that wee must craue that at Gods hande which already wee haue.
It is most true, that we must crave that At God's hand which already we have.
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And why so? Because wee are certaine that wee cannot inioy it, nor yet vse the same without his grace and fauour:
And why so? Because we Are certain that we cannot enjoy it, nor yet use the same without his grace and favour:
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And that the vse thereof shall neuer profite vs without he blesse it, euen as we desire of him our dayly Breade.
And that the use thereof shall never profit us without he bless it, even as we desire of him our daily Bread.
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And although the table be couered, and the meate sette ready on the boorde, yet we desire of God to make it nourishment for our bodyes.
And although the table be covered, and the meat Set ready on the board, yet we desire of God to make it nourishment for our bodies.
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Wherby, as I haue before sayde;
Whereby, as I have before said;
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it shall profite vs no whit at all, without God blesse it through his grace and liberalitie.
it shall profit us no whit At all, without God bless it through his grace and liberality.
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It is very so that we doe craue it, by reason of our continuall confessing of our want and neede.
It is very so that we do crave it, by reason of our continual confessing of our want and need.
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So then, it cannot possibly bee, that this was in Dauid his owne hand and power, to keep the woorde of God.
So then, it cannot possibly be, that this was in David his own hand and power, to keep the word of God.
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And he sheweth it to be so in this which followeth, O Lorde open thou mine eyes.
And he shows it to be so in this which follows, Oh Lord open thou mine eyes.
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As if hee should haue saide, Alas deere father, it is so farre off that I am able to keepe thy worde,
As if he should have said, Alas deer father, it is so Far off that I am able to keep thy word,
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as that I should not be able to vnderstand any whit thereof, if thou guidest mee not thereto:
as that I should not be able to understand any whit thereof, if thou guidest me not thereto:
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For it is thou which must both beginne the same, & also performe it wholy in me.
For it is thou which must both begin the same, & also perform it wholly in me.
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This is the way and meanes for vs to vnderstande what to doe:
This is the Way and means for us to understand what to do:
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For many there are which knowe the thinge that is good, and yet for all that they vtterly refuse it.
For many there Are which know the thing that is good, and yet for all that they utterly refuse it.
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Nowe Dauid declareth, that he is not onely voyde of all power too keepe the word of God:
Now David Declareth, that he is not only void of all power too keep the word of God:
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but also that hee is without all vnderstanding, except it be giuen him by the holy Ghost.
but also that he is without all understanding, except it be given him by the holy Ghost.
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Let vs note well who it is that speaketh Euen Dauid a most excellent Prophet.
Let us note well who it is that speaks Even David a most excellent Prophet.
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And yet for all that wee see that hee declareth (yea and that boldely) him selfe to bee ignoraunte, without GOD iustructeth him:
And yet for all that we see that he Declareth (yea and that boldly) him self to be ignorant, without GOD iustructeth him:
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Neither dooth hee heere speake of any worldely iustruction, as wee woulde imagine of the thinges whiche wee knewe nor of before.
Neither doth he Here speak of any worldly instruction, as we would imagine of the things which we knew nor of before.
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Dauid confesseth, that all that, would serue him to no purpose at all, without God, added therunto a notabler or more excellent thing:
David Confesses, that all that, would serve him to no purpose At all, without God, added thereunto a notabler or more excellent thing:
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to wit, that hee did enlighten him with his holy spirite.
to wit, that he did enlighten him with his holy Spirit.
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Sithens then it is so that Dauid, who was an excellente Prophet, did knowe, that hee could neither by reading nor preaching vnderstand that which was requisite vnto saluation:
Since then it is so that David, who was an excellent Prophet, did know, that he could neither by reading nor preaching understand that which was requisite unto salvation:
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what shall become of vs, which are yet farre from that forwardnesse that was in him? And let vs not thinke that through our owne labour and industrie,
what shall become of us, which Are yet Far from that forwardness that was in him? And let us not think that through our own labour and industry,
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and by our owne sharpnesse of wit, to come so farre as to vnderstande the secretes of God,
and by our own sharpness of wit, to come so Far as to understand the secrets of God,
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but let vs knowe that wee had neede to be inlightned with the grace of his holy spirit, to open our eyes,
but let us know that we had need to be enlightened with the grace of his holy Spirit, to open our eyes,
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for without it we are poore blinde soules.
for without it we Are poor blind Souls.
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Nowe if this were wel vnderstood, we should neuer see such a pride amongst vs as is, that euery of vs is wise inough too gouerne himselfe.
Now if this were well understood, we should never see such a pride among us as is, that every of us is wise enough too govern himself.
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It is an easy matter for vs to make protestation that God hath giuen vs his word:
It is an easy matter for us to make protestation that God hath given us his word:
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and yet for all that we shall still be blinde, and knowe nothing, vntill such time as he openeth our heartes and mindes.
and yet for all that we shall still be blind, and know nothing, until such time as he Openeth our hearts and minds.
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For when nothing else shal gouerne vs but our own sense and naturall reason, what beastes and Calues shall wee then bee? See then how we shall be better instructed in humilitie,
For when nothing Else shall govern us but our own sense and natural reason, what beasts and Calves shall we then be? See then how we shall be better instructed in humility,
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when as the doctrine shalbe imprinted in our heartes.
when as the Doctrine shall imprinted in our hearts.
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True it is, that this was not spoken in vaine, but to the end, that we shoulde be admonished after the example of Dauid, too present oure selues before God:
True it is, that this was not spoken in vain, but to the end, that we should be admonished After the Exampl of David, too present our selves before God:
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and in confessing our selues that we are not capable to vnderstande any thing, without that he put to his helping hand, let vs beseeche him too open our eyes by his holy spirit.
and in confessing our selves that we Are not capable to understand any thing, without that he put to his helping hand, let us beseech him too open our eyes by his holy Spirit.
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And bicause it should not seeme straunge, that Dauid desired to haue his eyes open, he declareth, that the wisdom conteined in the lawe of God, is too high for our capacities,
And Because it should not seem strange, that David desired to have his eyes open, he Declareth, that the Wisdom contained in the law of God, is too high for our capacities,
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yea although we think oure selues to haue neuer so sharpe and fine wittes. And therefore hee sayeth, O Lorde open myne eyes:
yea although we think our selves to have never so sharp and fine wits. And Therefore he Saith, Oh Lord open mine eyes:
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that I may see the woonderous thinges of thy Lawe. Wherefore vseth hee this woorde woonderous.that I may see the wondrous things of thy Law. Wherefore uses he this word wondrous.
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It is, as if he would haue saue saide:
It is, as if he would have save said:
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Although the world taketh the lawe of God to be but a light thing, and seemeth to be giuen but as it were for simple soules, & yong children:
Although the world Takes the law of God to be but a Light thing, and seems to be given but as it were for simple Souls, & young children:
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Yet for al that there seemeth such a wisedom to bee in it, as that it surmounteth all the wisedome of the worlde,
Yet for all that there seems such a Wisdom to be in it, as that it surmounteth all the Wisdom of the world,
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and that therein lye hidde wonderfull secrets. Asmuch is saide of the Gospell, and that not without great cause.
and that therein lie hid wonderful secrets. As is said of the Gospel, and that not without great cause.
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And in very deede, that which at this daye is most plainely declared in the Gospell, was before conteined in the lawe:
And in very deed, that which At this day is most plainly declared in the Gospel, was before contained in the law:
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onely these were darker shadowes, then they are, which were since the comming of our Lord Iesus Christ.
only these were Darker shadows, then they Are, which were since the coming of our Lord Iesus christ.
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And yet notwithstanding, there is no chaung or alteration in this wisedome, as God also is not mutable.
And yet notwithstanding, there is no change or alteration in this Wisdom, as God also is not mutable.
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It is not then without cause that all the holy scripture is called wisedome, and that the Angels of heauen thēselues do wōder thereat. It is not then without cause that all the holy scripture is called Wisdom, and that the Angels of heaven themselves do wonder thereat.
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If then the Angels be astoyned at the secrets conteined in the holy scripture, I beseeche you tell mee, what reuerence deserueth it to haue among vs mortall men? For we are but poore wormes vpon earth, creeping here belowe.
If then the Angels be astoyned At the secrets contained in the holy scripture, I beseech you tell me, what Reverence deserves it to have among us Mortal men? For we Are but poor worms upon earth, creeping Here below.
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If there be comparison made betwixt vs and the Angels, what shall it be? See howe the Angels are wonderfully rauished to see the wisedome of the word of God,
If there be comparison made betwixt us and the Angels, what shall it be? See how the Angels Are wonderfully ravished to see the Wisdom of the word of God,
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and yet we make no accompt of it, but esteeme of it as a base and childish thing.
and yet we make no account of it, but esteem of it as a base and childish thing.
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The more therefore ought wee throughly to marke this saying of Dauid, that the doctrine of the lawe is not as wee take it to bee:
The more Therefore ought we thoroughly to mark this saying of David, that the Doctrine of the law is not as we take it to be:
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to wit, a thing of small valure, or a common and ordinarie doctrine, but a wonderfull wisedome, wherein are such secrets as ought to rauish vs with admiration,
to wit, a thing of small valour, or a Common and ordinary Doctrine, but a wonderful Wisdom, wherein Are such secrets as ought to ravish us with admiration,
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bicause they farre surpasse our wit and reason.
Because they Far surpass our wit and reason.
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But what is the cause that we so lightly esteeme of the lawe of God? that is to say, his whole word? Herein the common prouerbe is verified when we saye, A foole regardeth nothing.
But what is the cause that we so lightly esteem of the law of God? that is to say, his Whole word? Herein the Common proverb is verified when we say, A fool Regardeth nothing.
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Which prouerbe we declare to be rightly verified in vs:
Which proverb we declare to be rightly verified in us:
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For many of vs make no estimation of the holy scripture, & it seemeth to vs, that, that which we reade there, is too to cōmon:
For many of us make no estimation of the holy scripture, & it seems to us, that, that which we read there, is too to Common:
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and this is the reason, bicause we know not what it is, ••e yet the great and abundant treasure hidde therein.
and this is the reason, Because we know not what it is, ••e yet the great and abundant treasure hid therein.
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But such as haue once knowen what the Maiestie of God is, which hee sheweth and declareth him selfe to be there,
But such as have once known what the Majesty of God is, which he shows and Declareth him self to be there,
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and do see whether it is, that God calleth and allureth them, and do also vnderstand and knowe the large and sweete promises offered vnto them therein, such I say, will say with Dauid, O Lorde, thy law is wonderfull.
and do see whither it is, that God calls and Allureth them, and do also understand and know the large and sweet promises offered unto them therein, such I say, will say with David, Oh Lord, thy law is wonderful.
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And so consequently will desire that their eyes might be lightened, confessing them selues to be blind,
And so consequently will desire that their eyes might be lightened, confessing them selves to be blind,
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vntill such time as God hath ayded them with his holy spirite. Now it followeth, I am a stranger vpon earth:
until such time as God hath aided them with his holy Spirit. Now it follows, I am a stranger upon earth:
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hyde not thy commandementes from me.
hide not thy Commandments from me.
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When Dauid did put to this verse, he ment to confirme the matter which before he touched, that is to say, that he desired not simply to liue,
When David did put to this verse, he meant to confirm the matter which before he touched, that is to say, that he desired not simply to live,
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as if his life had beene deare and precious vnto him, without any other respect: but he had a further meaning.
as if his life had been deer and precious unto him, without any other respect: but he had a further meaning.
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For he saith by a by after, I am a stranger in the world: therefore hyde not thy commandements from me:
For he Says by a by After, I am a stranger in the world: Therefore hide not thy Commandments from me:
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They which make their continuall nest here according to their owne fansie, and thinke to make their heauen in this world, these men I say, haue nothing to do with the commandementes of God for their saluation.
They which make their continual nest Here according to their own fancy, and think to make their heaven in this world, these men I say, have nothing to do with the Commandments of God for their salvation.
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For they are safe enough if they may eate and drinke to be glutted, that they may take their pleasures and delightes, that they may be honoured, that they may be in estimation and credit.
For they Are safe enough if they may eat and drink to be glutted, that they may take their pleasures and delights, that they may be honoured, that they may be in estimation and credit.
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loe here is all that they desire or wysh to haue. Yea forsooth: For they looke no further, but to this corruptible and transitorie life.
lo Here is all that they desire or wish to have. Yea forsooth: For they look no further, but to this corruptible and transitory life.
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These men I saye are not greatly troubled, ne yet haue any care of the commaundementes of God,
These men I say Are not greatly troubled, ne yet have any care of the Commandments of God,
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but when as they shalbe taken from them, all shall be one to them.
but when as they shall taken from them, all shall be one to them.
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When as the couetous man, the whoremonger, the dronkarde, the ambitious person, shall heare no preaching of the word at all:
When as the covetous man, the whoremonger, the drunkard, the ambitious person, shall hear no preaching of the word At all:
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neither any talke of God, ne yet of Christianitie, nor of life euerlasting. He in the meane time ceaseth not to pursue his owne waye.
neither any talk of God, ne yet of Christianity, nor of life everlasting. He in the mean time ceases not to pursue his own Way.
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Yea, and it is to them a lothsome and vnpleasant kinde of speach to heare God spoken of,
Yea, and it is to them a loathsome and unpleasant kind of speech to hear God spoken of,
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but had rather haue no mention in the whole worlde made of him.
but had rather have no mention in the Whole world made of him.
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And therefore it is not without cause why Dauid requireth, not to haue the cōmandements of God taken from him, & this is his reason:
And Therefore it is not without cause why David requires, not to have the Commandments of God taken from him, & this is his reason:
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to wit, bicause he is a stranger on the earth.
to wit, Because he is a stranger on the earth.
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As if he should haue sayd, O Lord, if I had none other consideration but of this present life, I should be euen accursed,
As if he should have said, Oh Lord, if I had none other consideration but of this present life, I should be even accursed,
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and it had beene better my mother had beene deliuered of me as of a dead body,
and it had been better my mother had been Delivered of me as of a dead body,
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and that I had beene an hundred times plunged in hell.
and that I had been an hundred times plunged in hell.
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And why so? For we are here in this world but as pilgrims and wayfaring men:
And why so? For we Are Here in this world but as pilgrim's and wayfaring men:
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and we passe to a more excellent life: as to that also wherein we repose our whole trust.
and we pass to a more excellent life: as to that also wherein we repose our Whole trust.
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Seeing then, O Lord, that I am a stranger in the world, let not thy commandementes be taken away from me.
Seeing then, Oh Lord, that I am a stranger in the world, let not thy Commandments be taken away from me.
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Nowe in this part is conteined a very profitable doctrine, and exhortation for vs, for we knowe how cold wee are, where in deede we ought to haue an ardent desire to be taught the worde of God,
Now in this part is contained a very profitable Doctrine, and exhortation for us, for we know how cold we Are, where in deed we ought to have an Ardent desire to be taught the word of God,
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and to be more and more confirmed therein.
and to be more and more confirmed therein.
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And I beseeche you how carelesse are we? But what is the cause hereof? No doubt of it, we must alwayes euen searche and looke into the depth and bottom of this corruption and mischiefe:
And I beseech you how careless Are we? But what is the cause hereof? No doubt of it, we must always even search and look into the depth and bottom of this corruption and mischief:
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for when we see any vice in our selues, we ought to enquire from whence the cause proceedeth, to the ende we might finde remedy for the same.
for when we see any vice in our selves, we ought to inquire from whence the cause Proceedeth, to the end we might find remedy for the same.
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Now the reason is, bicause we are blynde, and do suppose our abode should bee here still vpon earth,
Now the reason is, Because we Are blind, and do suppose our Abided should be Here still upon earth,
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and euery man imagineth him selfe to haue here euerlasting life.
and every man imagineth him self to have Here everlasting life.
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Wherefore when we are thus giuen to the world, & thinke our selues to haue here an euerlasting enheritance,
Wherefore when we Are thus given to the world, & think our selves to have Here an everlasting inheritance,
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loe this is the cause of our thus contēning of God and his word, or rather that we care no whit at all for the seeking out of the doctrine of our saluation.
lo this is the cause of our thus contemning of God and his word, or rather that we care no whit At all for the seeking out of the Doctrine of our salvation.
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What must we then do? Forsooth wee must looke a great deale further then to the world,
What must we then do? Forsooth we must look a great deal further then to the world,
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if we will come vnto God, and be exercised in this study wherof mētion is here made,
if we will come unto God, and be exercised in this study whereof mention is Here made,
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and to say with Dauid, O Lord, bicause we are strangers in this world, to wit, that we are to passe here only,
and to say with David, Oh Lord, Because we Are Strangers in this world, to wit, that we Are to pass Here only,
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& that nothing can be shorter then our life is here, let not thy commandements be taken away from vs. On thother side, Dauid his meaning here, is to signifie vnto vs, that he was but as a poore pilgrime and wandring man, without he were conducted and guided by the worde of God.
& that nothing can be shorter then our life is Here, let not thy Commandments be taken away from us On tother side, David his meaning Here, is to signify unto us, that he was but as a poor pilgrim and wandering man, without he were conducted and guided by the word of God.
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And this is a very fit similitude for the purpose.
And this is a very fit similitude for the purpose.
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We know that a man in a straung countrey, will thinke him self to be a straung and forlorne man,
We know that a man in a strange country, will think him self to be a strange and forlorn man,
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so that if he hath not a conduct and guide, he knoweth not what shall become of him.
so that if he hath not a conduct and guide, he Knoweth not what shall become of him.
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Euē so fareth it with vs, if we be not directed and conducted by the hand and power of God.
Even so fareth it with us, if we be not directed and conducted by the hand and power of God.
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And why so? Bicause we are as strangers here in this world.
And why so? Because we Are as Strangers Here in this world.
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It is very true, that wee are but too too much tied vnto our affections and wil,
It is very true, that we Are but too too much tied unto our affections and will,
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and yet out alas, our sense and wittes are so confounded, that wee know not what way to take or holde, except we be shewed it.
and yet out alas, our sense and wits Are so confounded, that we know not what Way to take or hold, except we be showed it.
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Loe here the meaning of the similitude which Dauid here vseth, in saying that he is a strāger in the world:
Loe Here the meaning of the similitude which David Here uses, in saying that he is a stranger in the world:
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which is, that he complaineth that he is a strang and forlorne mā, and therefore beseecheth God to guide him by his worde. Now it followeth.
which is, that he Complaineth that he is a strange and forlorn man, and Therefore Beseecheth God to guide him by his word. Now it follows.
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My hart breaketh out, for the desire, vntoo thy iudgementes alwaies.
My heart breaks out, for the desire, unto thy Judgments always.
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When hee sayeth, that his soule breaketh out, it is too protest, that hee desired not that thing of God which wee haue hearde, either for fashions sake,
When he Saith, that his soul breaks out, it is too protest, that he desired not that thing of God which we have heard, either for fashions sake,
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or countenance, as many doo, which beseeche God very often too inlighten, confirme, and guide them, in the trueth of his woorde:
or countenance, as many do, which beseech God very often too inlighten, confirm, and guide them, in the truth of his word:
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but in the meane tyme, they neuer seeke after it as they should do. Now, this is but after a sorte, and God wil not be thus mocked.
but in the mean time, they never seek After it as they should do. Now, this is but After a sort, and God will not be thus mocked.
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For in thus doing, we doe nothing els but profane his holy name, whē as we make such requestes,
For in thus doing, we do nothing Else but profane his holy name, when as we make such requests,
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as proceede not from a true affection and desire. Loe here, wherefore Dauid saieth, that his soule brake out:
as proceed not from a true affection and desire. Loe Here, Wherefore David Saith, that his soul brake out:
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For this worde emporteth as much as if his soule had vtterly fainted. My soule then fainteth for the desire which it had to thy cōmaundements.
For this word emporteth as much as if his soul had utterly fainted. My soul then fainteth for the desire which it had to thy Commandments.
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Wherfore here are three things to be cōsidered off.
Wherefore Here Are three things to be considered off.
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The one is, that if we will obtaine at Gods handes to be conducted by him,
The one is, that if we will obtain At God's hands to be conducted by him,
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and to haue his worde to be our waye and direction, we should not make such an hypocritical nor cold prayer vnto him, with mocking of him thereby:
and to have his word to be our Way and direction, we should not make such an hypocritical nor cold prayer unto him, with mocking of him thereby:
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But with such a true desire as carieth vs euen out of our selues, and to make no such accompt of this present life,
But with such a true desire as Carrieth us even out of our selves, and to make no such account of this present life,
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but to be well aduised, to shoote at an higher matter. And thus much as touching the first point, which here we haue to note.
but to be well advised, to shoot At an higher matter. And thus much as touching the First point, which Here we have to note.
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The second is, that this desire, ought not to be onely as a wauering desire, but an ardent and an hoat desire.
The second is, that this desire, ought not to be only as a wavering desire, but an Ardent and an hot desire.
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For he saith, That his soule hath fainted.
For he Says, That his soul hath fainted.
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And why so? Let vs here a little consider, what our appetites and lustes are,
And why so? Let us Here a little Consider, what our appetites and lusts Are,
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when wee turne our selues away from God, and giue our selues wholy to worldly things.
when we turn our selves away from God, and give our selves wholly to worldly things.
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They are so excessiue and inordinate, that it is euen pitifull, being without end and measure.
They Are so excessive and inordinate, that it is even pitiful, being without end and measure.
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But if we haue a leane desire, & such a one as I know not what, to walke according to the will of God:
But if we have a lean desire, & such a one as I know not what, to walk according to the will of God:
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this desire woulde be as soone alayed, as a droppe of wine put into an hundreth times so much water.
this desire would be as soon allayed, as a drop of wine put into an Hundredth times so much water.
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I beseeche you what shall that be? shall it taste any more as wine? Euen so forcible should the good affection of a faithfull man be.
I beseech you what shall that be? shall it taste any more as wine? Eve so forcible should the good affection of a faithful man be.
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If this affection be not feruent, and very vehement, it shalbe soone choked by the corruptions of our carnall passions & affections which (as I haue before said) haue neither measure, modestie, nor temperance.
If this affection be not fervent, and very vehement, it shall soon choked by the corruptions of our carnal passion & affections which (as I have before said) have neither measure, modesty, nor temperance.
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See then for the second point what we haue here to note in this behalf, to wit, that it is not enough that we haue a meane desire to serue God,
See then for the second point what we have Here to note in this behalf, to wit, that it is not enough that we have a mean desire to serve God,
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for that woulde bee very soone quenched in vs, and be made nothing woorth.
for that would be very soon quenched in us, and be made nothing worth.
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But we must be so attentiue thereto, as that we may able to say that our soule fainteth,
But we must be so attentive thereto, as that we may able to say that our soul fainteth,
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and languisheth, that our power and strength droppeth and melteth away as it were vntill such time as God relieueth vs, in graunting that vnto vs which we require of him.
and Languishes, that our power and strength drops and melts away as it were until such time as God relieveth us, in granting that unto us which we require of him.
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The third point which we haue here to note, is, the firmenes and constancie in this our desire.
The third point which we have Here to note, is, the firmness and constancy in this our desire.
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And see here why Dauid is not contented with this saying, that his soule is broken out:
And see Here why David is not contented with this saying, that his soul is broken out:
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but he saieth, Alwayes, As if he should haue saide, this was not a blaste of wynde,
but he Saith, Always, As if he should have said, this was not a blast of wind,
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but a rooted affection in his heart, and that he perseuered therein. Nowe these three things are most necessarie:
but a rooted affection in his heart, and that he persevered therein. Now these three things Are most necessary:
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For we see in the first place that we are as it were by nature enclined to vanitie,
For we see in the First place that we Are as it were by nature inclined to vanity,
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bicause that being so addicted vnto the world, we thinke no whit at all of heauen.
Because that being so addicted unto the world, we think no whit At all of heaven.
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We ought therefore to bee so much the more very attentiue to this doctrine, & to haue a burning desire to follow the word of God:
We ought Therefore to be so much the more very attentive to this Doctrine, & to have a burning desire to follow the word of God:
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and besides this our affection ought to be so vehement, as that it might be able to haue the dominion ouer all our affections, which hinder vs to cleaue vnto our God,
and beside this our affection ought to be so vehement, as that it might be able to have the dominion over all our affections, which hinder us to cleave unto our God,
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and euē to be marueilously rauished therewith.
and even to be marvelously ravished therewith.
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Now it had neede to be mightely strengthened with the power of the spirite of God:
Now it had need to be mightily strengthened with the power of the Spirit of God:
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For our lustes beeing too too mad and furious, if God stretched not foorth his arme vnto it, what should become thereof? And put the case that we had a good desire,
For our lusts being too too mad and furious, if God stretched not forth his arm unto it, what should become thereof? And put the case that we had a good desire,
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surely it woulde very soone vanish away in vs. We must be wōderfull feruent therin,
surely it would very soon vanish away in us We must be wonderful fervent therein,
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and afterward, when wee hall haue such a good and stedfast affection, we must be wonderfully in loue with the word of God, not for a day,
and afterwards, when we hall have such a good and steadfast affection, we must be wonderfully in love with the word of God, not for a day,
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nor yet for a short time, but euen so long as we liue. It followeth soone after. Thou hast destroyed the proud:
nor yet for a short time, but even so long as we live. It follows soon After. Thou hast destroyed the proud:
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cursed are they, that do erre from all thy commaundementes. Dauid addeth hereto an other reason, whereby hee is more enflamed to praye vnto God,
cursed Are they, that do err from all thy Commandments. David adds hereto an other reason, whereby he is more inflamed to pray unto God,
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and to addresse him selfe vnto him, to be taught in his word: to wit, when hee seeth that he hath so rebuked the proude:
and to address him self unto him, to be taught in his word: to wit, when he sees that he hath so rebuked the proud:
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For the chastisements and punishementes which God layeth vppon the faithles and rebellious, shoulde bee a good instruction for vs: As it is said:
For the chastisements and punishments which God Layeth upon the faithless and rebellious, should be a good instruction for us: As it is said:
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That God hath executed iudgement, and that the inhabitantes of the land should learne his righteousnes.
That God hath executed judgement, and that the inhabitants of the land should Learn his righteousness.
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It is not without cause that the Prophet Esay also hath so said:
It is not without cause that the Prophet Isaiah also hath so said:
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for he signifieth vnto vs, that God hath by diuers and sundrie meanes drawen vs vnto him,
for he signifies unto us, that God hath by diverse and sundry means drawn us unto him,
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and that chiefly when he teacheth vs to feare his maiestie.
and that chiefly when he Teaches us to Fear his majesty.
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For without it, out alas, we shall become like vnto brute beastes, if God laye the bridle in our neckes, what licence we will giue vnto our selues, experience very well teacheth vs. Now God seeing that we are so easily brought to runne at randon, sendeth vs examples,
For without it, out alas, we shall become like unto brutus beasts, if God say the bridle in our necks, what licence we will give unto our selves, experience very well Teaches us Now God seeing that we Are so Easily brought to run At random, sends us Examples,
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bicause he woulde bring vs to walke in feare and carefully.
Because he would bring us to walk in Fear and carefully.
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And for our part, when wee see God to chastise the wicked and disobedient, we should by them take example and instruction.
And for our part, when we see God to chastise the wicked and disobedient, we should by them take Exampl and instruction.
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Loe here (in summe) what Dauid saieth. Thou O Lorde, hast chastised the disobedient:
Loe Here (in sum) what David Saith. Thou Oh Lord, hast chastised the disobedient:
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as if hee shoulde haue saide, True it is, O Lord, that I haue desired,
as if he should have said, True it is, Oh Lord, that I have desired,
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euen with a vehement affection, and true constancie, to cleaue vnto thee, and to thy holy cōmandementes:
even with a vehement affection, and true constancy, to cleave unto thee, and to thy holy Commandments:
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But yet had I neede to be more throughly instructed, that I might beware of the punishementes which I haue seene with mine eyes.
But yet had I need to be more thoroughly instructed, that I might beware of the punishments which I have seen with mine eyes.
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When I haue seene that thou chastisedst the proude, I haue beene by and by humbled thereby:
When I have seen that thou chastisedst the proud, I have been by and by humbled thereby:
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so much discipline haue I receiued by it, see then nowe why I do beseeche thee, that I might be more carefully and diligently instructed in thy law.
so much discipline have I received by it, see then now why I do beseech thee, that I might be more carefully and diligently instructed in thy law.
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If now it was behooueful for Dauid (who was already so well instructed in the law) to be thus aided for the drawing of him selfe to God, to wit, that hee seeth the vnbeleeuers punished,
If now it was behooveful for David (who was already so well instructed in the law) to be thus aided for the drawing of him self to God, to wit, that he sees the unbelievers punished,
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and God to laye his hand vpon them:
and God to say his hand upon them:
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I beseeche you tell me, had not we neede of such instruction, & also of a great deale more? And so,
I beseech you tell me, had not we need of such instruction, & also of a great deal more? And so,
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as oftentimes as we shal plainely see, God to send his chastisements into the world, to punishe sinne, we ought greatly to consider thereof,
as oftentimes as we shall plainly see, God to send his chastisements into the world, to Punish sin, we ought greatly to Consider thereof,
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and to vnderstande that it commeth not by aduenture or chaunce (as we commonly saye.
and to understand that it comes not by adventure or chance (as we commonly say.
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And when GOD so striketh the proude and disobedient, let vs consider that he meaneth not to punish their persons,
And when GOD so striketh the proud and disobedient, let us Consider that he means not to Punish their Persons,
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and bodies onely, but to teache vs, to haue a greater regarde to our selues:
and bodies only, but to teach us, to have a greater regard to our selves:
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that wee might bee humbled, to the ende the like fall not vppon vs. For God doeth vs great pleasure,
that we might be humbled, to the end the like fallen not upon us For God doth us great pleasure,
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when hee punisheth others, thereby to teache vs to take heede:
when he Punisheth Others, thereby to teach us to take heed:
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as also it is great wisedome for a man to beware by the harme of an other according to the olde prouer be. And so also meaneth God.
as also it is great Wisdom for a man to beware by the harm of an other according to the old prover be. And so also means God.
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Let vs then consider of the fauour and grace which he sheweth vnto vs, when as he setteth foorth his iudgementes before vs, it is to aduertise vs of our faultes, to the end we should the better walke in his feare, to obey him:
Let us then Consider of the favour and grace which he shows unto us, when as he sets forth his Judgments before us, it is to advertise us of our Faults, to the end we should the better walk in his Fear, to obey him:
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yea, and that he punisheth others for our amendement, as I haue already sayd.
yea, and that he Punisheth Others for our amendment, as I have already said.
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And especially he addeth, Cursed are they that erre from thy commaundementes, or that goe wrong.
And especially he adds, Cursed Are they that err from thy Commandments, or that go wrong.
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By this hee farther declareth and expresseth that which wee haue already shewed, to witte,
By this he farther Declareth and Expresses that which we have already showed, to wit,
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howe hee hath beene taught to walke according to the will of God, by the punishmentes which lighted vpon the proud and disobediēt.
how he hath been taught to walk according to the will of God, by the punishments which lighted upon the proud and disobedient.
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And here he maketh this generall conclusion, That all they which erre from the commaundemen of God are accursed.
And Here he makes this general conclusion, That all they which err from the commaundemen of God Are accursed.
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Whereupon we are to gather first of all, that the particular iudgementes of God ought not to serue vs for one deede alone:
Whereupon we Are to gather First of all, that the particular Judgments of God ought not to serve us for one deed alone:
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but that we should apply it for a generall instruction all the dayes of our life.
but that we should apply it for a general instruction all the days of our life.
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As how? When as we see God punish one persone, O, wee must not stay our selues vpon such an act, to say, that God punisheth but one person which deserueth it:
As how? When as we see God Punish one person, Oh, we must not stay our selves upon such an act, to say, that God Punisheth but one person which deserves it:
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but wee must conclude and say (according to that saying of S. Paul) There is no respect of persons with God.
but we must conclude and say (according to that saying of S. Paul) There is no respect of Persons with God.
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Now when he hath punished such a fault, we must then say, that this fault displeaseth him in as many as do committe it. Now when he hath punished such a fault, we must then say, that this fault displeaseth him in as many as do commit it.
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As in an other place he sheweth, Sithens that God so grieuously punished the children of Israel for Idolatrie, we must conclude that he vtterly abhorreth Idolatrie.
As in an other place he shows, Since that God so grievously punished the children of Israel for Idolatry, we must conclude that he utterly abhorreth Idolatry.
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As greatly also abhorreth he Lechery, murmuring, & disobedient persons, and horrible & wicked couetousnes.
As greatly also abhorreth he Lechery, murmuring, & disobedient Persons, and horrible & wicked covetousness.
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And all this (saith S. Paul) should serue vs for an Image or paterne, to the end, that when we see the like come to passe, we should remember vs of that which is conteined within the holy scripture,
And all this (Says S. Paul) should serve us for an Image or pattern, to the end, that when we see the like come to pass, we should Remember us of that which is contained within the holy scripture,
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and applie it wholy to our own vse and profite. And thus much as touching the first point, which we haue here to note:
and apply it wholly to our own use and profit. And thus much as touching the First point, which we have Here to note:
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to wit, that if God punisheth a man, we must gather out of it a generall instruction,
to wit, that if God Punisheth a man, we must gather out of it a general instruction,
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and conclude, that all they which go wrong from the commaudementes of God are accursed. Now we haue to touch the second point, which is also notable:
and conclude, that all they which go wrong from the Commandments of God Are accursed. Now we have to touch the second point, which is also notable:
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that is, we must not tarrie vntill such time as God scourgeth vs, but beeing aduertised by that which hee hath shewed vs a farre of, wee might preuent the punishmentes and corrections.
that is, we must not tarry until such time as God scourges us, but being advertised by that which he hath showed us a Far of, we might prevent the punishments and corrections.
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which might light vpon vs in the end.
which might Light upon us in the end.
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And this is it which wee must gather vnto our selues in generall, of that which hath beene spoken.
And this is it which we must gather unto our selves in general, of that which hath been spoken.
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That all they which erre from the commaundementes of God, are accursed.
That all they which err from the Commandments of God, Are accursed.
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Moreouer, let vs also in the third place learne, that all the happinesse which we imagine,
Moreover, let us also in the third place Learn, that all the happiness which we imagine,
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when wee are farre from God, is nothing but accursed, and that in the ende the sentence of our Lord Iesus must be accomplished, Cursed are ye which laughe,
when we Are Far from God, is nothing but accursed, and that in the end the sentence of our Lord Iesus must be accomplished, Cursed Are you which laugh,
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for ye shall weepe, and your laughter shall be turned into gnasshing of teeth.
for you shall weep, and your laughter shall be turned into gnashing of teeth.
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Let vs then vnderstand, that whiles the poore worlde maketh it selfe mery, and that it seemeth to be come euen to the full aboundane of the wis•hes and desires,
Let us then understand, that while the poor world makes it self merry, and that it seems to be come even to the full aboundane of the wis•hes and Desires,
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and that it hath obteined the chiefe felicitie, that it is euen then vnder the greatest and chiefest curse.
and that it hath obtained the chief felicity, that it is even then under the greatest and chiefest curse.
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And why so? For all they which stray from God, are accursed, bicause that hee is the fountaine of all goodnes,
And why so? For all they which stray from God, Are accursed, Because that he is the fountain of all Goodness,
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and without him there is nothing but all miserie.
and without him there is nothing but all misery.
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True it is, that for a time hee suffereth the infidels and vnbeleeuers to make them selues mery, that we might thinke them to be the happiest people in the worlde,
True it is, that for a time he suffers the Infidels and unbelievers to make them selves merry, that we might think them to be the Happiest people in the world,
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but what of that? It will all returne to their greater confusion. It followeth soone after, Remooue from me shame and contempte:
but what of that? It will all return to their greater confusion. It follows soon After, Remove from me shame and contempt:
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for I haue kept thy testimonies.
for I have kept thy testimonies.
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Here Dauid commenceth a newe suice vnto God, to wit, that he would hold him in his innocencie and puritie.
Here David Commenceth a new suice unto God, to wit, that he would hold him in his innocence and purity.
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And it is not without cause that he so doeth, for we see that they which serue God with their whole heart, are contemned,
And it is not without cause that he so doth, for we see that they which serve God with their Whole heart, Are contemned,
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and despised, yea, they are most shamefully slaundered.
and despised, yea, they Are most shamefully slandered.
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For we see euen at this daye, that he which walketh simply, he shall by and by be called an hypocrite.
For we see even At this day, that he which walks simply, he shall by and by be called an hypocrite.
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All they which would serue God, are thus cried out vpon, O these hypocrites! O these mortified!
All they which would serve God, Are thus cried out upon, Oh these Hypocrites! O these mortified!
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See here how the puritie & simplicitie of the faith full is despised & naught set by.
See Here how the purity & simplicity of the faith full is despised & nought Set by.
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For the deuil possesseth the contemners of God in such sort, as that they vomit out their blasphemies, not onely against those whome they purpose to oppose them selues,
For the Devil Possesses the contemners of God in such sort, as that they vomit out their Blasphemies, not only against those whom they purpose to oppose them selves,
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but euen against God him selfe. But this mischiefe and corruption is not of a dayes hatching:
but even against God him self. But this mischief and corruption is not of a days hatching:
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and therefore wee are throughly to consider the saying which Dauid here setteth downe:
and Therefore we Are thoroughly to Consider the saying which David Here sets down:
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O turne from me rebuke, to wit, suffer mee not O Lorde, to be lightly esteemed of men,Oh turn from me rebuke, to wit, suffer me not O Lord, to be lightly esteemed of men,
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bicause I haue kept thy testimonies. Wee see then that the summe of this verse is this:
Because I have kept thy testimonies. we see then that the sum of this verse is this:
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That Dauid desireth GOD to vpholde and mainteine his puritie. Now the cause is incontinently added,
That David Desires GOD to uphold and maintain his purity. Now the cause is incontinently added,
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For princes also did sit, vnder the shadowe of Iustice, and speake against me. For Princes also did fit, under the shadow of justice, and speak against me.
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Nowe this was a great temptation to Dauid, that hee was not onely mocked and scorned at the Tauernes and Innes, beeing there blasoned by dissolute Iesters and Scoffers,
Now this was a great temptation to David, that he was not only mocked and scorned At the Taverns and Inns, being there blazoned by dissolute Jesters and Scoffers,
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and talked of in the streetes and market places, but euen in the place of Iustice (which ought to bee holy) it could not therefore bee chosen but that they also woulde vtterly defame and slaunder him,
and talked of in the streets and market places, but even in the place of justice (which ought to be holy) it could not Therefore be chosen but that they also would utterly defame and slander him,
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and condemne him to be as it were a most wicked and cursed man.
and condemn him to be as it were a most wicked and cursed man.
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When Dauid then did see, that he was thus vniustly intreated and handled, hee maketh his complaint vnto God:
When David then did see, that he was thus unjustly entreated and handled, he makes his complaint unto God:
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and sayeth, O Lorde the Princes and Gouernours them selues doe sit and speake euill against me:
and Saith, Oh Lord the Princes and Governors them selves do fit and speak evil against me:
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And yet for all that I haue kept thy Testimonies. And yet for all that I have kept thy Testimonies.
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Herein summe we are to gather out of this place, that if it so fall out,
Herein sum we Are to gather out of this place, that if it so fallen out,
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when as wee haue walked vprightly and in a good conscience, to bee falsely slaundered, to bee accused of this and that, whereof we neuer once thought:
when as we have walked uprightly and in a good conscience, to be falsely slandered, to be accused of this and that, whereof we never once Thought:
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yet ought we to beare all thinges patiently, for let vs be sure of that, that we are not better then Dauid,
yet ought we to bear all things patiently, for let us be sure of that, that we Are not better then David,
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although we would make neuer so great protestation of our integritie and puritie.
although we would make never so great protestation of our integrity and purity.
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Dauid walked both before God and men so faithfully as none of vs all is able to doe,
David walked both before God and men so faithfully as none of us all is able to do,
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and yet wee see that he was subiect to these slaunderous reportes.
and yet we see that he was Subject to these slanderous reports.
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Let vs then be patient, when the like shall happen to vs. But let vs also follow his example in that hee sayeth, that is, that wee shoulde not be discouraged:
Let us then be patient, when the like shall happen to us But let us also follow his Exampl in that he Saith, that is, that we should not be discouraged:
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seeing our selues to be so euill and vniustly recompensed at mens handes, that we forbeare not for all that to exercise our selues in the commaundementes of God.
seeing our selves to be so evil and unjustly recompensed At men's hands, that we forbear not for all that to exercise our selves in the Commandments of God.
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And howe should we come by that patience? wee must come to that which he there speaketh off, to wit, that wee take all our whole delight and pleasure in the commaundementes of God.
And how should we come by that patience? we must come to that which he there speaks off, to wit, that we take all our Whole delight and pleasure in the Commandments of God.
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It is the thing which hee often beateth vpon before by me touched, and therefore it shall not be needefull to staye vpon it any longer.
It is the thing which he often beats upon before by me touched, and Therefore it shall not be needful to stay upon it any longer.
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Let vs onely vnderstand this, when Dauid sayeth, that all his pleasure was in the commaundementes of GOD, that we (after his example) must doe the like. Hee added,
Let us only understand this, when David Saith, that all his pleasure was in the Commandments of GOD, that we (After his Exampl) must do the like. He added,
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They are my Councellers. Loe here a sentence worthy to be wayed of vs, when Dauid calleth the commaundements of God his counsaylers:They Are my Councillors. Lo Here a sentence worthy to be weighed of us, when David calls the Commandments of God his Counsellers:
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for in the first place he meaneth, that he might scorne at all the wisedome of the most able and most expert men in the worlde,
for in the First place he means, that he might scorn At all the Wisdom of the most able and most expert men in the world,
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howe goodly and gay shewes soeuer their counsailes seeme to be to those, which so exceedingly commend them,
how goodly and gay shows soever their Counsels seem to be to those, which so exceedingly commend them,
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and are also commended of all in that he was conducted by the word of God, & gouerned therby.
and Are also commended of all in that he was conducted by the word of God, & governed thereby.
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Lo what he meaneth here by the first point.
Lo what he means Here by the First point.
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The second is, That when he shalbe so gouerned by the word of God, he might not onely saye that hee was truely wyse,
The second is, That when he shall so governed by the word of God, he might not only say that he was truly wise,
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but that it was so much, as if he had all the wisedome of all the men in the worlde,
but that it was so much, as if he had all the Wisdom of all the men in the world,
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yea and a great deale more, put euen in one man.
yea and a great deal more, put even in one man.
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When any one man mistrusteth his owne witte, hee will aske councell, and arme him selfe the better,
When any one man mistrusteth his own wit, he will ask council, and arm him self the better,
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and when he shall haue vsed such counsell, as euery one shall soundly giue him, hee will holde him selfe a great deale the better resolued.
and when he shall have used such counsel, as every one shall soundly give him, he will hold him self a great deal the better resolved.
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Dauid then declareth vnto vs, that if wee will not bee without good counsell and aduise, we must follow the statutes and ordinances of God.
David then Declareth unto us, that if we will not be without good counsel and advise, we must follow the statutes and ordinances of God.
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But what? fewe men at this day are able in truth thus to saye.
But what? few men At this day Are able in truth thus to say.
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Euery man will saye the best for him selfe he can, and yet it shalbe all but a mere mockerie.
Every man will say the best for him self he can, and yet it shall all but a mere mockery.
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Howe many of vs are there which will be contented to be gouerned as hee was, by this counsell? Wee shall hardly finde one amonges an hundreth.
Howe many of us Are there which will be contented to be governed as he was, by this counsel? we shall hardly find one among an Hundredth.
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Howe do we iustly promise our selues rightly to knowe that GOD hath spoken vnto vs?
Howe do we justly promise our selves rightly to know that GOD hath spoken unto us?
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And let it be that we are in the right way, what assurance haue we of it? It cannot be chosen but that the least let in the world will trouble vs:
And let it be that we Are in the right Way, what assurance have we of it? It cannot be chosen but that the least let in the world will trouble us:
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Our spirite alwayes greatly desireth to be contrary to God, we haue greater regarde to the vayne opinions and fantasies of men,
Our Spirit always greatly Desires to be contrary to God, we have greater regard to the vain opinions and fantasies of men,
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then to the heauenly doctrine, so that we lende out eares to whatsoeuer men bable,
then to the heavenly Doctrine, so that we lend out ears to whatsoever men babble,
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and are so caried with euery wynde, that we knowe not what it is to holde our selues to the counsell; of God.
and Are so carried with every wind, that we know not what it is to hold our selves to the counsel; of God.
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And so let vs bee aduised to make out profit of this sentence, beseching the Lord to graunt vs that his grace, that we may be gouerned by him,
And so let us be advised to make out profit of this sentence, beseeching the Lord to grant us that his grace, that we may be governed by him,
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and that with such humilitie and reuerence, as that whatsoeuer is set before vs in this world, we may alwayes go on our wayes, in true and inuincible constancie.
and that with such humility and Reverence, as that whatsoever is Set before us in this world, we may always go on our ways, in true and invincible constancy.
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And according to this holy doctrine, let vs prostrate out selues before the face of our good God, in acknowledging our faultes:
And according to this holy Doctrine, let us prostrate out selves before the face of our good God, in acknowledging our Faults:
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beseching him that it woulde please him to gouerne vs in such sorte, as that we looke not downe here on the earth,
beseeching him that it would please him to govern us in such sort, as that we look not down Here on the earth,
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ne yet stoope downe to the corruptible things of this world, but that we might continually aspire vnto this heauenly life, where unto hee daily calleth vs by his worde:
ne yet stoop down to the corruptible things of this world, but that we might continually aspire unto this heavenly life, where unto he daily calls us by his word:
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And for performance thereof to suffer vs to be truely vnited to our Lord Iesus Christ,
And for performance thereof to suffer us to be truly united to our Lord Iesus christ,
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yea, and that with an inseparable bond, as wee may alwayes followe the waye which he hath shewed vnto vs,
yea, and that with an inseparable bound, as we may always follow the Way which he hath showed unto us,
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vntill such time as wee be come to that immortall glorie, whereunto he hath gone before vs, to gather vs all vp vnto him,
until such time as we be come to that immortal glory, whereunto he hath gone before us, to gather us all up unto him,
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and to make vs partakers of that blessednesse, which hee hath gotten and purchased by his death and passion,
and to make us partakers of that blessedness, which he hath got and purchased by his death and passion,
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and where of he will make vs enheritours with him in the kingdome of heauen.
and where of he will make us enheritours with him in the Kingdom of heaven.
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That he will not onely graunt vs this grace and fauour, but also vnto all people and nations of the earth, &c.
That he will not only grant us this grace and favour, but also unto all people and Nations of the earth, etc.
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The fourth Sermon of the hundreth and nineteenth Psalme. DALETH. My soule cleaueth vnto the dust:
The fourth Sermon of the Hundredth and nineteenth Psalm. DALETH. My soul cleaveth unto the dust:
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quicken me according to thy word. I haue declared my wayes, and thou heardest mee: teache me thy statutes.
quicken me according to thy word. I have declared my ways, and thou heardest me: teach me thy statutes.
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Make me to vnderstand the way of thy commandements: and I will meditate of thy wonderous workes.
Make me to understand the Way of thy Commandments: and I will meditate of thy wondrous works.
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My soule melteth with very heauines: rayse me vp according vnto thy word. Take from me the way of lying:
My soul melts with very heaviness: raise me up according unto thy word. Take from me the Way of lying:
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and graunt me graciously thy lawe. I haue chosen the way of truth: and thy iudgements haue I laid before me.
and grant me graciously thy law. I have chosen the Way of truth: and thy Judgments have I laid before me.
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I haue sticken vnto thy testimonies: O Lord confound me not. I will runne the way of thy commaundements:
I have sticken unto thy testimonies: Oh Lord confound me not. I will run the Way of thy Commandments:
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whē thou shalt enlarge mine heart.
when thou shalt enlarge mine heart.
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DAuid sheweth vnto vs in these eight verses what the ioye and contentation of the children of God ought to bee.
David shows unto us in these eight Verses what the joy and contentation of the children of God ought to be.
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And this is a doctrine for vs, most profitable.
And this is a Doctrine for us, most profitable.
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For there is not that man which longeth not too haue the thing that may content and delight him:
For there is not that man which Longeth not too have the thing that may content and delight him:
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but there is none of vs which holdeth the true meane. So much the more therefore ought we rightly to recorde the lesson heere conteined:
but there is none of us which holds the true mean. So much the more Therefore ought we rightly to record the Lesson Here contained:
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to wit, that all our reioyring is accursed, and will come to an euill end if wee looke not to God and to his worde.
to wit, that all our reioyring is accursed, and will come to an evil end if we look not to God and to his word.
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Loe wherefore here he sayeth, My soule cleaueth vnto the dust: quicken me according to thy word.
Loe Wherefore Here he Saith, My soul cleaveth unto the dust: quicken me according to thy word.
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Dauid confesseth here that hee was driuen to an extremitie.
David Confesses Here that he was driven to an extremity.
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For behold what hee meaneth by this saying, That his soule (or life) cleaueth vnto the dust:
For behold what he means by this saying, That his soul (or life) cleaveth unto the dust:
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As if hee shoulde haue said, O Lord, there is nothing that I more looked for then my graue, I am like to a poore castaway and forlorne creature.
As if he should have said, Oh Lord, there is nothing that I more looked for then my graven, I am like to a poor castaway and forlorn creature.
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Nowe whether or to whome should he haue recourse? Euen vnto God, hee desireth to be restored.
Now whither or to whom should he have recourse? Eve unto God, he Desires to be restored.
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And how may that be? according to the promisse which he hath receiued. We see then whether, and to whom we must haue recourse in all our necessities,
And how may that be? according to the promise which he hath received. We see then whither, and to whom we must have recourse in all our necessities,
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And thus much for the first point.
And thus much for the First point.
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The Second is, when that wee shall haue had our refuge to God, we might finde in him wherewith fully to reioyce vs. Thus much then for the second.
The Second is, when that we shall have had our refuge to God, we might find in him wherewith Fully to rejoice us Thus much then for the second.
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The third is, That if we will obteine tobe restored at Gods handes, wee being as it were dead and confounded, should looke vnto his promises:
The third is, That if we will obtain tobe restored At God's hands, we being as it were dead and confounded, should look unto his promises:
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For behold he will giue vs encouragement to come vnto him. We haue here then a good admonition and very profitable:
For behold he will give us encouragement to come unto him. We have Here then a good admonition and very profitable:
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that is, That as often as we shall be ouerwhelmed with all the miserie that can be, we should yet looke vnto God,
that is, That as often as we shall be overwhelmed with all the misery that can be, we should yet look unto God,
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bicause that then hee will seeke after vs more then euer he did before, willing vs to come vnto him.
Because that then he will seek After us more then ever he did before, willing us to come unto him.
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But here we are to note, that there is not any so great a miserie which ought to let and stay vs from cōming straight on vnto him:
But Here we Are to note, that there is not any so great a misery which ought to let and stay us from coming straight on unto him:
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For Dauid confesseth that he was become as a dead man.
For David Confesses that he was become as a dead man.
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When then wee shalbe euen as it were at the last cast, as we say, that we can no more, that we should bee as a man would saye, oppressed and ouercome with sorowe and griefe,
When then we shall even as it were At the last cast, as we say, that we can no more, that we should be as a man would say, oppressed and overcome with sorrow and grief,
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yea and that the graue euen gapeth to swallowe vs vp, let vs not for all that ceasse to beseeche God to restore vs. For it belongeth properly vnto him,
yea and that the graven even gapeth to swallow us up, let us not for all that cease to beseech God to restore us For it belongeth properly unto him,
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when he hath appealed and brought vs to deathes dore, to restore and quicken vs againe.
when he hath appealed and brought us to deaths door, to restore and quicken us again.
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But we are to vnderstande that we must not come vnto him after an hypocritical maner:
But we Are to understand that we must not come unto him After an hypocritical manner:
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we must not require him too restore vs, and yet haue our mindes wandering here and there,
we must not require him too restore us, and yet have our minds wandering Here and there,
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neither yet must we seeke for that thing in the worlde, which wee make countenance to seeke for at his handes:
neither yet must we seek for that thing in the world, which we make countenance to seek for At his hands:
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We must not make vs two wayes to the woode as we saye, but our whole delight and contentation must bee in God and in his grace, that it suffiseth vs to haue him only,
We must not make us two ways to the wood as we say, but our Whole delight and contentation must be in God and in his grace, that it Suffices us to have him only,
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and to feele his mercie and compassion towardes vs: and when wee haue gotten that, to bee contented onely therewith.
and to feel his mercy and compassion towards us: and when we have got that, to be contented only therewith.
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But bicause we can not come vnto God, without he him selfe draweth vs, when as wee desire him to restore vs,
But Because we can not come unto God, without he him self draws us, when as we desire him to restore us,
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and to stretche out his hande vnto vs, wee must adde thereto this saying here expressed, to wit, that he will quicken vs according to his word.
and to stretch out his hand unto us, we must add thereto this saying Here expressed, to wit, that he will quicken us according to his word.
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Now by this, as I haue already sayde, wee are taught that in the middest of death we finde saluation and health,
Now by this, as I have already said, we Are taught that in the midst of death we find salvation and health,
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bicause the promises of God neuer fayle vs. It followeth in the second verse, I haue declared my wayes, and thou heardest mee: teache me thy statutes.
Because the promises of God never fail us It follows in the second verse, I have declared my ways, and thou heardest me: teach me thy statutes.
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Here Dauid alledgeth another reason that GOD heareth him, to wit, that this is not the first time that he had heard him,
Here David allegeth Another reason that GOD hears him, to wit, that this is not the First time that he had herd him,
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neither yet that God is mercifull and liberall, to graunt vnto his faithfull, their petitions and requestes.
neither yet that God is merciful and liberal, to grant unto his faithful, their petitions and requests.
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But wee in very deede must, in continuing the matter which wee are here in hande to open, be throughly assured and resolued, that it is not in vayne,
But we in very deed must, in Continuing the matter which we Are Here in hand to open, be thoroughly assured and resolved, that it is not in vain,
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when as we make our prayers vnto God, neither yet that wee lose our labours, but that our prayers shall profite vs. We must therefore be fully resolued herein.
when as we make our Prayers unto God, neither yet that we loose our labours, but that our Prayers shall profit us We must Therefore be Fully resolved herein.
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And howe must that bee? Forsooth, Dauid euen very now alledged vnto God, his promises assuring him selfe that hee receiued them through his meere mercy and goodnesse. And this is no foolehardinesse.
And how must that be? Forsooth, David even very now alleged unto God, his promises assuring him self that he received them through his mere mercy and Goodness. And this is no foolhardiness.
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Euen so then, let vs in no case feare to come vnto God boldly and cherefully vpon this condition,
Eve so then, let us in no case Fear to come unto God boldly and cheerfully upon this condition,
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yea so long as wee builde vpon his promises. We must not come vnto him according to our owne fantasies:
yea so long as we build upon his promises. We must not come unto him according to our own fantasies:
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neither must we allege and saye, my God, I present my selfe here before thy maiestie,
neither must we allege and say, my God, I present my self Here before thy majesty,
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bicause I thinke or suppose that thou oughtest to heare me: this were too too fonde and lewde arrogancie:
Because I think or suppose that thou Ought to hear me: this were too too fond and lewd arrogancy:
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but to saye, Alas my good God, it is very true that I am not worthy to come neare vnto thy presence:
but to say, Alas my good God, it is very true that I am not worthy to come near unto thy presence:
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and although it shall seeme to me that I might approche to thee, yet must I pull back that foote againe:
and although it shall seem to me that I might approach to thee, yet must I pull back that foot again:
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Neuerthelesse, since thou biddest me to come vnto thee, and hast commaunded me to call vpon thee,
Nevertheless, since thou biddest me to come unto thee, and hast commanded me to call upon thee,
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and promised also for to heare mee:
and promised also for to hear me:
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Loe here my God the cause which maketh mee so bolde, not to doubt to come vnto thee, bicause I beleeue thy worde.
Lo Here my God the cause which makes me so bold, not to doubt to come unto thee, Because I believe thy word.
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And now O Lorde, I stand in no doubt that thou wilt not receiue mee, when as I thus buylde vpon thy promisse.
And now Oh Lord, I stand in no doubt that thou wilt not receive me, when as I thus build upon thy promise.
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After Dauid hath vsed this kinde of speech, to stirre him selfe vp to praye vnto God,
After David hath used this kind of speech, to stir him self up to pray unto God,
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and also to obtaine his request, he addeth, O Lorde, I haue acknowledged my wayes, and thou heardest mee.
and also to obtain his request, he adds, Oh Lord, I have acknowledged my ways, and thou heardest me.
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As if he should haue saide, Ouer and besides thy promise, my God, there is another reason which enboldeneth and encourageth me to come vnto thee:
As if he should have said, Over and beside thy promise, my God, there is Another reason which enboldeneth and Encourageth me to come unto thee:
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to wit, the experience which thou hast shewed vnto me of thy great goodnes. I neuer required any thing of thee in mynecessitie, but thou diddest heare me:
to wit, the experience which thou hast showed unto me of thy great Goodness. I never required any thing of thee in mynecessitie, but thou didst hear me:
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to witte, but that thou satiffiedst my request, but that I haue felt howe thou hast relieued thy seruauntes,
to wit, but that thou satiffiedst my request, but that I have felt how thou hast relieved thy Servants,
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and hast alwayes beene ready to succoure them in their distresse:
and hast always been ready to succour them in their distress:
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Yea, O Lorde, and that thou hast not tarried nor wayted vntill they came vnto thee,
Yea, Oh Lord, and that thou hast not tarried nor waited until they Come unto thee,
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but hast euen offered thy selfe first vnto them.
but hast even offered thy self First unto them.
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Seeing then it is so that thou hast shewed thy selfe to be so good and liberall, O, I nowe doubt not but that thou wilt continue the same thy goodnesse:
Seeing then it is so that thou hast showed thy self to be so good and liberal, Oh, I now doubt not but that thou wilt continue the same thy Goodness:
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Wherefore I beseeche thee teache mee thy statutes. See here a text worthy the marking: For, as I haue before sayde, wee must not come vnto God doubting and wauering:
Wherefore I beseech thee teach me thy statutes. See Here a text worthy the marking: For, as I have before said, we must not come unto God doubting and wavering:
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but with full resolution, that hee will heare vs. And howe is that? O, we haue a most sure and infallible testimonie:
but with full resolution, that he will hear us And how is that? O, we have a most sure and infallible testimony:
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too wit, he hath promised too bee neare vnto al those which shal craue and begge of him in trueth:
too wit, he hath promised too be near unto all those which shall crave and beg of him in truth:
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we may then say, wee beseeche thee, O Lord, to haue regarde vnto vs according too thy woorde.
we may then say, we beseech thee, Oh Lord, to have regard unto us according too thy word.
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It is very true, that wee are vnwoorthy that thou shouldest bee careful ouer vs:
It is very true, that we Are unworthy that thou Shouldst be careful over us:
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But so it is, that hauing thy woorde and promise, wee may boldly come vnto thee:
But so it is, that having thy word and promise, we may boldly come unto thee:
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and besides, let vs adde there too the experience which God hath already shewed vntoo vs:
and beside, let us add there too the experience which God hath already showed unto us:
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that hee neuer forgetteth his, but preserueth and keepesh them, and alwaies watcheth ouer them.
that he never forgetteth his, but Preserveth and keepesh them, and always watches over them.
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And why so? That wee ought to be much more heedful then wee are of al the benefits of God, too the ende wee might come too this consideration of the reason which Dauid heere bringeth in:
And why so? That we ought to be much more heedful then we Are of all the benefits of God, too the end we might come too this consideration of the reason which David Here brings in:
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too wit, that wee might say vntoo God, that hee hath hearde vs. Nowe there are very fewe of vs that can doo this.
too wit, that we might say unto God, that he hath heard us Now there Are very few of us that can do this.
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And why so? Bicause that when we are in any distresse, wee neuer thinke to cal vpon God,
And why so? Because that when we Are in any distress, we never think to call upon God,
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yea although the griefe or disease presse and grieue vs neuer so much.
yea although the grief or disease press and grieve us never so much.
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And yet if wee doo then cal vpon him, it is so, that assoone as we haue escaped the danger, we wil not acknowledge it too bee God that hath had pytie and compassion vppon vs,
And yet if we do then call upon him, it is so, that As soon as we have escaped the danger, we will not acknowledge it too be God that hath had pity and compassion upon us,
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but is quyte out of memory and troden cleane vnder foote.
but is quite out of memory and trodden clean under foot.
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By cause then we remember not the benefites of God, Loe what is the cause why we cannot say,
By cause then we Remember not the benefits of God, Lo what is the cause why we cannot say,
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when wee come afresh to pray, O Lord, thou hast heard mee.
when we come afresh to pray, Oh Lord, thou hast herd me.
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For (as I haue before saide) our vnthankfulnesse hindereth vs that we cannot haue any such experience & practise too pray vntoo God incessauntly.
For (as I have before said) our unthankfulness hindereth us that we cannot have any such experience & practise too pray unto God incessantly.
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And see also what is the cause of our so colde and faynt prayers: for if wee were ready too cal to minde the graces of God:
And see also what is the cause of our so cold and faint Prayers: for if we were ready too call to mind the graces of God:
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O, we should be sure and certaine to bee alwaies fenced, when as we meant to present our selues before him, to say,
Oh, we should be sure and certain to be always fenced, when as we meant to present our selves before him, to say,
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Alas my God, this is no noueltie vnto mee:
Alas my God, this is no novelty unto me:
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neither ought I, Lorde, to thinke it straunge too present my selfe before thee, for thou hast graunted mee free accesse and libertie:
neither ought I, Lord, to think it strange too present my self before thee, for thou hast granted me free access and liberty:
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this is not the first tyme that thou hast doone mee good, no, I haue felte thy fauour by experience euen from my youth:
this is not the First time that thou hast done me good, no, I have felt thy favour by experience even from my youth:
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and when as I shal speak e of the number of tymes which thou hast hearde me, I shall finde them infinite:
and when as I shall speak e of the number of times which thou hast heard me, I shall find them infinite:
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I may very well then repose and put all my trust in thee, hoping that thou wilt continue thy goodnesse towardes me,
I may very well then repose and put all my trust in thee, hoping that thou wilt continue thy Goodness towards me,
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as thou art alwayes ready so to doe.
as thou art always ready so to do.
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Nowe because we are so vnthankfull vnto God, as not to acknowledge his benefites as becommeth vs, and as to him apperteyneth:
Now Because we Are so unthankful unto God, as not to acknowledge his benefits as becomes us, and as to him appertaineth:
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Loe here, why we cannot benefite our selues by this confession in truth, to confirme our hope to come vnto him,
Lo Here, why we cannot benefit our selves by this Confessi in truth, to confirm our hope to come unto him,
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as should be good for vs.
as should be good for us
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Moreouer, we are to note, that we must not deale with God, as with mortall men.
Moreover, we Are to note, that we must not deal with God, as with Mortal men.
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For if any man hath doone vs a pleasure, we may truely say, as we commonly do:
For if any man hath done us a pleasure, we may truly say, as we commonly doe:
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I shalbe the more beholding vnto you, because you haue already bound mee thereto, this shall come in amongst the reste:
I shall the more beholding unto you, Because you have already bound me thereto, this shall come in among the rest:
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But yet if we shall haue borrowed much of any man, wee shall be a shamed that we haue troubled him so often.
But yet if we shall have borrowed much of any man, we shall be a shamed that we have troubled him so often.
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But the case standeth not so betwixt God and vs. And why so? For God is neuer weary of well dooing as men are,
But the case Stands not so betwixt God and us And why so? For God is never weary of well doing as men Are,
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and besides he neuer diminisheth his substaunce when hee dooth vs any good. If any man bestoweth his goodes liberally vpon vs, hee hath so much the lesse:
and beside he never diminisheth his substance when he doth us any good. If any man bestoweth his goods liberally upon us, he hath so much the less:
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if he giue his woorde for vs: hee will say, this is all that I can doe for you.
if he give his word for us: he will say, this is all that I can do for you.
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But God so aboundeth in riches, that it is like too a Spring which can neuer be drawne dry:
But God so Aboundeth in riches, that it is like too a Spring which can never be drawn dry:
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& the more that is drawn out of it, the greater abundance is to be seene.
& the more that is drawn out of it, the greater abundance is to be seen.
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So then, wee must not be affrayde too come vnto God, when as he shall haue bestowed vpon vs store of wealth,
So then, we must not be afraid too come unto God, when as he shall have bestowed upon us store of wealth,
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& that we shall be so much bounde vnto him, as is possible to be thought,
& that we shall be so much bound unto him, as is possible to be Thought,
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but the same ought to make vs the boulder, as Dauid heere declareth vnto vs. And of this are many like sayings in the Scripture.
but the same ought to make us the boulder, as David Here Declareth unto us And of this Are many like sayings in the Scripture.
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O Lorde (sayth Iacob) I was neuer woorthy of the benefites which thou haste bestowed vson me: Oh Lord (say Iacob) I was never worthy of the benefits which thou haste bestowed uson me:
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1034
but yet thou haste so bountifully dealte with thy seruaunte, as that I must needes call vpon thy name continually. but yet thou haste so bountifully dealt with thy servant, as that I must needs call upon thy name continually.
p-acp av pns21 vvb av av-j vvd p-acp po21 n1, c-acp cst pns11 vmb av vvi p-acp po21 n1 av-j.
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83
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1035
See then, howe GOD moueth vs to come familyarly vnto him, by reason that he sheweth him selfe so liberall,
See then, how GOD moves us to come familyarly unto him, by reason that he shows him self so liberal,
vvb av, c-crq np1 vvz pno12 pc-acp vvi av-j p-acp pno31, p-acp n1 cst pns31 vvz pno31 n1 av j,
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1036
and hath his hands wyde open ▪ to the ende hee might giue vs whatsoeuer wee stand in neede off.
and hath his hands wide open ▪ to the end he might give us whatsoever we stand in need off.
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1037
And when as bee shall haue continued thus all the dayes of our life, wee ought the boldelyer to call vpon him as Dauid him selfe sheweth vs heere by example.
And when as bee shall have continued thus all the days of our life, we ought the boldelyer to call upon him as David him self shows us Here by Exampl.
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1038
And now let vs mark his saying: I haue declared my wayes, and thou heardst mee: teach mee thy statutes.
And now let us mark his saying: I have declared my ways, and thou heardst me: teach me thy statutes.
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1039
Dauid heere protesteth that God hath giuen eare vnto his particular matters, to wit, when as he was perplexed and full of forowe, hee then called vpon God.
David Here protesteth that God hath given ear unto his particular matters, to wit, when as he was perplexed and full of forowe, he then called upon God.
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1040
Loe what this worde, Way, in the Hebrue meaneth, where it is sayde, I haue acknowledged my wayes, and thou answearedst me: to witte, heardst me.
Loe what this word, Way, in the Hebrew means, where it is said, I have acknowledged my ways, and thou answearedst me: to wit, heardst me.
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1041
Heerevpon hee desireth that God woulde teache him his Statutes: to witte, that hee woulde shewe him the right rule to liue wel.
Hereupon he Desires that God would teach him his Statutes: to wit, that he would show him the right Rule to live well.
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1042
Heere we are to note, that God yeldeth his consent euen vnto vs, and that hee will assist vs in all our seuerall needes.
Here we Are to note, that God yieldeth his consent even unto us, and that he will assist us in all our several needs.
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1043
We see that our Lorde Iesus hath taught vs too aske our dayly breade, which importeth all that concerneth this transitory life.
We see that our Lord Iesus hath taught us too ask our daily bread, which imports all that concerns this transitory life.
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1044
Euen so when we haue any thing to doe or too treate off, God graunteth vnto vs this priuiledge and licence too come vrito him:
Eve so when we have any thing to do or too Treat off, God granteth unto us this privilege and licence too come vrito him:
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1045
yea if wee should steppe on but one pace, or but remooue our hand, we may come vnto God, beseeching him to direct and conduct vs. Let vs then marke this inestimable goodnesse which God vseth towards vs, when hee seeth well that wee haue shewed vnto him all our wayes:
yea if we should step on but one pace, or but remove our hand, we may come unto God, beseeching him to Direct and conduct us Let us then mark this inestimable Goodness which God uses towards us, when he sees well that we have showed unto him all our ways:
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1046
to witte, all our desires and smallest matters.
to wit, all our Desires and Smallest matters.
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1047
If a man had his brother or deere companion, he durst hardly shewe him selfe so familyarly,
If a man had his brother or deer Companion, he durst hardly show him self so familyarly,
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1048
for feare he would be importune vpon him, as God giueth vs leaue too come vnto him.
for Fear he would be importune upon him, as God gives us leave too come unto him.
p-acp n1 pns31 vmd vbi j p-acp pno31, c-acp np1 vvz pno12 vvi av vvn p-acp pno31.
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1049
What bountie is this? Nowe when wee see that God maketh himselfe so familyar in our small affayrs so much the snore ought we to beseech him,
What bounty is this? Now when we see that God makes himself so familiar in our small affairs so much the snore ought we to beseech him,
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1050
after the example of Dauid, that he would conduct vs according to his lawe:
After the Exampl of David, that he would conduct us according to his law:
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1051
to witte, that hee will graunte vs his grace to liue in such sorte, as that wee may followe the rule which hee hath sette downe heere vnto vs. See then,
to wit, that he will grant us his grace to live in such sort, as that we may follow the Rule which he hath Set down Here unto us See then,
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1052
howe that by the lesse, wee muste come too the greater, as by particularityes wee muste come to generalities.
how that by the less, we must come too the greater, as by particularities we must come to Generalities.
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1053
From the lesse too the greater, say I, is this, That if God giueth vnto vs our dayly breade, let vs also craue of him health for our soules.
From the less too the greater, say I, is this, That if God gives unto us our daily bread, let us also crave of him health for our Souls.
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1054
If God will so humble him selfe, as to aduise vs:
If God will so humble him self, as to advise us:
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1055
when we haue any thing to doe amongst men, about the earthly affaires of this transitory life, let vs also beseech him to doe vs this good, as to conduct:
when we have any thing to do among men, about the earthly affairs of this transitory life, let us also beseech him to do us this good, as to conduct:
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1056
vs likewise according to his lawe. Loe heere how we may come from the lesser to the greater.
us likewise according to his law. Loe Here how we may come from the lesser to the greater.
pno12 av p-acp p-acp po31 n1. np1 av c-crq pns12 vmb vvi p-acp dt jc p-acp dt jc.
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1057
Wee may also discend from particularities to generalities, when as we shall say, O Lorde, thou hast hearde me in such a thing, which is a speciall matter:
we may also descend from particularities to Generalities, when as we shall say, Oh Lord, thou hast heard me in such a thing, which is a special matter:
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1058
now by a more forcible reason, I may call vpon thee for a thinge which may serue me all the dayes of my life, which is, that whē thou hast set me into the way of saluation, thou wouldst keepe me therein,
now by a more forcible reason, I may call upon thee for a thing which may serve me all the days of my life, which is, that when thou hast Set me into the Way of salvation, thou Wouldst keep me therein,
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1059
and that thou neuer forsake me, vntill such time as thou hast brought mee vnto that ende and perfection, whereunto thou hast called me.
and that thou never forsake me, until such time as thou hast brought me unto that end and perfection, whereunto thou hast called me.
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1060
It followeth, Make me to vnderstand the way of thy commaundementes: and I will meditate of thy woondrous woorkes.
It follows, Make me to understand the Way of thy Commandments: and I will meditate of thy wondrous works.
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1061
Marke heere the thirde reason which Dauid alledgeth to obtaine of God, that he might bee taught in his lawe.
Mark Here the Third reason which David allegeth to obtain of God, that he might be taught in his law.
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1062
O Lorde (saith he) make me to vnderstande the way of thy commaundementes, and so shall I talke of thy woondrous woorkes. Oh Lord (Says he) make me to understand the Way of thy Commandments, and so shall I talk of thy wondrous works.
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1063
As if hee should haue sayd, O Lorde, if it be thy good pleasure instruct me according to thy will,
As if he should have said, Oh Lord, if it be thy good pleasure instruct me according to thy will,
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1064
and it shall not serue for my selfe onely: but also for my neighbours: for I will indeuour my selfe to bring also others vnto thee.
and it shall not serve for my self only: but also for my neighbours: for I will endeavour my self to bring also Others unto thee.
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1065
And thus we ought to vse the graces and giftes of God:
And thus we ought to use the graces and Gifts of God:
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1066
to wit, that they be not as it were buryed in vs, but that wee may also profite our neighbours:
to wit, that they be not as it were buried in us, but that we may also profit our neighbours:
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1067
and to communicate them vnto such, as they may doe good vnto, to the ende that God may be honoured,
and to communicate them unto such, as they may do good unto, to the end that God may be honoured,
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1068
and that they all may serue to the common saluation of the members, of our Lord Iesus Christ.
and that they all may serve to the Common salvation of the members, of our Lord Iesus christ.
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But heere we haue in this Texte too note, that it is impossible for vs to instruct others,
But Here we have in this Text too note, that it is impossible for us to instruct Others,
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except we haue beene before the disciples and Scholers of God.
except we have been before the Disciples and Scholars of God.
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1071
There area greate many which will put foorth them selues, as if they were sufficient and able Clearkes inoughe too teach others:
There Area great many which will put forth them selves, as if they were sufficient and able Clerks enough too teach Others:
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1072
And in so thrusting in them selues, they haue not once knowen what they ought to vnderstand, either for themselues or yet for any others.
And in so thrusting in them selves, they have not once known what they ought to understand, either for themselves or yet for any Others.
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1073
Let vs then consider the order which is heere obserued: to wit, that euery of vs doe acknowledge our owne ignoraunce.
Let us then Consider the order which is Here observed: to wit, that every of us do acknowledge our own ignorance.
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1074
Dauid was a moste excellent Prophet, and yet notwithstanding he besought God that he woulde make him too vnderstande the way of his commaundementes.
David was a most excellent Prophet, and yet notwithstanding he besought God that he would make him too understand the Way of his Commandments.
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1075
Yea, but had not he the Lawe written? Wherefore then desired he that which hee had already in his handes? For he knewe well inough that to read, to preach,
Yea, but had not he the Law written? Wherefore then desired he that which he had already in his hands? For he knew well enough that to read, to preach,
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1076
and to heare, was not all that was needfull: For vnlesse God open our eares, we shall neuer be able to vnderstād it.
and to hear, was not all that was needful: For unless God open our ears, we shall never be able to understand it.
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1077
And therfore it behoueth that he inlighten vs, or else we shall neuer be able to see the brightnesse thereof,
And Therefore it behooves that he inlighten us, or Else we shall never be able to see the brightness thereof,
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1078
albeit it lye wide open before our eyes.
albeit it lie wide open before our eyes.
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1079
If Dauid made this request (as we haue already heeretofore intreated) I beseech you what shall we doe then? Let vs then euen so confesse our ignoraunce,
If David made this request (as we have already heretofore entreated) I beseech you what shall we do then? Let us then even so confess our ignorance,
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and beseech God that it would please him to teach vs. See now that we must needes bee first scholers:
and beseech God that it would please him to teach us See now that we must needs be First Scholars:
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1081
before we vsurpe the office of a Maister:
before we usurp the office of a Master:
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1082
and before wee thrust our selues in, too speake vnto others, that we heare God first speake vnto vs,
and before we thrust our selves in, too speak unto Others, that we hear God First speak unto us,
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and that we bee grounded in his woorde, that we may protest as Saint Peeter telleth vs, that it is the woorde of GOD which commeth out of our mouthes.
and that we be grounded in his word, that we may protest as Saint Peter Telleth us, that it is the word of GOD which comes out of our mouths.
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1084
Who soeure speaketh, (sayeth hee) let him speake the woord of God. Who soeure speaks, (Saith he) let him speak the word of God.
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1085
For it is rid reason that a mortall man shoulde extoll him selfe, and preferre his owne dreames and fantasies.
For it is rid reason that a Mortal man should extol him self, and prefer his own dreams and fantasies.
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1086
And although that this sacriledge be ouer-common in the worlde, it behoueth vs too haue greate regarde therto:
And although that this sacrilege be overcommon in the world, it behooves us too have great regard thereto:
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& that we al keepe silence, & that both great and small, ignoraunt and wise, the simple and learned, giue eare to the word of God,
& that we all keep silence, & that both great and small, ignorant and wise, the simple and learned, give ear to the word of God,
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& suffer them selues to be taught by him:
& suffer them selves to be taught by him:
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and after that, euery man according to those graces which he hath receiued, to communicate them vnto his neighbours.
and After that, every man according to those graces which he hath received, to communicate them unto his neighbours.
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And when any of vs shall be better instructed in the word of God then any of our brethren, we ought so much the more to exhorte them that haue neede therof to reprehende and rebuke those which make defaulte,
And when any of us shall be better instructed in the word of God then any of our brothers, we ought so much the more to exhort them that have need thereof to reprehend and rebuke those which make default,
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and to instruct the ignoraunt and vnlearned.
and to instruct the ignorant and unlearned.
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For our Lorde God bestoweth not his graces liberally vpon vs, to the end we should holde them fast locked as it were in a chest:
For our Lord God bestoweth not his graces liberally upon us, to the end we should hold them fast locked as it were in a chest:
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but that we should make them common to others, to set forth and commend them to other according as opportunitie shall serue,
but that we should make them Common to Others, to Set forth and commend them to other according as opportunity shall serve,
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and also according to the dispositions of those to whome we addict our selues to teach, are contented to heare vs.
and also according to the dispositions of those to whom we addict our selves to teach, Are contented to hear us
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Moreouer when Dauid sayth, That hee will speake of the woondrous woorkes of God.
Moreover when David say, That he will speak of the wondrous works of God.
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Let vs marke that he dooth it not of any ambition, or vaine glory, as many doe, which could be very wel contented that we should heare them,
Let us mark that he doth it not of any ambition, or vain glory, as many do, which could be very well contented that we should hear them,
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when as they shall doe nothing else but babble at randon of the worde of God.
when as they shall do nothing Else but babble At random of the word of God.
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And why is that? It is because they prophane it, without hauing any reuerence thereto.
And why is that? It is Because they profane it, without having any Reverence thereto.
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For wee see that the moste ignoraunt will be most bolde, according to the olde saying, None so bolde as blinde Bayard,
For we see that the most ignorant will be most bold, according to the old saying, None so bold as blind Bayard,
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or, A foolish man doubteth no perill.
or, A foolish man doubteth no peril.
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When soeuer any would goe about to teach them, O by and by the word of God shall be nothing with them:
When soever any would go about to teach them, Oh by and by the word of God shall be nothing with them:
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1102
For ye shall haue them alwayes to haue answeares ready coyned in their sleeues.
For you shall have them always to have answers ready coined in their sleeves.
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1103
There are then which woulde be accounted great Clarkes, who notwithstanding shewe them selues not to knowe what holynesse,
There Are then which would be accounted great Clerks, who notwithstanding show them selves not to know what holiness,
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1104
and Maiestie the worde of God carryeth with it.
and Majesty the word of God Carrieth with it.
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But contrarywise Dauid telleth vs, that if we will instruct and teach our neighboures, that wee ought firste to vnderstand the lawe of GOD to be full of woonderfull and straunge secrets:
But contrariwise David Telleth us, that if we will instruct and teach our neighbours, that we ought First to understand the law of GOD to be full of wondered and strange secrets:
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to be so high a wisdome, as that we ought not to presume to take on hande too handle it without all modestie and sobrietie.
to be so high a Wisdom, as that we ought not to presume to take on hand too handle it without all modesty and sobriety.
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Let vs then learne, if we will be good Doctors and teachers, to proceede in all hunblenes and feare, knowing that the least sentence in the scripture surmounteth our vnderstanding,
Let us then Learn, if we will be good Doctors and Teachers, to proceed in all hunblenes and Fear, knowing that the least sentence in the scripture surmounteth our understanding,
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and that wee are too too dull and blockish to attaine vnto so high wisdome, except the Lord our God guideth and leadeth vs thereto.
and that we Are too too dull and blockish to attain unto so high Wisdom, except the Lord our God guideth and leads us thereto.
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Lo how that both scholers and maisters & as many as are hearers, and speaker, ought to come with great reuerence when as they meane to handle the word of God. It followeth soone after:
Lo how that both Scholars and masters & as many as Are hearers, and speaker, ought to come with great Reverence when as they mean to handle the word of God. It follows soon After:
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My soule melteth with very heauinesse: raise me vp according to thy woorde. Heere Dauid more cleerely expresseth that which wee haue already touched:My soul melts with very heaviness: raise me up according to thy word. Here David more clearly Expresses that which we have already touched:
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to witte, that the abundaunt ioy of the faythfull consisteth wholly in this, that God is merciful vnto them,
to wit, that the abundant joy of the faithful Consisteth wholly in this, that God is merciful unto them,
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and knowing him to be such one, they are comforted by his grace, nothing douting of his good will,
and knowing him to be such one, they Are comforted by his grace, nothing doubting of his good will,
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And to proue it to be so, Dauid saith in the first place, My soule melieth away with very heauinesse, as if hee should haue said, that all his power and vertue was cleane gone from him.
And to prove it to be so, David Says in the First place, My soul melieth away with very heaviness, as if he should have said, that all his power and virtue was clean gone from him.
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For this similitude heere, is also very well set downe in diuerse places of the Scripture.
For this similitude Here, is also very well Set down in diverse places of the Scripture.
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1115
We haue gushed and burst out like water.
We have gushed and burst out like water.
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So then, see how Dauid is heere become as a forlorne man, so throwne downe and humbled,
So then, see how David is Here become as a forlorn man, so thrown down and humbled,
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as that he is cleane voyde of all strength, and all other things whatsoeuer, and therevpon beseecheth God to comfort him.
as that he is clean void of all strength, and all other things whatsoever, and thereupon Beseecheth God to Comfort him.
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Now heere we are to note that he speaketh not of the feeblenes of his body, to say that he was humbled by sicknesse,
Now Here we Are to note that he speaks not of the feebleness of his body, to say that he was humbled by sickness,
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& yet his soule to be lusty and strong:
& yet his soul to be lusty and strong:
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but he sayth that he is melted away with very heauinesse, as if he should haue said, that he was vtterly ouerthrowne.
but he say that he is melted away with very heaviness, as if he should have said, that he was utterly overthrown.
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And therevpon he desireth to be comforted, and that by the worde of God.
And thereupon he Desires to be comforted, and that by the word of God.
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Heere then we see, that when God shall mortifie vs, we shall be as men forlorne:
Here then we see, that when God shall mortify us, we shall be as men forlorn:
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and that not onely all our force and strength in this present life shall be of no value,
and that not only all our force and strength in this present life shall be of no valve,
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but also our soules and spirites shalbe as it were humbled and cast downe, too this ende that we might boldely call vpon God after the example of Dauid Let vs not feare then that God wil forsake vs,
but also our Souls and spirits shall as it were humbled and cast down, too this end that we might boldly call upon God After the Exampl of David Let us not Fear then that God will forsake us,
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but let vs rather learne to beseech him to comforte vs, for Dauid hath shewed vs the way vnto it,
but let us rather Learn to beseech him to Comfort us, for David hath showed us the Way unto it,
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neither went hee so on of his owne proper motion, but it was the spirit of God which pus•hed him forward thereto.
neither went he so on of his own proper motion, but it was the Spirit of God which pus•hed him forward thereto.
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Wherefore, hauing so good a guyde, let vs not feare, to be frustrate and voyde of our petitions and demaundes,
Wherefore, having so good a guide, let us not Fear, to be frustrate and void of our petitions and demands,
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so long as wee followe the doctrine heerein conteyned. Nowe returneth hee to the firste Argument which we haue already touched:
so long as we follow the Doctrine herein contained. Now returns he to the First Argument which we have already touched:
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to wit, according to the woord of God.
to wit, according to the word of God.
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Wherein we see, that all the assurance and certaintie which we ought to haue in our prayers to God, is, to looke vnto that which hee hath promised vs. For they which trust vnto themselues,
Wherein we see, that all the assurance and certainty which we ought to have in our Prayers to God, is, to look unto that which he hath promised us For they which trust unto themselves,
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and think there is sufficient in them, why God should heare them:
and think there is sufficient in them, why God should hear them:
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it, is most sure that they shal neuer open their mouthes to desire any thing of God:
it, is most sure that they shall never open their mouths to desire any thing of God:
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or if they doe, it shall be all but meere hypocrisie:
or if they do, it shall be all but mere hypocrisy:
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As in Popery, where wee are not taught the promises of God True it is that they wil babble much, mumble ouer a number of Pater Nosters with a mixture of Aues,
As in Popery, where we Are not taught the promises of God True it is that they will babble much, mumble over a number of Pater Noster's with a mixture of Aves,
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yea and will also direct their Paternoster to the Puppet of S. Agatha, or some other Saint,
yea and will also Direct their Paternoster to the Puppet of S. Agatha, or Some other Saint,
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as if it were too God. Nowe this is nothing else but beastly to profane the name of God.
as if it were too God. Now this is nothing Else but beastly to profane the name of God.
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And therefore I haue sayde that the principalest poynt that we ought to vse in praying vnto God, is to lay before him his promises saying:
And Therefore I have said that the principalest point that we ought to use in praying unto God, is to lay before him his promises saying:
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O Lord God it is true that we rightly deserue to be reiected of thee,
Oh Lord God it is true that we rightly deserve to be rejected of thee,
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but seeing thou inuitest and callest vs, shall wee goe from thee? Is it not meete that we should doe thee this honour,
but seeing thou invitest and Callest us, shall we go from thee? Is it not meet that we should do thee this honour,
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as to giue credite vnto thy worde, and to holde it for stedfast and sure? Sithens then it is so, that we haue thy promises, we may boldely trust vnto them, considering that they are true,
as to give credit unto thy word, and to hold it for steadfast and sure? Since then it is so, that we have thy promises, we may boldly trust unto them, considering that they Are true,
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and because wee cannot but haue them graunted vnto vs, we onely rest and stay our selues vpon them.
and Because we cannot but have them granted unto us, we only rest and stay our selves upon them.
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Loe heere the meaning of Dauid in this verse. Nowe hee goeth on and sayth, Take from me the way of lying:
Loe Here the meaning of David in this verse. Now he Goes on and say, Take from me the Way of lying:
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and graunt mee gratiously thy Lawe.
and grant me graciously thy Law.
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Heere he acknowledgeth, that although hee were already exercysed in the lawe of God, and in his knowledge,
Here he acknowledgeth, that although he were already exercised in the law of God, and in his knowledge,
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and that although he were a Prophet to teach others, neuerthelesse, that he was yet subiect to a number of wicked thoughtes and imaginations which might alwayes wickedly leade him from the right way,
and that although he were a Prophet to teach Others, nevertheless, that he was yet Subject to a number of wicked thoughts and Imaginations which might always wickedly lead him from the right Way,
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except God had helde him with his mightie and strong hande. And this is a poynte which we ought heere rightly to note:
except God had held him with his mighty and strong hand. And this is a point which we ought Here rightly to note:
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For wee see howe men greatly abuse them selues.
For we see how men greatly abuse them selves.
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When any of vs shall haue had a good beginning, we straight wayes thinke that wee are at the highest:
When any of us shall have had a good beginning, we straight ways think that we Are At the highest:
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we neuer bethinke vs too pray any more to God, when as he hath shewed vs that fauour too serue our turnes:
we never bethink us too pray any more to God, when as he hath showed us that favour too serve our turns:
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but if we haue doone any small deede, wee by and by lift vp our sayles,
but if we have done any small deed, we by and by lift up our sails,
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and woonder at our great vertues.
and wonder At our great Virtues.
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To be shorte, wee thinke straightway that the Deuill can winne no more of vs. This foolish arrogancie causeth God to let vs goe astray,
To be short, we think straightway that the devil can win no more of us This foolish arrogancy Causes God to let us go astray,
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so that wee fall mightily, yea that wee breake bothe armes and legges: and are in greate hazarde of breaking our neckes.
so that we fallen mightily, yea that we break both arms and legs: and Are in great hazard of breaking our necks.
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I speake not now of our naturall body, but of the soule. Let vs looke vpon Dauid him selfe:
I speak not now of our natural body, but of the soul. Let us look upon David him self:
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For he it is that hath made proofe heereof.
For he it is that hath made proof hereof.
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It came too passe that he villanously and wickedly erred, when as hee toke Bethsabe the wife of his subiect Vry, to play the whoremonger with her, that hee was the cause of so execrable a murder, yea & that of many:
It Come too pass that he villanously and wickedly erred, when as he took Bathsheba the wife of his Subject Vry, to play the whoremonger with her, that he was the cause of so execrable a murder, yea & that of many:
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for he did asmuch as in him lay, to haue the whole army of the Lorde and all the people of Israell to bee vtterly ouerthrowne.
for he did as as in him lay, to have the Whole army of the Lord and all the people of Israel to be utterly overthrown.
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Loe then too too great negligence and securitie in Dauid:
Loe then too too great negligence and security in David:
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and see also wherefore hee sayth, Alas my good God, I beseech thee so to guide me, that I may forsake the way of lyings.
and see also Wherefore he say, Alas my good God, I beseech thee so to guide me, that I may forsake the Way of lyings.
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This is the whole summe, that Dauid (although he exceedingly profited in the lawe and word of God) acknowledged that he was subiect and apt to be carryed away and abused:
This is the Whole sum, that David (although he exceedingly profited in the law and word of God) acknowledged that he was Subject and apt to be carried away and abused:
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that the deuill might sundry wayes beguile and deceaue him: that hee might bee seduced through many temptations:
that the Devil might sundry ways beguile and deceive him: that he might be seduced through many temptations:
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allured by the lustes of the fleshe:
allured by the lusts of the Flesh:
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and oftentimes fall, were it not that God did take from him the way of lying.
and oftentimes fallen, were it not that God did take from him the Way of lying.
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Loe heere a poynte which we ought thorowly too mark, O Lord, saith he, take from me the way of lying.
Loe Here a point which we ought thoroughly too mark, Oh Lord, Says he, take from me the Way of lying.
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It is spoken to this ende, that euery of vs might knowe our owne wante: to wit, that we should enter into our selues, and meditate after this manner.
It is spoken to this end, that every of us might know our own want: to wit, that we should enter into our selves, and meditate After this manner.
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Goe to now, I am as a poore, wretched, and so fraile a creature as is possible:
Go to now, I am as a poor, wretched, and so frail a creature as is possible:
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my faith so very weake, and the lustes of my fleshe so stronge, as that they might haue sudenly oppressed me.
my faith so very weak, and the lusts of my Flesh so strong, as that they might have suddenly oppressed me.
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Alas my God, sithens I am so weake and feeble, I must needs be assisted by thee and by thy power and might.
Alas my God, since I am so weak and feeble, I must needs be assisted by thee and by thy power and might.
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And againe howe many are our enemyes which molest and greeue vs? howe mightie and strong is the Deuil? How great and infinite are the meanes wherewith he assayleth vs? and when hee shall assayle vs with his Dartes and arrowes, it is impossible for vs too escape them, we shall become then like vnto the Lambe in the throte of the Lyon.
And again how many Are our enemies which molest and grieve us? how mighty and strong is the devil? How great and infinite Are the means wherewith he assaileth us? and when he shall assail us with his Darts and arrows, it is impossible for us too escape them, we shall become then like unto the Lamb in the throat of the lion.
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Whē we shall thus haue vnderstood these our wantes and needes, then may we say with Dauid, O Larde take from me the way of lying.
When we shall thus have understood these our Wants and needs, then may we say with David, Oh Lard take from me the Way of lying.
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Nowe he sheweth the remedy when he sayth:
Now he shows the remedy when he say:
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Cause me to make much of thy Lawe, or graunt me thy grace that I may keepe thy law: Cause me to make much of thy Law, or grant me thy grace that I may keep thy law:
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For the word which Dauid vseth, importeth meere fauour and free gift:
For the word which David uses, imports mere favour and free gift:
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As if the should haue said, it commeth of thy meere fauour and grace, that thou giuest me thy lawe.
As if the should have said, it comes of thy mere favour and grace, that thou givest me thy law.
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See heere the remedy which our lord and Sauiour vseth, when he would withdraw vs from the law of lying, to wit, that we should keepe his truth:
See Here the remedy which our lord and Saviour uses, when he would withdraw us from the law of lying, to wit, that we should keep his truth:
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For the truth of God is sufficiently able to encounter al the subtelties and slye practizes of Satan, to withstande al temptations,
For the truth of God is sufficiently able to encounter all the subtleties and sly practises of Satan, to withstand all temptations,
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and to vanquishe and ouercome al the lustes of our flesh. The trueth of God then wil suffice against al this.
and to vanquish and overcome all the lusts of our Flesh. The truth of God then will suffice against all this.
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And this is it whiche Saint Paule speaketh of, that when we shal be str doctrine of the Gospel, that then we shal haue wherwithall too bee Iusty and strong,
And this is it which Faint Paul speaks of, that when we shall be Street Doctrine of the Gospel, that then we shall have wherewithal to be Iusty and strong,
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and become valiant Champions too fight vnder thensigne of our Lord Iesus Christ, and triumphe ouer al our enimies.
and become valiant Champions too fight under thensigne of our Lord Iesus christ, and triumph over all our enemies.
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So then, wil we bee farre from hypocrisie? wil we be deliuered from lying, from al the subtelties of Satan,
So then, will we be Far from hypocrisy? will we be Delivered from lying, from all the subtleties of Satan,
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and from al the deceits of the world? Let vs beseeche God then to graunt vs his law,
and from all the Deceits of the world? Let us beseech God then to grant us his law,
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and to doo vs that good that we might be instructed therein, as wee are heere taught by the example of Dauid.
and to do us that good that we might be instructed therein, as we Are Here taught by the Exampl of David.
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Now after al this he maketh his protestation:
Now After all this he makes his protestation:
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That he hath chosen the way of trueth, and hath cleauen vnto the testimonies of God, that he hath folowed his iudgements:
That he hath chosen the Way of truth, and hath cleaven unto the testimonies of God, that he hath followed his Judgments:
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and heerevpon he beseecheth him, not too bee confounded.and hereupon he Beseecheth him, not too be confounded.
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Heere now we see, that when we beseech God to giue vs his law, to deliuer vs from temptations, to suffer vs not too be deceiued neither by Satan,
Here now we see, that when we beseech God to give us his law, to deliver us from temptations, to suffer us not too be deceived neither by Satan,
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nor the world, that we doe it with such a true desire, as Dauid sheweth vs heere, in this place.
nor the world, that we do it with such a true desire, as David shows us Here, in this place.
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For there are many which may say with their mouth, O Lord I would gladly resist all temtations.
For there Are many which may say with their Mouth, Oh Lord I would gladly resist all temptations.
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But what? They compound with the Deuil, conspire with him too set them selues against God, flatter them selues in all their iniquities,
But what? They compound with the devil, conspire with him too Set them selves against God, flatter them selves in all their iniquities,
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and desire wholy to giue themselues to all wickednes.
and desire wholly to give themselves to all wickedness.
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Are not heere I beseech you faire and proper petitions which we make with the mouth,
are not Here I beseech you fair and proper petitions which we make with the Mouth,
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when as the hart bendeth it selfe altogither to mischiefe, and iniquitie.
when as the heart bendeth it self altogether to mischief, and iniquity.
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Is not this I pray you to mock God? what other thing else is it? Let vs then learne to say with Dauid, O Lord, I haue chosen the way of trueth,
Is not this I pray you to mock God? what other thing Else is it? Let us then Learn to say with David, Oh Lord, I have chosen the Way of truth,
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and haue sticken to thy testimonies. and have sticken to thy testimonies.
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When he sayth, that hee hath chosen the way of trueth, hee meaneth that he desined nothing else,
When he say, that he hath chosen the Way of truth, he means that he designed nothing Else,
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but to follow that which was right and good, as God had shewed it vnto him.
but to follow that which was right and good, as God had showed it unto him.
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When he saith, that he cleaued to the testimonyes of God, he declareth what trueth that is whereof he made mention:
When he Says, that he cleaved to the testimonies of God, he Declareth what truth that is whereof he made mention:
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For men many times imagine vnto them selues certaine fantasie in their heads, and think the same to be the best & most sure foūdation in the world,
For men many times imagine unto them selves certain fantasy in their Heads, and think the same to be the best & most sure Foundation in the world,
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and that there is no other reason, trueth, nor wisdome, but that which they haue conceiued in their owne braine.
and that there is no other reason, truth, nor Wisdom, but that which they have conceived in their own brain.
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Let vs now beware of that, and assure our selues that trueth selfe is inclosed within the word of God,
Let us now beware of that, and assure our selves that truth self is enclosed within the word of God,
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& that that is it, which we must seeke:
& that that is it, which we must seek:
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And not to haue vs thinke that to bee the trueth, which wee in our owne fantasies doe iudge too bee good:
And not to have us think that to be the truth, which we in our own fantasies do judge too be good:
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but euen then haue wee chosen the way of trueth, when as we shall sticke to the testimonies of God,
but even then have we chosen the Way of truth, when as we shall stick to the testimonies of God,
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when we shall vnderstand and knowe that it is hee onely which may leade vs straight,
when we shall understand and know that it is he only which may lead us straight,
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and that we haue doone this honour unto his woorde, to be ruled thereby all the dayes of our life.
and that we have done this honour unto his word, to be ruled thereby all the days of our life.
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Loe ▪ howe we shoulde followe the way of trueth. Nowe when Dauid hath made all these protestations, hee desireth that hee may bee confounded.
Loe ▪ how we should follow the Way of truth. Now when David hath made all these protestations, he Desires that he may be confounded.
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As if hee shoulde haue sayde, My GOD, since that it is so that I desire to obey thee, suffer me not now to bee confounded, that I be not scorned,
As if he should have said, My GOD, since that it is so that I desire to obey thee, suffer me not now to be confounded, that I be not scorned,
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and supposed to bee as a vacabonde and without a guide, Loe heere a place which ought dilygently to be marked:
and supposed to be as a vagabond and without a guide, Lo Here a place which ought diligently to be marked:
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For I beseech you, when we shall bee desirous to cleaue vnto God and his word,
For I beseech you, when we shall be desirous to cleave unto God and his word,
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when wee shall haue preferred the same before all our Iustes and pleasures, yea aboue all whatsoeuer shall seeme good and right in our owne eyes:
when we shall have preferred the same before all our Justs and pleasures, yea above all whatsoever shall seem good and right in our own eyes:
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if wee shall then I say bee put to confusion and shame, what shall become of vs when we shall laye the raine of the bridle in the necke of all our desires,
if we shall then I say be put to confusion and shame, what shall become of us when we shall say the rain of the bridle in the neck of all our Desires,
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and take from God all his authoritie? Deserue we not to bee vtterly confounded? No doubt we doe.
and take from God all his Authority? Deserve we not to be utterly confounded? No doubt we do.
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So then, let vs way the firste parte of this doctrine, that wee muste not let our tongues walke against God:
So then, let us Way the First part of this Doctrine, that we must not let our tongues walk against God:
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For he knoweth how to bee right well auenged thereof. How many doe we see at this day too become after this manner so beastly,
For he Knoweth how to be right well avenged thereof. How many do we see At this day too become After this manner so beastly,
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as that it is shame to see their brutishnesse? and what is the cause? They haue cast of the yoke of God, they haue not vouchsafed to do him that honor,
as that it is shame to see their brutishness? and what is the cause? They have cast of the yoke of God, they have not vouchsafed to do him that honour,
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as to bee gouerned by him:
as to be governed by him:
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It is meete then that they be confounded in the open sight of the worlde, that they may be pointed at, that euen young Children may perceaue their beastlynesse,
It is meet then that they be confounded in the open sighed of the world, that they may be pointed At, that even young Children may perceive their beastlynesse,
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and are very well woorthy so to be serued. And so least wee fall into such shame:
and Are very well worthy so to be served. And so lest we fallen into such shame:
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let vs pray with Dauid, that it woulde please God to make vs so too stick vnto him and his woord, as we neuer be confounded.
let us pray with David, that it would please God to make us so too stick unto him and his word, as we never be confounded.
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Nowe, too conclude with these eight verses aparte, Dauid sayth, I will runne the way of thy Comaundements:
Now, too conclude with these eight Verses apart, David say, I will run the Way of thy commandments:
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when thou shalt inlarge mine hearte. When he sayth, That when God hath set his hearte at libertie, hee will runne:
when thou shalt enlarge mine heart. When he say, That when God hath Set his heart At liberty, he will run:
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it is too shewe vnto vs, that when our heartes are inclosed and fast shutte vp, that wee are not able so much as too remoue one of our fingers to well dooing,
it is too show unto us, that when our hearts Are enclosed and fast shut up, that we Are not able so much as too remove one of our fingers to well doing,
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vntill such time as GOD gladdeth vs, and sheweth vs a mery countenaunce.
until such time as GOD gladdeth us, and shows us a merry countenance.
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Nowe Dauid in this firste place declareth vnto vs, that wee are able to doe nothing except God stirreth vs vpp thereto.
Now David in this First place Declareth unto us, that we Are able to do nothing except God stirs us vpp thereto.
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And although he hath already solicited & admonished vs, yet that is not all. We should cry out and Alas:
And although he hath already solicited & admonished us, yet that is not all. We should cry out and Alas:
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& poure out some sighes and grones.
& pour out Some sighs and groans.
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But because God will be serued with a cheerefull minde, and not with an euill will,
But Because God will be served with a cheerful mind, and not with an evil will,
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so long as we are fast shut vp, we cannot once stirre out of the place, to goe on forwarde in the way of saluation.
so long as we Are fast shut up, we cannot once stir out of the place, to go on forward in the Way of salvation.
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And how can we then runne? When as he shall haue set our heart at libertie:
And how can we then run? When as he shall have Set our heart At liberty:
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to wit, that he shal haue so disposed & ordered vs, as that we should freely bend our selues,
to wit, that he shall have so disposed & ordered us, as that we should freely bend our selves,
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& sully & wholy yeeld our affections vnto him.
& sully & wholly yield our affections unto him.
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For otherwise, we hauing our harts fast shut vp shal alwaies become the bondslaues of sin.
For otherwise, we having our hearts fast shut up shall always become the bondslaves of since.
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It is very true, hat while we are in this world, we neuer run so fast ne yet so perfectly,
It is very true, hat while we Are in this world, we never run so fast ne yet so perfectly,
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as is required, yea wee shall many times go as it were halting where in deede we should make hast.
as is required, yea we shall many times go as it were halting where in deed we should make haste.
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But thus it is with vs, that whensoeuer he shall gouern vs with his spirit,
But thus it is with us, that whensoever he shall govern us with his Spirit,
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and that we shall be vnder the conduct of our head & Captaine Iesus Christ, we may say with Dauid, that we doe not onely walke in his commaundements,
and that we shall be under the conduct of our head & Captain Iesus christ, we may say with David, that we do not only walk in his Commandments,
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but that we also runne in them:
but that we also run in them:
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Yea, so that our affection bee not hypocritical, and that our zeale be also feruent to addict ourselues vnto our good God,
Yea, so that our affection be not hypocritical, and that our zeal be also fervent to addict ourselves unto our good God,
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since he hath placed vs in the world to this end, to obey him, and too glorifie his holy name.
since he hath placed us in the world to this end, to obey him, and too Glorify his holy name.
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And according to this doctrine, let vs prostrate our selues before the face of our good God, in acknowledging our sinnes:
And according to this Doctrine, let us prostrate our selves before the face of our good God, in acknowledging our Sins:
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beseeching him, that it would please him to make vs to feele our sinnes and iniquities more and more,
beseeching him, that it would please him to make us to feel our Sins and iniquities more and more,
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& that it would also please him to make vs so to remember them, that we may learne to acknowledge how necessary it is for vs to be more & more encreased & confirmed in his graces which he bestoweth vpon vs, to the end that in allowing & esteeming of his benefites as it becommeth vs, we may render vnto him our humble and hearty thankes:
& that it would also please him to make us so to Remember them, that we may Learn to acknowledge how necessary it is for us to be more & more increased & confirmed in his graces which he bestoweth upon us, to the end that in allowing & esteeming of his benefits as it becomes us, we may render unto him our humble and hearty thanks:
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beseeching him also to continue vs in such sort in his holy vocation, as that we may be glorified in the latter day in hauing fought a good fight,
beseeching him also to continue us in such sort in his holy vocation, as that we may be glorified in the latter day in having fought a good fight,
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and that we may inioy the prize & rewarde of the victorie, to triumph in our Lorde Iesus Christe.
and that we may enjoy the prize & reward of the victory, to triumph in our Lord Iesus Christ.
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Let vs beseech him that he will not onely giue vs this grace, but also all the people and nations of the worlde, &c.
Let us beseech him that he will not only give us this grace, but also all the people and Nations of the world, etc.
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The fifth Sermon of the hundreth and nineteenth Psalme. HE. Teach me O Lord the way of thy statutes:
The fifth Sermon of the Hundredth and nineteenth Psalm. HE. Teach me Oh Lord the Way of thy statutes:
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and I wil keepe it vnto the end. Giue mee vnderstanding and I will keepe thy lawe:
and I will keep it unto the end. Give me understanding and I will keep thy law:
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yea I will keepe it with my whole heart. Direct me in the path of thy Commandementes: for therein is my delight.
yea I will keep it with my Whole heart. Direct me in the path of thy commandments: for therein is my delight.
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Encline my hearte vnto thy testimonyes: and not to couetousnesse. Turne away mine eyes from regarding vanitie:
Incline my heart unto thy testimonies: and not to covetousness. Turn away mine eyes from regarding vanity:
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and quicken thou me in thy way. Stablish thy promise to thy seruant because he feareth thee.
and quicken thou me in thy Way. Establish thy promise to thy servant Because he fears thee.
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Take away thy rebuke that I am afrayde off: for thy Iudgementes are good. Beholde I desire thy commaundements: quicken me in thy righteousnesse.
Take away thy rebuke that I am afraid off: for thy Judgments Are good. Behold I desire thy Commandments: quicken me in thy righteousness.
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THese eight Verses heere conteine the Prayers which wee haue already before seene:
THese eight Verses Here contain the Prayers which we have already before seen:
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to witte, that Dauid prayeth too be taught in the lawe, that he might the better serue God.
to wit, that David Prayeth too be taught in the law, that he might the better serve God.
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Nowe vpon this wee haue to note, that this is not all to heare and to be taught by preaching vnto vs, that the same is as it were from the trueth of GOD:
Now upon this we have to note, that this is not all to hear and to be taught by preaching unto us, that the same is as it were from the truth of GOD:
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but wee must also be taught by the holie Ghoste, yea and that twoo manner of wayes.
but we must also be taught by the holy Ghost, yea and that twoo manner of ways.
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For when God shall haue inlightened vs, to the end we might knowe that it commeth from him, it behooueth that he imprinte in our heartes a desire too cleaue vnto it,
For when God shall have enlightened us, to the end we might know that it comes from him, it behooveth that he imprinte in our hearts a desire too cleave unto it,
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for without that wee shall doe cleane contrary, as naturally we are enclyned. So then, although it bee not superfluous too reade and heare:
for without that we shall do clean contrary, as naturally we Are inclined. So then, although it be not superfluous too read and hear:
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yet wil it profite vs nothing at all, excepte the holy Ghoste teacheth vs:
yet will it profit us nothing At all, except the holy Ghost Teaches us:
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yea and that to discerne aswel betwene good and euill, as also to be wel and rightly affected, too walke according to the Commaundementes of GOD.
yea and that to discern aswell between good and evil, as also to be well and rightly affected, too walk according to the commandments of GOD.
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Which thinge is sufficiently confirmed vnto vs in the person of Dauid: For (as wee haue heretofore declared) hee was a moste excellent Prophet.
Which thing is sufficiently confirmed unto us in the person of David: For (as we have heretofore declared) he was a most excellent Prophet.
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Nowe it appeareth that hee was not onely sufficiently instructed for him selfe, but GOD hadde also ordayned him too gouerne and instructe others:
Now it appears that he was not only sufficiently instructed for him self, but GOD had also ordained him too govern and instruct Others:
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this was the Doctor of the whole Church.
this was the Doctor of the Whole Church.
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And yet notwithstanding, hee confesseth him selfe too be vtterly ignoraunt and blinde, except God directed him by his holy spirite.
And yet notwithstanding, he Confesses him self too be utterly ignorant and blind, except God directed him by his holy Spirit.
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Yea, and hee declareth vnto vs moste plainely, that hee had neede of these twoo partes of the grace of GOD, heere by vs touched:
Yea, and he Declareth unto us most plainly, that he had need of these twoo parts of the grace of GOD, Here by us touched:
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to witte, to bee taught too knowe that which is good: and afterwarde too haue his minde framed to continue therein.
to wit, to be taught too know that which is good: and afterward too have his mind framed to continue therein.
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This circumstaunce also is specially too bee noted, that Dauid in making his requestes heerein conteyned, was no Nouice:
This circumstance also is specially too be noted, that David in making his requests herein contained, was no Novice:
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For God had already instructed him by his holy Spirite. And that which is more, he declareth that hee had already desired too followe God, and too obay his Commaundementes.
For God had already instructed him by his holy Spirit. And that which is more, he Declareth that he had already desired too follow God, and too obey his commandments.
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Wherefore then is it, that hee prayeth afreshe, but onely that hee felte in him selfe greate weakenesse in this point,
Wherefore then is it, that he Prayeth afresh, but only that he felt in him self great weakness in this point,
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and that hee was but in the mid way? Let vs thē vnderstand, that euen they which are inlightened by the spirit of God,
and that he was but in the mid Way? Let us them understand, that even they which Are enlightened by the Spirit of God,
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& are wel affected, ought not to content themselues heerewith, as if they were already come to a ful perfection:
& Are well affected, ought not to content themselves herewith, as if they were already come to a full perfection:
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but rather to acknowledge their weakenes, that they are not growne to that forwardnes, but that they may faile,
but rather to acknowledge their weakness, that they Are not grown to that forwardness, but that they may fail,
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and that it is God which causeth thē to perseuer and to be more and more confirmed.
and that it is God which Causes them to persever and to be more and more confirmed.
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Loe heere, what wee haue yet to obserue, by the example of Dauid. Nowe let vs follow the words which he vseth;
Loe Here, what we have yet to observe, by the Exampl of David. Now let us follow the words which he uses;
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to the end the effect of this doctrine may the better be imprinted in our memoryes:
to the end the Effect of this Doctrine may the better be imprinted in our memories:
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Teach me O Lorde the way of thy statutes: and I will keepe it vnto the end.
Teach me Oh Lord the Way of thy statutes: and I will keep it unto the end.
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Heere Dauid declareth that he hath well begun to serue God, but he right wel feeleth that we are so frayle, that wee can neuer come home to the mark, without God strēgtheneth vs:
Here David Declareth that he hath well begun to serve God, but he right well feeleth that we Are so frail, that we can never come home to the mark, without God strengtheneth us:
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wherfore he hath recourse vnto this high & mighty power, by which God remedieth the vices that are in his chosen, which he knoweth, not to be in their nature.
Wherefore he hath recourse unto this high & mighty power, by which God remedieth the vices that Are in his chosen, which he Knoweth, not to be in their nature.
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We see then, that when God stretcheth out his hande vnto vs, so that we haue alredy bin instructers & teachers of our neigh bours,
We see then, that when God Stretcheth out his hand unto us, so that we have already been instructers & Teachers of our neigh bours,
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yet that we must not presume of our owne power & strength, but stand alwaies vpon our garde beseeching god with all humilitie and reuerence, that as he hath wel begun in vs,
yet that we must not presume of our own power & strength, but stand always upon our guard beseeching god with all humility and Reverence, that as he hath well begun in us,
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so he wil performe & go through with the same. Dauid said not, O Lord, I haue strayed.
so he will perform & go through with the same. David said not, Oh Lord, I have strayed.
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But he hath very well said heretofore, that he was by nature a wandring shepe: & so shall we see him to be:
But he hath very well said heretofore, that he was by nature a wandering sheep: & so shall we see him to be:
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And yet notwithstāding our Lord had already brought him into the way of saluation, yea and had bestowed vpon him excellent graces.
And yet notwithstanding our Lord had already brought him into the Way of salvation, yea and had bestowed upon him excellent graces.
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But yet he knowing that he might erre an hūdreth times in a minute, without God held him with a mightie hand:
But yet he knowing that he might err an hūdreth times in a minute, without God held him with a mighty hand:
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prayeth to be instructed anew, as if all the rest which hee had done had bin nothing.
Prayeth to be instructed anew, as if all the rest which he had done had been nothing.
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So then, when as God shal haue bestowed vpon vs his graces, let vs not be negligent & secure to lul our selues asleepe,
So then, when as God shall have bestowed upon us his graces, let us not be negligent & secure to lul our selves asleep,
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as though our state and condition were not to bee amended.
as though our state and condition were not to be amended.
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But let vs rather think with our selues and consider, that he which hath bin taken and holden for a good & vertuous man for the space of ten or xx. yeeres might bee seene ouercome in a matter of nothing, were it not that God assisted him.
But let us rather think with our selves and Consider, that he which hath been taken and held for a good & virtuous man for the Molle of ten or xx. Years might be seen overcome in a matter of nothing, were it not that God assisted him.
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Loe here how the faithfull, after that God hath liberally bestowed vpon them great graces, ought alwaies to walke in feare and humblenes, knowing that they are subiect to many temptations, which they are neuer able to resist if God continued not the same in them,
Lo Here how the faithful, After that God hath liberally bestowed upon them great graces, ought always to walk in Fear and humbleness, knowing that they Are Subject to many temptations, which they Are never able to resist if God continued not the same in them,
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as well to instruct them, as also to ayde them with his power and strength, & to fortifie them more and more, as before I haue said.
as well to instruct them, as also to aid them with his power and strength, & to fortify them more and more, as before I have said.
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And here we are diligently to marke this saying, And I will keepe it vnto the end.
And Here we Are diligently to mark this saying, And I will keep it unto the end.
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As if he should haue said, My God, I haue already followed thy commaundementes for a certein time:
As if he should have said, My God, I have already followed thy Commandments for a certain time:
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but what shall become of it, if thou doest not alwayes put too thy helping hand vnto me,
but what shall become of it, if thou dost not always put too thy helping hand unto me,
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as thou hast already done? I may in one minute fall into a great and horrible confusion.
as thou hast already done? I may in one minute fallen into a great and horrible confusion.
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O Lord, I beseeche thee therefore, that as thou hast begunne well in me, so to perfourme the same throughly.
O Lord, I beseech thee Therefore, that as thou hast begun well in me, so to perform the same thoroughly.
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By this we see what a diuelish arrogancie that of the papistes is, wherewith they are puffed vp,
By this we see what a devilish arrogancy that of the Papists is, wherewith they Are puffed up,
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when as to their seeming, that a man, after God hath once stretched out his arme vnto him, can by and by worke wonders of him selfe:
when as to their seeming, that a man, After God hath once stretched out his arm unto him, can by and by work wonders of him self:
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and is sufficiently able too ouercome all temptations.
and is sufficiently able too overcome all temptations.
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But let vs rather vnderstand and knowe, that euen as it is God that must beginne to set vs in the right way,
But let us rather understand and know, that even as it is God that must begin to Set us in the right Way,
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so likewise that we cannot continue and abide therein, without he alwayes holde vs by his mightie hand,
so likewise that we cannot continue and abide therein, without he always hold us by his mighty hand,
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and neuer to suffer Satan to seduce vs, neither yet to bee wickedly led, by his subtelties and wyles.
and never to suffer Satan to seduce us, neither yet to be wickedly led, by his subtleties and wiles.
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And thus much as touching the first verse Now it followeth: Giue me vnderstanding and I will keepe thy lawe:
And thus much as touching the First verse Now it follows: Give me understanding and I will keep thy law:
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yea I will keepe it with my whole hart. Here Dauid declareth vnto vs in the first place, what our true wisedome is:
yea I will keep it with my Whole heart. Here David Declareth unto us in the First place, what our true Wisdom is:
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to wit, that we should walke in the feare of God:
to wit, that we should walk in the Fear of God:
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as also it is said in the scripture, That the feare of God is true wisedome:
as also it is said in the scripture, That the Fear of God is true Wisdom:
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In summe, wee haue here the confession of Dauid, that al they which withdrawe themselues from the obediēce of God, are people voide of wit, iudgement, wisedome, and reason.
In sum, we have Here the Confessi of David, that all they which withdraw themselves from the Obedience of God, Are people void of wit, judgement, Wisdom, and reason.
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In very deede wee shall neuer haue the worlde to iudge thus of it: For wee will saye, loe this is a witty fellow, this man is very wyse,
In very deed we shall never have the world to judge thus of it: For we will say, lo this is a witty fellow, this man is very wise,
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when hee is able to beguile his neighbours, and craftily inuent, how to giue himselfe too all iniquitie.
when he is able to beguile his neighbours, and craftily invent, how to give himself too all iniquity.
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Such is the wysedome of this worlde.
Such is the Wisdom of this world.
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But in the meane whyle let vs note this by the way, that these woordes are not spoken without cause, too witte, that al our wysedome and reason consisteth heerein, that wee walke in the feare of God,
But in the mean while let us note this by the Way, that these words Are not spoken without cause, too wit, that all our Wisdom and reason Consisteth herein, that we walk in the Fear of God,
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and seeke after his wil, yea and too holde vs too it.
and seek After his will, yea and too hold us too it.
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In the second place as Dauid hath already protested, that wee are not capable to vnderstande the lawe of God,
In the second place as David hath already protested, that we Are not capable to understand the law of God,
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and the contentes thereof, if wee bee not taught from aboue, that is, by the holy ghost:
and the contents thereof, if we be not taught from above, that is, by the holy ghost:
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hee also addeth, that hee can haue no good affection nor desire to giue himselfe thereto,
he also adds, that he can have no good affection nor desire to give himself thereto,
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vntil such tyme as his heart bee reformed.
until such time as his heart be reformed.
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The law of God may seeme to be but a common thing, yea we our selues do see, that the proude men of this world contemne it as a thing too too common:
The law of God may seem to be but a Common thing, yea we our selves do see, that the proud men of this world contemn it as a thing too too Common:
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But yet, as Dauid hath before said, God hath set downe vntoo vs in his lawe wonderful secretes, which hee heere repeteth not in vaine, that it must needes bee that in receiuing the spirite of God from heauen, hee shoulde bee conducted, to the ende to followe the commaundementes of God. Nowe he namely saith.
But yet, as David hath before said, God hath Set down unto us in his law wondered secrets, which he Here repeateth not in vain, that it must needs be that in receiving the Spirit of God from heaven, he should be conducted, to the end to follow the Commandments of God. Now he namely Says.
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That I will keepe, yea that I will keepe it with my whole hart. That I will keep, yea that I will keep it with my Whole heart.
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This is no superfluous repetition, when he saieth, That I wil keepe, yea that I wil keepe it with my whole harte.
This is no superfluous repetition, when he Saith, That I will keep, yea that I will keep it with my Whole heart.
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For beholde what it is that abuseth a great number of men, so that they cannot be reprehended by men, that their life is not so dissolute as that they may bee pointed at,
For behold what it is that abuseth a great number of men, so that they cannot be reprehended by men, that their life is not so dissolute as that they may be pointed At,
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and bee not brought to rebuke and shame: Loe these men bee lyke little Angelles. They make themselues belieue, that they are more then iust before God:
and be not brought to rebuke and shame: Lo these men be like little Angels. They make themselves believe, that they Are more then just before God:
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they feele themselues guiltie in nothing.
they feel themselves guilty in nothing.
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For this cause then Dauid hauing said that he wil kepe the lawe of God, declareth, that it is not so common a thing to doo as we take it.
For this cause then David having said that he will keep the law of God, Declareth, that it is not so Common a thing to do as we take it.
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And why so? For saith he, he must keepe it with his whole heart.
And why so? For Says he, he must keep it with his Whole heart.
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When he meaneth to shewe vnto vs what the good keeping of the law of GOD is,
When he means to show unto us what the good keeping of the law of GOD is,
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and such an obseruation as God requireth of vs, it is not onely meant that our feete and handes should be seene to bee well ruled and compassed, that our sinnes and iniquities should be so apparaunt,
and such an observation as God requires of us, it is not only meant that our feet and hands should be seen to be well ruled and compassed, that our Sins and iniquities should be so apparent,
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as that they might be cōdemned in the sight of the world: this say I, is not all, as to vse such an obseruation.
as that they might be condemned in the sighed of the world: this say I, is not all, as to use such an observation.
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But wee must (saith Dauid) keepe the lawe of God with our whole heart.
But we must (Says David) keep the law of God with our Whole heart.
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When as we shalbe neuer so litle affected or desirous thereto, it shalbe a great deale more worth then all the substance in the worlde.
When as we shall never so little affected or desirous thereto, it shall a great deal more worth then all the substance in the world.
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But we must beware that we haue not a double heart, that our desire be so colde and feeble,
But we must beware that we have not a double heart, that our desire be so cold and feeble,
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as to say, very well, I would gladly that God would bestowe his grace vpon me that I might followe his commaundemēts:
as to say, very well, I would gladly that God would bestow his grace upon me that I might follow his Commandments:
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and thereupon, to shewe our selues wearie and slougthfull: but we must haue a true sinceritie to walke therein with all fulnes and integritie.
and thereupon, to show our selves weary and slougthfull: but we must have a true sincerity to walk therein with all fullness and integrity.
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But I beseeche you what is he that is able to attaine to that perfection? It is so farre of that there should be any such vprightnes in vs,
But I beseech you what is he that is able to attain to that perfection? It is so Far of that there should be any such uprightness in us,
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as that we are not able to thinke once a good thought, except God chaūgeth our peruerse nature, which before should be repugnāt and contrary vnto his righteousnesse.
as that we Are not able to think once a good Thought, except God changeth our perverse nature, which before should be repugnant and contrary unto his righteousness.
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Wherefore, in summe, Dauid, after that he had prayed vnto God that he woulde instruct him, to the ende hee might keepe his commaundementes:
Wherefore, in sum, David, After that he had prayed unto God that he would instruct him, to the end he might keep his Commandments:
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addeth, for a more ample confirmation: That I may keepe thy commaundementes with my whole heart.
adds, for a more ample confirmation: That I may keep thy Commandments with my Whole heart.
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As if he should haue saide, O Lorde I knowe that we men, as we are puffed vp with pride and arrogancie, doe thinke vs too haue accomplished and fulfilled all the whole lawe,
As if he should have said, Oh Lord I know that we men, as we Are puffed up with pride and arrogancy, do think us too have accomplished and fulfilled all the Whole law,
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when as wee haue set a good countenaunce of the matter, and haue made some apparaunce or shewe to the worlde:
when as we have Set a good countenance of the matter, and have made Some appearance or show to the world:
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if there were no more in it but this, yet shoulde it be enough for mee, considering that all our members doe so rage in wickednesse,
if there were no more in it but this, yet should it be enough for me, considering that all our members do so rage in wickedness,
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as that it is very harde too holde them in. But all this shoulde bee nothing.
as that it is very harden too hold them in. But all this should be nothing.
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For it shoulde be all but meere hypocrisie:
For it should be all but mere hypocrisy:
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and bycause that thou hast respect to the heart, all my carnall passions and affections must be pulled down & my selfe in such sort renued,
and Because that thou hast respect to the heart, all my carnal passion and affections must be pulled down & my self in such sort renewed,
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as that I may be wholy conformed vnto thy righreousnes.
as that I may be wholly conformed unto thy righreousnes.
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Alas my God, and if I must be brought to that, I see it to be an impossible matter.
Alas my God, and if I must be brought to that, I see it to be an impossible matter.
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And so thou must needes put thy helping hand vnto me, that I might be taught by thy holy spirite.
And so thou must needs put thy helping hand unto me, that I might be taught by thy holy Spirit.
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It followeth in the thirde verse, Make me to goe in the waye of thy commaundements: for therein is my desire.
It follows in the Third verse, Make me to go in the Way of thy Commandments: for therein is my desire.
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Here we see that which hath beene touched, to wit, that Dauid prayeth not vnto God that he would beginne to set him in a good way:
Here we see that which hath been touched, to wit, that David Prayeth not unto God that he would begin to Set him in a good Way:
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For he was already entred into it, hee had already walked in it a good long season.
For he was already entered into it, he had already walked in it a good long season.
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And in deede, this desire is a very great furtherance vnto vs, when as wee may praye vnto God to beseeche him to gouerne vs,
And in deed, this desire is a very great furtherance unto us, when as we may pray unto God to beseech him to govern us,
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and we ought to preferre this felicitie or blessednes before all the things in the worlde.
and we ought to prefer this felicity or blessedness before all the things in the world.
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And herein let vs shewe our selues to haue greatly profited. Now Dauid protesteth, without hypocrisie, that he hath kept the cōmaundements of God:
And herein let us show our selves to have greatly profited. Now David protesteth, without hypocrisy, that he hath kept the Commandments of God:
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Neuerthelesse he beseecheth the Lord to graunt vnto him power to perseuer therein, and that hee may come to the perfection thereof.
Nevertheless he Beseecheth the Lord to grant unto him power to persever therein, and that he may come to the perfection thereof.
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Wherein wee see that it is not enough that whē God hath begunne and set vs in a good way, that we may euer after doe what soeuer seemeth good in our owne sight.
Wherein we see that it is not enough that when God hath begun and Set us in a good Way, that we may ever After doe what soever seems good in our own sighed.
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We see here to the contrary, that when God shall haue taught vs, and that we haue beene apt to learne from the beginning:
We see Here to the contrary, that when God shall have taught us, and that we have been apt to Learn from the beginning:
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neuerthelesse that his grace shoulde be made voide euery minute, without hee did continue it.
nevertheless that his grace should be made void every minute, without he did continue it.
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And so in the first place, when as God shall haue instructed vs, to make vs to come to a good vnderstanding and knowledge, he must also graunt vnto vs a good affection and desire.
And so in the First place, when as God shall have instructed us, to make us to come to a good understanding and knowledge, he must also grant unto us a good affection and desire.
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And hath he giuen vs that? It is also meete that he continue the same in vs,
And hath he given us that? It is also meet that he continue the same in us,
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and make vs desirous to walke in his commaundementes.
and make us desirous to walk in his Commandments.
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Finally after that he hath giuen vs to will, the must also giue vs to perfourme as S. Paul saith, that he doe all in all,
Finally After that he hath given us to will, the must also give us to perform as S. Paul Says, that he do all in all,
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but not to rewarde this good will or any other good preparation which is in vs,
but not to reward this good will or any other good preparation which is in us,
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but to doe it according to his pleasure, to wit, of his free mercie.
but to do it according to his pleasure, to wit, of his free mercy.
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Moreouer, let vs on our behalf consider, when as wee would obteine any such grace at Gods handes:
Moreover, let us on our behalf Consider, when as we would obtain any such grace At God's hands:
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to witte, to leade vs into the way of his pathes, that our hearts be there setled as that we be not so accursed as to forsake God,
to wit, to lead us into the Way of his paths, that our hearts be there settled as that we be not so accursed as to forsake God,
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and to set light by him, to quēche this light which he shal haue put in vs. For otherwise,
and to Set Light by him, to quench this Light which he shall have put in us For otherwise,
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if wee bee alwayes giuen to the vanities of this world, as commonly we are, and that wee make no accompte of the graces which God shall bestowe vppon vs:
if we be always given to the vanities of this world, as commonly we Are, and that we make no accompt of the graces which God shall bestow upon us:
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it is good reason, that hee take them from vs, and set vs cleane without them,
it is good reason, that he take them from us, and Set us clean without them,
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yea and that hee take his holy spirite from vs, although we had bene before endued with the same.
yea and that he take his holy Spirit from us, although we had be before endued with the same.
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He added soone after, Enclinemy heart vnto thy testimonies: and not vnto couetousnesse.
He added soon After, Enclinemy heart unto thy testimonies: and not unto covetousness.
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Here we see how it hath already byn taught, that God must haue the gouernement of all the partes of man:
Here we see how it hath already been taught, that God must have the government of all the parts of man:
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that it is not enough that he giue him a good witt, to the ende to iudge that which is good,
that it is not enough that he give him a good wit, to the end to judge that which is good,
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but his courage and minde must also be tied thereto. He hath said before, Giue me vnderstanding:
but his courage and mind must also be tied thereto. He hath said before, Give me understanding:
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and by and by, Encline my heart vnto thy testimonies.
and by and by, Incline my heart unto thy testimonies.
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And to what ende should he encline it? Let vs here note that it is the office of God, to encline our heartes vnto his ordinances,
And to what end should he incline it? Let us Here note that it is the office of God, to incline our hearts unto his ordinances,
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or els, they would goe cleane against the haire.
or Else, they would go clean against the hair.
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For if we were disposed of our selues to walke according to the wil of God, to hold & conceiue whatsoeuer is written in his worde, Dauid needed neuer to haue made this request,
For if we were disposed of our selves to walk according to the will of God, to hold & conceive whatsoever is written in his word, David needed never to have made this request,
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or els he should speake it faynedly and after a lying maner. When then the besought God to encline his heart to well doing:
or Else he should speak it fainedly and After a lying manner. When then the besought God to incline his heart to well doing:
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it is as much, as if he had confessed & said, It is not in me, O Lord,
it is as much, as if he had confessed & said, It is not in me, Oh Lord,
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neither yet in any mortal creatures, to walke as thou hast commaunded, for our heartes are altogether peruerse and wicked.
neither yet in any Mortal creatures, to walk as thou hast commanded, for our hearts Are altogether perverse and wicked.
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There is nothing in vs but rebellion and treason against thee, wee shall neuer be able to walke in thy obedience,
There is nothing in us but rebellion and treason against thee, we shall never be able to walk in thy Obedience,
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nor neuer place ourselues therein, except thou puttest to thy hand, and enclinest our mindes and heartes thereto.
nor never place ourselves therein, except thou puttest to thy hand, and enclinest our minds and hearts thereto.
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We see then what the condicion and disobedience of mans nature against God is, vntill such time as hee hath softened our stony and flinty heartes and that we haue learned to beare his yoke:
We see then what the condition and disobedience of men nature against God is, until such time as he hath softened our stony and flinty hearts and that we have learned to bear his yoke:
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to bee short, that our heartes be so abased and humbled, as that wee haue learned to hate that which is euill,
to be short, that our hearts be so abased and humbled, as that we have learned to hate that which is evil,
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and to desire that which is good. Loe, what is declared vnto vs in the first place.
and to desire that which is good. Loe, what is declared unto us in the First place.
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Nowe when Dauid speaketh here of couetousnes, hee sheweth vnto vs that these thinges can abide no fellowship together,
Now when David speaks Here of covetousness, he shows unto us that these things can abide no fellowship together,
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as to followe the word of God, & to be giuen to the goodes of this world.
as to follow the word of God, & to be given to the goods of this world.
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In very deede, he putteth in here one kinde for al the whole.
In very deed, he putteth in Here one kind for all the Whole.
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But in the first place, let vs note, that in opposing against the keeping of the commaundements of God, that, which he knewe to be cleane contrary vnto it:
But in the First place, let us note, that in opposing against the keeping of the Commandments of God, that, which he knew to be clean contrary unto it:
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he meaneth to declare that wee are intangled with so many vices and desires, as is most lamentable.
he means to declare that we Are entangled with so many vices and Desires, as is most lamentable.
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And to say the truthe, what are the appetites and desires of men? when as we shall haue called out euery of them by their selfe, we shall finde nothing in them but a mere contrarietie to resist die Lorde our God.
And to say the truth, what Are the appetites and Desires of men? when as we shall have called out every of them by their self, we shall find nothing in them but a mere contrariety to resist die Lord our God.
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For looke howe many thoughtes and affections are in vs, they are euen so many mē of warre to fight against God.
For look how many thoughts and affections Are in us, they Are even so many men of war to fight against God.
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So then Dauid acknowledged, that he can not serue God, vntil such time as he be clensed, from all his euill desires,
So then David acknowledged, that he can not serve God, until such time as he be cleansed, from all his evil Desires,
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and vitious affections, and therefore he beseecheth God to expell out of him, that peruersenesse which he felt in him selfe, that he was ouermuch giuen to couetousnes,
and vicious affections, and Therefore he Beseecheth God to expel out of him, that perverseness which he felt in him self, that he was overmuch given to covetousness,
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and to such other like things. And thus much for this first point.
and to such other like things. And thus much for this First point.
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Euen so, when as wee would followe God, let vs vnderstand that we can not do it without great conflict:
Even so, when as we would follow God, let us understand that we can not do it without great conflict:
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to wit, vntill such time as all our passions are mortified.
to wit, until such time as all our passion Are mortified.
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For out heart will neuer place it selfe rightly, vntill such time as our nature be brought vnder.
For out heart will never place it self rightly, until such time as our nature be brought under.
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True it is, that wee must not serue God either by force or constraynedly.
True it is, that we must not serve God either by force or constrainedly.
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Yea, but let vs see howe wee doe serue him, Are wee thereunto enclined as of our selues? Alas, it is nothing so,
Yea, but let us see how we do serve him, are we thereunto inclined as of our selves? Alas, it is nothing so,
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vntill such tyme as he hath renued in vs our minde and will.
until such time as he hath renewed in us our mind and will.
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For so long as we remaine in this our nature, all our senses are stirred vp to doe euill:
For so long as we remain in this our nature, all our Senses Are stirred up to do evil:
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so that, as I haue before said, wee shall neuer bee able to serue God, in captiuing our affections,
so that, as I have before said, we shall never be able to serve God, in captiuing our affections,
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and holding them in, as prysoners: to the end wee be not letted to followe that which God hath commaunded vs. Let vs now come to the second point.
and holding them in, as Prisoners: to the end we be not letted to follow that which God hath commanded us Let us now come to the second point.
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Bicause that some vices are greater then other some, and sithens that euery man may be giuen more to one vice then to an other:
Because that Some vices Are greater then other Some, and since that every man may be given more to one vice then to an other:
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let vs keepe good watche, and warde, and stande vppon our garde.
let us keep good watch, and ward, and stand upon our guard.
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If there be any man that feeleth a vice to reigne in him selfe, let him vnderstand and saye,
If there be any man that feeleth a vice to Reign in him self, let him understand and say,
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loe a combat euen ready at hand: and so let euery other man doe the like.
lo a combat even ready At hand: and so let every other man do the like.
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As how? If a man haue a great number of seruants vnder him, he wil appoint euery one his taske:
As how? If a man have a great number of Servants under him, he will appoint every one his task:
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hee will appoint to one man this thing, to another that thing, and euery of them must bestowe him selfe accordingly as hee is appointed.
he will appoint to one man this thing, to Another that thing, and every of them must bestow him self accordingly as he is appointed.
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Euen so is it in an army: Some are appointed to wayte vpon the ordinaunce, some other are harquebuziers, some are horsemen,
Eve so is it in an army: some Are appointed to wait upon the Ordinance, Some other Are harquebuziers, Some Are horsemen,
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and other some armed pykes, or otherwise.
and other Some armed pikes, or otherwise.
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Now euery of these must haue regarde whereunto to applie him selfe, and the same is looked for at his hand.
Now every of these must have regard whereunto to apply him self, and the same is looked for At his hand.
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Euen so it is with vs, when as any vice warreth against vs:
Eve so it is with us, when as any vice Warreth against us:
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for it is as much, as if God addressed vs to be exercised therewith, to the ende wee might fight against it.
for it is as much, as if God addressed us to be exercised therewith, to the end we might fight against it.
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No doubte, there is not that man, which hath not in him selfe some one roote of all kinde of wickednesse,
No doubt, there is not that man, which hath not in him self Some one root of all kind of wickedness,
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and this is a bottomlesse pitte wherein we are all confounded.
and this is a bottomless pit wherein we Are all confounded.
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But yet, as I haue before saide, there are vices which more plentifully doe abounde in one more then in another.
But yet, as I have before said, there Are vices which more plentifully do abound in one more then in Another.
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Euery man therefore ought to haue great regarde, whereunto his nature is most enclined, and so much the more enforce him selfe to resist all those temptations, wherewith hee may bee most crusshed and shaken.
Every man Therefore ought to have great regard, whereunto his nature is most inclined, and so much the more enforce him self to resist all those temptations, wherewith he may be most crushed and shaken.
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And that which is more, wee must haue respect to those wicked affections and thoughtes, which might in any wyse deceiue vs by occasions offered vs. It is not like to be true that Dauid was naturally couetous, neither yet do we finde that he was so.
And that which is more, we must have respect to those wicked affections and thoughts, which might in any wise deceive us by occasions offered us It is not like to be true that David was naturally covetous, neither yet do we find that he was so.
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But wee reade that he was a king, that he had a fertile and plentifull countrey,
But we read that he was a King, that he had a fertile and plentiful country,
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and that he might haue gathered together excedingly, as we also see he did.
and that he might have gathered together exceedingly, as we also see he did.
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When men come to wealth and riches after that maner, it is great perill, but that they will giue them selues too too much thereto, where before they had them in contempt.
When men come to wealth and riches After that manner, it is great peril, but that they will give them selves too too much thereto, where before they had them in contempt.
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Euen so then, it may be that Dauid had a care to desire to be more welthy thē he was,
Eve so then, it may be that David had a care to desire to be more wealthy them he was,
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although as the scripture witnesseth, that Gold and siluer was then little set by:
although as the scripture Witnesseth, that Gold and silver was then little Set by:
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For he had such plenty of them, as that golde and siluer were no better accompted off thē leade or earth.
For he had such plenty of them, as that gold and silver were no better accounted off them lead or earth.
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1424
He then seeing him selfe to haue so great occasions to bee giuen and drawne vnto couetousnes, was the more carefull to pray vnto God to deliuer him from it.
He then seeing him self to have so great occasions to be given and drawn unto covetousness, was the more careful to pray unto God to deliver him from it.
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Wee haue now to gather out of this place a good and holsome doctrine, that they which are chosen to dignitie and honour, ought to haue great regard that they bee not ouertaken with ambition, whereby they might shew thēselues to be both mightie and noble touching the worlde.
we have now to gather out of this place a good and wholesome Doctrine, that they which Are chosen to dignity and honour, ought to have great regard that they be not overtaken with ambition, whereby they might show themselves to be both mighty and noble touching the world.
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And againe, that they which are welthy and riche, bee not giuen ouer vnto their wealth,
And again, that they which Are wealthy and rich, be not given over unto their wealth,
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as in another place of the Psalme is said. If thou abound in riches, set not thine heart on them.
as in Another place of the Psalm is said. If thou abound in riches, Set not thine heart on them.
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And also that they which might bee ouertaken with their pleasures and delightes, should keepe an hard hand on the bridle,
And also that they which might be overtaken with their pleasures and delights, should keep an hard hand on the bridle,
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and be well aduised that they abuse not the goodes which GOD hath bestowed on them.
and be well advised that they abuse not the goods which GOD hath bestowed on them.
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Loe here, say I, in the first place how euery man ought to bridle his nature, to the ende to resist and withstande the vices and sinnes, whereunto he is enclined.
Lo Here, say I, in the First place how every man ought to bridle his nature, to the end to resist and withstand the vices and Sins, whereunto he is inclined.
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And next, as euery one hauing lettes or occasiōs to cause thē to exceede, they ought to keepe so much the better watche ouer them selues.
And next, as every one having lets or occasions to cause them to exceed, they ought to keep so much the better watch over them selves.
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For, as I haue already saide, albeit that euery of vs is giuen more to one vice then to another,
For, as I have already said, albeit that every of us is given more to one vice then to Another,
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yet for all that, we are euery of vs contagiously infected with them all, & there is not that man which can exempt him selfe from the same.
yet for all that, we Are every of us contagiously infected with them all, & there is not that man which can exempt him self from the same.
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1434
Now it is true in deede, that Dauid here speaketh namely of couetousnes. And why so? Bicause it is a vice which breedeth exceeding many mischiefes.
Now it is true in deed, that David Here speaks namely of covetousness. And why so? Because it is a vice which breeds exceeding many mischiefs.
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1435
And it is not without cause, that S. Paul calleth it the roote of all euill:
And it is not without cause, that S. Paul calls it the root of all evil:
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For after that a man is once giuen to the pestilent couetousnes of the goodes of this world, he maketh an Idol of his money, riches, and possessions.
For After that a man is once given to the pestilent covetousness of the goods of this world, he makes an Idol of his money, riches, and possessions.
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1437
He is so violently carried away with them, as that he will neuer be satisfied. Hee is like vnto a bottomlesse depth which neuer wilbe filled.
He is so violently carried away with them, as that he will never be satisfied. He is like unto a bottomless depth which never will filled.
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1438
And afterward it maketh him to be full of crueltie, hauing neither pitie nor compassion of his neighboures, making neyther conscience nor doubt to fal out with God and the worlde,
And afterwards it makes him to be full of cruelty, having neither pity nor compassion of his neighbours, making neither conscience nor doubt to fall out with God and the world,
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1439
so that he may haue them, al shalbe one to him.
so that he may have them, all shall one to him.
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Let vs note then, that if there bee any vice which hindreth vs from the seruing of God, this is it:
Let us note then, that if there be any vice which hindereth us from the serving of God, this is it:
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to wit, this couetous desire of getting worldly goods.
to wit, this covetous desire of getting worldly goods.
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Now Dauid (after he hath spoken specially of couetousnes) saith, Turne away myne eyes from beholding of vanitee:
Now David (After he hath spoken specially of covetousness) Says, Turn away mine eyes from beholding of vanity:
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1443
and quicken me in thy way. When as Dauid prayeth that his eyes might bee turned away, least he beheld vanitie:
and quicken me in thy Way. When as David Prayeth that his eyes might be turned away, lest he beheld vanity:
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It is as if he should haue saide, Alas, my God, I had neede too withstand a thousande tēptations,
It is as if he should have said, Alas, my God, I had need too withstand a thousande temptations,
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yea and they are infinite which may come before me, and that the deuill may present me with:
yea and they Are infinite which may come before me, and that the Devil may present me with:
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to the ende I might bee wickedly ledde, from seruing of thee, if there were nothing els but this, it must needes bee that I must haue beene vanquished a thousand times,
to the end I might be wickedly led, from serving of thee, if there were nothing Else but this, it must needs be that I must have been vanquished a thousand times,
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if thou haddest not instructed me, and that I had beene strengthened with thy mightie hand:
if thou Hadst not instructed me, and that I had been strengthened with thy mighty hand:
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1448
And yet O Lord, behold two gates open to receiue in the enemies.
And yet Oh Lord, behold two gates open to receive in the enemies.
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1449
I beseeche thee, O Lorde, that whensoeuer we shalbe assailed with an huge armie, and beeing not of our selues able to resist them,
I beseech thee, Oh Lord, that whensoever we shall assailed with an huge army, and being not of our selves able to resist them,
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and that in steade to be in some most sure place, where we might repulse and beate backe our enemies, the gates shall stande wyde open to let them in:
and that in stead to be in Some most sure place, where we might repulse and beat back our enemies, the gates shall stand wide open to let them in:
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to what purpose were all this? Euen so is it in this case, for the two eyes of man are as it were the twoo gates whereat the enemies enter.
to what purpose were all this? Eve so is it in this case, for the two eyes of man Are as it were the twoo gates whereat the enemies enter.
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And to what ende shall it be, when as wee shall haue neither power nor abilitie too resist, and goe out against them.
And to what end shall it be, when as we shall have neither power nor ability too resist, and go out against them.
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1453
And so, since we haue enemies euen lurking within our selues, and that wee are not onely weake,
And so, since we have enemies even lurking within our selves, and that we Are not only weak,
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but that there is nothing els but weakenes in vs:
but that there is nothing Else but weakness in us:
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and are also thrust out as it were for a praye too Satan, when we shall see these twoo gates stand so wyde open vnto all the assaultes wherewith he assaileth vs, wee haue very great neede to praye vnto God (after the example of Dauid) to turne away our eyes, least they behold vanitie.
and Are also thrust out as it were for a pray too Satan, when we shall see these twoo gates stand so wide open unto all the assaults wherewith he assails us, we have very great need to pray unto God (After the Exampl of David) to turn away our eyes, lest they behold vanity.
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Let vs then vnderstande, that the meaning of Dauid is to declare vnto vs in this place, that the eyes of men are alwayes bent to beholde vanitie:
Let us then understand, that the meaning of David is to declare unto us in this place, that the eyes of men Are always bent to behold vanity:
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that is to saye, that they are euer carried away to all euill, to all wicked concupiscenses,
that is to say, that they Are ever carried away to all evil, to all wicked concupiscenses,
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vntill such time as God turneth them away. Yea, and our eyes are not onely gates to receiue all euill: but are euen messengers also.
until such time as God turns them away. Yea, and our eyes Are not only gates to receive all evil: but Are even messengers also.
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As if the gates were not only open, but that there were also traytors within, to giue intelligēce to instruct the enemies.
As if the gates were not only open, but that there were also Traitors within, to give intelligence to instruct the enemies.
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Loe where and which waye you must come: and which waye you must enter. Euen so is it with our eyes:
Loe where and which Way you must come: and which Way you must enter. Eve so is it with our eyes:
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our eyes receiue on the one side the enemies, and on the other side, they sende messages euen from the bottom of the heart, to enuenime and poyson vs all ouer.
our eyes receive on the one side the enemies, and on the other side, they send messages even from the bottom of the heart, to enuenime and poison us all over.
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So then, we see howe necessarie this request is for vs all, as Dauid hath made before vs. But according as euery man most profited in the knowledge of God:
So then, we see how necessary this request is for us all, as David hath made before us But according as every man most profited in the knowledge of God:
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so much the better comprehendeth he this doctrine:
so much the better comprehendeth he this Doctrine:
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and they which knowe and vnderstande least herein, shall be they which will presume greatliest of their owne power and strength.
and they which know and understand least herein, shall be they which will presume greatliest of their own power and strength.
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But contrariewise, when God shall haue giuen, and liberally bestowed vpon vs many of his graces, it should be to this ende, that wee might so much the better vnderstande our miseries and calamities:
But contrariwise, when God shall have given, and liberally bestowed upon us many of his graces, it should be to this end, that we might so much the better understand our misery's and calamities:
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beseeching him to remedy the same, and too make prouision for vs against all our euils and vices, Nowe he addeth,
beseeching him to remedy the same, and too make provision for us against all our evils and vices, Now he adds,
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Quicken thou me in thy wye, as in the ende hee sayeth, quicken thou me in thy rightuousnesse.Quicken thou me in thy wye, as in the end he Saith, quicken thou me in thy righteousness.
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This may be interpreted twoo maner of wayes:
This may be interpreted twoo manner of ways:
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Quicken thou mee in thy waye, to witte, O Lorde, make me to walke in thy woorde, that I may lyue. Or els:Quicken thou me in thy Way, to wit, Oh Lord, make me to walk in thy word, that I may live. Or Else:
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O Lorde, giue mee strength, to the ende I may followe thy woorde.
Oh Lord, give me strength, to the end I may follow thy word.
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We knowe that when we withdrawe our selues from God, we can not but committe all iniquitie,
We know that when we withdraw our selves from God, we can not but commit all iniquity,
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for which is the waye of life but euen that which God sheweth vs, and calleth vs vnto? All they then which forsake the worde of God, goe astraye,
for which is the Way of life but even that which God shows us, and calls us unto? All they then which forsake the word of God, go astray,
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and runne headlong vnto death, and into euerlasting destruction.
and run headlong unto death, and into everlasting destruction.
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Euen so, it is not without cause, that Dauid desireth to bee quickened in the waye of the Lorde:
Eve so, it is not without cause, that David Desires to be quickened in the Way of the Lord:
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as if he shoulde haue sayde, that all they which forsake the Lorde, and the waye which hee sheweth them, are vndone, and vtterly ouerthrowne.
as if he should have said, that all they which forsake the Lord, and the Way which he shows them, Are undone, and utterly overthrown.
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But according to the true meaning of the place, wee are to note that Dauid his meaning is rather to signifie vnto vs, that all men of them selues, are as it were dead, that they haue no power nor strength when there is any question of walking according to the will of God.
But according to the true meaning of the place, we Are to note that David his meaning is rather to signify unto us, that all men of them selves, Are as it were dead, that they have no power nor strength when there is any question of walking according to the will of God.
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True it is, that in all euill, wee are therein too too puissaunt and strong, and so diligent in it as in nothing more:
True it is, that in all evil, we Are therein too too puissant and strong, and so diligent in it as in nothing more:
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to be short, there is not that hee, which is not therein too too able:
to be short, there is not that he, which is not therein too too able:
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But when wee meane to walke according to the commaundementes of God, wee are not able once to remoue a finger:
But when we mean to walk according to the Commandments of God, we Are not able once to remove a finger:
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our armes and legges shalbe cleane broken: to be short, wee are not onely weake in this, but also vtterly dead therein.
our arms and legs shall clean broken: to be short, we Are not only weak in this, but also utterly dead therein.
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The Papistes will confesse, that men are weake, and not able to satisfie the lawe of God, except they be ayded:
The Papists will confess, that men Are weak, and not able to satisfy the law of God, except they be aided:
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and thinke it sufficient enough, if God giue them a signe to ayde their weakenesse,
and think it sufficient enough, if God give them a Signen to aid their weakness,
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as if a man shoulde reache his hande to a young infant, and saye vnto him, come hether my prety childe,
as if a man should reach his hand to a young infant, and say unto him, come hither my pretty child,
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and hee commeth, and the other maketh semblāt as though he would take him by the hād to leade him,
and he comes, and the other makes semblant as though he would take him by the hand to lead him,
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& yet suffereth him to go alone by himselfe. Loe howe the Papistes haue diminished the graces of GOD.
& yet suffers him to go alone by himself. Loe how the Papists have diminished the graces of GOD.
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But contrariwise, the scripture telleth, vs that we are as dead men, to witte, that there is in vs no strength nor habilitie at all.
But contrariwise, the scripture Telleth, us that we Are as dead men, to wit, that there is in us no strength nor hability At all.
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And therefore Dauid desireth to be quickened in the way of the Lord. As if he should haue said, O Lorde, my life is altogither giuen to wickednesse.
And Therefore David Desires to be quickened in the Way of the Lord. As if he should have said, Oh Lord, my life is altogether given to wickedness.
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For all my power and strength bendeth and displaieth it selfe thereto. Euen so, O Lord, since thou grauntest vnto mee a cleane contrarie kinde of life:
For all my power and strength bendeth and displayeth it self thereto. Eve so, Oh Lord, since thou grantest unto me a clean contrary kind of life:
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to witte, that I endeuour my selfe to serue thee, graunt me now, O Lord, that I be earnest and feruent, where before I was very slow and dull,
to wit, that I endeavour my self to serve thee, grant me now, Oh Lord, that I be earnest and fervent, where before I was very slow and dull,
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yea, euē altogether weake and impotent. Nowe hee goeth on and sayeth: Establishe thy promise to thy seruant, bicause he feareth thee.
yea, even altogether weak and impotent. Now he Goes on and Saith: Establish thy promise to thy servant, Because he fears thee.
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When as he desireth God to establish his worde in him, and with this addition that he may feare God, hee confirmeth the requestes which he had before made.
When as he Desires God to establish his word in him, and with this addition that he may Fear God, he confirmeth the requests which he had before made.
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Nowe wee ought to carie this point alwayes in minde, that when wee meane to praye vnto God, wee must laye our foundation vpon his promises.
Now we ought to carry this point always in mind, that when we mean to pray unto God, we must say our Foundation upon his promises.
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We must desire nothing of him, but that we are already assured that hee will giue it vs, that hee hath of his owne good will promised vs without our requiring thereof first.
We must desire nothing of him, but that we Are already assured that he will give it us, that he hath of his own good will promised us without our requiring thereof First.
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For it were foolehardines to present our selues before the Lord our God, and to make our petitions after our owne pleasures:
For it were foolhardiness to present our selves before the Lord our God, and to make our petitions After our own pleasures:
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but it is mete that God him selfe preuent, and speaketh first vnto vs. Herevpon then we may assure our selues to praye when as wee haue his woorde for it.
but it is meet that God him self prevent, and speaks First unto us Hereupon then we may assure our selves to pray when as we have his word for it.
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According to which reason, Dauid after he had made his requestes as we haue heard, addeth, O Lord, establishe thy worde in thy Seruant.
According to which reason, David After he had made his requests as we have herd, adds, Oh Lord, establish thy word in thy Servant.
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As if he shoulde haue saide, O Lorde, I desire nothing of thee, but that which thou hast promised.
As if he should have said, Oh Lord, I desire nothing of thee, but that which thou hast promised.
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And loe it is it that maketh mee so bolde too come vnto thee, bicause I knowe that thou art faithfull,
And lo it is it that makes me so bold too come unto thee, Because I know that thou art faithful,
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and wilt too doe vnto mee euen as thou hast promised. Wherefore as the promisses of GOD ought to giue vs an entrance into our prayers, and alwayes to go on:
and wilt too do unto me even as thou hast promised. Wherefore as the promises of GOD ought to give us an Entrance into our Prayers, and always to go on:
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euen soo also after that wee haue prayed, lette vs call too minde his owne promisses, to the ende wee may bee assured that it shall not be in vaine, that wee haue required of him.
even so also After that we have prayed, let us call too mind his own promises, to the end we may be assured that it shall not be in vain, that we have required of him.
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And why so? Bicause that God of his owne free good will, hath bounde him selfe vnto vs, there is no doubt but that we shall obtaine, considering that he will accomplishe whatsoeuer he hath saide,
And why so? Because that God of his own free good will, hath bound him self unto us, there is no doubt but that we shall obtain, considering that he will accomplish whatsoever he hath said,
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for he can not fayle vs. Loe then the meaning of the beginning of this verse.
for he can not fail us Loe then the meaning of the beginning of this verse.
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Nowe when Dauid saieth that he may feare the Lord, he meaneth not that he would here alledge his merites:
Now when David Saith that he may Fear the Lord, he means not that he would Here allege his merits:
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but he doth it to this ende, to declare that hee hath followed the same vocation whereunto he was called:
but he does it to this end, to declare that he hath followed the same vocation whereunto he was called:
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and yet notwithstanding hee sheweth, that hee coulde not walke in the feare of God, but by the vertue and power of the holy ghost, which was continually in him.
and yet notwithstanding he shows, that he could not walk in the Fear of God, but by the virtue and power of the holy ghost, which was continually in him.
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And euen so must wo also do.
And even so must woe also do.
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For whensoeuer we shall feele any good zeale in vs, wee must not bragge vpon it:
For whensoever we shall feel any good zeal in us, we must not brag upon it:
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for what haue wee that wee haue not receiued:
for what have we that we have not received:
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according to the saying of Paul? For what is it that should separate vs, that we should not be like vnto the most wicked? commeth it of our owne nature? no surely.
according to the saying of Paul? For what is it that should separate us, that we should not be like unto the most wicked? comes it of our own nature? no surely.
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It must needes be then, that it is God which hath put to his helping hand.
It must needs be then, that it is God which hath put to his helping hand.
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And so, whatsoeuer goodnesse is in vs, it is a testimonie of the good will which God beareth vs,
And so, whatsoever Goodness is in us, it is a testimony of the good will which God bears us,
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and that he wilbe our father and Sauiour.
and that he will our father and Saviour.
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Loe here why Dauid setteth this foremost, as though he would ratifie the promisses of God. Now he concludeth.
Loe Here why David sets this foremost, as though he would ratify the promises of God. Now he Concludeth.
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Take away my rebuke that I am afraide of: for thy iudgements are good. Behold I desire thy commandements:
Take away my rebuke that I am afraid of: for thy Judgments Are good. Behold I desire thy Commandments:
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O quicken mee in thy righteousnesse.
Oh quicken me in thy righteousness.
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We shal neuer be able to knowe, what the rebuke which Dauid here speaketh of is,
We shall never be able to know, what the rebuke which David Here speaks of is,
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except we haue regard whereunto all his whole drifte heretofore tendeth, and too what ende:
except we have regard whereunto all his Whole drift heretofore tendeth, and too what end:
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to witte, that God would defende and keepe him, and also guide him, as it were with his hande, to the ende that as he had begunne well, hee might also in like maner perseuer and continue.
to wit, that God would defend and keep him, and also guide him, as it were with his hand, to the end that as he had begun well, he might also in like manner persever and continue.
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Nowe the shame which all the faithfull ought to feare is, that God suffereth them not to be confounded:
Now the shame which all the faithful ought to Fear is, that God suffers them not to be confounded:
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that when they haue for a certaine time walked well, they might not in the ende giue them selues to wickednesse:
that when they have for a certain time walked well, they might not in the end give them selves to wickedness:
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that the latter part of their life might manifest that it was not well and surely rooted within, but was hypocriticall and dissembled.
that the latter part of their life might manifest that it was not well and surely rooted within, but was hypocritical and dissembled.
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Behold the rebuke which Dauid feared, to wit, that after he had walked well, that God would not leaue him as a confounded man:
Behold the rebuke which David feared, to wit, that After he had walked well, that God would not leave him as a confounded man:
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And namely he sayth, For thy iudgements are good.
And namely he say, For thy Judgments Are good.
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As if he should haue saide, Alas, my God, so that I followe the same which thou hast commaunded mee,
As if he should have said, Alas, my God, so that I follow the same which thou hast commanded me,
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although that men speake euill of me and slaunder me for it, all is one to mee,
although that men speak evil of me and slander me for it, all is one to me,
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when as my conscience shalbe pure and cleane, and that thou art my warrant and witnesse, it is enough\ for me.
when as my conscience shall pure and clean, and that thou art my warrant and witness, it is enough\ for me.
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Behold then, O my God, the rebuke from which I desire to be deliuered, to witte, that thou suffer me not to be wickedly giuen,
Behold then, Oh my God, the rebuke from which I desire to be Delivered, to wit, that thou suffer me not to be wickedly given,
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nor that I depart from thy commaundements: but let my life and conuersation be agreable to thy worde. O that suffiseth me:
nor that I depart from thy Commandments: but let my life and Conversation be agreeable to thy word. O that Suffices me:
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and let men speake what them liste, their iudgement is false, and I appeale from them.
and let men speak what them list, their judgement is false, and I appeal from them.
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Then to conclude he saieth, My delight is in thy commadementesse: O quicken me in thy righteousness.
Then to conclude he Saith, My delight is in thy commadementesse: Oh quicken me in thy righteousness.
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The righteousnesse of God oftentimes is taken for the grace which God vseth towardes his children,
The righteousness of God oftentimes is taken for the grace which God uses towards his children,
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or at the leastwise wherewith he conducteth them. But he setteth downe righteousnesse here, for right, and equitie.
or At the leastwise wherewith he conducteth them. But he sets down righteousness Here, for right, and equity.
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Hee hath saide before, quicken me according to thy woorde: Nowe by and by after followeth righteousnesse. Neyther must we thinke this to bee straunge,
He hath said before, quicken me according to thy word: Now by and by After follows righteousness. Neither must we think this to be strange,
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for we haue shewed here before, that Dauid speaking of the commaundementes of GOD, after that he hath vsed his terme namely of these woordes, ordinaunces and statutes, he taketh other wordes.
for we have showed Here before, that David speaking of the Commandments of GOD, After that he hath used his term namely of these words, ordinances and statutes, he Takes other words.
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As in this place, after he hath said, quicken me in thy worde, he sayeth soone after, In thy righteousnesse. And he maketh also this request, that hee might bee conducted in the way of the Lord.
As in this place, After he hath said, quicken me in thy word, he Saith soon After, In thy righteousness. And he makes also this request, that he might be conducted in the Way of the Lord.
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Whereby hee would shewe, that it is not enough that we be wel affected, but that God must encrease the same in vs,
Whereby he would show, that it is not enough that we be well affected, but that God must increase the same in us,
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yea, hee must conduct and quicken vs, as here he telleth vs. For it is so farre off, that of our selues we can doe any good, that we are not able once to thinke a good thought, as S. Paul saith.
yea, he must conduct and quicken us, as Here he Telleth us For it is so Far off, that of our selves we can do any good, that we Are not able once to think a good Thought, as S. Paul Says.
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Loe then, how Dauid desired to be quickened:
Lo then, how David desired to be quickened:
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but that was in protesting that he was as touching him selfe and his owne nature,
but that was in protesting that he was as touching him self and his own nature,
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but as it were a condemned man. And herein must we also do the like.
but as it were a condemned man. And herein must we also do the like.
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For wee must goe vnto our good God as men condemned in our selues, beseeching him that he would quicken vs. And when he shall haue caused vs to feele his grace,
For we must go unto our good God as men condemned in our selves, beseeching him that he would quicken us And when he shall have caused us to feel his grace,
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and that wee haue stayed our selues thereon, let vs say, we beseeche thee O Lord, that since it hath pleased thee to beginne in vs well doing, that thou wouldest also perfourme the same in vs. And according to this doctrine let vs prostrate our selues before the Maiestie of our good God, in acknowledging our faultes:
and that we have stayed our selves thereon, let us say, we beseech thee Oh Lord, that since it hath pleased thee to begin in us well doing, that thou Wouldst also perform the same in us And according to this Doctrine let us prostrate our selves before the Majesty of our good God, in acknowledging our Faults:
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Beseeching him that it would please him to make vs feele our miserie and wretchednesse, whereunto wee are giuen whiles we liue here in this world:
Beseeching him that it would please him to make us feel our misery and wretchedness, whereunto we Are given while we live Here in this world:
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to the end we may walke so fearefully and carefully as that wee may be able to perceiue that wee haue receiued some fauour and grace from our God,
to the end we may walk so fearfully and carefully as that we may be able to perceive that we have received Some favour and grace from our God,
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and that in following the right way which hee hath shewed vnto vs, wee may daily more and more aspire to the ende which he hath set before vs, which is to attaine to that immortall glorie, to conioyne vs vnto our head and captaine our Lord Iesus Christ,
and that in following the right Way which he hath showed unto us, we may daily more and more aspire to the end which he hath Set before us, which is to attain to that immortal glory, to conjoin us unto our head and captain our Lord Iesus christ,
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after that he shall haue despoyled vs of all the vices and imperfections of our flesh,
After that he shall have despoiled us of all the vices and imperfections of our Flesh,
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and cloathe vs with his righteousnes.
and cloth us with his righteousness.
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And that he will not onely graunt vs this grace, but also vnto all people and nations of the world, &c.
And that he will not only grant us this grace, but also unto all people and Nations of the world, etc.
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The sixth Sermon of the hundreth and nineteenth Psalme. VAV. And let thy louing kindnes come vnto me, O Lord:
The sixth Sermon of the Hundredth and nineteenth Psalm. WAVE. And let thy loving kindness come unto me, Oh Lord:
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and thy saluation according to thy promisse. So shall I make answere vnto my blasphemers: for my trust is in thy word.
and thy salvation according to thy promise. So shall I make answer unto my blasphemers: for my trust is in thy word.
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And take not the worde of thy truth vtterly out of my mouth: for I waite for thy iudgements.
And take not the word of thy truth utterly out of my Mouth: for I wait for thy Judgments.
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So shall I alwaies keepe thy lawe: yea for euer and euer. And I will walke at libertie: for I seeke thy commaundementes.
So shall I always keep thy law: yea for ever and ever. And I will walk At liberty: for I seek thy Commandments.
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I will speake of thy testimonies also euen before kinges: and will not be ashamed. And my delight shall be in thy commaundements: which I haue loued.
I will speak of thy testimonies also even before Kings: and will not be ashamed. And my delight shall be in thy Commandments: which I have loved.
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My handes also will I lift vp vnto thy commaundements, which I haue loued: and my study shalbe in thy statutes.
My hands also will I lift up unto thy Commandments, which I have loved: and my study shall in thy statutes.
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THE beginning of these eight verses cōteine a request which Dauid made vnto God, that he felt the accōplishment and performance or the promises which god graūted vnto him, and after which he hoped.
THE beginning of these eight Verses contain a request which David made unto God, that he felt the accomplishment and performance or the promises which god granted unto him, and After which he hoped.
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As if he should haue said, O Lord, declare vnto me, that the promisse which thou hast made vnto me to do me so much good, be not in vaine,
As if he should have said, Oh Lord, declare unto me, that the promise which thou hast made unto me to do me so much good, be not in vain,
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but that thou wilt make me feele in deede, that thy word and promise is most certaine and true.
but that thou wilt make me feel in deed, that thy word and promise is most certain and true.
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Now, that he founded him self vpō the promises of God, appeareth by his thus saying:
Now, that he founded him self upon the promises of God, appears by his thus saying:
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And let thy louing kindenesse come vnto me, O Lord: and thy saluation, according to thy promise.
And let thy loving kindness come unto me, Oh Lord: and thy salvation, according to thy promise.
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So shall I make answere vnto my blasphemers: for my trust is in thy worde.
So shall I make answer unto my blasphemers: for my trust is in thy word.
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Wherein also we see that Satan craftely goeth aboute to ouerthrow his faith, as if God had made it nothing worth.
Wherein also we see that Satan craftily Goes about to overthrow his faith, as if God had made it nothing worth.
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So then, First of all we are to note, that Dauid feeling him selfe pressed downe, runneth vnto the promises of God.
So then, First of all we Are to note, that David feeling him self pressed down, Runneth unto the promises of God.
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And this is a poynt very profitable for vs. For beholde how we must put the word of God in practise,
And this is a point very profitable for us For behold how we must put the word of God in practice,
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when as we haue learned it, that when we come to the fight, and Satan assaileth vs on euery side, in such sort as that it might seeme that all the worlde had conspyred against vs,
when as we have learned it, that when we come to the fight, and Satan assails us on every side, in such sort as that it might seem that all the world had conspired against us,
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and that wee see nothing but destruction rounde about: Euen then, I say, must we run vnto the promises which God hath made vs,
and that we see nothing but destruction round about: Even then, I say, must we run unto the promises which God hath made us,
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and make accounte of them, and so apply them to our own vse, that then wee may feele the power and strength of them.
and make account of them, and so apply them to our own use, that then we may feel the power and strength of them.
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Nowe it shall be an easy matter for vs, when as wee are at rest and quiet, to receiue whatsoeuer God hath saide vnto vs. And why so? Because our Faith all that while shall not be exercised and troubled,
Now it shall be an easy matter for us, when as we Are At rest and quiet, to receive whatsoever God hath said unto us And why so? Because our Faith all that while shall not be exercised and troubled,
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so that we shall neuer bee able to feele whether we haue beleeued in good earnest,
so that we shall never be able to feel whither we have believed in good earnest,
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vntill such time as we are tryed.
until such time as we Are tried.
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Loe, Why I haue said that this place is worthy the marking, that Dauid speaketh not with out cause when he sayth,
Loe, Why I have said that this place is worthy the marking, that David speaks not with out cause when he say,
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So shall I make answere vnto those that go about to shāe me.
So shall I make answer unto those that go about to shane me.
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For by these words he protesteth, that the wicked contēned, despised & mocked him, as if he had bin a very foole, in trusting so much vnto God,
For by these words he protesteth, that the wicked contemned, despised & mocked him, as if he had been a very fool, in trusting so much unto God,
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but yet for that, his faith was not shaken.
but yet for that, his faith was not shaken.
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And see how Satan assayleth vs with temptations, when as the wicked and vngodly speake reprochfull woordes of vs:
And see how Satan assaileth us with temptations, when as the wicked and ungodly speak reproachful words of us:
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insomuch as wee haue thought it to be woonderfull straunge geere, because that we hauing hearde the so honourable & excellent promises of God, thought our selues straightwayes to bee rapte and caryed aboue the cloudes,
insomuch as we have Thought it to be wondered strange gear, Because that we having heard the so honourable & excellent promises of God, Thought our selves straightways to be rapt and carried above the Clouds,
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and yet this same our persuasion proued nothing at all so, as it made a shewe to the outward apparance:
and yet this same our persuasion proved nothing At all so, as it made a show to the outward appearance:
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Euen so likewise came it to passe in Dauid, as we may especially see in the twentie and twoo Psalme.
Even so likewise Come it to pass in David, as we may especially see in the twentie and twoo Psalm.
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And our Sauiour Christ also, who is the very true patern and mirrour of all the Children of God hath sustained & abiden such combates.
And our Saviour christ also, who is the very true pattern and mirror of all the Children of God hath sustained & abiden such combats.
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Very well (said they vnto him) hee trusteth in God, Let him nowe see whether God will heare him or not.
Very well (said they unto him) he Trusteth in God, Let him now see whither God will hear him or not.
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Let vs then note, that Dauid hath not deuised and made here any vaine speculations, as an idle body might doe, which neuer had beene tempted nor distressed.
Let us then note, that David hath not devised and made Here any vain speculations, as an idle body might do, which never had been tempted nor distressed.
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But beeing so mocked by his enemyes, that his faith seemed to be ouerthrowne, and he him selfe in great hazarde vtterly to be destroyed,
But being so mocked by his enemies, that his faith seemed to be overthrown, and he him self in great hazard utterly to be destroyed,
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then came he for refuge to the promises of God, saying: My God, thou haste giuen mee thy worde, which cannot fayle me:
then Come he for refuge to the promises of God, saying: My God, thou haste given me thy word, which cannot fail me:
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Loe wherein is all hope and trust.
Lo wherein is all hope and trust.
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Euen so also ought we to followe this doctrine, too wit, when the worlde on the oneside shall deride and scorne vs,
Eve so also ought we to follow this Doctrine, too wit, when the world on the oneside shall deride and scorn us,
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because we haue ouer lightly credited God, and that Satan shall trauel all he can too turne vs cleane away from the certaintie which wee haue had:
Because we have over lightly credited God, and that Satan shall travel all he can too turn us clean away from the certainty which we have had:
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yet let vs not cease too say, O Lord, it is thou which hast spoken, and in thee is all our hope and trust.
yet let us not cease too say, Oh Lord, it is thou which hast spoken, and in thee is all our hope and trust.
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Moreouer, as wee are to call too minde the promises of God, when as wee are assayled by Satan and the vngodly:
Moreover, as we Are to call too mind the promises of God, when as we Are assailed by Satan and the ungodly:
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Let vs also note (as hath beene heeretofore treated of) that this is it whereon we must builde al our requests:
Let us also note (as hath been heretofore treated of) that this is it whereon we must build all our requests:
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For if we will earnestly pray vnto God, and obtaine that which wee pray for, we must not pray in the ayre,
For if we will earnestly pray unto God, and obtain that which we pray for, we must not pray in the air,
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& say, O Lord I pray vnto thee for such a thing, and I would it might so come to passe.
& say, Oh Lord I pray unto thee for such a thing, and I would it might so come to pass.
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For this were ouer rash and too too great boldenesse to think to make God subiect to our willes, to briddle him as we list,
For this were over rash and too too great boldness to think to make God Subject to our wills, to briddle him as we list,
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and to desire him to graunte vs whatsoeuer shall please our appetites: but it is his worde that must leade vs, and be our Cresset:
and to desire him to grant us whatsoever shall please our appetites: but it is his word that must lead us, and be our Cresset:
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and we must referre our selues wholy to it, and altogither rest thereon.
and we must refer our selves wholly to it, and altogether rest thereon.
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Beholde, say I, after what sort our prayers are allowed, to wit, whē as we pray not to God for that which seemeth best in our owne eyes,
Behold, say I, After what sort our Prayers Are allowed, to wit, when as we pray not to God for that which seems best in our own eyes,
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but when as we be fenced with that which he hath promised vs. And this is it, wherein we differ from the Painimes and Infidels.
but when as we be fenced with that which he hath promised us And this is it, wherein we differ from the Painims and Infidels.
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For wee see that the Turkes and Idolaters doe greatly pray vnto God. But after what manner pray they? Forsooth euen at all aduenture:
For we see that the Turkes and Idolaters do greatly pray unto God. But After what manner pray they? Forsooth even At all adventure:
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so that they knowe not what they doe.
so that they know not what they do.
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But contrariwise wee must pray vnto him, with full assuraunce that he will heare vs. But from whence shall this certaintie proceede,
But contrariwise we must pray unto him, with full assurance that he will hear us But from whence shall this certainty proceed,
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if wee haue not the trueth to goe before vs, and say:
if we have not the truth to go before us, and say:
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beholde the Lorde, who calleth vs vnto him? And then when wee come vnto him, this is no foolish presumption:
behold the Lord, who calls us unto him? And then when we come unto him, this is no foolish presumption:
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But we come in such sorte vnto him, as he hath commaunded vs. Let vs then see what wee haue yet to note in this place, when Dauid setteth downe heere the promises of God, by which he is bounde vnto him:
But we come in such sort unto him, as he hath commanded us Let us then see what we have yet to note in this place, when David sets down Here the promises of God, by which he is bound unto him:
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O Lorde, sayth he, let it bee doone vnto me according to thy worde. Nowe heere is a very profitable poynt to be considered off:Oh Lord, say he, let it be done unto me according to thy word. Now Here is a very profitable point to be considered off:
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to witte, after that we are once assured, that God hath promised too doe that for vs which we shall aske of him, we must no more doubt, that it shall be so:
to wit, After that we Are once assured, that God hath promised too do that for us which we shall ask of him, we must no more doubt, that it shall be so:
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but that the thing is fully concluded vpon, so that we are euer sure and certaine thereof.
but that the thing is Fully concluded upon, so that we Are ever sure and certain thereof.
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For when God speaketh vnto vs, we are very sure, that he will not deceiue vs:
For when God speaks unto us, we Are very sure, that he will not deceive us:
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hee will not giue vs faire woordes, and then deceiue vs, as men many times doe, dealing very liberally with their tongues,
he will not give us fair words, and then deceive us, as men many times do, dealing very liberally with their tongues,
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but yet notwithstanding very close fisted: But God dealeth not in such sorte.
but yet notwithstanding very close fisted: But God deals not in such sort.
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Let vs then come before him without distrust, Haue wee his woorde? Let vs then holde the thing as already performed.
Let us then come before him without distrust, Have we his word? Let us then hold the thing as already performed.
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And so when Dauid sayth, according to thy word, hee signifieth vnto vs, that hee was not onely assured, that God is faithfull and liberal, that he meaneth not to abuse vs when as wee truste to him:
And so when David say, according to thy word, he signifies unto us, that he was not only assured, that God is faithful and liberal, that he means not to abuse us when as we trust to him:
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but sheweth vs, that this certaintie which wee haue of the trueth of God, should not make vs weary, to say, that wee bee as it were euen ouerwhelmed.
but shows us, that this certainty which we have of the truth of God, should not make us weary, to say, that we be as it were even overwhelmed.
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But wee must rather be carefull and diligent to pray vnto him.
But we must rather be careful and diligent to pray unto him.
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There are some men which will in deede say, that they beleeue the promises of GOD,
There Are Some men which will in deed say, that they believe the promises of GOD,
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but since, say they, hee knoweth what wee haue neede of, what neede wee to bee importune vppon him.
but since, say they, he Knoweth what we have need of, what need we to be importune upon him.
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Nowe these men indeede, very well declare, that they neuer vnderstood what faith and hope are.
Now these men indeed, very well declare, that they never understood what faith and hope Are.
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For if we receiued the promises of God without hypocrisie we ought to be thus earnest and zealous, to pray,
For if we received the promises of God without hypocrisy we ought to be thus earnest and zealous, to pray,
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and haue recourse vnto him, saying, O Lorde God, when as thou hast assured mee of thy bountie and mercie, it is to this end, that I should call vpon thee in my neede.
and have recourse unto him, saying, Oh Lord God, when as thou hast assured me of thy bounty and mercy, it is to this end, that I should call upon thee in my need.
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And that I see the necessitie which vrgeth and presseth mee, I muste needes come vnto thee as thou haste called mee by thy worde.
And that I see the necessity which urges and Presseth me, I must needs come unto thee as thou haste called me by thy word.
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Beholde then, that all the promises of God should serue vs in stede of so many spurres to prick vs forwarde, in making our prayers vnto him.
Behold then, that all the promises of God should serve us in stead of so many spurs to prick us forward, in making our Prayers unto him.
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Let vs nowe come to the woords of Dauid. Let thy louing mercyes, or thy graces, come vnto me O Lord, and thy saluation.
Let us now come to the words of David. Let thy loving Mercies, or thy graces, come unto me Oh Lord, and thy salvation.
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After that he hath layde his foundation wherevpon too builde, he desireth one selfe same thing in two words, which to the outwarde apparance are diuers and sundry:
After that he hath laid his Foundation whereupon too build, he Desires one self same thing in two words, which to the outward appearance Are diverse and sundry:
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to wit, the graces of God, and his saluation.
to wit, the graces of God, and his salvation.
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And yet notwithstanding Dauid meneth nothing else, but that god would shew him selfe to be his Sauiour.
And yet notwithstanding David meaneth nothing Else, but that god would show him self to be his Saviour.
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Neither is there any thing heere spoken superfluously:
Neither is there any thing Here spoken superfluously:
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For it is asmuch as if he had sayd, O my God, I besech thee that according to thy promise, thou wilt make me feele thee to be my sauiour and father.
For it is as as if he had said, Oh my God, I beseech thee that according to thy promise, thou wilt make me feel thee to be my Saviour and father.
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But yet in the meane while, he expresseth vnto vs whence this saluation which we must wayte for,
But yet in the mean while, he Expresses unto us whence this salvation which we must wait for,
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and whiche God hath promised vs cometh, and that is, of his meere good will. For men cannot otherwise choose:
and which God hath promised us comes, and that is, of his mere good will. For men cannot otherwise choose:
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but that they wil euer wrongfully take vpon them some thing or other, which appertaineth nothing vnto them,
but that they will ever wrongfully take upon them Some thing or other, which appertaineth nothing unto them,
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and alwayes to be foolishly and arrogantly bounde vnto them selues.
and always to be foolishly and arrogantly bound unto them selves.
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Nowe Dauid, cleane contrary, sheweth heere, that all the saluation which he hopeth after & desireth, commeth from another springheade,
Now David, clean contrary, shows Here, that all the salvation which he Hopes After & Desires, comes from Another springheade,
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then from the vertue and dignitie of men: to wit, euen from the meere goodnes of God.
then from the virtue and dignity of men: to wit, even from the mere Goodness of God.
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So then wee see, that as before he hath spoken of the promise, euen so also hee heere addeth and expresseth the cause, which moued God to bind himself so vnto vs: to wit, his meere mercy.
So then we see, that as before he hath spoken of the promise, even so also he Here adds and Expresses the cause, which moved God to bind himself so unto us: to wit, his mere mercy.
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By this we are admonished, that when we are to call vpon God, we should alwayes haue regarde vnto these twoo things:
By this we Are admonished, that when we Are to call upon God, we should always have regard unto these twoo things:
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to wit, the grace of God and his free mercie, and after that his promise.
to wit, the grace of God and his free mercy, and After that his promise.
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God is good and liberall, and see why it is, that he with pitie looketh vppon vs:
God is good and liberal, and see why it is, that he with pity looks upon us:
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and beholding vs with his eyes of cōpassion, vouchsafeth to receiue vs, yea and calleth and allureth vs vnto him,
and beholding us with his eyes of compassion, vouchsafeth to receive us, yea and calls and Allureth us unto him,
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and also imboldeneth vs to craue of him, to the end he would help and succour vs in all our needes and necessities.
and also emboldens us to crave of him, to the end he would help and succour us in all our needs and necessities.
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Now this goodnesse should lye hidden in God, were it not that hee made vs to feele it by his promise:
Now this Goodness should lie hidden in God, were it not that he made us to feel it by his promise:
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For God sheweth himselfe vnto vs, to be such a one as in deede he is, he layeth his heart wide open,
For God shows himself unto us, to be such a one as in deed he is, he Layeth his heart wide open,
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when he rendreth vs a testimonie of the loue hee beareth vs. Loe heere why I haue said, that in all our prayers wee ought to haue these two considerations:
when he rendereth us a testimony of the love he bears us Lo Here why I have said, that in all our Prayers we ought to have these two considerations:
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The one is, that God is so good and louing, that although wee bee poore and miserable creatures,
The one is, that God is so good and loving, that although we be poor and miserable creatures,
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and nothing else but doung and stench, yet for all that hee ceaseth not too loue vs,
and nothing Else but dung and stench, yet for all that he ceases not too love us,
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and to haue greate care of our saluation.
and to have great care of our salvation.
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And since wee are come too the promise, which is a sure testimonie that God is such one we should no more doubt what affection he beareth vs,
And since we Are come too the promise, which is a sure testimony that God is such one we should no more doubt what affection he bears us,
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whether he be our friend or enemie, seeing it is so that he is very well willing to bee bounde vnto vs, in declaring vnto vs that he is our father,
whither he be our friend or enemy, seeing it is so that he is very well willing to be bound unto us, in declaring unto us that he is our father,
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and taketh vs to bee his Children.
and Takes us to be his Children.
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Nowe Dauid maketh such a request as we haue already touched, to the end he might answere those which wrought him shame.
Now David makes such a request as we have already touched, to the end he might answer those which wrought him shame.
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Although he sayth word for word, To the ende I may answeare these which woorke me shame.
Although he say word for word, To the end I may answer these which work me shame.
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Heere Dauid declareth, that when God shall haue ayded him, that then he shall be able to withstand all his enemyes, put by all the iniuries & scornes of the vnbelieuers and faythlesse which they did lay before him, to the end too shake and crush the faythful and to destroy them,
Here David Declareth, that when God shall have aided him, that then he shall be able to withstand all his enemies, put by all the injuries & scorns of the unbelievers and faithless which they did lay before him, to the end too shake and crush the faithful and to destroy them,
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yea and vtterly to make their fayth nothing woorth, if it were possible for them to do it.
yea and utterly to make their faith nothing worth, if it were possible for them to do it.
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By this we are let to vnderstande, that if we make our prayers to God, whensoeuer it shal happen al the world too assaile vs,
By this we Are let to understand, that if we make our Prayers to God, whensoever it shall happen all the world too assail us,
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and that it might seeme wee shoulde be plunged in hel an hundred thousand tymes, yet wee might stande sure against al our enemies:
and that it might seem we should be plunged in hell an hundred thousand times, yet we might stand sure against all our enemies:
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yea verely, for God wil neuer fayle vs, whensoeuer we shall desire & pray him to performe his promises vnto vs,
yea verily, for God will never fail us, whensoever we shall desire & pray him to perform his promises unto us,
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and make vs feele his goodnesse for our saluation.
and make us feel his Goodness for our salvation.
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Moreouer if we haue wherewithal too resiste the wicked and vngodly which come vppon vs too daunt and quaile our fayth, we shall haue also wherwith to withstande Satan.
Moreover if we have wherewithal too resist the wicked and ungodly which come upon us too daunt and quail our faith, we shall have also wherewith to withstand Satan.
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For whē men shal persecute vs, or deride the promises of God, and labour al they may to turne vs away from them, it commeth not of themselues,
For when men shall persecute us, or deride the promises of God, and labour all they may to turn us away from them, it comes not of themselves,
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but it is the Deuill which pusheth them foreward.
but it is the devil which pusheth them forward.
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Euen so then, wee may fight and winne the victorie against al the combats of Satā,
Eve so then, we may fight and win the victory against all the combats of Satā,
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if we wil pray vnto God, after the example of Dauid.
if we will pray unto God, After the Exampl of David.
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This is also to be considered and noted which heere hee addeth, when he sayeth, My delight is in thy woorde.
This is also to be considered and noted which Here he adds, when he Saith, My delight is in thy word.
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Hee declareth what signes and tokens he desired of God here before, that he would doo vnto him as he had promised.
He Declareth what Signs and tokens he desired of God Here before, that he would do unto him as he had promised.
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For I haue delight therein, saith hee, would wee then haue God his promises to take place in vs, to open the gate that wee might come vntoo him, that they might bee as keyes too giue vs in entree, too the ende our requestes and petitions might bee receiued? wee must then ioyne hope therewith.
For I have delight therein, Says he, would we then have God his promises to take place in us, to open the gate that we might come unto him, that they might be as keys too give us in entree, too the end our requests and petitions might be received? we must then join hope therewith.
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And loe what is the cause why wee feele not the power of the promises of God as wee ought:
And lo what is the cause why we feel not the power of the promises of God as we ought:
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the reason is, for that we haue no hope nor trust in them. It is most true, that god for his parte is alwaies true of his woord:
the reason is, for that we have no hope nor trust in them. It is most true, that god for his part is always true of his word:
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and although we are miserable faythlesse people, yet wil hee neuer falsify his fayth which he hath giuen to vs. But what? Surely wee are vnwoorthy ones too feele such a pleasure.
and although we Are miserable faithless people, yet will he never falsify his faith which he hath given to us But what? Surely we Are unworthy ones too feel such a pleasure.
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In very deed, god hath promised to powre his grace vpon vs, as also hee offereth it vntoo vs:
In very deed, god hath promised to pour his grace upon us, as also he Offereth it unto us:
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But yet are wee vtterly vnworthy thereof, without we belieue his promises, would we that god shold do vnto vs according to his word? we must then receiue his word, and imbrace it by fayth:
But yet Are we utterly unworthy thereof, without we believe his promises, would we that god should do unto us according to his word? we must then receive his word, and embrace it by faith:
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as also the Apostle treateth thereof. And thus much as touching these two first verses. Nowe it followeth: as also the Apostle Treateth thereof. And thus much as touching these two First Verses. Now it follows:
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Take not the woorde of thy trueth vtterly out of my mouth: for I waite for thy iudgementes. Take not the word of thy truth utterly out of my Mouth: for I wait for thy Judgments.
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When Dauid sayth, O take not the woord of thy trueth out of my mouth: He meaneth not, that it sufficeth too magnifie God with his toung:
When David say, Oh take not the word of thy truth out of my Mouth: He means not, that it Suffices too magnify God with his tongue:
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and to make many goodly protestations before the worlde:
and to make many goodly protestations before the world:
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but he presupposeth, that when he hath witnessed of the trueth of God with his mouth, that it must also be graffed within his hearte.
but he presupposeth, that when he hath witnessed of the truth of God with his Mouth, that it must also be graffed within his heart.
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And in deede, Dauid speaketh not heere like an hypocrite, as they do which would seeme to make a goodly shew before him:
And in deed, David speaks not Here like an hypocrite, as they do which would seem to make a goodly show before him:
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and think them selues wel inough and in good case, when as they are openly supposed too bee very faithful,
and think them selves well enough and in good case, when as they Are openly supposed too be very faithful,
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well thought off, and taken to be very honest men, this think they is all that is to be required.
well Thought off, and taken to be very honest men, this think they is all that is to be required.
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But Dauid hath not proceeded after this manner:
But David hath not proceeded After this manner:
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For when he sayth, Take not the word of thy trueth out of my month, O Lord:
For when he say, Take not the word of thy truth out of my Monn, Oh Lord:
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It is asmuch as if hee had fayde, O Lorde, doe me not onely this grace, that I trust secretly in thee, that I stay me vpon thy promises, that I stand sure against all the assaultes of mine enemyes,
It is as as if he had said, Oh Lord, do me not only this grace, that I trust secretly in thee, that I stay me upon thy promises, that I stand sure against all the assaults of mine enemies,
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but namely and chiefely euen before the face of men:
but namely and chiefly even before the face of men:
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that my faith might declare it selfe, that by this meane I might guide and instruct all those which would come unto thee:
that my faith might declare it self, that by this mean I might guide and instruct all those which would come unto thee:
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& contrarywise that I might withstand all those which shall goe about to ouerthrowe this spirituall hope of mine, which I have in thee and in thy trueth.
& contrariwise that I might withstand all those which shall go about to overthrown this spiritual hope of mine, which I have in thee and in thy truth.
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And when thou O Lorde shalte haue deepely rooted thy worde in mine hearte, let it also bee often times in my mouthe, that I may magnifie thy name before men.
And when thou Oh Lord shalt have deeply rooted thy word in mine heart, let it also be often times in my Mouth, that I may magnify thy name before men.
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Wee haue to learne out of this place, that in the first place we must be assured of the trueth of God,
we have to Learn out of this place, that in the First place we must be assured of the truth of God,
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yea although that men perceiue it not vs:
yea although that men perceive it not us:
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And againe although euery man would keepe it so secrete too him selfe, as that no man in all the worlde knewe thereof,
And again although every man would keep it so secret too him self, as that no man in all the world knew thereof,
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yet GOD and his Angels doe knowe, how true and certaine we esteeme it to be,
yet GOD and his Angels do know, how true and certain we esteem it to be,
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1686
and also how we yeelde therto, the honor which vnto it appertaineth, and to be such in deede as deserueth to bee holden for true and faithful.
and also how we yield thereto, the honour which unto it appertaineth, and to be such in deed as deserves to be held for true and faithful.
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And thus much for the first poynt.
And thus much for the First point.
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Now for the seconde, Let vs aduisedly consider to edifie our neighbours, that they might be confirmed by our example,
Now for the seconde, Let us advisedly Consider to edify our neighbours, that they might be confirmed by our Exampl,
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1689
and all with one accorde to trust in God, that the wicked and vngodly might bee ashamed that we might vexe them, that we haue wherin to glory, notwithstanding all their windelasses, priuy deuises,
and all with one accord to trust in God, that the wicked and ungodly might be ashamed that we might vex them, that we have wherein to glory, notwithstanding all their windelasses, privy devises,
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and whatsoeuer mischiefe else they are any way able to imagine against vs, and thinking to make vs as prophane as themselues,
and whatsoever mischief Else they Are any Way able to imagine against us, and thinking to make us as profane as themselves,
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yet that we may be able to cast them of, after the example of Dauid,
yet that we may be able to cast them of, After the Exampl of David,
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1692
Lo then, the worde which he desireth to haue alwayes in his mouth, too confirme all those which would trust in God,
Lo then, the word which he Desires to have always in his Mouth, too confirm all those which would trust in God,
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1693
and to confound all them which deride and scorne his worde and trueth.
and to confound all them which deride and scorn his word and truth.
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But what meaneth he by this saying, For euer? That is, that he beeing as it were forsaken of God in all his afflictions, was as one that were dumbe and coulde not speake,
But what means he by this saying, For ever? That is, that he being as it were forsaken of God in all his afflictions, was as one that were dumb and could not speak,
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1695
as he complayneth in another place. And in deede, so long as God sheweth vnto vs no token of his grace,
as he Complaineth in Another place. And in deed, so long as God shows unto us no token of his grace,
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1696
although our enemyes deride vs with open mouth, yet we are not at that libertie to confute them and stop their mouthes.
although our enemies deride us with open Mouth, yet we Are not At that liberty to confute them and stop their mouths.
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1697
Dauid then beeing thus tempted a long time, desireth that the confession wherewith hee might be able to magnifie God, might not to be taken frō him for euer.
David then being thus tempted a long time, Desires that the Confessi wherewith he might be able to magnify God, might not to be taken from him for ever.
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1698
Wherein we are to obserue, that if God sometimes leaueth vs confounded after the maner of the world, in steade of beeing dismayed, wee ought too beseech him that hee woulde not suffer our mouthes too be stopped for euer.
Wherein we Are to observe, that if God sometime Leaveth us confounded After the manner of the world, in stead of being dismayed, we ought too beseech him that he would not suffer our mouths too be stopped for ever.
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1699
Nowe he repeateth it ouer againe: For my hope is in thy iudgementes. It is not without cause that Dauid stil maketh this protestation:
Now he repeateth it over again: For my hope is in thy Judgments. It is not without cause that David still makes this protestation:
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For as I haue already saide, behold what power and efficacy the woorde of God causeth vs to feele (according to that place which I haue alledged out of the Epistle too the Hebrues) when wee haue therewith hope also, which hangeth vpon faith.
For as I have already said, behold what power and efficacy the word of God Causes us to feel (according to that place which I have alleged out of the Epistle too the Hebrews) when we have therewith hope also, which hangs upon faith.
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1701
It is true that God stretched out his hand vnto his people, when he brought them out of the land of Aegypt, to the ende hee woulde bringe them into the promised land.
It is true that God stretched out his hand unto his people, when he brought them out of the land of Egypt, to the end he would bring them into the promised land.
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1702
But what? the people stayed not them selues vpon God, and therefore it was meete that that promise should be voyde,
But what? the people stayed not them selves upon God, and Therefore it was meet that that promise should be void,
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1703
yea and that iustly vnto such a faythlesse people.
yea and that justly unto such a faithless people.
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God had no long time to finde out such a woonderfull & meruaylous straunge meane as that man could not possibly cōceiue,
God had no long time to find out such a wondered & marvelous strange mean as that man could not possibly conceive,
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1705
how that might be brought to passe which hee had spoken. But this auayled them nothing which were faithlesse:
how that might be brought to pass which he had spoken. But this availed them nothing which were faithless:
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1706
For loe they beeing excluded from such a benefite: are depriued of that promised inheritaunce.
For lo they being excluded from such a benefit: Are deprived of that promised inheritance.
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1707
Let vs then learne, that when wee woulde haue God to open his hand vnto vs and deale liberally with vs, to haue vs to feele his mightie power,
Let us then Learn, that when we would have God to open his hand unto us and deal liberally with us, to have us to feel his mighty power,
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1708
and that wee might perceiue the fruite and benefite of his promises. It is meete that we plant them deepely in our heartes:
and that we might perceive the fruit and benefit of his promises. It is meet that we plant them deeply in our hearts:
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1709
that wee may say after the example of Dauid, My hope O Lorde is in thy iudgementes.
that we may say After the Exampl of David, My hope Oh Lord is in thy Judgments.
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1710
For this woorde Integritie or iudgement, wee haue heere before already declared, signifieth nothing else but the doctrine conteined in the law of God,
For this word Integrity or judgement, we have Here before already declared, signifies nothing Else but the Doctrine contained in the law of God,
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1711
yea although he heere vseth diuerse and sundry woordes, yet doe they tende alwayes to one and the selfe same ende.
yea although he Here uses diverse and sundry words, yet do they tend always to one and the self same end.
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1712
Loe then whether we must refer the iudgements of God:
Loe then whither we must refer the Judgments of God:
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1713
to wit, that that which we reade in the word of God and that which is preached vnto vs out of the same, we must vnderstand and knowe to bee sure and certaine Statutes and ordinaunces,
to wit, that that which we read in the word of God and that which is preached unto us out of the same, we must understand and know to be sure and certain Statutes and ordinances,
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1714
and so well ordered as that they cannot bee bettered, and therfore to haue all our hope and trust in them.
and so well ordered as that they cannot be bettered, and Therefore to have all our hope and trust in them.
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Now he goeth on and sayth, So shall I alway keepe thy lawe: yea for euer and euer.
Now he Goes on and say, So shall I always keep thy law: yea for ever and ever.
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1716
And I will walke at libertie: for I seeke thy commandements.
And I will walk At liberty: for I seek thy Commandments.
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1717
Dauid heere maketh protestation not onely of his good affection & integritie, but also sheweth the fruite and benefite that might come vnto him,
David Here makes protestation not only of his good affection & integrity, but also shows the fruit and benefit that might come unto him,
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when as God shall have so holpen him and that he shall haue put in proofe the fruit of his faith.
when as God shall have so helped him and that he shall have put in proof the fruit of his faith.
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1719
Loe then how this place must be expounded:
Loe then how this place must be expounded:
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O Lord, when I shall once haue knowen thee to be my sauiour and felt by proofe thy mercie:
Oh Lord, when I shall once have known thee to be my Saviour and felt by proof thy mercy:
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then will I keepe thy lawe a greate deale better: As if he should haue said, I shall be continually confirmed in thy obedience:
then will I keep thy law a great deal better: As if he should have said, I shall be continually confirmed in thy Obedience:
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1722
and that shall greatly helpe me, to make alwayes forward.
and that shall greatly help me, to make always forward.
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1723
And to say the trueth, all the graces which we receiue from God, should conduct and leade vs a great deale further, that if wee haue already beene in a good way and forwardnesse, it is to this end that wee shoulde continue in it,
And to say the truth, all the graces which we receive from God, should conduct and lead us a great deal further, that if we have already been in a good Way and forwardness, it is to this end that we should continue in it,
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1724
and goe on more and more, vntill such time as we come to the end. It is very true that God in conducting vs, looketh not for any recompence.
and go on more and more, until such time as we come to the end. It is very true that God in conducting us, looks not for any recompense.
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1725
For he will lightly passe it ouer: but this is spoken for our vse and instruction.
For he will lightly pass it over: but this is spoken for our use and instruction.
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1726
And when we pray vnto God, we ought to seeke after all the thinges that can be which might confirme vs, that we should not doubt but that God would heare our requests,
And when we pray unto God, we ought to seek After all the things that can be which might confirm us, that we should not doubt but that God would hear our requests,
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1727
and that we should also vnderstand and knowe to what ende wee ought to referre those benefites which he bestoweth vpon vs,
and that we should also understand and know to what end we ought to refer those benefits which he bestoweth upon us,
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1728
and that we receiue at his hands. Now then, when Dauid saith, I shall alwayes keepe thy lawe: yea for euer and euer.
and that we receive At his hands. Now then, when David Says, I shall always keep thy law: yea for ever and ever.
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1729
By this wee haue to note, that accordingly as God liberally bestoweth his benefits vpon vs, that our faith should be so much the more strengthened in him, that we ought the rather too be inflamed with a true desire & zeale, to yeelde our selues fully and wholly too him, to cleaue to his righteousnesse,
By this we have to note, that accordingly as God liberally bestoweth his benefits upon us, that our faith should be so much the more strengthened in him, that we ought the rather too be inflamed with a true desire & zeal, to yield our selves Fully and wholly too him, to cleave to his righteousness,
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1730
and to keepe his lawe and woorde. And I woulde it pleased God that this might bee deepely imprinted in our minde.
and to keep his law and word. And I would it pleased God that this might be deeply imprinted in our mind.
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1731
But what? we see the vnthankfulnesse, which is as it were in vs all.
But what? we see the unthankfulness, which is as it were in us all.
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1732
For God neuer ceaseth to doe vs good, and will dayly giue vs newe matter to trust in him, to loue and serue him.
For God never ceases to do us good, and will daily give us new matter to trust in him, to love and serve him.
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1733
But whatsoeuer he doth for vs, it auaileth vs nothing, for we are alwayes colde as yse:
But whatsoever he does for us, it avails us nothing, for we Are always cold as ice:
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1734
there is no zeale in vs, no not so much as any motion, so that it seemeth wee are altogither senselesse.
there is no zeal in us, no not so much as any motion, so that it seems we Are altogether senseless.
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1735
And the rather ought we to meditate vpon this Doctrine: For it is the right remedy to amend our so great lithernesse and coldenesse.
And the rather ought we to meditate upon this Doctrine: For it is the right remedy to amend our so great lithernesse and coldness.
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1736
Let vs then learne, that when Dauid sayth, I shall keepe thy Law, O Lorde, that by this he meaneth, that accordingly as God putteth vnto vs his helping hande,
Let us then Learn, that when David say, I shall keep thy Law, Oh Lord, that by this he means, that accordingly as God putteth unto us his helping hand,
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and that wee haue had proofe of his graces, that we receiue the fruite & commoditie thereof, which we haue hoped for in his promises:
and that we have had proof of his graces, that we receive the fruit & commodity thereof, which we have hoped for in his promises:
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1738
that it ought to serue vs for a more ample and large confirmation, and that we ought a greate deale rather too be stirred vp to loue God,
that it ought to serve us for a more ample and large confirmation, and that we ought a great deal rather too be stirred up to love God,
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1739
and to serue him, and too yeelde vs vnto his worde, in summe as heere it is saide, too keepe his lawe.
and to serve him, and too yield us unto his word, in sum as Here it is said, too keep his law.
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1740
But yet there is a great deale more to be considered.
But yet there is a great deal more to be considered.
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1741
For Dauid speaketh not heere of a blast of winde, as some shall be very forwarde for a little time:
For David speaks not Here of a blast of wind, as Some shall be very forward for a little time:
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1742
But hee sayeth, I will alwayes keepe thy lawe: yea, for euer and euer.
But he Saith, I will always keep thy law: yea, for ever and ever.
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1743
Wherein he sheweth, that we ought to haue such a remembraunce of the benefites of God, that it neuer slip from vs. For as I haue heereof already spoken, wee shall see some in this behalfe, which shall be moued for a little while,
Wherein he shows, that we ought to have such a remembrance of the benefits of God, that it never slip from us For as I have hereof already spoken, we shall see Some in this behalf, which shall be moved for a little while,
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1744
when as God shall haue deliuered them from any daunger, and hath bestowed vppon them some fauour and grace:
when as God shall have Delivered them from any danger, and hath bestowed upon them Some favour and grace:
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1745
they shall haue a very good taste and feeling, and say, Alas, howe greately am I bounden and beholden to my God? Loe a man woulde thinke that these men were well affected.
they shall have a very good taste and feeling, and say, Alas, how greatly am I bounden and beholden to my God? Loe a man would think that these men were well affected.
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1746
But in the turning of a hand, no doubte it is soone forgotten:
But in the turning of a hand, no doubt it is soon forgotten:
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1747
or at the least if they remember it a little while, they waxe colde againe and thinke no more of it.
or At the least if they Remember it a little while, they wax cold again and think no more of it.
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1748
Since then it is so, let vs mark, according to that which is spoken in this place, that it is not meete that the remembrance of God his benefites should at any time be wiped out of our heartes:
Since then it is so, let us mark, according to that which is spoken in this place, that it is not meet that the remembrance of God his benefits should At any time be wiped out of our hearts:
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1749
but let vs beseech him to make vs to keepe his lawe for euer and euer:
but let us beseech him to make us to keep his law for ever and ever:
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1750
and in such sort to instruct vs, as that wee desire none other thing of him,
and in such sort to instruct us, as that we desire none other thing of him,
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1751
but to stick vnto his maiestie, and to his righteousnesse. It followeth: That hee will walke at libertie: because hee seeketh his Commaundementes.
but to stick unto his majesty, and to his righteousness. It follows: That he will walk At liberty: Because he seeks his commandments.
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1752
To walke at liberty, signifieth to go at a mans owne wil & pleasure:To walk At liberty, signifies to go At a men own will & pleasure:
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1753
For like as when we are in a narrowe & straight rowme, we know not which way to turne vs,
For like as when we Are in a narrow & straight room, we know not which Way to turn us,
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1754
but think our selues cleane pend vp:
but think our selves clean pend up:
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1755
Euen so also are wee ouer narrowly held in, or else surely we look about vs to see if we can finde which way to get out,
Even so also Are we over narrowly held in, or Else surely we look about us to see if we can find which Way to get out,
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1756
and so doe remaine in perplexitie or doubte.
and so do remain in perplexity or doubt.
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1757
And is this the assuraunce and ioy that wee must haue in the lawe of God.
And is this the assurance and joy that we must have in the law of God.
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1758
What? is this it? Dauid contrariwise sayth, That he will walke at libertie:
What? is this it? David contrariwise say, That he will walk At liberty:
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1759
to wit, that hee will boldely walke the brode beaten way, as we say, after he hath sought the Commaundementes of God.
to wit, that he will boldly walk the broad beaten Way, as we say, After he hath sought the commandments of God.
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1760
This is also a thing which we ought wel to obserue and keepe.
This is also a thing which we ought well to observe and keep.
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1761
For the holy Ghost by the mouth of Dauid meaneth rightly to shewe vs, that when we are desirous to haue our life ruled by the commaundementes of God, to suffer him too bee our leader and guide,
For the holy Ghost by the Mouth of David means rightly to show us, that when we Are desirous to have our life ruled by the Commandments of God, to suffer him too be our leader and guide,
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1762
and giue vnto him the conducte of all our affayres and businesses, that hee will so frame himselfe vnto vs,
and give unto him the conduct of all our affairs and businesses, that he will so frame himself unto us,
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1763
so farre foorth as hee shall knowe to bee good and expedient for our saluation. And this benefite which wee receiue by the knowledge heereof is inestimable:
so Far forth as he shall know to be good and expedient for our salvation. And this benefit which we receive by the knowledge hereof is inestimable:
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1764
to wit, that we may walke at liberty, That is to say, that wee are deliuered from many doubtes and griefes:
to wit, that we may walk At liberty, That is to say, that we Are Delivered from many doubts and griefs:
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1765
that we cannot bee vtterly ouerthrowne and caste downe, although we happen to be pressed with some griefes:
that we cannot be utterly overthrown and cast down, although we happen to be pressed with Some griefs:
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1766
because we alwayes conclude thus, that wee cannot bee ouercome, seeing God holdeth vs with a mightie and stronge hande.
Because we always conclude thus, that we cannot be overcome, seeing God holds us with a mighty and strong hand.
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1767
And in very deede what is the cause, I pray you, that men are so oftentimes tormented,
And in very deed what is the cause, I pray you, that men Are so oftentimes tormented,
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1768
but only that they submit not them selues vnto God? It is very true, that there are very fewe which knowe this,
but only that they submit not them selves unto God? It is very true, that there Are very few which know this,
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1769
but this is the very cause:
but this is the very cause:
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1770
For when as wee shall haue looked somewhat neerer the matter, wee shall find that nothing so much hath hindred vs, as our owne vnthankfulness:
For when as we shall have looked somewhat nearer the matter, we shall find that nothing so much hath hindered us, as our own unthankfulness:
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1771
But because we wil be ouerwise, in not yeelding vnto God the honor to gouerne vs,
But Because we will be overwise, in not yielding unto God the honour to govern us,
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1772
& wholy to rule our life, ne yet become his subiects, it is meet we should receiue the hier due for the same.
& wholly to Rule our life, ne yet become his Subjects, it is meet we should receive the hire due for the same.
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1773
For men whē any thing is in question that they haue to do, wil straight wayes enter into their owne speculations, they neuer make question to haue recourse vnto God,
For men when any thing is in question that they have to do, will straight ways enter into their own speculations, they never make question to have recourse unto God,
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1774
nor to cal vpon him, but euery man wil doe what semeth best to himself.
nor to call upon him, but every man will do what Seemeth best to himself.
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1775
And therfore it is meete that God pay vs in such mony as we deserued, that he put vs, I say, in such doubt as that wee shall neuer be able to knowe what shall become of vs,
And Therefore it is meet that God pay us in such money as we deserved, that he put us, I say, in such doubt as that we shall never be able to know what shall become of us,
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1776
so that the anguishes shall force vs too say, What shall become of this matters? Which way shall I beginne? And what shall bee the ende and issue heereof?
so that the Anguishes shall force us too say, What shall become of this matters? Which Way shall I begin? And what shall be the end and issue hereof?
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1777
Beholde howe wee see the miserable and wretched worlde, dayly so fast shutte vp in streights,
Behold how we see the miserable and wretched world, daily so fast shut up in straights,
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1778
as that it seemeeth that wee are more then cast away.
as that it seemeeth that we Are more then cast away.
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1779
And what is the cause heereof? Euen the men which haue built vnto them selues such Mazes.
And what is the cause hereof? Eve the men which have built unto them selves such Mazes.
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1780
For it is euen they them selues that are the cause of their so greate tormentes.
For it is even they them selves that Are the cause of their so great torments.
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1781
For Dauid hath heere declared vnto vs, that as many as seeke the Commaundementes of God, doe walke at libertie.
For David hath Here declared unto us, that as many as seek the commandments of God, do walk At liberty.
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1782
It is very true, that the faithfull although they indeuour themselues all they can, to obey God,
It is very true, that the faithful although they endeavour themselves all they can, to obey God,
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1783
and suffer him to gouerne them, yet for all that they are not voyde of merueylous griefes & vexations that they are many tymes at their wittes end and knowe not what to doe,
and suffer him to govern them, yet for all that they Are not void of marvelous griefs & vexations that they Are many times At their wits end and know not what to do,
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1784
but yet they come vnto God, and lay all their care vpon him, as it is written in the thirtie and seuenth Psalme.
but yet they come unto God, and lay all their care upon him, as it is written in the thirtie and Seventh Psalm.
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1785
And there they finde them selues discharged and vnburdened. And so goe they dayly on: for they are assured that God can neuer fayle them.
And there they find them selves discharged and unburdened. And so go they daily on: for they Are assured that God can never fail them.
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1786
Beholde then, howe we may bee very well tempted with many sorrowes and griefes, neither can wee be exempt from a great number of disquietnesses:
Behold then, how we may be very well tempted with many sorrows and griefs, neither can we be exempt from a great number of disquietnesses:
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1787
but yet God will alwayes vnburden vs of them, as it is sayd in an other place of the Psalme, that when we haue beene for a while fast shut vpp,
but yet God will always unburden us of them, as it is said in an other place of the Psalm, that when we have been for a while fast shut vpp,
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1788
yet God will set vs at libertie: as also Saint Paul sayth in the second to the Corinthes:
yet God will Set us At liberty: as also Saint Paul say in the second to the Corinthians:
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1789
It is very true, sayth hee, that wee are oppressed with many tormentes and griefes, but yet we continue not in sorrowe and payne: It is very true, say he, that we Are oppressed with many torments and griefs, but yet we continue not in sorrow and pain:
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1790
For God will alwayes deliuer vs, and will giue vs a good and ioyfull issue, so that in the ende, wee shall bee able to ouercome them. For God will always deliver us, and will give us a good and joyful issue, so that in the end, we shall be able to overcome them.
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1791
See then what is declared vnto vs in this place, where it is sayde, I will walke at libertie, O Lorde, because I seeke thy Commaundementes.
See then what is declared unto us in this place, where it is said, I will walk At liberty, Oh Lord, Because I seek thy commandments.
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1792
Euen so let vs knowe, that when our life is miserable and wretched, and that we must needes liue in payne, torment, and sorrowe:
Even so let us know, that when our life is miserable and wretched, and that we must needs live in pain, torment, and sorrow:
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1793
that all commeth by reason of our sinne, because wee present not our selues before GOD, suffer vs not to be conducted by him, put not our liues into his handes,
that all comes by reason of our sin, Because we present not our selves before GOD, suffer us not to be conducted by him, put not our lives into his hands,
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1794
neither doo wee come willingly too seeke for remedie, after wee haue once knowen out griefe:
neither do we come willingly too seek for remedy, After we have once known out grief:
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1795
that is too say, too desire God that it woulde please him to take vs into his custodye, without hoping or wayting for any other thing,
that is too say, too desire God that it would please him to take us into his custody, without hoping or waiting for any other thing,
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1796
but for that which he telleth vs out of his woorde.
but for that which he Telleth us out of his word.
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1797
For when wee shall so doo, there is no doubte, but that he will make vs too walke at libertie. Nowe it followeth:
For when we shall so do, there is no doubt, but that he will make us too walk At liberty. Now it follows:
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1798
I will speak of thy Testimonyes also euen before Kinges: and will not be ashamed. Beholde a declaration of the matter which wee haue already touched heere before:
I will speak of thy Testimonies also even before Kings: and will not be ashamed. Behold a declaration of the matter which we have already touched Here before:
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1799
For Dauid making this request, not to haue the woorde of trueth to bee taken out of his mouth for euer, had regarde to twoo thinges:
For David making this request, not to have the word of truth to be taken out of his Mouth for ever, had regard to twoo things:
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1800
that is to say, beeing able too speake, after that GOD in bestowing his grace vpon him, had opened his mouth, had confirmed the Children of GOD by his example,
that is to say, being able too speak, After that GOD in bestowing his grace upon him, had opened his Mouth, had confirmed the Children of GOD by his Exampl,
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1801
and brought them vnto him in shewing them the way, and in the meane whyle had foyled the wicked and despisers of God and of the Lawe, the scorners of his hope, and the blasphemers of God:
and brought them unto him in showing them the Way, and in the mean while had foiled the wicked and despisers of God and of the Law, the Scorner's of his hope, and the blasphemers of God:
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1802
yet was hee able, I say, too beate them backe, and make his parte good againste them all.
yet was he able, I say, too beat them back, and make his part good against them all.
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1803
And this matter hee manifestly declareth, whereas hee sayeth, I will speake of thy Testimonyes, because GOD shoulde no more take the woorde of trueth out of his mouth.
And this matter he manifestly Declareth, whereas he Saith, I will speak of thy Testimonies, Because GOD should no more take the word of truth out of his Mouth.
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1804
Nowe besides this, that God giueth vntoo vs matter whereof to speake freely, yet must that come from him,
Now beside this, that God gives unto us matter whereof to speak freely, yet must that come from him,
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1805
as we heare, that our Lord Iesus Christe hath spoken off:
as we hear, that our Lord Iesus Christ hath spoken off:
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1806
that it is the holy Ghoste which guideth our tongues, that it cōmeth not of ourselues, to be able to answere our enemies that there neded but a small gale of wind to ouerthrow vs. So then, it is meete that God shoulde vse his power that we might be confirmed by him:
that it is the holy Ghost which guideth our tongues, that it comes not of ourselves, to be able to answer our enemies that there needed but a small gale of wind to overthrow us So then, it is meet that God should use his power that we might be confirmed by him:
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1807
For when as he shal put his woorde in our mouth, we may speake before Kinges and Princes, and neuer be ashamed.
For when as he shall put his word in our Mouth, we may speak before Kings and Princes, and never be ashamed.
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1808
As if he should haue sayde, O Lorde, thy woorde ought to be of such power vnto vs,
As if he should have said, Oh Lord, thy word ought to be of such power unto us,
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1809
as that wee may foyle our enenemyes, yea howe greate and mightie soeuer they bee:
as that we may foil our enenemyes, yea how great and mighty soever they be:
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1810
albeit they should bee suche as were able to astonish and feare all the whole world,
albeit they should be such as were able to astonish and Fear all the Whole world,
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1811
yet let our Fayth be ouerthrowne, through their mightinesse, and pompe:
yet let our Faith be overthrown, through their mightiness, and pomp:
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1812
knowing that when as they shall thinke too swallowe all vp, yet that we be left stil alwayes as Conquerors,
knowing that when as they shall think too swallow all up, yet that we be left still always as Conquerors,
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1813
yea euen because we haue regarde to it.
yea even Because we have regard to it.
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1814
Nowe heere wee are too note, that when God maketh his trueth forcible in vs, it shall bee sufficient too holde vs vpp,
Now Here we Are too note, that when God makes his truth forcible in us, it shall be sufficient too hold us vpp,
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1815
yea, notwithstanding all the Combates that the Deuill shall stirre vpp agaynst vs, and that the whole world opposed it selfe too the contrary.
yea, notwithstanding all the Combats that the devil shall stir vpp against us, and that the Whole world opposed it self too the contrary.
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1816
And it is not without cause that this is spoken, for whereon is our fayth setled? Euen vppon the trueth of God.
And it is not without cause that this is spoken, for whereon is our faith settled? Eve upon the truth of God.
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1817
Let vs nowe compare God with men, and with all their woorkes and vertues. Let vs take Emperours and Kinges:
Let us now compare God with men, and with all their works and Virtues. Let us take emperors and Kings:
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1818
and let all their glorie and pompe bee set foorth too the shewe, and let God be set right ouer agaynst them:
and let all their glory and pomp be Set forth too the show, and let God be Set right over against them:
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1819
too witte, whether men with all their mightinesse and great boasting, are able too surmounte God, too reuerse his will,
too wit, whither men with all their mightiness and great boasting, Are able too surmount God, too reverse his will,
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1820
or too make voyde his power and vertue? Oh, it is very sure they can neuer be able to doe it.
or too make void his power and virtue? O, it is very sure they can never be able to do it.
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1821
So then, let vs consider with whome wee haue too deale, and remember this saying of Saincte Paule, Thou knowest (sayeth hee) to what ende thy beliefe serueth.
So then, let us Consider with whom we have too deal, and Remember this saying of Saint Paul, Thou Knowest (Saith he) to what end thy belief serveth.
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1822
When then wee shall haue our eyes so fixed vppon GOD, who hath armed vs with his infallible trueth, wee may bee able too withstande and fall out with all whatsoeuer that lifteth it selfe vpp too the contrary:
When then we shall have our eyes so fixed upon GOD, who hath armed us with his infallible truth, we may be able too withstand and fallen out with all whatsoever that lifts it self vpp too the contrary:
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1823
Wee shall haue no occasion too feare the worlde, for GOD is sufficiently able too ouercome all the scruples and griefes which the Deuill shall rayse vppe agaynste vs. And thus muche as concerning this poynte.
we shall have no occasion too Fear the world, for GOD is sufficiently able too overcome all the scruples and griefs which the devil shall raise up against us And thus much as Concerning this point.
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1824
Moreouer we see that when there is any question to make confession of our faith, it cannot be that men shalbe able to abash and feare vs with al their power and might:
Moreover we see that when there is any question to make Confessi of our faith, it cannot be that men shall able to abash and Fear us with all their power and might:
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1825
As at this day we see, when as they woulde gladly make vs too tremble.
As At this day we see, when as they would gladly make us too tremble.
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1826
What I beseech you Sir? (wil they say) you are but euen a handfull of people.
What I beseech you Sir? (will they say) you Are but even a handful of people.
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1827
Doe you thinke your selues wiser then all the Kings and Princes of the world? You see that all the world, are against this doctrine which you holde & professe:
Do you think your selves Wiser then all the Kings and Princes of the world? You see that all the world, Are against this Doctrine which you hold & profess:
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1828
and what doe you thinke to doe? True in deede, that at the firste sight, this were euen inough too shake vs,
and what do you think to do? True in deed, that At the First sighed, this were even enough too shake us,
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1829
yea were it not that we knewe, and were very certaine: but when we looke vnto God, then all this geere vanisheth intoo smoke:
yea were it not that we knew, and were very certain: but when we look unto God, then all this gear Vanishes into smoke:
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1830
these are but Bladders pufte full of winde: and the leaste pinnes poynte, will emptie them.
these Are but Bladders pufte full of wind: and the jest pins point, will empty them.
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1831
In very deede these will bee greate fraybugges, but yet it will all prooue nothing.
In very deed these will be great fraybugges, but yet it will all prove nothing.
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1832
Beholde these Frogges, beholde these Pismeres, yea, beholde these Flyes and Gnattes, for they are all no better then very vermine and wormes,
Behold these Frogs, behold these Pismeres, yea, behold these Flies and Gnats, for they Are all no better then very vermin and worms,
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1833
when as they shall lifte them selues vp thus against God.
when as they shall lift them selves up thus against God.
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1834
So then let vs learne, yea let vs learne to stay our selues so vpon God,
So then let us Learn, yea let us Learn to stay our selves so upon God,
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1835
as that when we shall be called too make confession of our faith, since it is so that it is GOD whiche hath spoken, let all the creatures in the worlde be nothing to vs warde:
as that when we shall be called too make Confessi of our faith, since it is so that it is GOD which hath spoken, let all the creatures in the world be nothing to us ward:
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1836
let vs not bee ashamed, and let nothing hinder and stoppe vs, from mainteining of his woorde.
let us not be ashamed, and let nothing hinder and stop us, from maintaining of his word.
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1837
In the ende Dauid concludeth and sayth, My handes also will I lifte vpp vnto thy Commaundementes, which I haue loued:
In the end David Concludeth and say, My hands also will I lift vpp unto thy commandments, which I have loved:
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1838
and my study shallbee in thy statutes.
and my study shallbee in thy statutes.
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1839
These twoo verses heere neede no long declaration, for wee haue already had the same sentences:
These twoo Verses Here need no long declaration, for we have already had the same sentences:
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1840
and yet notwithstandinge Dauid sheweth vs, that it is not inough to thinke of this Doctrine for a time:
and yet notwithstanding David shows us, that it is not enough to think of this Doctrine for a time:
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1841
but wee muste all the course of our life profite our selues therein more and more.
but we must all the course of our life profit our selves therein more and more.
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1842
Loe here the principall point which we haue to note, that we must take pleasure in the commaundementes of God which we haue loued:
Lo Here the principal point which we have to note, that we must take pleasure in the Commandments of God which we have loved:
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1843
to wit, that wee ought to learne to conceiue such an affection and desire to followe the worde of God,
to wit, that we ought to Learn to conceive such an affection and desire to follow the word of God,
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1844
and to sticke thereto, as that we should be fully resolued to say, In very deede, this is the most sweete and amiable thing that possibly can be, to subiect our selues vnder the yoke of our God and to beare it and therefore wee must drawe in it, and obey him.
and to stick thereto, as that we should be Fully resolved to say, In very deed, this is the most sweet and amiable thing that possibly can be, to Subject our selves under the yoke of our God and to bear it and Therefore we must draw in it, and obey him.
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1845
Haue we done this? Wee must then in steade of a number of foolish vanities wherevnto we are enclined,
Have we done this? we must then in stead of a number of foolish vanities whereunto we Are inclined,
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1846
yea, and in place of the wicked affections ▪ and allurementes of Satan, learne to take pleasure in the worde of God,
yea, and in place of the wicked affections ▪ and allurements of Satan, Learn to take pleasure in the word of God,
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1847
so that we may protest in trueth (after the example of Dauid) that they are the commandements of God which we haue loued.
so that we may protest in truth (After the Exampl of David) that they Are the Commandments of God which we have loved.
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1848
Moreouer let vs marke well this sentence, when he saith, My handes also wil I lift vp vnto thy commaundementes.
Moreover let us mark well this sentence, when he Says, My hands also will I lift up unto thy Commandments.
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1849
For this is as much as if he had said, O Lord, I will not onely protest with my mouth that I loue thy word,
For this is as much as if he had said, Oh Lord, I will not only protest with my Mouth that I love thy word,
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1850
but I will also lift vp my hands: yea, as wee commonly say, I will lift vp my handes to the caky God.
but I will also lift up my hands: yea, as we commonly say, I will lift up my hands to the caky God.
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1851
By this he letteth vs to vnderstande, that if we would serue God as becommeth vs, that it is not enough for vs to witnesse the truthe of God with our mouth,
By this he lets us to understand, that if we would serve God as becomes us, that it is not enough for us to witness the truth of God with our Mouth,
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1852
but we must also shewe by our good and godly life, that which wee protest with our mouth,
but we must also show by our good and godly life, that which we protest with our Mouth,
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1853
and that there be an accorde and sweete harmonie betweene the one and the other.
and that there be an accord and sweet harmony between the one and the other.
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1854
True it is, wee shall finde some doubtes when as there shalbe any question of following God:
True it is, we shall find Some doubts when as there shall any question of following God:
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1855
but this sentence is to bee noted, when hee sayeth, I will lift vp my hands.
but this sentence is to be noted, when he Saith, I will lift up my hands.
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1856
And to know that when God shall see, that it shall surpasse our force and strength, let vs pray vnto him to graunt vs that grace, that we may lift vp our handes vnto his commaundementes, to witte,
And to know that when God shall see, that it shall surpass our force and strength, let us pray unto him to grant us that grace, that we may lift up our hands unto his Commandments, to wit,
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1857
so high as we can possibly, to the ende wee may take holde of his grace and vertue, better then heretofore we haue done.
so high as we can possibly, to the end we may take hold of his grace and virtue, better then heretofore we have done.
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1858
Lo in what maner we ought to doe in this case, that not presuming of our owne power and strength, we might praye notwithstanding this good God, to make his grace so forcible in vs,
Lo in what manner we ought to do in this case, that not presuming of our own power and strength, we might pray notwithstanding this good God, to make his grace so forcible in us,
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as that it may settle and reigne there, and to haue vs know that it is not in vaine that hee calleth vs vnto him & giueth vs his truthe.
as that it may settle and Reign there, and to have us know that it is not in vain that he calls us unto him & gives us his truth.
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1860
Which thing no doubt he will doe so that wee reiect not his grace, which hee so freely offereth vnto vs. And according to this holy doctrine let vs prostrate our selues before the maiestie of our good God, in acknowledging our faultes, beseeching him that it would please him to open our eyes, to the ende wee may know our wretchednes,
Which thing no doubt he will do so that we reject not his grace, which he so freely Offereth unto us And according to this holy Doctrine let us prostrate our selves before the majesty of our good God, in acknowledging our Faults, beseeching him that it would please him to open our eyes, to the end we may know our wretchedness,
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& the miserable conditiō wherein we stande, that wee might returne to him:
& the miserable condition wherein we stand, that we might return to him:
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1862
yea, and that with a certaine confidence, that hee will perfourme that which he hath promised vs:
yea, and that with a certain confidence, that he will perform that which he hath promised us:
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1863
that we be not frustrate of our hope, when as it shall stay vpon him,
that we be not frustrate of our hope, when as it shall stay upon him,
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1864
and in his truthe, but that hee will more and more strengthen vs therein, vntill such time as we come to the perfect knowledge of thinges, which we yet knowe not but in parte.
and in his truth, but that he will more and more strengthen us therein, until such time as we come to the perfect knowledge of things, which we yet know not but in part.
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1865
That not only he will grant vs this grace, but also vnto all people and nations of the world, &c.
That not only he will grant us this grace, but also unto all people and Nations of the world, etc.
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1866
The seuenth Sermon of the hundreth and nineteenth Psalme. ZAIN. Remember the promise made vnto thy seruaunt:
The Seventh Sermon of the Hundredth and nineteenth Psalm. ZAIN. remember the promise made unto thy servant:
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1867
wherein thou hast caused me to put my trust. The same is my cōfort in my trouble:
wherein thou hast caused me to put my trust. The same is my Comfort in my trouble:
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1868
for thy worde hath quickened me. The proud haue had me exceedingly in derision: yet haue I not declined from thy lawe.
for thy word hath quickened me. The proud have had me exceedingly in derision: yet have I not declined from thy law.
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1869
I remember thine euerlasting iudgements, O Lord, and receiued comfort. I am horribly afraid for the vngodly which forsake thy lawe.
I Remember thine everlasting Judgments, Oh Lord, and received Comfort. I am horribly afraid for the ungodly which forsake thy law.
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1870
Thy statutes haue beene my songes: in the house of my pylgrimage. I haue thought vpō thy name, O Lord, in the night season: and haue kept thy lawe. This I had: bicause I kept thy commandements.
Thy statutes have been my songs: in the house of my pilgrimage. I have Thought upon thy name, Oh Lord, in the night season: and have kept thy law. This I had: Because I kept thy Commandments.
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1871
DAuid here, maketh a request vnto God, which wee are all wonted to make: but not with such affection as hee deeth.
David Here, makes a request unto God, which we Are all wonted to make: but not with such affection as he death.
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1872
For wee can not protest, after his example, that all our ioye, in the middest of our aduersities, is in meditating and studying of that which God hath shewed vnto vs by his woorde.
For we can not protest, After his Exampl, that all our joy, in the midst of our adversities, is in meditating and studying of that which God hath showed unto us by his word.
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1873
And that it is so, we see that whensoeuer any of vs shall endure and abide any grief,
And that it is so, we see that whensoever any of us shall endure and abide any grief,
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1874
whether runne wee then for refuge and ayde? Forsooth euery of vs faineth him selfe a comfort, as best pleaseth him.
whither run we then for refuge and aid? Forsooth every of us feigneth him self a Comfort, as best Pleases him.
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1875
For very fewe of vs rest vppon God and trust in him, ne yet leane vpon his promises:
For very few of us rest upon God and trust in him, ne yet lean upon his promises:
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1876
yea, we shall finde none almost which doth it.
yea, we shall find none almost which does it.
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1877
And see why wee can not craue of God, as Dauid doth, Which remembreth him of the promises, that he hath made vs. And therefore it can not be that this was set downe in vaine.
And see why we can not crave of God, as David does, Which Remember him of the promises, that he hath made us And Therefore it can not be that this was Set down in vain.
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1878
Let vs therefore note, that God sheweth vnto vs, from whence wee must receiue our comfort and consolation in all our afflictions:
Let us Therefore note, that God shows unto us, from whence we must receive our Comfort and consolation in all our afflictions:
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1879
to wit, bicause he hath bound him selfe vnto vs, and that hee hath witnessed vnto vs, that he will haue pitie and compassion vpon those which will call vpon him in their miseries,
to wit, Because he hath bound him self unto us, and that he hath witnessed unto us, that he will have pity and compassion upon those which will call upon him in their misery's,
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1880
and holding vs to that, we should be as it were quickened: that is to say, that although we were oppressed with afflictions euen to the vttermost,
and holding us to that, we should be as it were quickened: that is to say, that although we were oppressed with afflictions even to the uttermost,
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1881
so that wee were as it were almost dead, that this onely point might suffice vs:
so that we were as it were almost dead, that this only point might suffice us:
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1882
certainely to knowe that God will not forsake vs. And for doing hereof, we are to obserue twoo pointes:
Certainly to know that God will not forsake us And for doing hereof, we Are to observe twoo points:
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1883
The first is, that we rest neither vpon our selues ne yet vpō creatures, setting our hope too fondly here and there:
The First is, that we rest neither upon our selves ne yet upon creatures, setting our hope too fondly Here and there:
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1884
but let vs know, that our life and all our felicitie consisteth in God, and that there it is which we must seeke after.
but let us know, that our life and all our felicity Consisteth in God, and that there it is which we must seek After.
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1885
Loe then the ende, whereat we must beginne, if we will haue true comfort in our aduersities.
Loe then the end, whereat we must begin, if we will have true Comfort in our adversities.
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1886
And contrariwyse, we see how our mindes wander & go astraye, and that is, bicause euery of vs faineth vnto him selfe foolish and vnprofitable confidences:
And contrariwise, we see how our minds wander & go astray, and that is, Because every of us feigneth unto him self foolish and unprofitable confidences:
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1887
for if we knew the thing that is in God, it should make vs neuer to turne away from him, we should neuer more wander after creatures,
for if we knew the thing that is in God, it should make us never to turn away from him, we should never more wander After creatures,
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1888
for in them is nothing els but vanitie. And therefore we ought to haue the greater regarde vnto this doctrine:
for in them is nothing Else but vanity. And Therefore we ought to have the greater regard unto this Doctrine:
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1889
to wit, that if we wil be deliuered from all euill, wee must still looke vnto God.
to wit, that if we will be Delivered from all evil, we must still look unto God.
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1890
The second is, that we are to craue of God, that hee would haue pitie and compassion vpon vs,
The second is, that we Are to crave of God, that he would have pity and compassion upon us,
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1891
and deliuer vs from all our afflictions: yea and that we may come vnto him by reason of his promisse.
and deliver us from all our afflictions: yea and that we may come unto him by reason of his promise.
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1892
For without God call vs vnto him, wee can not come vnto him but vnaduisedly.
For without God call us unto him, we can not come unto him but unadvisedly.
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1893
For it should bee too too great presumption for mortall men to take vppon them such boldnes,
For it should be too too great presumption for Mortal men to take upon them such boldness,
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1894
as to come vnto God, without he gaue them leaue, and exhorted them so to doe.
as to come unto God, without he gave them leave, and exhorted them so to do.
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1895
Wee must then haue the word which God giueth vs, by which he testifieth vnto vs, that he is ready to receiue vs,
we must then have the word which God gives us, by which he Testifieth unto us, that he is ready to receive us,
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1896
and willeth vs also to come vnto him.
and wills us also to come unto him.
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1897
Loe what this verse emporteth, when Dauid sayeth, that the comfort which hee receiued in all his aduersities, was, that hee was quickened by the woorde of God.
Loe what this verse emporteth, when David Saith, that the Comfort which he received in all his adversities, was, that he was quickened by the word of God.
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1898
By this he sheweth, that hee not onely wayted vppon God, to be saued by him but that he had respect, namely to his promise:
By this he shows, that he not only waited upon God, to be saved by him but that he had respect, namely to his promise:
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1899
for without it (as I haue already said) we can haue no accesse vnto God.
for without it (as I have already said) we can have no access unto God.
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1900
In the meane time, wee are to note, that this woorde, to quicken, importeth a great matter:
In the mean time, we Are to note, that this word, to quicken, imports a great matter:
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1901
to wit, that the word of God should haue this power & strength, that if wee should be as it were forlorne and desperate, that it would comfort and restore vs,
to wit, that the word of God should have this power & strength, that if we should be as it were forlorn and desperate, that it would Comfort and restore us,
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1902
and that wee should receiue life through it. In very deede, this is a hard matter to put in practise:
and that we should receive life through it. In very deed, this is a hard matter to put in practice:
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but we must not thinke that Dauid hath spokē any thing here, but euen as in deede it was.
but we must not think that David hath spoken any thing Here, but even as in deed it was.
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For in making of such a protestation, his meaning is to instruct vs after his example, what our duetie is.
For in making of such a protestation, his meaning is to instruct us After his Exampl, what our duty is.
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1905
And that which is more, the holy Ghost meaneth here to shewe vs, that the word of God hath not taken deepe roote in vs, except it quicken vs:
And that which is more, the holy Ghost means Here to show us, that the word of God hath not taken deep root in us, except it quicken us:
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1906
to wit, that it plucketh vs as it were out of the graue, when we are cast downe and that wee can doe no more, giuing vs freshe force and strength, to be as it were men brought backe out of hell,
to wit, that it plucketh us as it were out of the graven, when we Are cast down and that we can do no more, giving us fresh force and strength, to be as it were men brought back out of hell,
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1907
as if he tooke vs by the hand lifting vs vp into a lusty courage. And thus much for this verse.
as if he took us by the hand lifting us up into a lusty courage. And thus much for this verse.
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1908
Now here aboue, Dauid maketh his request, That God would be mindefull of his word, which he had giuen him:
Now Here above, David makes his request, That God would be mindful of his word, which he had given him:
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1909
wherein (saith he) thou hast caused mee to put my trust. wherein (Says he) thou hast caused me to put my trust.
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1910
Here Dauid sheweth vs, that when the faithfull doe glad and comfort them selues with the promises of God,
Here David shows us, that when the faithful doe glad and Comfort them selves with the promises of God,
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1911
and be as it were restored, it is not done to the ende that wee shoulde become cold and blockish:
and be as it were restored, it is not done to the end that we should become cold and blockish:
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1912
but that we ought rather to be stirred vp the more to pray vnto God.
but that we ought rather to be stirred up the more to pray unto God.
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1913
Whensoeuer then wee shalbe oppressed with any aduersitie, loe what the remedie is that we must take:
Whensoever then we shall oppressed with any adversity, lo what the remedy is that we must take:
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1914
to looke vnto the promises of God, and to thinke of that which hee hath testified vnto vs of his owne good will.
to look unto the promises of God, and to think of that which he hath testified unto us of his own good will.
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1915
Herevpon let vs boldly confirme our selues, and returne as it were to life, if that we haue beene in death.
Hereupon let us boldly confirm our selves, and return as it were to life, if that we have been in death.
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1916
But after that we haue made the promises of God so forcible, as to take courage,
But After that we have made the promises of God so forcible, as to take courage,
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1917
and to be fortified therein, wee must oftentimes fall to our prayers and offer them to God, beseeching him to perfourme his woord.
and to be fortified therein, we must oftentimes fallen to our Prayers and offer them to God, beseeching him to perform his word.
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1918
And since it is so, that he is faithfull, let vs be sure that we shall not go away empty, if we beleeue his word:
And since it is so, that he is faithful, let us be sure that we shall not go away empty, if we believe his word:
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1919
but that he will performe whatsoeuer he hath promised.
but that he will perform whatsoever he hath promised.
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1920
See then, that after we haue meditated of the promises of God, and trusted to him, let vs make our prayers many times and runne vnto his maiestie for ayde, beseeching him to accōplishe that, which through his infinite goodnes he hath shewed vnto vs,
See then, that After we have meditated of the promises of God, and trusted to him, let us make our Prayers many times and run unto his majesty for aid, beseeching him to accomplish that, which through his infinite Goodness he hath showed unto us,
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1921
and neuer forsake vs. but too declare the same too bee so in effect and deede.
and never forsake us but too declare the same too be so in Effect and deed.
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1922
This is it that Dauid here meaneth by this sentence. Be mindefull, O Lorde, of thy word and promise.
This is it that David Here means by this sentence. Be mindful, Oh Lord, of thy word and promise.
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1923
Dauid speaketh here according to the grossenes and weakenesse of mans vnderstanding.
David speaks Here according to the grossness and weakness of men understanding.
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1924
For it is most certaine, that God neuer forgetteth that which he hath said, so that he needeth to be solicited, to be put in minde of it as mortall men are, which promise much at randon, and neuer remember it after.
For it is most certain, that God never forgetteth that which he hath said, so that he needs to be solicited, to be put in mind of it as Mortal men Are, which promise much At random, and never Remember it After.
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1925
Now we must not imagine God to be such one, but suffereth vs to stammer after our owne fashion,
Now we must not imagine God to be such one, but suffers us to stammer After our own fashion,
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1926
when he deferreth the accomplishment of his promises, so that wee knowe not who is the cause of the let:
when he deferreth the accomplishment of his promises, so that we know not who is the cause of the let:
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1927
God, I say, then suffereth vs to speake after our owne guise, and saye, be mindfull, O Lord, that is, we beseech thee to shewe vnto vs by the effect, that thou hast not forgottē the promises which thou hast made to vs Thou O Lord, art not like men, who after they haue determined vpon any matter, neuer thinke after of that which they haue said.
God, I say, then suffers us to speak After our own guise, and say, be mindful, Oh Lord, that is, we beseech thee to show unto us by the Effect, that thou hast not forgotten the promises which thou hast made to us Thou Oh Lord, art not like men, who After they have determined upon any matter, never think After of that which they have said.
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1928
Wherefore, O Lord, shew not thy selfe to be like mortall men ▪ but when thou hast spoken the worde, let it be done, and forthwith executed.
Wherefore, Oh Lord, show not thy self to be like Mortal men ▪ but when thou hast spoken the word, let it be done, and forthwith executed.
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1929
See then howe wee must proceede, that after we haue once knowne to staye our selues vppon the promises of God, we must beseeche him to shew vnto vs by proufe, that so many as put their trust in him, shall not be deceiued.
See then how we must proceed, that After we have once known to stay our selves upon the promises of God, we must beseech him to show unto us by proof, that so many as put their trust in him, shall not be deceived.
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1930
Nowe hee sayeth, Thy worde towardes thy seruant. And this sentence is worthy to be well wayed, bicause that there are very fewe,
Now he Saith, Thy word towards thy servant. And this sentence is worthy to be well weighed, Because that there Are very few,
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1931
when any mention is made of the woorde of God, which vnderstand and knowe that it is spoken to them,
when any mention is made of the word of God, which understand and know that it is spoken to them,
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1932
and without they knowe that, all is to no purpose.
and without they know that, all is to no purpose.
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1933
Wee may reade the Bible an hundreth times ouer, but wee shall neuer haue any taste of the promises of God,
we may read the bible an Hundredth times over, but we shall never have any taste of the promises of God,
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1934
or certainly if we learne any thing out of it, that shall no whit assure vs, to conceiue a true certaintie of our saluation except we knowe that it is to vs which God speaketh, that it is wee euen wee, I saye, whome hee woulde make to feele his mercy and fatherly loue.
or Certainly if we Learn any thing out of it, that shall no whit assure us, to conceive a true certainty of our salvation except we know that it is to us which God speaks, that it is we even we, I say, whom he would make to feel his mercy and fatherly love.
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1935
If we conceiue of the promises of God as hanging in the ayre ▪ that God hath spoken,
If we conceive of the promises of God as hanging in the air ▪ that God hath spoken,
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1936
& we know not to whom, to what purpose shall this bee? What benefite shall wee reape by this? So then, let vs throughly consider of this doctrine ▪ Be mindful, O Lord, of thy seruant according to thy word.
& we know not to whom, to what purpose shall this be? What benefit shall we reap by this? So then, let us thoroughly Consider of this Doctrine ▪ Be mindful, Oh Lord, of thy servant according to thy word.
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1937
Dauid applieth vnto him selfe the promises which he had receiued, for he knew that they appertayned vnto hym,
David Applieth unto him self the promises which he had received, for he knew that they appertained unto him,
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1938
bycause he doubted not that he was the childe of God: for hauing receiued them with such a faith, hee sayeth, O Lorde.
Because he doubted not that he was the child of God: for having received them with such a faith, he Saith, Oh Lord.
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1939
Thou hast not spoken to this body or to that body, as though I knewe not to whome ▪ but I am out of all doubt, that thou meanest to call me vnto thee ▪ and hast declared vnto me that I shalbe partaker of all the benefites which thou hast promised vnto the faithfull.
Thou hast not spoken to this body or to that body, as though I knew not to whom ▪ but I am out of all doubt, that thou Meanest to call me unto thee ▪ and haste declared unto me that I shall partaker of all the benefits which thou hast promised unto the faithful.
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1940
Loe then, after what maner we must do herein.
Loe then, After what manner we must do herein.
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1941
So likewise, when it is said in the holy scripture, that this is a true and vndoubted saying that God hath sent his only begotten sonne ▪ to saue all miserable sinners:
So likewise, when it is said in the holy scripture, that this is a true and undoubted saying that God hath sent his only begotten son ▪ to save all miserable Sinners:
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1942
wee must include it within this same ranke I saye, that euery of vs apply the same particularly to him self:
we must include it within this same rank I say, that every of us apply the same particularly to him self:
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1943
when as we heare this generall sentēce, that God is merciful ▪ Haue we heard this? Then may we boldly call vpon him,
when as we hear this general sentence, that God is merciful ▪ Have we herd this? Then may we boldly call upon him,
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1944
and euen say, although I am a miserable and forlorne creature, since it is saide that God is mercifull to those which haue offended him:
and even say, although I am a miserable and forlorn creature, since it is said that God is merciful to those which have offended him:
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1945
I will runne vnto him and to his mercy, beseeching him that hee will make me to feele it. And since it is saide.
I will run unto him and to his mercy, beseeching him that he will make me to feel it. And since it is said.
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1946
That God so loued the world; that he spared not his onely begotten sonne: but deliuered him to death for vs. It is meete I looke to that. That God so loved the world; that he spared not his only begotten son: but Delivered him to death for us It is meet I look to that.
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1947
For it is very needefull, that Iesus Christ should plucke mee out from that condemnation, wherein I am.
For it is very needful, that Iesus christ should pluck me out from that condemnation, wherein I am.
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1948
Since it is so, that the loue and goodnesse of God is declared vnto the worlde, in that that his sonne Christe Iesus hath suffered death, I must appropriate the same to my selfe, that I may knowe that it is to me, that God hath spokē, that he would I should take the possession of such a grace, and therein to reioyce me.
Since it is so, that the love and Goodness of God is declared unto the world, in that that his son Christ Iesus hath suffered death, I must Appropriate the same to my self, that I may know that it is to me, that God hath spoken, that he would I should take the possession of such a grace, and therein to rejoice me.
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1949
We see now, how we must practise this sentence, that we may say vnto God, Thinke vpon thy seruant, O Lorde, according to thy word.
We see now, how we must practise this sentence, that we may say unto God, Think upon thy servant, Oh Lord, according to thy word.
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1950
If any man wil reply, that it can not be said, that God hath spoken to him,
If any man will reply, that it can not be said, that God hath spoken to him,
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1951
when as he speaketh to al in generall:
when as he speaks to all in general:
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1952
let vs consider, that God offereth his grace too men in common, to the ende that euery man might afterward enter into him selfe,
let us Consider, that God Offereth his grace too men in Common, to the end that every man might afterwards enter into him self,
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1953
and not to doubt being a member of the church, but that hee hath a part and portion of that, which is common to all the faithfull.
and not to doubt being a member of the Church, but that he hath a part and portion of that, which is Common to all the faithful.
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1954
And where it is sayd, Reioyce thou daughter of Syon, for behold thy king commeth towardes thee, all the faithfull in generall ought to receiue this promise,
And where it is said, Rejoice thou daughter of Syon, for behold thy King comes towards thee, all the faithful in general ought to receive this promise,
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1955
& that al also, euē frō the greatest to the least, might knowe that God offereth him selfe vnto them,
& that all also, even from the greatest to the least, might know that God Offereth him self unto them,
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1956
and allureth them, to the ende that this promise might be performed and perfited vnto them.
and Allureth them, to the end that this promise might be performed and perfited unto them.
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1957
And see why the sacraments are not administred vnto vs in common: but to euery one seuerally.
And see why the Sacraments Are not administered unto us in Common: but to every one severally.
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1958
We will neuer baptize the whole Churche with one baptisme: but euery one wilbe baptized in the name of our Lord Iesus Christe.
We will never baptise the Whole Church with one Baptism: but every one will baptised in the name of our Lord Iesus Christ.
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1959
And what other thing is meant by baptisme, but a cōfirmatiō, of al the promises of God, which he hath giuen in common to the whole body of his churche.
And what other thing is meant by Baptism, but a confirmation, of all the promises of God, which he hath given in Common to the Whole body of his Church.
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1960
See then, howe the promises are speciall in the vertue of baptisme. And so is it in the Supper.
See then, how the promises Are special in the virtue of Baptism. And so is it in the Supper.
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1961
For when we come to receiue the bread and wine in the Supper, our Lord Iesus declareth vnto vs, that as hee once for all shed his most precious blood for our redemption,
For when we come to receive the bred and wine in the Supper, our Lord Iesus Declareth unto us, that as he once for all shed his most precious blood for our redemption,
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1962
and saluation, that his body also is our meat and nurriture.
and salvation, that his body also is our meat and nurriture.
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1963
Lo then, howe wee ought to be fully assured, that it is to vs which God speaketh,
Lo then, how we ought to be Fully assured, that it is to us which God speaks,
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1964
and that he also offereth his mercie to vs in common.
and that he also Offereth his mercy to us in Common.
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1965
And see why Dauid also addeth, and sayeth, The same is my comfort in my trouble:
And see why David also adds, and Saith, The same is my Comfort in my trouble:
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1966
for thy worde hath quickened me.
for thy word hath quickened me.
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1967
For this is the right and true vse whereunto wee ought to applie the promises of God:
For this is the right and true use whereunto we ought to apply the promises of God:
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1968
to wit, that where it might seeme that wee were discomforted and cast away, yet should wee not but haue a firme courage,
to wit, that where it might seem that we were discomforted and cast away, yet should we not but have a firm courage,
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1969
and an inuincible constancie For els we should greatly dishonour God, since he hath tolde vs, that we should not dispaire,
and an invincible constancy For Else we should greatly dishonour God, since he hath told us, that we should not despair,
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1970
but that hee would be our sauiour vnto the ende. Whereupon we must conclude, that so often as wee conceiue any distrust in our aduersities,
but that he would be our Saviour unto the end. Whereupon we must conclude, that so often as we conceive any distrust in our adversities,
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1971
so often do we blaspheme his maiestie.
so often do we Blaspheme his majesty.
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1972
For we can not do greater iniurie and despite vnto God, then to accuse him to be a lyer,
For we can not do greater injury and despite unto God, then to accuse him to be a liar,
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1973
& thinke him to be disloyal or vnfaithfull.
& think him to be disloyal or unfaithful.
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1974
Now if we thinke God to bee true and faithfull, we must holde it for a full conclusion, that hee will neuer suffer vs to be frustrate,
Now if we think God to be true and faithful, we must hold it for a full conclusion, that he will never suffer us to be frustrate,
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1975
so long as we put our trust in him. Now by this meane we shall liue euen in death.
so long as we put our trust in him. Now by this mean we shall live even in death.
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1976
Let vs therefore throughly consider of this sentence which Dauid hath here couched, that God hauing promised him to be his sauiour, hath quickened him in this,
Let us Therefore thoroughly Consider of this sentence which David hath Here couched, that God having promised him to be his Saviour, hath quickened him in this,
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1977
yea in the middest of his afflictions, as if he had saide, O Lorde, since it is so, that I haue a testimonie of thy good will and loue, I ought not to be discouraged,
yea in the midst of his afflictions, as if he had said, Oh Lord, since it is so, that I have a testimony of thy good will and love, I ought not to be discouraged,
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1978
nor faint hearted, for whatsoeuer may come to passe. Now it followeth, The wicked, or proud haue had me exceedingly in derision:
nor faint hearted, for whatsoever may come to pass. Now it follows, The wicked, or proud have had me exceedingly in derision:
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1979
yet haue I not declined from thy lawe. Here Dauid sheweth his constancie in resisting the temptations and combattes wherewith Satan assayled him.
yet have I not declined from thy law. Here David shows his constancy in resisting the temptations and combattes wherewith Satan assailed him.
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1980
For beholde howe our faith shalbe rightly and duely approued:
For behold how our faith shall rightly and duly approved:
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1981
to wit, when as we sbalbe assailed, and when as the deuill shall thinke that he hath gotten the better of vs,
to wit, when as we sbalbe assailed, and when as the Devil shall think that he hath got the better of us,
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1982
yet must wee perseuer and still continue to trust in God: lo, I say, a good proufe of our faith.
yet must we persever and still continue to trust in God: lo, I say, a good proof of our faith.
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1983
And this is it that Dauid meaneth to signifie in this place:
And this is it that David means to signify in this place:
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1984
for it is an easie matter, when as we shall haue no temptations to trouble vs, to take a tast of the promises of GOD,
for it is an easy matter, when as we shall have no temptations to trouble us, to take a taste of the promises of GOD,
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1985
and to hope that hee will doe that which he hath spoken.
and to hope that he will do that which he hath spoken.
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1986
But when as we shalbe tormented with afflictions, then the deuill commeth and putteth vs in minde of many irksomenesses,
But when as we shall tormented with afflictions, then the Devil comes and putteth us in mind of many irksomenesses,
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1987
and fantasies, as if God were retired and gone farre from vs, and that the wicked and vngodly make a mocke at our simplicitie:
and fantasies, as if God were retired and gone Far from us, and that the wicked and ungodly make a mock At our simplicity:
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1988
when I saye, that wee are so assayled: then must our faith shewe it selfe, whether it be true or not.
when I say, that we Are so assailed: then must our faith show it self, whither it be true or not.
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1989
And if then wee shall constantly perseuer without beeing vanquished and ouercome, O see nowe a sure and certaine signe that wee haue beleeued in good earnest and not hypocritically, that wee haue not taken his worde in vayne,
And if then we shall constantly persever without being vanquished and overcome, Oh see now a sure and certain Signen that we have believed in good earnest and not hypocritically, that we have not taken his word in vain,
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1990
but it hath beene liuely rooted in our soules.
but it hath been lively rooted in our Souls.
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1991
Let vs then well note, that if wee will haue a true proufe of our faith,
Let us then well note, that if we will have a true proof of our faith,
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1992
and learne too speake in truth that we haue trusted in God, and his promises: it is meete that wee should feele very boysterous assaultes:
and Learn too speak in truth that we have trusted in God, and his promises: it is meet that we should feel very boisterous assaults:
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1993
and yet for all that, we haue not beene forsaken and left, vntill such time as we withdrawe our selues from God.
and yet for all that, we have not been forsaken and left, until such time as we withdraw our selves from God.
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1994
Moreouer Dauid speaking here of the wicked, calleth them the proud: neither doth hee so intitle them without cause:
Moreover David speaking Here of the wicked, calls them the proud: neither does he so entitle them without cause:
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1995
for it is the propertie of all those which trust not in God For it can not be chosen,
for it is the property of all those which trust not in God For it can not be chosen,
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1996
but that a man which putteth not his trust in God, must needes growe proude, and swell therewith like a toade.
but that a man which putteth not his trust in God, must needs grow proud, and swell therewith like a toad.
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1997
And why so? For when men do know them selues to bee such as in deede they are, they must needes be cast downe and humbled.
And why so? For when men do know them selves to be such as in deed they Are, they must needs be cast down and humbled.
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1998
And this cōmon prouer be which reigneth euen amongs the faithlesse, saith, he that knoweth him selfe, maketh very litle of his painted sheath.
And this Common prover be which Reigneth even amongst the faithless, Says, he that Knoweth him self, makes very little of his painted sheath.
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1999
Now we will speake this with the mouth but yet it is to our condemnation.
Now we will speak this with the Mouth but yet it is to our condemnation.
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2000
Neuerthelesse, it is God his will that all men should know this, bicause there should be no excuse.
Nevertheless, it is God his will that all men should know this, Because there should be no excuse.
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2001
In summe this is very true, that if men knewe them selues, thy should be hūbled, and vtterly discomfited.
In sum this is very true, that if men knew them selves, thy should be humbled, and utterly discomfited.
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2002
Herevpon they would come to seeke God, and hide themselues vnder the shadowe of his wings, they would haue recourse to him, to be aided in all their necessities.
Hereupon they would come to seek God, and hide themselves under the shadow of his wings, they would have recourse to him, to be aided in all their necessities.
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2003
Contrariwise (as I haue already touched) it must needes be that all the faithles be ful of arrogancie and presumption, to lift themselues vp against God, to promise wōders as of themselues, where in very deede they haue nothing ▪ neither yet are any thing.
Contrariwise (as I have already touched) it must needs be that all the faithless be full of arrogancy and presumption, to lift themselves up against God, to promise wonders as of themselves, where in very deed they have nothing ▪ neither yet Are any thing.
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2004
See now wherefore Dauid in this place speaking of the faithlesse and enemies of God, calleth them proude ▪ And it is not onely here,
See now Wherefore David in this place speaking of the faithless and enemies of God, calls them proud ▪ And it is not only Here,
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2005
but the holy scripture vseth this speache throughout.
but the holy scripture uses this speech throughout.
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2006
And herevpon also it is that the Prophet Abacuc saieth, That a man shall liue by his faith.
And hereupon also it is that the Prophet Habakkuk Saith, That a man shall live by his faith.
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2007
And hee setteth downe to the contrary, that they which lift vp them selues, and in such sort some out their pride, shall neuer take hold: And he sets down to the contrary, that they which lift up them selves, and in such sort Some out their pride, shall never take hold:
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2008
they may well make a faire shew, but it can not be but that they must needes fall downe hedlong.
they may well make a fair show, but it can not be but that they must needs fallen down headlong.
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2009
Wee see then, that the Prophet comparing the faithfull with the faithlesse, giueth this title and qualitie to all those which put not their trust in God.
we see then, that the Prophet comparing the faithful with the faithless, gives this title and quality to all those which put not their trust in God.
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2010
That they are puffed vp, and presume without measure.
That they Are puffed up, and presume without measure.
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2011
Euen so then, let vs note, that if wee will render a true testimonie of our faith, we must needes be cast downe in our selues, & be truely humbled.
Eve so then, let us note, that if we will render a true testimony of our faith, we must needs be cast down in our selves, & be truly humbled.
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2012
And contrariwise, if we feele, that pryde puffeth vs vp, let vs conclude, that we haue as yet profited very slenderly in the schoole of God,
And contrariwise, if we feel, that pride Puffeth us up, let us conclude, that we have as yet profited very slenderly in the school of God,
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2013
& that if faith reigned in our soules, that this pride should there be corrected. See then, howe wee ought to put this lesson in practise.
& that if faith reigned in our Souls, that this pride should there be corrected. See then, how we ought to put this Lesson in practice.
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2014
Moreouer, let vs also note, that they which so lifte them selues vp against God, contemne and despise their neighbours, that all they which presume vpon their own power and strength, knowing not, that their whole blessednesse lyeth in the mere grace of God, these men I saye, can not be but cruell:
Moreover, let us also note, that they which so lift them selves up against God, contemn and despise their neighbours, that all they which presume upon their own power and strength, knowing not, that their Whole blessedness lies in the mere grace of God, these men I say, can not be but cruel:
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2015
and will be fierse and malicious against their neighbours.
and will be fierce and malicious against their neighbours.
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2016
And therfore, after that wee shall haue learned to humble our selues before God, let vs vse such curtesie and gentlenesse vnto men,
And Therefore, After that we shall have learned to humble our selves before God, let us use such courtesy and gentleness unto men,
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2017
as that we practise that which Saint Paul speaketh of: to wit, That euery man esteeme of his brother better than of him selfe.
as that we practise that which Saint Paul speaks of: to wit, That every man esteem of his brother better than of him self.
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2018
Let vs not study to go about to aduaunce and esteeme of our selues, in reiecting and naught setting by of others,
Let us not study to go about to advance and esteem of our selves, in rejecting and nought setting by of Others,
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2019
but let vs acknowledge the benefites which God hath bestowed vppon euery one of vs, and confesse the infirmities & vices which be in our selues:
but let us acknowledge the benefits which God hath bestowed upon every one of us, and confess the infirmities & vices which be in our selves:
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2020
to the ende we might be humbled, and rather commende and prayse others ▪ Let vs nowe come to this complaint, and protestation which Dauid maketh:
to the end we might be humbled, and rather commend and praise Others ▪ Let us now come to this complaint, and protestation which David makes:
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2021
The proud haue had mee exceedingly in derision: yet haue I not shrinked from thy lawe.
The proud have had me exceedingly in derision: yet have I not shrinked from thy law.
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2022
When he saieth, that the proude haue had him exceedingly in derision, there is no doubt,
When he Saith, that the proud have had him exceedingly in derision, there is no doubt,
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2023
but that hee meaneth that they derided him for his simplicitie, bicause hee put his trust in God.
but that he means that they derided him for his simplicity, Because he put his trust in God.
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2024
Very well say they, he thinketh that God should dandle him in his lappe, but we no we see what is become of him.
Very well say they, he Thinketh that God should dandle him in his lap, but we no we see what is become of him.
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2025
Loe the combattes wherewith Satan daily assaileth vs. When as the vngodly do see the childrē of God in any miserie and calamitie, they rushe euen vpon them at the first dashe and say, ha, ha, this man thinketh that God ought to watche ouer him,
Lo the combattes wherewith Satan daily assails us When as the ungodly do see the children of God in any misery and calamity, they rush even upon them At the First dash and say, would, would, this man Thinketh that God ought to watch over him,
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2026
and that no sorowe nor grief shoulde come vpon him, and nowe we see what is become of him.
and that no sorrow nor grief should come upon him, and now we see what is become of him.
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2027
And bicause hee hath heard him speake, hee thinketh that God should neuer forsake him. But we see now what commeth of it.
And Because he hath herd him speak, he Thinketh that God should never forsake him. But we see now what comes of it.
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It is very true, that the vngodly of their owne motion and inclination, will soone vomit out such blasphemies:
It is very true, that the ungodly of their own motion and inclination, will soon vomit out such Blasphemies:
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but surely this commeth a great deale farther of, for it is Satan that putteth it into their mindes & pussheth them on thereto, to the ende to shake their faith, and vtterly to ouerthrowe it.
but surely this comes a great deal farther of, for it is Satan that putteth it into their minds & pusheth them on thereto, to the end to shake their faith, and utterly to overthrown it.
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Nowe this is not the first time alone that Dauid hath beene thus assailed: for this was an ordinarie thing with him:
Now this is not the First time alone that David hath been thus assailed: for this was an ordinary thing with him:
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as wee see throughout the whole two and twentieth Psalme, and since he hath put his trust in God, say they, let him now saue him:
as we see throughout the Whole two and twentieth Psalm, and since he hath put his trust in God, say they, let him now save him:
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and let vs see whether God will helpe him or not.
and let us see whither God will help him or not.
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And as Dauid was grieued with these torments there is no doubt but that Iesus Christe hath abidden the like conflictes.
And as David was grieved with these torments there is no doubt but that Iesus Christ hath abidden the like conflicts.
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And since that this appertained to the sonne of God, we haue to note, that it can not bee chosen but that it must spread it selfe throughout his members,
And since that this appertained to the son of God, we have to note, that it can not be chosen but that it must spread it self throughout his members,
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& that euery faithfull man must bee exercised with such temptations.
& that every faithful man must be exercised with such temptations.
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And therefore, if we see the wicked, and the enemies of God iest and scoffe at vs when as we are in affliction, taking occasion thereby to lift vp their hornes,
And Therefore, if we see the wicked, and the enemies of God jest and scoff At us when as we Are in affliction, taking occasion thereby to lift up their horns,
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and to deride vs, let vs not yelde for all that: but let vs remaine firme and constant, since that Dauid hath shewed vs the way:
and to deride us, let us not yield for all that: but let us remain firm and constant, since that David hath showed us the Way:
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and not onely he, but also our Lord Iesus, vnto whome we must be like: and therefore we must be of a lusty courage to follow him.
and not only he, but also our Lord Iesus, unto whom we must be like: and Therefore we must be of a lusty courage to follow him.
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And thus much for the first point.
And thus much for the First point.
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For the second, let vs note that we haue not warre with men, when as the vngodly do so rise against vs, and vomitte out such mockeries:
For the second, let us note that we have not war with men, when as the ungodly do so rise against us, and vomit out such mockeries:
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the same say I, commeth not from them:
the same say I, comes not from them:
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but it is Satan that casteth his dartes at vs, and meaneth mortally to wounde vs. And to put by these blowes, wee had neede to bee armed with the woorde of God, which is our sword, with the buckler of faith, and the Helmet of hope:
but it is Satan that Cast his darts At us, and means mortally to wound us And to put by these blows, we had need to be armed with the word of God, which is our sword, with the buckler of faith, and the Helmet of hope:
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euen as Saint Paul exhorteth vs to doe. Marke well this point:
even as Saint Paul exhorteth us to do. Mark well this point:
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we must not bee too too tyed vnto men, when as they shall thus grieue and vexe vs:
we must not be too too tied unto men, when as they shall thus grieve and vex us:
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but wee must looke a great way farther:
but we must look a great Way farther:
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to witte, vnto Satan, who by such assaultes & cōbattes goeth about al hee can too ouerthrowe our sayth, if it were possible for him to doo.
to wit, unto Satan, who by such assaults & combattes Goes about all he can too overthrown our say, if it were possible for him to do.
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Now the protestation which he maketh, is well woorthy the noting:
Now the protestation which he makes, is well worthy the noting:
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for after hee had complayned of these rebukes and mockeries of the vngodly, hee addeth, yet haue I not shrinked from thy way, O Lorde.
for After he had complained of these rebukes and mockeries of the ungodly, he adds, yet have I not shrinked from thy Way, Oh Lord.
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Let vs then conclude, that since wee haue the word of God, that if al the world, shoulde conspire against vs too turne vs from it, we ought too abyde stedfastly in it,
Let us then conclude, that since we have the word of God, that if all the world, should conspire against us too turn us from it, we ought too abide steadfastly in it,
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and too bee fast tyed thereto, and too cleaue so harde vntoo it, as that wee might neuer bee pulled away from the same.
and too be fast tied thereto, and too cleave so harden unto it, as that we might never be pulled away from the same.
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To this ende ought this protestation to serue vs:
To this end ought this protestation to serve us:
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to witte to strengthen vs in constancie, that wee might knowe, that if Dauid was so stedfastly setled in the hope which he had:
to wit to strengthen us in constancy, that we might know, that if David was so steadfastly settled in the hope which he had:
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that the truthe of God is not at this day diminished or decreased.
that the truth of God is not At this day diminished or decreased.
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It behoueth vs then to make the promises of God forcible, and to be so sure and certaine,
It behooves us then to make the promises of God forcible, and to be so sure and certain,
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as that wee be not shaken, nor moued, for all the scornes and mockes which the wicked can make at vs. Let vs also marke, that Dauid speaketh not here of one combat,
as that we be not shaken, nor moved, for all the scorns and mocks which the wicked can make At us Let us also mark, that David speaks not Here of one combat,
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or of a woorde cast out at randon, as sometimes it may escape from the mouth of a Scoffer or Iester among the wicked.
or of a word cast out At random, as sometime it may escape from the Mouth of a Scoffer or Jester among the wicked.
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But it must needes bee that the holy Prophet was throughly sooked in them: as hee him selfe declareth, that they derided and scoffed at him, and that exceedingly.
But it must needs be that the holy Prophet was thoroughly sooked in them: as he him self Declareth, that they derided and scoffed At him, and that exceedingly.
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Let vs applie this too our selues, that we quaile not, nor faynt for one conflict, wherwith Satan shall assayle vs by his substitutes:
Let us apply this too our selves, that we quail not, nor faint for one conflict, wherewith Satan shall assail us by his substitutes:
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but that wee perseuere in all conflictes, that when we shall haue made an ende with the first, to bee ready and prest to enter into an other, neuer altering or chaunging, our determination nor will, come there whatsoeuer shall come:
but that we persevere in all conflicts, that when we shall have made an end with the First, to be ready and pressed to enter into an other, never altering or changing, our determination nor will, come there whatsoever shall come:
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that the scoffes & scornes of the wicked, yea and whatsoeuer Satan shall craftily inuent against vs, hinder vs not from stedfastly abiding and continuing in faith, without turning or writhing vs awaye from the lawe of God,
that the scoffs & scorns of the wicked, yea and whatsoever Satan shall craftily invent against us, hinder us not from steadfastly abiding and Continuing in faith, without turning or writhing us away from the law of God,
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after the example of Dauid, as here wee haue heard him make thereof protestation.
After the Exampl of David, as Here we have herd him make thereof protestation.
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And if there were such constancie in Dauid, hauing the lawe onely, wee that haue the doctrine, which is giuen by him,
And if there were such constancy in David, having the law only, we that have the Doctrine, which is given by him,
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and by the Prophetes after him, by our Lorde Iesus Christe, and his Apostles:
and by the prophets After him, by our Lord Iesus Christ, and his Apostles:
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wee then which haue a great many moe conuenient helpes, then Dauid had, should wee be shaken and crusshed,
we then which have a great many more convenient helps, then David had, should we be shaken and crushed,
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when as the deuill, the wicked, and all the girnardes and firebrandes of hell, shall assayle our faith? There remaineth nowe no excuse for vs, seeing hee hath done thus.
when as the Devil, the wicked, and all the girnardes and firebrands of hell, shall assail our faith? There remains now no excuse for us, seeing he hath done thus.
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Let vs then learne too helpe our selues with the meanes which God hath giuen vs,
Let us then Learn too help our selves with the means which God hath given us,
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and putteth in to our hande, so that his woorde bee not vayne and vnprofitable vnto vs,
and putteth in to our hand, so that his word be not vain and unprofitable unto us,
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but that it serue vs in deede as it ought. Nowe hee addeth, For I remembred thine euerlasting iudgement O Lorde: and haue receiued comfort.
but that it serve us in deed as it ought. Now he adds, For I remembered thine everlasting judgement Oh Lord: and have received Comfort.
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Here Dauid declareth that hee is confirmed (ouer and beside the worde) in all the iudgementes of God, which is the thing that we must also do,
Here David Declareth that he is confirmed (over and beside the word) in all the Judgments of God, which is the thing that we must also do,
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after that we haue meditated vppon the promises of GOD, by which hee testifieth that hee is nere vnto all those which call vppon him,
After that we have meditated upon the promises of GOD, by which he Testifieth that he is never unto all those which call upon him,
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after that wee haue knowne that which hee declareth and pronounceth, to humble and ouerthrowe the wicked, in shewing them to be their iudge:
After that we have known that which he Declareth and pronounceth, to humble and overthrown the wicked, in showing them to be their judge:
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that ouer and besides this, we would acknowledge as at all times we haue neede,
that over and beside this, we would acknowledge as At all times we have need,
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how he hath holpen and sustained his, howe hee hath deliuered them out of all the miseries they were in:
how he hath helped and sustained his, how he hath Delivered them out of all the misery's they were in:
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and besides, how he hath stretched foorth his arme against the wicked, and contempners of his iustice.
and beside, how he hath stretched forth his arm against the wicked, and contemners of his Justice.
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See, I say, howe wee must linke together the woorkes of God with his word, for the more notable confirmation of our faith.
See, I say, how we must link together the works of God with his word, for the more notable confirmation of our faith.
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And this is it which Dauid meaneth in this place: for he speaketh not here of the iudgementes of God as hee hath done before, and as he will hereafter:
And this is it which David means in this place: for he speaks not Here of the Judgments of God as he hath done before, and as he will hereafter:
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to witte, for his statutes, and commaundementes:
to wit, for his statutes, and Commandments:
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but hee meaneth the actes and deedes which GOD in all ages hath done, to shewe him selfe to be iudge ouer all men.
but he means the acts and Deeds which GOD in all ages hath done, to show him self to be judge over all men.
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It is very true, that such judgements as God hath put in execution, are conteined in the Scripture.
It is very true, that such Judgments as God hath put in execution, Are contained in the Scripture.
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But by this which is here spoken of them, we are warned how we ought to reade such histories:
But by this which is Here spoken of them, we Are warned how we ought to read such histories:
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that is, that God neuer forsaketh his faithfull:
that is, that God never Forsaketh his faithful:
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and although for a while he slacketh, yet will he not leaue the wicked vnpunished in the ende.
and although for a while he slacketh, yet will he not leave the wicked unpunished in the end.
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Dauid then meditated on these iudgements: and exercised him selfe in them.
David then meditated on these Judgments: and exercised him self in them.
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And so we are to remember, that when we haue made the word of God forcible, to resist Satan,
And so we Are to Remember, that when we have made the word of God forcible, to resist Satan,
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and al the assaultes wherewith he shal assaile vs, we must also know, that God hath not only spokē, but hath likewyse shewed by experience, that his worde is no vayne thing,
and all the assaults wherewith he shall assail us, we must also know, that God hath not only spoken, but hath likewise showed by experience, that his word is no vain thing,
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but that the execution thereof is at hand.
but that the execution thereof is At hand.
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And therefore, when as wee shall see that God shall put to his helping hande before our eyes,
And Therefore, when as we shall see that God shall put to his helping hand before our eyes,
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and shall giue vs so many testimonies of his iudgementes, it is no reason that wee should ouerslippe it:
and shall give us so many testimonies of his Judgments, it is no reason that we should overslip it:
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but should haue our eyes open, and acknowledge these thinges as they are declared vnto vs:
but should have our eyes open, and acknowledge these things as they Are declared unto us:
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when as also wee shall feele any of GOD his grace towardes vs, that wee ought to imprint the same surely in our myndes.
when as also we shall feel any of GOD his grace towards us, that we ought to imprint the same surely in our minds.
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Loe howe wee must followe Dauid, in that which hee sayeth, O Lord, I haue remembred thy iudgements.
Loe how we must follow David, in that which he Saith, Oh Lord, I have remembered thy Judgments.
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Moreouer, when it is said, that hee hath called to mynde the iudgementes of GOD from the beginning of the worlde, I praye you, what excuse shall wee bee able too make,
Moreover, when it is said, that he hath called to mind the Judgments of GOD from the beginning of the world, I pray you, what excuse shall we be able too make,
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if wee ouerslippe that, which hee setteth before our eyes? For when as at this daye GOD shoulde holde him selfe as if hee laye hidden, that wee should haue no token nor proufe, that hee shoulde bee the iudge of the wicked and vngodly for to confounde them,
if we overslip that, which he sets before our eyes? For when as At this day GOD should hold him self as if he say hidden, that we should have no token nor proof, that he should be the judge of the wicked and ungodly for to confound them,
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and the Sauiour of those which trust in him, and call vppon him, yet that which is conteined in the holy Scripture,
and the Saviour of those which trust in him, and call upon him, yet that which is contained in the holy Scripture,
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and that which we reade too bee done before wee were borne, the same, I saye, might suffice.
and that which we read too be done before we were born, the same, I say, might suffice.
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But nowe since God declareth him selfe vnto vs, and sheweth vnto vs his presence,
But now since God Declareth him self unto us, and shows unto us his presence,
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and all this to bee cast vnder foote through our vnthankefulnesse, must not wee needes be more then culpable or blameworthy? In summe, let vs marke, that here the holy Ghost accuseth vs of negligence:
and all this to be cast under foot through our unthankfulness, must not we needs be more then culpable or blameworthy? In sum, let us mark, that Here the holy Ghost Accuseth us of negligence:
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for if wee were such as in deede wee should be, wee should applye our studie to reade the holy Scriptures, where God sheweth vs his iudgementes as it were in beautifull glasses,
for if we were such as in deed we should be, we should apply our study to read the holy Scriptures, where God shows us his Judgments as it were in beautiful glasses,
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and all for our instruction and profit.
and all for our instruction and profit.
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See then, how we ought to linke together that which is written, with that which we daily see before our eyes,
See then, how we ought to link together that which is written, with that which we daily see before our eyes,
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and to be confirmed throughout all the histories, in such sorte as that they might serue as it were to seale vp the woorde of GOD, that it might bee of a great deale more strength and force,
and to be confirmed throughout all the histories, in such sort as that they might serve as it were to seal up the word of GOD, that it might be of a great deal more strength and force,
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and too magnifie the same when neede shalbe.
and too magnify the same when need shall.
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Nowe haue we so remembred the iudgements of God, and are wee so exercised in them,
Now have we so remembered the Judgments of God, and Are we so exercised in them,
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yea euen in those, I say, which were made before we were borne into this worlde? Whatsoeuer then that we shall now perceiue and marke,
yea even in those, I say, which were made before we were born into this world? Whatsoever then that we shall now perceive and mark,
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& whatsoeuer also shalbe declared vnto vs so long as we liue, we ought by a more forcible reason,
& whatsoever also shall declared unto us so long as we live, we ought by a more forcible reason,
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so much the narrowlier to consider, & to bee a great deale the more confirmed in them,
so much the narrowlier to Consider, & to be a great deal the more confirmed in them,
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and not to be like vnto brute beastes, when as god stretcheth foorth his hand, & giueth vs some testimonyes, that it is he alone which so helpeth vs:
and not to be like unto brutus beasts, when as god Stretcheth forth his hand, & gives us Some testimonies, that it is he alone which so Helpeth us:
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when as I say, God sheweth vs this, wee must thinke on them in good earnest,
when as I say, God shows us this, we must think on them in good earnest,
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and so stay our selues in them: to wit, that we make not account of them as vaine speculations:
and so stay our selves in them: to wit, that we make not account of them as vain speculations:
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but too apply all the Iudgementes of God to our vse, since it is to this ende and purpose, that he sheweth vs them.
but too apply all the Judgments of God to our use, since it is to this end and purpose, that he shows us them.
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For when wee shall reade that God reuealed himselfe to Abraham, and that hee did helpe him in such a necessitie:
For when we shall read that God revealed himself to Abraham, and that he did help him in such a necessity:
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Let this bee our conclusion, Very wel, that which God did vnto his seruaunt Abraham, is to assure vs, that he will doe the like for vs,
Let this be our conclusion, Very well, that which God did unto his servant Abraham, is to assure us, that he will do the like for us,
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and therefore we must euen now runne vnto God for refuge and succor.
and Therefore we must even now run unto God for refuge and succour.
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See howe all the testimonyes which God hath lefte vnto vs in the holy Scripture of all his woonderfull works, ought to serue euery of vs for aydes and helpes.
See how all the testimonies which God hath left unto us in the holy Scripture of all his wondered works, ought to serve every of us for aids and helps.
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Nowe Dauid setteth downe soone after. I am horribly afrayd for the vngodly which forsake thy lawe.
Now David sets down soon After. I am horribly afraid for the ungodly which forsake thy law.
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Heere Dauid protesteth that hee hath resisted another temptation ouer and besides that which wee haue already seene.
Here David protesteth that he hath resisted Another temptation over and beside that which we have already seen.
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This is already a very sore and harde combate too abyde, when as the wicked mock and scorne vs,
This is already a very soar and harden combat too abide, when as the wicked mock and scorn us,
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as if God had deceiued vs, as if we had bin too too simple & foolish to put our trust in him.
as if God had deceived us, as if we had been too too simple & foolish to put our trust in him.
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Loe heere a great trouble for miserable and wretched weakelings, yea and that such as it cannot be chosen,
Loe Here a great trouble for miserable and wretched Weaklings, yea and that such as it cannot be chosen,
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but that they must (at the leaste) be mooued and astonyed. But this temptation which heere followeth is none of the least to ouercome:
but that they must (At the jest) be moved and astonied. But this temptation which Here follows is none of the least to overcome:
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as when wee see all the whole world addicted and giuen to wickednesse, that what soeuer we doe, is as it were to conspire & to lay a platforme to prouoke God his wrath, to distrust him, to reiect all his graces,
as when we see all the Whole world addicted and given to wickedness, that what soever we do, is as it were to conspire & to lay a platform to provoke God his wrath, to distrust him, to reject all his graces,
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and to treade them cleane vnder foote.
and to tread them clean under foot.
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When then wee shall see men so estraunge them selues from God, euen to make open warre against him, it goeth very hardly,
When then we shall see men so estrange them selves from God, even to make open war against him, it Goes very hardly,
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if we be not as it were vtterly ouercome. And yet neuerthelesse it is, as Dauid heere protesteth:
if we be not as it were utterly overcome. And yet nevertheless it is, as David Here protesteth:
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that it is so farre of that he gaue him selfe wickedly, seeing the corruptions to bee such as they were all ouer,
that it is so Far of that he gave him self wickedly, seeing the corruptions to be such as they were all over,
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as that hee was horribly affrayde for the vngodly which so forsooke the law of God.
as that he was horribly afraid for the ungodly which so forsook the law of God.
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Wherefore, let vs learne to be thus horribly affrayde, so often as we see men exceede in wickednesse:
Wherefore, let us Learn to be thus horribly afraid, so often as we see men exceed in wickedness:
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Let vs learne, I say, too haue recourse vnto God, and as it were in gathering our wittes vnto vs, that we might conceiue an horrour & feare,
Let us Learn, I say, too have recourse unto God, and as it were in gathering our wits unto us, that we might conceive an horror & Fear,
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when as we see such monsters, and such things so committed against nature. If this hath beene alwayes a necessary doctrine, it is at this day moste necessary:
when as we see such monsters, and such things so committed against nature. If this hath been always a necessary Doctrine, it is At this day most necessary:
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for let vs a little beholde what a generall confusion there is, when as we shal see the order and doings of the Papistes, wee shall finde it to be a most hellish outrage.
for let us a little behold what a general confusion there is, when as we shall see the order and doings of the Papists, we shall find it to be a most hellish outrage.
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And emongest vs alas, where the woorde of God should be of greater power and force,
And amongst us alas, where the word of God should be of greater power and force,
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yet wee see howe the more parte will not onely alter and chaunge the lawe of God,
yet we see how the more part will not only altar and change the law of God,
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but desire nothing more then euen vtterly to abolishe it.
but desire nothing more then even utterly to Abolah it.
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What is to be doone then? It is not inough that we followe not the wicked and vngodly in their impietie,
What is to be done then? It is not enough that we follow not the wicked and ungodly in their impiety,
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and not to linke in with thē as their companions, but wee must bee horribly afrayde,
and not to link in with them as their Sodales, but we must be horribly afraid,
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because wee know that they must perish as miserable & wretched creatures: & therfore we should be greeued and vexed:
Because we know that they must perish as miserable & wretched creatures: & Therefore we should be grieved and vexed:
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but yet a great deale the rather, when as they see them make open war against the maiestie of God.
but yet a great deal the rather, when as they see them make open war against the majesty of God.
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For these are matters too to monstrous, to see mortal men lift them selues vp against their creator,
For these Are matters too to monstrous, to see Mortal men lift them selves up against their creator,
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and in very good earnest to fight against him.
and in very good earnest to fight against him.
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Lo then, what is heere shewed vnto vs by the spirite of God vnder the example of Dauid.
Lo then, what is Here showed unto us by the Spirit of God under the Exampl of David.
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And in this let vs see, whether we ought to couer our selues:
And in this let us see, whither we ought to cover our selves:
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with such horrible, yea and most detestable filthynes & vncleannes, when as any talke shall arise of the contēning of the maiestie of God,
with such horrible, yea and most detestable filthiness & uncleanness, when as any talk shall arise of the contemning of the majesty of God,
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& of the discrediting of his law or worde, whether we ought I say, to make countenaunce as if such talke were nothing,
& of the discrediting of his law or word, whither we ought I say, to make countenance as if such talk were nothing,
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whether we ought to support & maintaine the same: and to passe it lightly ouer, as though we cared nothing at al for it,
whither we ought to support & maintain the same: and to pass it lightly over, as though we cared nothing At all for it,
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or that it no whit appertained vnto vs. Nowe if in this behalfe we shal doe so, it is a signe and token that there is neither zeale nor affection in vs. And heerin we shew our selues not worthy that God should take vs for his childrē:
or that it no whit appertained unto us Now if in this behalf we shall do so, it is a Signen and token that there is neither zeal nor affection in us And herein we show our selves not worthy that God should take us for his children:
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For we must remember that which is written, The zeale of thy house hath euen consumed me,
For we must Remember that which is written, The zeal of thy house hath even consumed me,
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and the rebukes and slaunders which haue bin laide vpon thee O Lorde, are come vpon me. and the rebukes and slanders which have been laid upon thee Oh Lord, Are come upon me.
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Whē then we shall see the name of God to be contemned & made no account off and shall see the wicked to caste him cleane without the doores, in such sort as that they wil make no more reckoning of the law of God, without all question wee must not dissemble and holde our peace,
When then we shall see the name of God to be contemned & made no account off and shall see the wicked to cast him clean without the doors, in such sort as that they will make no more reckoning of the law of God, without all question we must not dissemble and hold our peace,
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& make account as though it were nothing:
& make account as though it were nothing:
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but if we be the seruaunts of God, it shall behoue vs not onely to be touched,
but if we be the Servants of God, it shall behoove us not only to be touched,
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but also to be horribly afrayd, & to be as it were forlorne men when as we see such abhomination, that it should in such sort fall out,
but also to be horribly afraid, & to be as it were forlorn men when as we see such abomination, that it should in such sort fallen out,
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as to haue the name of God to be so contēned by his creatures.
as to have the name of God to be so contemned by his creatures.
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Now for a conclusion Dauid saith, Thy statutes haue beene my songues in the house of my Pilgrimage.
Now for a conclusion David Says, Thy statutes have been my songues in the house of my Pilgrimage.
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This was yet another great temptation to Dauid aswel as the other, that it so fel out as that he was once driuen out of the countrie of Iudea & was far from the temple of God,
This was yet Another great temptation to David aswell as the other, that it so fell out as that he was once driven out of the country of Iudea & was Far from the temple of God,
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& dwelt among the Pagans and Infidels.
& dwelled among the Pagans and Infidels.
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Nowe he sayth, that notwithstanding al this, that hee was not estraunged from God, nor yet from the knowledge of saluation:
Now he say, that notwithstanding all this, that he was not estranged from God, nor yet from the knowledge of salvation:
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but contrariwise, that he was the rather stirred vp to sing prayses vnto God, and those Psalmes which God did put in his mouth,
but contrariwise, that he was the rather stirred up to sing praises unto God, and those Psalms which God did put in his Mouth,
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yea euen such as were taken out of the law.
yea even such as were taken out of the law.
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For we haue to note, that Dauid made not the Psalmes, as a newe doctrine ne yet as a doctrine separate from the doctrine of the lawe:
For we have to note, that David made not the Psalms, as a new Doctrine ne yet as a Doctrine separate from the Doctrine of the law:
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but drew them from it as out of a Fountaine.
but drew them from it as out of a Fountain.
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So then it is not without cause that he protesteth heere that the Statutes of God serued him for Psalmes and for songes,
So then it is not without cause that he protesteth Here that the Statutes of God served him for Psalms and for songs,
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yea in steade of his Pilgrimages, that is to say, in a strange Countrie in the middest of Infidels,
yea in stead of his Pilgrimages, that is to say, in a strange Country in the midst of Infidels,
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when he was as it were banished from the Church, that he could not bee in the Temple to make confession of his faith,
when he was as it were banished from the Church, that he could not be in the Temple to make Confessi of his faith,
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yet was he not for all this wickedly addicted. Nowe heere, they which are trauellers, are admonished of their duetie.
yet was he not for all this wickedly addicted. Now Here, they which Are travellers, Are admonished of their duty.
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For albeit they see a greate many of enormities committed in the worlde, neuerthelesse they are stedfastly purposed to holde themselues in the feare of God,
For albeit they see a great many of enormities committed in the world, nevertheless they Are steadfastly purposed to hold themselves in the Fear of God,
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and to walke in a pure and soūd conscience, albeit they are mingled emongst the infidels.
and to walk in a pure and found conscience, albeit they Are mingled amongst the Infidels.
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As behold euen the very Christians which are in the Papacy, although they are there prisoners, hauing no doctrine preached vnto thē, without libertie to serue God publikely,
As behold even the very Christians which Are in the Papacy, although they Are there Prisoners, having no Doctrine preached unto them, without liberty to serve God publicly,
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and to make confession of their faith as they would:
and to make Confessi of their faith as they would:
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yet doe they not exceed and outrage with the rest in these villanyes which reigne amongest them:
yet do they not exceed and outrage with the rest in these villanyes which Reign amongst them:
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but confirme themselues the best they can to the worde of God, take all their delight and pleasure therein,
but confirm themselves the best they can to the word of God, take all their delight and pleasure therein,
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and make the lawe of God their song, which maketh them to withdrawe themselues from all the vanities and corruptions which they commit,
and make the law of God their song, which makes them to withdraw themselves from all the vanities and corruptions which they commit,
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so that they keepe them selues within this compasse.
so that they keep them selves within this compass.
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Moreouer, if they which are in a place where the worde of life is not taught,
Moreover, if they which Are in a place where the word of life is not taught,
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and doe so, yea euen greate store of offences wherewith they may take occasion too be drawne to wickednesse,
and do so, yea even great store of offences wherewith they may take occasion too be drawn to wickedness,
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and to be corrupt with the rest:
and to be corrupt with the rest:
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these, I say, be inexcusable, but are commaunded to take their delighte and pleasure in God,
these, I say, be inexcusable, but Are commanded to take their delight and pleasure in God,
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and in his lawe, and too incourage themselues, taking the holy songs to exhorte them to well doing, what shall become of vs,
and in his law, and too encourage themselves, taking the holy songs to exhort them to well doing, what shall become of us,
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when as wee are in a place where the Bell ringeth too call vs that we might bee admonished by the woorde of God, to be instructed too call vpon his name,
when as we Are in a place where the Bell ring too call us that we might be admonished by the word of God, to be instructed too call upon his name,
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and to make confession of our fayth? When GOD then calleth vs vnto his Schoole,
and to make Confessi of our faith? When GOD then calls us unto his School,
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and openeth his mouth to instruct vs, I pray you, are not we worthy of most horrible condemnation,
and Openeth his Mouth to instruct us, I pray you, Are not we worthy of most horrible condemnation,
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when as wee shall doe altogither preposterously in that, whereof Dauid heere maketh protestation.
when as we shall do altogether preposterously in that, whereof David Here makes protestation.
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As we shall see very many, which can neuer bee mery, but when as they shall deafely hearken vnto God:
As we shall see very many, which can never be merry, but when as they shall deafely harken unto God:
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& if they come to a Sermon, it is onely to heare their condemnation.
& if they come to a Sermon, it is only to hear their condemnation.
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For whatsoeuer is sayd vnto them, and layde before thē to bring them into the right way, they soone forget what hath beene saide.
For whatsoever is said unto them, and laid before them to bring them into the right Way, they soon forget what hath been said.
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Must not these mindes then be violently carried with a merueylous fury? Yes, without all doubte.
Must not these minds then be violently carried with a marvelous fury? Yes, without all doubt.
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And therefore let vs keepe in minde the conclusion which Dauid heere maketh: That hee remembred the lawe of God vnto the ende.
And Therefore let us keep in mind the conclusion which David Here makes: That he remembered the law of God unto the end.
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As if he had sayd, Beholde what is the cause that I beeing a miserable vacabond, cast out of the Temple,
As if he had said, Behold what is the cause that I being a miserable vagabond, cast out of the Temple,
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and driuen out of my countrie, did yet neuer but stay vpon thee.
and driven out of my country, did yet never but stay upon thee.
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And after that, beeing assayled by the Infidels, haue perseuered in the consideration of thy lawe, and delighted my selfe therein.
And After that, being assailed by the Infidels, have persevered in the consideration of thy law, and delighted my self therein.
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Euen so also must wee doe, For if we see many offences and many things which might withdrawe vs from the lawe of God, let vs ouercome all that in the vertue and power of the promises which God hath made vs, that by them we might be confirmed in his loue and bountie, to the ende we fall not into such a confusion,
Eve so also must we do, For if we see many offences and many things which might withdraw us from the law of God, let us overcome all that in the virtue and power of the promises which God hath made us, that by them we might be confirmed in his love and bounty, to the end we fallen not into such a confusion,
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as wee see the wicked and vngodly fall, and dayly caste themselues.
as we see the wicked and ungodly fallen, and daily cast themselves.
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And according too this doctrine, let vs prostrate our selues before the Maiestie of our good God in acknowledging of our offences:
And according too this Doctrine, let us prostrate our selves before the Majesty of our good God in acknowledging of our offences:
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Beseeching him that it would please him to make vs better too feele, what taste wee ought too take in his holy promises,
Beseeching him that it would please him to make us better too feel, what taste we ought too take in his holy promises,
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and to be exercised in them, that we might valiantly fighte against those vices which might hinder vs, to stay vpon his protection,
and to be exercised in them, that we might valiantly fight against those vices which might hinder us, to stay upon his protection,
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and that by the power of his holy spirit we might ouercome all offences and griefes, to the ende that beeing fortifyed by his grace, wee might not haue any accesse to Satan, whereby hee might winne and get of vs:
and that by the power of his holy Spirit we might overcome all offences and griefs, to the end that being fortified by his grace, we might not have any access to Satan, whereby he might win and get of us:
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but that we constantly perseuering in the holy vocation of this good God, might followe our course vntill such time as he shall take vs out of this worlde, to bring vs vnto that heritage, which hee hath prepared for vs before the beginning of the worlde,
but that we constantly persevering in the holy vocation of this good God, might follow our course until such time as he shall take us out of this world, to bring us unto that heritage, which he hath prepared for us before the beginning of the world,
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and also which Iesus Christe hath purchased for vs with his moste pretious bloode.
and also which Iesus Christ hath purchased for us with his most precious blood.
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And that hee will not onely graunt vnto vs this grace, but also to all people and nations of the earth, &c.
And that he will not only grant unto us this grace, but also to all people and Nations of the earth, etc.
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The eight Sermon of the hundreth and nineteenth Psalme. HETH. Thou art my portion, O Lorde, I haue determined to keepe thy lawe.
The eight Sermon of the Hundredth and nineteenth Psalm. HETH. Thou art my portion, Oh Lord, I have determined to keep thy law.
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I made mine humble petition in thy presence with my whole hearte: O be mercifull to mee according too thy woord.
I made mine humble petition in thy presence with my Whole heart: Oh be merciful to me according too thy word.
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I haue considered mine owne wayes: and turned my feete vnto thy testimonyes. I made haste & prolonged not the time to keepe thy Commaundementes.
I have considered mine own ways: and turned my feet unto thy testimonies. I made haste & prolonged not the time to keep thy commandments.
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The handes of the vngodly haue robbed me: but I haue not forgotten thy lawe. At midnight I will rise too giue thankes vnto thee: because of thy righteous Iudgementes.
The hands of the ungodly have robbed me: but I have not forgotten thy law. At midnight I will rise too give thanks unto thee: Because of thy righteous Judgments.
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I am a companion of all them that feare thee, and keepe thy commaundements. The Earth, O Lord, is full of thy mercie: O teache mee thy statutes.
I am a Companion of all them that Fear thee, and keep thy Commandments. The Earth, Oh Lord, is full of thy mercy: Oh teach me thy statutes.
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THese eight verses nexte before conteine none other thinge but the protestations which Dauid maketh in giuing himselfe wholly too God, & sticking vnto his law:
THese eight Verses Next before contain none other thing but the protestations which David makes in giving himself wholly too God, & sticking unto his law:
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except two requestes which he maketh in the second verse, & in the last.
except two requests which he makes in the second verse, & in the last.
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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.
Now (in the First place) he Says that his sovereign good, and chief felicity was, in that he was resolute to keep the law of God.
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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.
It is very true, that Some do expound this thus, that David calls God, his inheritance. But when as the matter shall well weighed and considered, the meaning is this, that he sets his Whole felicity in this, that he is Fully determined and resolved (as already hath been touched) to follow that which God had showed and taught him.
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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.
Now this word Portion in the Scripture is taken for inheritance: and inheritance is taken for the chiefest and most desired thing that man hath.
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And so, it is as much as if hee had sayde, That euery man might deuide it as hee woulde and lusted.
And so, it is as much as if he had said, That every man might divide it as he would and lusted.
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As wee see the desires of men too bee sundry and diuerse, one draweth one way, another another.
As we see the Desires of men too be sundry and diverse, one draws one Way, Another Another.
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And in deede (sayth hee) euery man wisheth as hee fantasieth, but as for my selfe, I desire none other blessednesse nor felicitie,
And in deed (say he) every man wishes as he fantasieth, but as for my self, I desire none other blessedness nor felicity,
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but to content my selfe with the lawe of God, and when I haue this, I haue gotten a good and an excellent inheritaunce,
but to content my self with the law of God, and when I have this, I have got a good and an excellent inheritance,
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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.
And now we see the sum and Effect of this First verse, it remains that we gather out thereof such Doctrine as is therein contained.
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For when wee heare Dauid speake after this manner, there is no doubt of it,
For when we hear David speak After this manner, there is no doubt of it,
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but that the spirit of God declareth vnto vs where it is, that euery of vs must fully and wholely assure himselfe.
but that the Spirit of God Declareth unto us where it is, that every of us must Fully and wholly assure himself.
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And this to doe, we must haue regarde too the desires wherewith wee are allured by nature,
And this to do, we must have regard too the Desires wherewith we Are allured by nature,
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for one nan is giuen too bee ambitious, another to be couetous, another to be lecherous.
for one nan is given too be ambitious, Another to be covetous, Another to be lecherous.
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In such sorte as that men are carryed away with their desires, as heere before we haue declared.
In such sort as that men Are carried away with their Desires, as Here before we have declared.
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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 vs to come vnto God:
It is meet Therefore that we retire our selves from all these vain and perverse Desires & lusts and to fight against all whatsoever may hinder us to come unto God:
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and when wee haue thus repressed our passions and fleshly lustes, let vs then desire nothing else,
and when we have thus repressed our passion and fleshly lusts, let us then desire nothing Else,
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but that God would drawe vs vnto him selfe, linke vs vnto him, and graunt vs the grace to keepe his Commaundements.
but that God would draw us unto him self, link us unto him, and grant us the grace to keep his commandments.
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But wee are oftentimes too note, that Dauid speaketh heere of a conclusion, which he holdeth for moste certaine and of no light motion:
But we Are oftentimes too note, that David speaks Here of a conclusion, which he holds for most certain and of no Light motion:
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as when we haue sometimes a desire to goe vnto God, yet it lasteth not long:
as when we have sometime a desire to go unto God, yet it lasteth not long:
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for the fleshe also pricketh vs on the other side, and withdraweth vs from that good, whereunto we had willingly bent our selues.
for the Flesh also pricks us on the other side, and withdraweth us from that good, whereunto we had willingly bent our selves.
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It is not inough then to haue a little desire, which soone waxeth cold, or rather, which waxeth euen dead through contrary temptations:
It is not enough then to have a little desire, which soon Waxes cold, or rather, which Waxes even dead through contrary temptations:
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But we must holde a sounde and stedfast conclusion, as Dauid heere speaketh, I haue fully determined, saith he.
But we must hold a sound and steadfast conclusion, as David Here speaks, I have Fully determined, Says he.
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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.
He putteth in the word, to promise: But the Hebrews do take it to be Fully resolved, to stand firm and constant in a matter, to the end not to vary or change.
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Nowe (in summe) let vs note, that so long as men giue them selues too worldly things, they doe nothing else but wander:
Now (in sum) let us note, that so long as men give them selves too worldly things, they do nothing Else but wander:
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they knowe not wherein their felicitie consisteth, but we must come to this conclusion heere set downe vnto vs, to keepe the Commaundementes of God:
they know not wherein their felicity Consisteth, but we must come to this conclusion Here Set down unto us, to keep the commandments of God:
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& then shall we neuer haue occasion to haue 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.
& then shall we never have occasion to have a desire to these miserable foolish worldly things, which fly about in the air, which suffer them selves too be carried After their frivolous and vain Desires.
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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.
For we shall be assured to chosen a good portion, when as we shall be so united to God, by the bound of his word.
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Nowe as we haue already touched, the seconde verse conteineth a request which Dauid sayth he continually made:
Now as we have already touched, the seconde verse Containeth a request which David say he continually made:
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I made my humble petitiō in thy presence with my whole hart: be mercifull vnto me according to thy word.
I made my humble petition in thy presence with my Whole heart: be merciful unto me according to thy word.
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Nowe in saying, that he continually prayed vnto God, heerein he sheweth vs what the manner is to pray well:
Now in saying, that he continually prayed unto God, herein he shows us what the manner is to pray well:
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that we should be constant to follow it, and not too be weary, not that God needeth to be importunately vrged,
that we should be constant to follow it, and not too be weary, not that God needs to be importunately urged,
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but it is to exercise our fayth, and the better to try vs, whether wee seeke all our felicitie in him or not.
but it is to exercise our faith, and the better to try us, whither we seek all our felicity in him or not.
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For it is so, that the holy scripture requireth cōstancy in our prayers, especially and aboue all other things,
For it is so, that the holy scripture requires constancy in our Prayers, especially and above all other things,
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and not to pray vnto God this day, and quite forget him to morrowe, but wee must continue, if we will be hearde.
and not to pray unto God this day, and quite forget him to morrow, but we must continue, if we will be heard.
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And loe wherein we must shewe our selues to haue trusted in God, that is, that although it seemeth to vs that he hath stopped his eares,
And lo wherein we must show our selves to have trusted in God, that is, that although it seems to us that he hath stopped his ears,
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yet for all that we must not cease too goe continually vnto him, and pray vnto him an hūdred times asmuch as we did before:
yet for all that we must not cease too go continually unto him, and pray unto him an hūdred times as as we did before:
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knowing it to be no superfluous labour, when as wee haue thus prayed. Loe heere as touching the perseuerance whereof Dauid in this place speaketh:
knowing it to be no superfluous labour, when as we have thus prayed. Loe Here as touching the perseverance whereof David in this place speaks:
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Nowe set vs see what the substaunce of his prayer is, O Lorde (sayth he) be mercifull vnto me according to thy worde. The requeste is generall:
Now Set us see what the substance of his prayer is, Oh Lord (say he) be merciful unto me according to thy word. The request is general:
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But Dauid sheweth the very springhead of all the benefites which wee are too craue of God,
But David shows the very springhead of all the benefits which we Are too crave of God,
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and which also he lyberally bestoweth vppon vs, aswell for our soules as for our bodyes:
and which also he liberally bestoweth upon us, aswell for our Souls as for our bodies:
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too witte, that hee is mercifull vnto vs. For God oweth vs nothing, neither can we bring any thing with vs whereby wee may bee able to say that wee can prouoke our selues too doe well:
too wit, that he is merciful unto us For God owes us nothing, neither can we bring any thing with us whereby we may be able to say that we can provoke our selves too do well:
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But this is the whole summe, that he vseth it towards vs of his meere and free liberalitie.
But this is the Whole sum, that he uses it towards us of his mere and free liberality.
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Let vs then marke that Dauid his meaning is to shewe, that when God reacheth foorth his hande, liberally to bestowe vppon vs so many benefites as we receiue of him:
Let us then mark that David his meaning is to show, that when God reaches forth his hand, liberally to bestow upon us so many benefits as we receive of him:
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that the same proceedeth and commeth euen from his meere goodnesse. Loe why he saith, O Lorde be mercifull vnto mee.
that the same Proceedeth and comes even from his mere Goodness. Loe why he Says, Oh Lord be merciful unto me.
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Whetfore, whatsoeuer thinge wee desire of God we must alwayes come with this minde to trust in his goodnesse.
Wherefore, whatsoever thing we desire of God we must always come with this mind to trust in his Goodness.
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As howe? we must desire God to pardon our offences, and to assiste vs with his holy spirite:
As how? we must desire God to pardon our offences, and to assist us with his holy Spirit:
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wee must beseeche him that wee bee not ouercome with temptations: that hee will giue vs his grace, whereof wee are emptie and naked: that hee will feede vs:
we must beseech him that we be not overcome with temptations: that he will give us his grace, whereof we Are empty and naked: that he will feed us:
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that he will heale vs when wee are sicke, that hee will keepe vs out of daunger:
that he will heal us when we Are sick, that he will keep us out of danger:
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or wee may make any other or particular prayers whatsoeuer. Al these requests must be drawne out of the Springheade:
or we may make any other or particular Prayers whatsoever. All these requests must be drawn out of the Springheade:
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to witte, that he giueth vs this of his own goodnesse, and that wee knowe why it is that God giueth vs so many benefites, aswell for this present life,
to wit, that he gives us this of his own Goodness, and that we know why it is that God gives us so many benefits, aswell for this present life,
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as also for the health of our soules:
as also for the health of our Souls:
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to witte, because hee hath pittie and compassion vppon vs, and that wee are miserable and poore Creatures, without he inclyned himselfe to be mercifull vnto vs.
to wit, Because he hath pity and compassion upon us, and that we Are miserable and poor Creatures, without he inclined himself to be merciful unto us
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To bee shorte, before wee enter into all the particular prayers which wee make vntof God, let vs beginne at this ende,
To be short, before we enter into all the particular Prayers which we make vntof God, let us begin At this end,
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and let it be the foundation whereon we must build:
and let it be the Foundation whereon we must built:
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That God hath pittie and compassion vpon vs. 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,
That God hath pity and compassion upon us Now Because we should be assured in our Prayers, David adds this which heal ready before said to wit, according too thy word: For if we desire of God that which seems good in our own eyes,
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and that wee haue not his promise, that hee will heare vs, this commeth of presumption:
and that we have not his promise, that he will hear us, this comes of presumption:
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and therefore wee muste come humbly and soberly with our Prayers, and not after a wandering and carelesse manner,
and Therefore we must come humbly and soberly with our Prayers, and not After a wandering and careless manner,
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neither must wee come before God with shamelesse face, and boldelyer then we woulde come before men:
neither must we come before God with shameless face, and boldelyer then we would come before men:
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but too come vnto him in such modeste and sober manner:
but too come unto him in such modest and Sobrium manner:
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as that nothing escape our mouthes without good warrant, which thing wee are not able too doe,
as that nothing escape our mouths without good warrant, which thing we Are not able too do,
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except wee bee assured that all our Prayers are according to his heartes desire, and that he alloweth, and ratifieth them.
except we be assured that all our Prayers Are according to his hearts desire, and that he alloweth, and ratifieth them.
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And how shall this be doone? When as he shall haue sayde, that wee shoulde not followe our owne braine, giuing the raines too our owne wittes:
And how shall this be done? When as he shall have said, that we should not follow our own brain, giving the reins too our own wits:
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but that when God shal say, Loe what I would haue you to craue of mee, come vntoo mee,
but that when God shall say, Lo what I would have you to crave of me, come unto me,
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and make your requestes in this sorte:
and make your requests in this sort:
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O, according too those promises of God, we may assure our selues to come vnto him after the example of Dauid and say, O Lorde bee mercifull vnto mee according to thy word.
Oh, according too those promises of God, we may assure our selves to come unto him After the Exampl of David and say, Oh Lord be merciful unto me according to thy word.
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And this is an holy presumption, and such one, as God alloweth.
And this is an holy presumption, and such one, as God alloweth.
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Nowe wee ought the better to note this doctrine, when wee see that it hath not onely beene obscured and darkened in the worlde, but also vtterly made voyde:
Now we ought the better to note this Doctrine, when we see that it hath not only been obscured and darkened in the world, but also utterly made void:
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As at this day it is in Popery, for when they pray vnto God, they pray at all aduenture.
As At this day it is in Popery, for when they pray unto God, they pray At all adventure.
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And especially, this is one of the poyntes that the Papistes striue most about, that wee must not assure our selues (when wee pray vnto God) that hee heareth vs: but remaine in suspence.
And especially, this is one of the points that the Papists strive most about, that we must not assure our selves (when we pray unto God) that he hears us: but remain in suspense.
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Forsooth, but the scripture telleth vs that it is not possible that the man which is thus floating,
Forsooth, but the scripture Telleth us that it is not possible that the man which is thus floating,
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as the waues which are tossed with the winde and tempest, shoulde obtaine any thing.
as the waves which Are tossed with the wind and tempest, should obtain any thing.
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It telleth vs that when we come vnto God, that we must come with faith, hope and boldenesse.
It Telleth us that when we come unto God, that we must come with faith, hope and boldness.
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And so then, (as I haue 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 vs:
And so then, (as I have already touched) this is an holy and a commendable presumption, that when we stay our selves upon the word of God, to Set down in sum that he will accomplish that which he hath promised us:
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For we hold him as one bound vnto vs: not that he is any thing in our debte:
For we hold him as one bound unto us: not that he is any thing in our debt:
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but because that of his meere liberality, he stoupeth so lowe, as to declare vnto vs that hee woulde, that wee should haue this libertie and leaue to present our selues so before him, with such boldenesse,
but Because that of his mere liberality, he stoupeth so low, as to declare unto us that he would, that we should have this liberty and leave to present our selves so before him, with such boldness,
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and assuraunce, as already I haue declared. And thus much for the second verse. In the thirde it followeth:
and assurance, as already I have declared. And thus much for the second verse. In the Third it follows:
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I haue considered myne owne wayes: and turned my feete vnto thy Testimonyes. This protestation is woorth the noting:
I have considered mine own ways: and turned my feet unto thy Testimonies. This protestation is worth the noting:
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For wee are admonished, why it is that men so greatly flatter thē selues in their own follyes and deuices,
For we Are admonished, why it is that men so greatly flatter them selves in their own folly's and devices,
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and make thēselues beleue, that they will make their Prayers vnto God albeit they rest not vpon him, trust not vnto him,
and make themselves believe, that they will make their Prayers unto God albeit they rest not upon him, trust not unto him,
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neither yet followe that which hee hath commaunded them, but onely their owne imaginations.
neither yet follow that which he hath commanded them, but only their own Imaginations.
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And that forsooth in such sorte, as that they thinke a man should offer them great wrong,
And that forsooth in such sort, as that they think a man should offer them great wrong,
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if hee sayd, that all is loste labour which they haue bestowed:
if he said, that all is lost labour which they have bestowed:
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& that they greatly tormented themselues to no purpose, except they did knowe that God hearde them.
& that they greatly tormented themselves to no purpose, except they did know that God heard them.
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It is most true, that euery one will say, And howe so I beseech you? wherefore wil not God think wel of that which I doe,
It is most true, that every one will say, And how so I beseech you? Wherefore will not God think well of that which I do,
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since it is my finall intent to to serue him? no, no, God forceth not of all this.
since it is my final intent to to serve him? no, no, God forceth not of all this.
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And what is the cause that men so arrogauntly striue and spurne against God? It is because they call not their wayes too remembraunce:
And what is the cause that men so arrogantly strive and spurn against God? It is Because they call not their ways too remembrance:
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For it they had this consideration and wisdome, to looke narrowly vnto their dooings, and to think thus with them selues.
For it they had this consideration and Wisdom, to look narrowly unto their doings, and to think thus with them selves.
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Howe shall I doe? In what case am I? I must not goe astray,
Howe shall I do? In what case am I? I must not go astray,
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but keepe a sure and certaine way and good meane: and to consider how to liue:
but keep a sure and certain Way and good mean: and to Consider how to live:
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and aboue all, I must do thus much, as that God be not disappoynted of the soueraintie which he hath ouer his.
and above all, I must do thus much, as that God be not disappointed of the sovereignty which he hath over his.
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So then, when as men looke well to their wayes, it is very certaine and sure, that they will wholely giue themselues to followe the woorde of God,
So then, when as men look well to their ways, it is very certain and sure, that they will wholly give themselves to follow the word of God,
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and therein take all their delight.
and therein take all their delight.
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And this is it that he sayth on the contrary part, that he would turne his feete too the testimonyes of God.
And this is it that he say on the contrary part, that he would turn his feet too the testimonies of God.
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Wherein he sheweth too all men by his example, that they shoulde walke as God hath commaunded them,
Wherein he shows too all men by his Exampl, that they should walk as God hath commanded them,
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and not too be ruled after their owne head and brayne.
and not too be ruled After their own head and brain.
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For see from whence this madnesse cōmeth, which possesseth as it were all the whole worlde, that euery man will serue God as he thinketh best:
For see from whence this madness comes, which Possesses as it were all the Whole world, that every man will serve God as he Thinketh best:
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It is because we turne not our feete vnto his Testimonyes. Nowe wee ought so much the more too practize this which is heere declared:
It is Because we turn not our feet unto his Testimonies. Now we ought so much the more too practice this which is Here declared:
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to witte, to looke too our wayes:
to wit, to look too our ways:
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that wee shoulde knowe that seeing that God hath placed vs heere in this worlde, that he hath not doone it too that ende that we should doe whatsoeuer our senses would lead vs vnto:
that we should know that seeing that God hath placed us Here in this world, that he hath not done it too that end that we should do whatsoever our Senses would led us unto:
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But our life must be ordered & ruled. And whence must wee haue this rule? Euen from the woorde of God.
But our life must be ordered & ruled. And whence must we have this Rule? Eve from the word of God.
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And when as wee shalbe so carefull as too order and rule our life, there remaineth no more for vs to doe,
And when as we shall so careful as too order and Rule our life, there remains no more for us to do,
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but to followe euen whether our God calleth vs. Loe the testimonyes of God, loe his trueth which hee hath declared vnto vs:
but to follow even whither our God calls us Loe the testimonies of God, lo his truth which he hath declared unto us:
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Loe, there must we place and set our selues.
Lo, there must we place and Set our selves.
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Wee must neuer heereafter make any more question too wander any longer, and to discourse and say,
we must never hereafter make any more question too wander any longer, and to discourse and say,
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why shoulde not this bee good and commendable? No forsooth, not so, let not vs followe our owne fantasies,
why should not this be good and commendable? No forsooth, not so, let not us follow our own fantasies,
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neither let vs bee wise in our owne conceits:
neither let us be wise in our own conceits:
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but let vs 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 vnto his wayes,
but let us Consider with our selves to hear our God, and obey him, lo then the Effect of this Third verse, where it is said, That David looked unto his ways,
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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:
and that he turned his feet to the testimonies of God to wit, to the law, where God hath declared his will. Now he adds:
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I made haste and prolonged not the time: to keepe thy Commaundementes. He continueth his purpose:
I made haste and prolonged not the time: to keep thy commandments. He Continueth his purpose:
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but he sheweth that this his affection was not slowe, I made haste (sayth he) yea and that without delay.
but he shows that this his affection was not slow, I made haste (say he) yea and that without Delay.
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Nowe it is not without cause, that Dauid putteth to this: for we see howe straightly wee oughte too deale against our owne appetites:
Now it is not without cause, that David putteth to this: for we see how straightly we ought too deal against our own appetites:
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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.
yea even they I say, who Are best affected to serve god, do yet come as it were halting, trailing either an arm or a leg After them, as we commonly say.
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And what is the cause heereof? We carry about with vs such a number of corruptions,
And what is the cause hereof? We carry about with us such a number of corruptions,
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as that the very weight of them maketh vs to goe exceding slowly so that we haue much to doe to go on.
as that the very weight of them makes us to go exceeding slowly so that we have much to do to go on.
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And we know, and haue too too greate experience, howe weake our nature is, when as wee intende to doe well.
And we know, and have too too great experience, how weak our nature is, when as we intend to do well.
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Let vs 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:
Let us then understand and know these twoo things, and we shall never think it strange, that we Are so slow and slack to follow God as in deed we Are:
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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 vs to drawe backe, he will set barres and pitch Hayes before vs, hee will lay Bushes, Thornes and euill fauoured stumbling blockes whatsoeuer which any way may hinder and let vs:
yea even these two things (I say.) For behold, Satan will never cease craftily to go about to imagine whatsoever he possibly can to cause us to draw back, he will Set bars and pitch Hayes before us, he will lay Bushes, Thorns and evil favoured stumbling blocks whatsoever which any Way may hinder and let us:
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that if we meane to march on but onely three paces, we shalbe violently carryed away to turne on this side and on that, not knowing what shall become of vs. Againe, wee shal be solicited and moued by our inordinate appetites, to drawe vs cleane awry.
that if we mean to march on but only three paces, we shall violently carried away to turn on this side and on that, not knowing what shall become of us Again, we shall be solicited and moved by our inordinate appetites, to draw us clean awry.
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For if we will wholly put our trust in God, the Deuil will drawe vs too the contrary and make vs to giue our selues vp too this wordly pelfe,
For if we will wholly put our trust in God, the devil will draw us too the contrary and make us to give our selves up too this wordly pelf,
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and so consequently to all the rest.
and so consequently to all the rest.
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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:
Seeing then, that we Are drawn and haled with so many Cart ropes, yea and Are of our selves so feeble to do good, even burning After wickedness:
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Alas, no maruell though wee be slowe too followe God, but yet for all that we must needed fight.
Alas, no marvel though we be slow too follow God, but yet for all that we must needed fight.
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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,
It is no question but that we flatter our selves, when as we see such slackness in our selves and say, in deed it is very true such is the state & condition of our nature,
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and againe our infirmities are so great as that it is an impossible thing for any man too discharge himselfe as he ought.
and again our infirmities Are so great as that it is an impossible thing for any man too discharge himself as he ought.
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O deere brethren, let vs not build vpon such a foundation, but let vs fight against our vices,
O deer brothers, let us not built upon such a Foundation, but let us fight against our vices,
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and take and get vnto vs strength and courage, against all the stumbling blocks and ambusshes which Satan shall lay against vs, that we may breake all the bandes and Cordes wherewith hee holdeth vs bound.
and take and get unto us strength and courage, against all the stumbling blocks and Ambushes which Satan shall lay against us, that we may break all the bands and Cords wherewith he holds us bound.
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See I say howe we ought to doe in this case. For, let vs not thinke but that Dauid was a man, passionate as we are,
See I say how we ought to do in this case. For, let us not think but that David was a man, passionate as we Are,
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and felt in himselfe greate infirmities:
and felt in himself great infirmities:
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neither made he protestation of this in vaine, when he sayth, that he hasted and made no delay to doe the Commaundementes of God.
neither made he protestation of this in vain, when he say, that he hasted and made no Delay to do the commandments of God.
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And so let vs haste, after his example, when God speaketh, and let vs bowe downe our eares to heare him,
And so let us haste, After his Exampl, when God speaks, and let us bow down our ears to hear him,
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and lift vp our foote to obey that which he shall say vnto vs. Loe then what Dauid meaneth to declare vnto vs in this place:
and lift up our foot to obey that which he shall say unto us Lo then what David means to declare unto us in this place:
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to witte, what readynesse ought to be in all the children of God, to heare his worde,
to wit, what readiness ought to be in all the children of God, to hear his word,
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and to receiue it, and not to deferre from day to day:
and to receive it, and not to defer from day to day:
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For wee knowe not what time God will giue vs the grace to offer his woord vnto vs. They which in such sorte delay the time, doe make their account that God is greatly bound and beholden too attend vpon them.
For we know not what time God will give us the grace to offer his word unto us They which in such sort Delay the time, do make their account that God is greatly bound and beholden too attend upon them.
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Now we see how he scorneth such our arrogācy, when as wee pray vnto him with such tearmes and conditions.
Now we see how he scorneth such our arrogance, when as we pray unto him with such terms and conditions.
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Wherefore, we ought a greate deale the more too force our selues, to the ende to attaine to that perfection,
Wherefore, we ought a great deal the more too force our selves, to the end to attain to that perfection,
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after the example which is heere set downe vnto vs, too runne without delay so often as God shall haue mercy vppon vs. It followeth soone after, that Dauid was not giuen too doe wickedly notwithstāding all the wrongs which the wicked had done vnto him,
After the Exampl which is Here Set down unto us, too run without Delay so often as God shall have mercy upon us It follows soon After, that David was not given too doe wickedly notwithstanding all the wrongs which the wicked had done unto him,
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and had persecuted him with all the greefes and conflictes which he had sustained. Albeit (sayth he) that the hands of the vngodly haue robbed me:
and had persecuted him with all the griefs and conflicts which he had sustained. Albeit (say he) that the hands of the ungodly have robbed me:
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yet haue not I forgotten thy law. This is not heere put to without a cause.
yet have not I forgotten thy law. This is not Here put to without a cause.
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For wee shall heerein see very many which are peaceable and moderate inough, when as they be not greeued,
For we shall herein see very many which Are peaceable and moderate enough, when as they be not grieved,
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but suffred to runne their owne course;
but suffered to run their own course;
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But if any trouble ouer take them, and that they be molested, beholde then are giue to doe wickedly,
But if any trouble over take them, and that they be molested, behold then Are give to do wickedly,
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then alter they their determination and purpose, and chaunge their coppy.
then altar they their determination and purpose, and change their copy.
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So then, because men are so easy to be drawne to euill, although before, they followed the thing that was good:
So then, Because men Are so easy to be drawn to evil, although before, they followed the thing that was good:
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see therefore we ought diligently to note this place, which Dauid heere addeth.
see Therefore we ought diligently to note this place, which David Here adds.
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For it is as it were to ratifie that which he hath before spoken of the ready nesse to followe the woorde:
For it is as it were to ratify that which he hath before spoken of the ready ness to follow the word:
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because that that had not beene inough, without he had beene so confirmed in it.
Because that that had not been enough, without he had been so confirmed in it.
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For although the Deuill had so lyen vpon him, euen too haue discouraged him, yet was he not without hope, continually to make his parte good against him.
For although the devil had so lyen upon him, even too have discouraged him, yet was he not without hope, continually to make his part good against him.
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And so muste wee also doo in this case.
And so must we also do in this case.
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When our Lorde then shall sette vs in the way, and shall giue vs some good motions:
When our Lord then shall Set us in the Way, and shall give us Some good motions:
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let vs beseech him so to confirme vs in the same, as that when the Deuill shall goe aboute for too assayle vs, wee might repulse and ouer come all the assaultes wherewith hee shall assayle vs:
let us beseech him so to confirm us in the same, as that when the devil shall go about for too assail us, we might repulse and over come all the assaults wherewith he shall assail us:
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and alwayes too continue and remaine in our determination and purpose without chaunge. Loe the thinge which is heere declared vnto vs.
and always too continue and remain in our determination and purpose without change. Loe the thing which is Here declared unto us
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And we are also to note that there are two temptations, which we must resist, when as wee shall be greeued and iniuried.
And we Are also to note that there Are two temptations, which we must resist, when as we shall be grieved and injuried.
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The first temptation is, that when we are iniuried, we are by and by mooued too render the like:
The First temptation is, that when we Are injuried, we Are by and by moved too render the like:
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Marke I beeseech you the state and condicion of our nature.
Mark I beseech you the state and condition of our nature.
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Nowe since God commaundeth vs to flye that which is naught, & to, doe that which is good,
Now since God commandeth us to fly that which is nought, & to, do that which is good,
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euen to loue our enemyes, wee had neede tobee very well armed and furnished with these textes of the Scriptures.
even to love our enemies, we had need tobee very well armed and furnished with these texts of the Scriptures.
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For wee shall neuer bee able to attaine to the ende to ouer come any such temptation nor desire of reuenge,
For we shall never be able to attain to the end to over come any such temptation nor desire of revenge,
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excepte God putteth to his helping hande.
except God putteth to his helping hand.
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We think it also lawfull to doe euill, when we see our selues compassed with nothing else but euill,
We think it also lawful to do evil, when we see our selves compassed with nothing Else but evil,
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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 wickedness, if we look into the order and government of the world, we shall see one man exceed in lechery, Another to be an horrible blasphemer, one an extortioner & usurer,
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and another a deceitfull bargainer, one in this thing another in that:
and Another a deceitful bargainer, one in this thing Another in that:
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& very many estranged from God, and become neere neighbours to Satan, violētly carried to this & that.
& very many estranged from God, and become near neighbours to Satan, violently carried to this & that.
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Whē as then we are thus incompassed with euil and iniquitie, we thinke that we may take leaue to doe wickedly.
When as then we Are thus encompassed with evil and iniquity, we think that we may take leave to do wickedly.
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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.
Lo how the children of God may be tempted, and how we see a; so and infinite number to be as it were daily deceived.
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And therefore let vs note, that if wee haue at any time beene boldely affected too come vnto God,
And Therefore let us note, that if we have At any time been boldly affected too come unto God,
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and that hee hath reached foorth his hande for a season, to haue vs too come vnto him, that yet this is not inough:
and that he hath reached forth his hand for a season, to have us too come unto him, that yet this is not enough:
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But wee must heereupon indeuour our selues too gather vnto vs newe force and courage, to the ende the Deuill might not shake vs when as hee shall rayse vpp against vs troubles and vexations,
But we must hereupon endeavour our selves too gather unto us new force and courage, to the end the devil might not shake us when as he shall raise vpp against us Troubles and vexations,
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and lay a great number of stoppes and stumbling blocks in our wayes.
and lay a great number of stops and stumbling blocks in our ways.
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Wee muste therefore bee armed againste him, to the ende wee forget not the Lawe of God, whatsoeuer come of it.
we must Therefore be armed against him, to the end we forget not the Law of God, whatsoever come of it.
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And here we are to note this circumstance, that Dauid doth not onely saye, that he was greued by one man alone,
And Here we Are to note this circumstance, that David does not only say, that he was grieved by one man alone,
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ne yet by two or three, but he sayeth, The congregation of the wicked. When he sayeth, The whole congregation, this is very much:
ne yet by two or three, but he Saith, The congregation of the wicked. When he Saith, The Whole congregation, this is very much:
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if there had beene but a small number, it had beene enough:
if there had been but a small number, it had been enough:
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But he sayeth, The whole congregation, signifying that he was assayled on euery side, that he was like a sheepe amonge Wolues, Lyons, Beares,
But he Saith, The Whole congregation, signifying that he was assailed on every side, that he was like a sheep among Wolves, Lyons, Bears,
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and other wilde beastes of rauyne: and yet for all that, that he always put his trust in the Lorde.
and other wild beasts of rauyne: and yet for all that, that he always put his trust in the Lord.
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Now if we shall looke well into our selues, how few shall we see which haue not beene ouercome with the least temtation that hath come vnto them? there shall neede but one man to oppose him selfe against vs,
Now if we shall look well into our selves, how few shall we see which have not been overcome with the least temptation that hath come unto them? there shall need but one man to oppose him self against us,
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and loe we are by and by carried to do wickedly, now we knowe not that this cōmeth from God.
and lo we Are by and by carried to do wickedly, now we know not that this comes from God.
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To be short, the least flie which flieth before our eyes (as we saye) is euen enough to turne vs quite out of the right way.
To be short, the least fly which flies before our eyes (as we say) is even enough to turn us quite out of the right Way.
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And surely we may be greatly ashamed so suddainly to change our copie:
And surely we may be greatly ashamed so suddenly to change our copy:
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where before wee made great showe of following of God, and by and by to goe cleane against the haire.
where before we made great show of following of God, and by and by to go clean against the hair.
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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 tētation.
And we think this may be a most lawful excuse, when as we can handle the matter thus, to say, that we were carried to do wickedly through Some tentation.
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It is so farre of that this excuse should goe for payement, as that it is neither worth ware nor money.
It is so Far of that this excuse should go for payment, as that it is neither worth ware nor money.
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But wee must seye with Dauid, yea and that truely as he hath done, That whensoeuer the whole congregation of the wicked shall assaile vs, let vs not cease to perseuer and cōtinue in the lawe of God.
But we must say with David, yea and that truly as he hath done, That whensoever the Whole congregation of the wicked shall assail us, let us not cease to persever and continue in the law of God.
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And namely he sayeth, That they haue robbed him, which is yet the most grieuous and sharpe thing that can come to a man,
And namely he Saith, That they have robbed him, which is yet the most grievous and sharp thing that can come to a man,
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and which might soonest make him to quaile.
and which might soonest make him to quail.
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For it may be that the wicked will go about to molest vs, and yet come not to the ende of their enterprise:
For it may be that the wicked will go about to molest us, and yet come not to the end of their enterprise:
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but Dauid saith, that he was put out for a pray, that he was as a wretched forlorne creature, and assayled on euery side:
but David Says, that he was put out for a prey, that he was as a wretched forlorn creature, and assailed on every side:
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and yet that he forgot not the lawe of God.
and yet that he forgotten not the law of God.
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And in so saying, it is as if he should haue protested and sayde, that hee had alwayes one selfe and the same affection to followe the lawe of God.
And in so saying, it is as if he should have protested and said, that he had always one self and the same affection to follow the law of God.
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Now let vs returne vnto that which we haue before touched. For this is no small temptation, that God suffereth vs to be so molested, greeued, and tormented.
Now let us return unto that which we have before touched. For this is no small temptation, that God suffers us to be so molested, grieved, and tormented.
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When GOD suffereth Satan and his suppostes too take this course, this should as it were discourage vs an hūdreth thousand times.
When GOD suffers Satan and his suppostes too take this course, this should as it were discourage us an hūdreth thousand times.
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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.
And in very deed this is Satan his policy, as we see in Job For when Satan meant to show, that it was an easy matter for Job to serve God.
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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: Oh, Saith he, he is well At liberty, and lives quietly, he is rich, and Therefore it is a very easy matter for him, to praise God:
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but whensoeuer he shall haue 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. but whensoever he shall have lost all that he hath, all his substance, and be vexed with many anoyannces and torments, we shall then see whither he will bless God yea or no.
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Loe then howe God proueth vs, when he suffereth the wicked to molest and trouble vs, that they are euen come to this point to set their foote vpon the very throat of vs. By that he meaneth to proue vs whether we loue him in good earnest or not.
Lo then how God Proves us, when he suffers the wicked to molest and trouble us, that they Are even come to this point to Set their foot upon the very throat of us By that he means to prove us whither we love him in good earnest or not.
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And therefore wee are the rather to marke this doctrine.
And Therefore we Are the rather to mark this Doctrine.
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For it is impossible for vs to serue God as we ought, without wee haue this constancie whereof Dauid here speaketh:
For it is impossible for us to serve God as we ought, without we have this constancy whereof David Here speaks:
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to wit, that when we shalbe afflicted in any sort whatsoeuer, wee must not cease to praye alwayes vnto God, that we may be able to yeld our selues wholy to him.
to wit, that when we shall afflicted in any sort whatsoever, we must not cease to pray always unto God, that we may be able to yield our selves wholly to him.
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Loe what is the summe and effect hereof.
Loe what is the sum and Effect hereof.
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And by this wee are taught, that neither afflictions nor any such other like things ought to stay vs from praying vnto God, to the end we might alwayes walke in his obedience.
And by this we Are taught, that neither afflictions nor any such other like things ought to stay us from praying unto God, to the end we might always walk in his Obedience.
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For if he permit vs to be afflicted in our flesh, we must not therefore say that his loue is diminished towardes vs,
For if he permit us to be afflicted in our Flesh, we must not Therefore say that his love is diminished towards us,
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neither that hee hath litle care of our saluation: let vs onely attend and wayte to see the ende and issue of our afflictions,
neither that he hath little care of our salvation: let us only attend and wait to see the end and issue of our afflictions,
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and in the meane, while continue to walke according to his word, and neuer forget his lawe, howsoeuer Satan soliciteth vs to the contrary.
and in the mean, while continue to walk according to his word, and never forget his law, howsoever Satan soliciteth us to the contrary.
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Nowe it followeth by and by after, At midnight will I rise to giue thankes vnto thee: bicause of thy righteous iudgements.
Now it follows by and by After, At midnight will I rise to give thanks unto thee: Because of thy righteous Judgments.
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Loe here an excellent protestation, which also hangeth vppon that, whereof wee haue already treated in the first verse.
Lo Here an excellent protestation, which also hangs upon that, whereof we have already treated in the First verse.
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For there Dauid protesteth that this is our true and very perfect felicitie, when as wee giue our selues to GOD and too his woorde.
For there David protesteth that this is our true and very perfect felicity, when as we give our selves to GOD and too his word.
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Nowe hee sayeth heere, that hee rose at midnight too giue thankes vntoo God, euen bycause of his rightuous Iudgementes.
Now he Saith Here, that he rose At midnight too give thanks unto God, even Because of his righteous Judgments.
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As if hee shoulde haue saide, I haue already declared, O Lorde, that my portion is too haue thy woorde, and too haue possession thereof:
As if he should have said, I have already declared, Oh Lord, that my portion is to have thy word, and too have possession thereof:
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which if I haue, I am blessed, and most blessed:
which if I have, I am blessed, and most blessed:
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And nowe, O Lorde, suffer mee not to be vnthankeful for such a benefite, and priuiledge, whiche thou hast giuen mee.
And now, Oh Lord, suffer me not to be unthankful for such a benefit, and privilege, which thou hast given me.
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He alledgeth also vntoo him his rightuous Iudgements. We haue here before declared what the meaning of these wordes importe:
He allegeth also unto him his righteous Judgments. We have Here before declared what the meaning of these words import:
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too wit, the Statutes of God: which are to gouerne vs 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.
too wit, the Statutes of God: which Are to govern us in such soundness as that our life shall be plain and honest, David then, saying that he praised God Because of his righteous Judgments, signifies, that he thanketh him for that, that he was taught in his word, knowing it too be a singular benefit.
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Wee are nowe too note this saying. For wee see what our vnthankefulnesse is, not onely for al the benefites of GOD,
we Are now too note this saying. For we see what our unthankfulness is, not only for all the benefits of GOD,
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but principally and chiefely for this, that God hath so declared himself vnto vs by his lawe:
but principally and chiefly for this, that God hath so declared himself unto us by his law:
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Prophetes and Gospel, and yet wee neuer thinke of al this:
prophets and Gospel, and yet we never think of all this:
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and that which is worse, that although he meaneth too ouercome our malice through his goodnesse,
and that which is Worse, that although he means too overcome our malice through his Goodness,
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and offered himself vnto vs as a father and Sauiour, yet do wee fly as farre from him as wee possibly can.
and offered himself unto us as a father and Saviour, yet do we fly as Far from him as we possibly can.
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It is very true that we will make semblāce to seeke him, as it were for our discharge,
It is very true that we will make semblance to seek him, as it were for our discharge,
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yea and that shal bee too, when as wee shal bee theretoo forced:
yea and that shall be too, when as we shall be thereto forced:
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But yet if wee were at oure owne libertie and choyse, wee woulde come as farre aloofe as were possible.
But yet if we were At our own liberty and choice, we would come as Far aloof as were possible.
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Nowe when wee seeke God in this wyse, it is not too come directly vntoo him,
Now when we seek God in this wise, it is not too come directly unto him,
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but onely too say, Loe I am well affected vntoo GOD, I am one of those which seeke him.
but only too say, Lo I am well affected unto GOD, I am one of those which seek him.
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And in deede, when God goeth about to drawe vs vnto him by his worde,
And in deed, when God Goes about to draw us unto him by his word,
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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,
how may we be able sufficiently enough to understand so notable a benefit? Wherefore let this Doctrine be well marked, seeing it is so very necessary to correct and amend our so great villainous malice and unthankfulness? and that we might hereafter Learn to praise God,
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bicause it hath pleased him to make vs partakers of this inestimable treasure, to wit, the doctrine of saluation:
Because it hath pleased him to make us partakers of this inestimable treasure, to wit, the Doctrine of salvation:
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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.
that his meaning is to Rule & order our life, that we might not be like wretched strayed sheep, to be cast down headlong into the bottomless pit of hell.
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Here is likewise an ardent affection expressed in this saying. That Dauid arose at midnight. As if he should haue said, that the daye was not sufficient enough for him,
Here is likewise an Ardent affection expressed in this saying. That David arose At midnight. As if he should have said, that the day was not sufficient enough for him,
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but that in the time of his quiet test, he lifted vp his minde into heauen to giue thankes vnto God.
but that in the time of his quiet test, he lifted up his mind into heaven to give thanks unto God.
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In this he signifieth that he continued praysing of God without weerisomnesse.
In this he signifies that he continued praising of God without weerisomnesse.
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Nowe then, if wee will rightly followe the example of Dauid, we must not giue GOD thankes when wee thinke good,
Now then, if we will rightly follow the Exampl of David, we must not give GOD thanks when we think good,
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and when we shall haue remembred him ones in fiftene dayes, or I knowe not when:
and when we shall have remembered him ones in fiftene days, or I know not when:
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or els when as it shalbe for fashions sake, as when the Bell ringeth to cause vs too come to the Sermon.
or Else when as it shall for fashions sake, as when the Bell ring to cause us too come to the Sermon.
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But it must be alwayes, for wee must both in the euening, and morning, and also at midnight, haue our minees waking to giue him thankes.
But it must be always, for we must both in the evening, and morning, and also At midnight, have our minees waking to give him thanks.
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He addeth, I am a compaignion of all them that feare thee: and keepe thy Commaundementes.
He adds, I am a compaignion of all them that Fear thee: and keep thy commandments.
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By which hee signifieth, that hee hath sought all the meanes possible too giue him selfe to walke in the feare of God.
By which he signifies, that he hath sought all the means possible too give him self to walk in the Fear of God.
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We haue here to note, that Dauid was an excellent man, euen like an Angell amonges mortall creatures:
We have Here to note, that David was an excellent man, even like an Angel among Mortal creatures:
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and yet for all that, it was needeful for him to accompanie him self with faithfull men, men of good example,
and yet for all that, it was needful for him to accompany him self with faithful men, men of good Exampl,
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and pure, and holy in life and conuersation.
and pure, and holy in life and Conversation.
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And why so? To the ende he might be alwayes the better confirmed in his vocation and calling,
And why so? To the end he might be always the better confirmed in his vocation and calling,
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and not to be withdrawne from the same by euill example.
and not to be withdrawn from the same by evil Exampl.
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Nowe (as I haue already touched) if Dauid had neede hereof, what shall become of vs, who are so inconstant and mutable in al our doings? Lo then the first point which we haue to note in this place:
Now (as I have already touched) if David had need hereof, what shall become of us, who Are so inconstant and mutable in all our doings? Lo then the First point which we have to note in this place:
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to wit, that Dauid protesteth that although the holy Ghost assisted him, and that he felt him selfe confirmed,
to wit, that David protesteth that although the holy Ghost assisted him, and that he felt him self confirmed,
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as wee haue seene, neuerthelesse, he yet sought other helpes to cōtinue and hold him in the feare of God:
as we have seen, nevertheless, he yet sought other helps to continue and hold him in the Fear of God:
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as the companies which were most meete for him, to cause him to followe his vocation,
as the companies which were most meet for him, to cause him to follow his vocation,
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and not to withdrawe him from it, seeing there must be nothing that must pull vs aside from the right way.
and not to withdraw him from it, seeing there must be nothing that must pull us aside from the right Way.
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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.
Now he means to signify further, that he joined him self with men that feared God, to the end also that he might serve him as he ought.
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For we are bound to stirre vp one another through mutual exhortations and good ensamples. It is meete then that we haue these twoo considerations:
For we Are bound to stir up one Another through mutual exhortations and good ensamples. It is meet then that we have these twoo considerations:
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in the first place we are to consider to followe those which can aduaunce & further vs in the right waye, who can profite vs more and more in the feare of God,
in the First place we Are to Consider to follow those which can advance & further us in the right Way, who can profit us more and more in the Fear of God,
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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 haue set them, to the ende he may be honoured with one accord:
and After that, we must also labour to to profit those with whom we shall likewise conversant, inciting them by all means possible, to follow the right trade, wherein God shall have Set them, to the end he may be honoured with one accord:
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and that euery of vs might say, come, let vs goe, and let vs trauell and take paines to cause to others to goe with vs, that wee may altogether honour the Lord our God.
and that every of us might say, come, let us go, and let us travel and take pains to cause to Others to go with us, that we may altogether honour the Lord our God.
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Now the conclusion of the eight verse, is the second request. The earth O Lorde is full of thymercie: O teach mee thy statutes.
Now the conclusion of the eight verse, is the second request. The earth Oh Lord is full of thymercie: Oh teach me thy statutes.
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Here we see howe necessarie a thing it is for vs to bee alwayes praying to God, beseeching him more amply to instruct vs, that we may acknowledge him better then heretofore we haue done:
Here we see how necessary a thing it is for us to be always praying to God, beseeching him more amply to instruct us, that we may acknowledge him better then heretofore we have done:
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yea, and that specially, when as wee thinke we knowe al that is to be knowne, that we throughly consider, that wee haue yet great neede to profite continually more and more.
yea, and that specially, when as we think we know all that is to be known, that we thoroughly Consider, that we have yet great need to profit continually more and more.
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For, which of vs, I pray you, dareth be so bolde as to compare with Dauid? Loe so excellent a Prophet,
For, which of us, I pray you, dareth be so bold as to compare with David? Loe so excellent a Prophet,
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as that he is like vnto an Angel of God:
as that he is like unto an Angel of God:
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wee see also how God hath reueled vnto him his secrets, as if he had bin taken vp into the heauenly kingdom:
we see also how God hath revealed unto him his secrets, as if he had been taken up into the heavenly Kingdom:
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& yet he hauing such excellent gifts as we know, desireth notwithstanding to be instructed in the statutes of God.
& yet he having such excellent Gifts as we know, Desires notwithstanding to be instructed in the statutes of God.
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And which is hee amongs vs that hath not greater neede of thē? So then whē as we shalbe greatly learned in the word of God, not onely for our selues,
And which is he amongst us that hath not greater need of them? So then when as we shall greatly learned in the word of God, not only for our selves,
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but also to instruct our neighbours:
but also to instruct our neighbours:
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let vs for al that be cōtēted to yeld our selues to be taught of him, to beseech him to grant vs his grace, that we may daily profit more & more.
let us for all that be contented to yield our selves to be taught of him, to beseech him to grant us his grace, that we may daily profit more & more.
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And therefore we ought the better to note the reason, which Dauid setteth first down, For the earth, O Lord as ful of thy mercie.
And Therefore we ought the better to note the reason, which David sets First down, For the earth, Oh Lord as full of thy mercy.
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As if he should haue saide, thou O Lorde spreadest abrode thy fatherly goodnes ouer all creatures:
As if he should have said, thou O Lord spreadest abroad thy fatherly Goodness over all creatures:
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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,
we se how of thy mercy thou Feedest the beasts of the field, we see the trees flourish, the earth bring forth her increase, thy Goodness spreadeth through heaven & earth,
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& how is it then possible, that thou shuldst not do good vnto thy children? I am one of that nūber which call on thee,
& how is it then possible, that thou Shouldst not do good unto thy children? I am one of that number which call on thee,
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& that put their trust in thee ▪ Seing thou art so louing & mercifull to al creatures, thou shalt not forsake me.
& that put their trust in thee ▪ Sing thou art so loving & merciful to all creatures, thou shalt not forsake me.
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The reason, here set down, serueth Dauid for a confirmation, that he should not dout to obtaine the request which he had made.
The reason, Here Set down, serveth David for a confirmation, that he should not doubt to obtain the request which he had made.
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And so as oft as we desire God to instruct vs in his statuts, the good nes dout to obtaine the request which he had made.
And so as oft as we desire God to instruct us in his statutes, the good nes doubt to obtain the request which he had made.
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And so ost as we desire God to instruct vs in his statuts, the goodnes, wherwith he ouerspreadeth al his creatures serueth vs as a foundation, wheron to build al our petitiōs.
And so ost as we desire God to instruct us in his statutes, the Goodness, wherewith he overspreadeth all his creatures serveth us as a Foundation, whereon to built all our petitions.
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And since that God hath giuen vs this grace to allow vs in the nūber of his children,
And since that God hath given us this grace to allow us in the number of his children,
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and to shew him selt to be our father, let vs be sure that he wil not refuse to giue vs those things which he hath promised.
and to show him selt to be our father, let us be sure that he will not refuse to give us those things which he hath promised.
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And according to this holy doctrine, let vs prostrate our selues before the Maiestie, &c.
And according to this holy Doctrine, let us prostrate our selves before the Majesty, etc.
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The nienth Sermon of the hundredth and nineteenth Psalme. TETH.
The nienth Sermon of the hundredth and nineteenth Psalm. TETH.
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O Lorde, thou hast dealte gratiously with thy seruant according to thy woorde O teach me good iudgement and knowledge:
O Lord, thou hast dealt graciously with thy servant according to thy word Oh teach me good judgement and knowledge:
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for I haue beleeued thy commaundementes. Before I was troubled I went wrong: but nowe I keepe thy worde. Thou art good and gracious: teach me thy statutes.
for I have believed thy Commandments. Before I was troubled I went wrong: but now I keep thy word. Thou art good and gracious: teach me thy statutes.
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The proud haue imagined a lie against me: but I wil keepe thy cōmandements with my whole heart.
The proud have imagined a lie against me: but I will keep thy Commandments with my Whole heart.
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Their hart is as far as grece:
Their heart is as Far as grece:
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but my delite is in thy law It is good for me that I haue beene in trouble:
but my delight is in thy law It is good for me that I have been in trouble:
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that I may learne they statutes. The law of thy mouth is better vnto me: then thousandes of gold and siluer.
that I may Learn they statutes. The law of thy Mouth is better unto me: then thousandes of gold and silver.
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IF we be oftentimes foolish & vnaduised in a great many causes, it may chiefly appeere whē we meane to pray to God:
IF we be oftentimes foolish & unadvised in a great many Causes, it may chiefly appear when we mean to pray to God:
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for thē if there be but one drop of wit or reason in vs, it wil shew it selfe but we discouer, our owne folly in that behalf, more then in al the rest of our actions.
for them if there be but one drop of wit or reason in us, it will show it self but we discover, our own folly in that behalf, more then in all the rest of our actions.
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And what is the reason For sootli we wil behaue our selues more modestly, whensoeuer wee shall craue any thing at the handes of men,
And what is the reason For sootli we will behave our selves more modestly, whensoever we shall crave any thing At the hands of men,
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then when we come before the maiestie of God: for we go on hedlong thereto, not knowing what we ought too desire of him:
then when we come before the majesty of God: for we go on headlong thereto, not knowing what we ought too desire of him:
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but euen powre out at all aduenture whatsoeuer shall come into our mouthes.
but even pour out At all adventure whatsoever shall come into our mouths.
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And we should then t•e rather call to minde our lesson, to the end we might know the order rightly how to pray.
And we should then t•e rather call to mind our Lesson, to the end we might know the order rightly how to pray.
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For we profane the name of god, & shew ourselues too much to contēne his maiestie,
For we profane the name of god, & show ourselves too much to contemn his majesty,
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if we beg at his hands any other thing thē that ▪ which he hath declared vnto vs to haue liking off in such sort ▪ as that his will, be alwayes preferred,
if we beg At his hands any other thing them that ▪ which he hath declared unto us to have liking off in such sort ▪ as that his will, be always preferred,
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and our desires thereby chiefly ruled.
and our Desires thereby chiefly ruled.
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Now we are heere aduertised, that aboue all thinges we ought to pray vnto God that he wil teach vs,
Now we Are Here advertised, that above all things we ought to pray unto God that he will teach us,
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& cause vs to vnderstand his wil, accordingly as he hath declared vnto vs in his worde:
& cause us to understand his will, accordingly as he hath declared unto us in his word:
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& to open our eies that we may doe it, so that wee might vnderstand that which is comprehended therin.
& to open our eyes that we may do it, so that we might understand that which is comprehended therein.
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And this is the summe and effect of these eight verses, which here we haue nowe to handle.
And this is the sum and Effect of these eight Verses, which Here we have now to handle.
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For Dauid demaundeth of God none other thing but to knowe the contents of the lawe, and the doctrine thereof;
For David demandeth of God none other thing but to know the contents of the law, and the Doctrine thereof;
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that he might be ruled thereby, and his whole life framed thereafter.
that he might be ruled thereby, and his Whole life framed thereafter.
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But in the first place he remembreth God of all the benefites which he had already receiued from him.
But in the First place he Remember God of all the benefits which he had already received from him.
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For that it which must giue vs trust and confidence, when as wee come to make any prayer vnto God.
For that it which must give us trust and confidence, when as we come to make any prayer unto God.
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And in deede there is nothing in the world which giueth vs a better accesse,
And in deed there is nothing in the world which gives us a better access,
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nor that doth more readily assure vs to be heard, then when we beholde his benefites bestowed vpon vs. And howe must that bee? Thus must euery man consider with him selfe and say, I haue found heretofore by experience the bountie of my God:
nor that does more readily assure us to be herd, then when we behold his benefits bestowed upon us And how must that be? Thus must every man Consider with him self and say, I have found heretofore by experience the bounty of my God:
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yea, I haue had as great prouse hereof, as is possible.
yea, I have had as great prouse hereof, as is possible.
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And therefore it were vnreasonable that I shoulde mistrust him, and stande in any doubt that he would not now graunt me that which I desire of him:
And Therefore it were unreasonable that I should mistrust him, and stand in any doubt that he would not now grant me that which I desire of him:
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considering that I haue so good a proufe of his loue, that he is alwayes ready, liberally to bestowe vpon mee his benefites.
considering that I have so good a proof of his love, that he is always ready, liberally to bestow upon me his benefits.
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When then I shall haue receiued so many benefites of him, should I now thinke with my selfe,
When then I shall have received so many benefits of him, should I now think with my self,
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howe is it possible that this thing should come to passe? to witte, that I should obtaine that which I am about to praye for? If wee shall stande in this doubt, we shall do God great wrong,
how is it possible that this thing should come to pass? to wit, that I should obtain that which I am about to pray for? If we shall stand in this doubt, we shall do God great wrong,
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and shewe our great vnthankefulnesse vnto him:
and show our great unthankfulness unto him:
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for he neuer doth vs any good, but it is to this ende and purpose, that we should be partakers of his mercie and grace, which hee will continue vnto vs euen to the ende:
for he never does us any good, but it is to this end and purpose, that we should be partakers of his mercy and grace, which he will continue unto us even to the end:
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for he is neuer wearie in liberally bestowing his benefits vpon vs, as mē are wont when as they bestow bountifully of any,
for he is never weary in liberally bestowing his benefits upon us, as men Are wont when as they bestow bountifully of any,
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and by & by plucke their heads againe quite out of the coller.
and by & by pluck their Heads again quite out of the collar.
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But God is no such maner of one, he is a well that can neuer be drawne drie.
But God is no such manner of one, he is a well that can never be drawn dry.
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Loe then whereunto this tendeth which is here spoken in the first verse:
Loe then whereunto this tendeth which is Here spoken in the First verse:
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O Lorde, thou hast dealt gratiously with thy seruant, Dauid spake not this to the ende to measure him selfe, that he would haue God neuer hereafter to bestowe any moe benefites vpon him:Oh Lord, thou hast dealt graciously with thy servant, David spoke not this to the end to measure him self, that he would have God never hereafter to bestow any more benefits upon him:
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But cleane cōtrarie, that bicause he had had already so great experience of the grace of God, he was fully resolued, that hee shoulde also feele his benefites too come. For God is no chaungling:
But clean contrary, that Because he had had already so great experience of the grace of God, he was Fully resolved, that he should also feel his benefits too come. For God is no chaungling:
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and as I haue already saide, his grace is neuer lessened, but hee will alwayes encrease it towardes vs. And so let vs learne after the example of Dauid, that as often as we are to praye vnto God, to consider with our selues,
and as I have already said, his grace is never lessened, but he will always increase it towards us And so let us Learn After the Exampl of David, that as often as we Are to pray unto God, to Consider with our selves,
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and call to minde, the benefites which we haue receiued from his hād, that the same might be as it were an entrance for vs vnto prayer,
and call to mind, the benefits which we have received from his hand, that the same might be as it were an Entrance for us unto prayer,
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and therevpon to conclude, that seeing God hath shewed him selfe heretofore liberall: wee should feele him also to bee the same, euer hereafter vnto the ende.
and thereupon to conclude, that seeing God hath showed him self heretofore liberal: we should feel him also to be the same, ever hereafter unto the end.
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Now namely Dauid addeth, According to thy word: And not without cause:
Now namely David adds, According to thy word: And not without cause:
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for this is not al that we ought to know, that God hath done vs good,
for this is not all that we ought to know, that God hath done us good,
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and that al that we haue, proceadeth from him: but wee must put this confidence vnto it:
and that all that we have, Proceedeth from him: but we must put this confidence unto it:
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to wit, that he hath done it according to his word. For like as meate, although it be good and sweete, hath no sauour nor taste,
to wit, that he hath done it according to his word. For like as meat, although it be good and sweet, hath no savour nor taste,
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but is altogether vnsauery without salt:
but is altogether unsavoury without salt:
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euen so likewise the benefites of God, will haue no perfect taste, that we might sauour them as appertaineth,
even so likewise the benefits of God, will have no perfect taste, that we might savour them as appertaineth,
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if it bee not, that they bee salted and seasoned with faithe and belief, and too knowe that the graces and benefites which GOD hath bestowed vppon vs, haue beene according to his worde & promise.
if it be not, that they be salted and seasoned with faith and belief, and too know that the graces and benefits which GOD hath bestowed upon us, have been according to his word & promise.
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And why so I pray you? For if we shal not haue the worde of God and his promises:
And why so I pray you? For if we shall not have the word of God and his promises:
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yea and although (as I haue already saide) wee might very well make our petitions vnto him,
yea and although (as I have already said) we might very well make our petitions unto him,
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and come before him, in building our selues vpon this, that hee hath already ayded vs of his meere fauour and goodnesse:
and come before him, in building our selves upon this, that he hath already aided us of his mere favour and Goodness:
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yet should we not for al that, be assured that hee will alwaies doe the like,
yet should we not for all that, be assured that he will always do the like,
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ne yet abide constant therein, that when hee hath begunne, that he will finishe it, wee can neuer bee able, I saye, too haue any such certaintie without his woorde.
ne yet abide constant therein, that when he hath begun, that he will finish it, we can never be able, I say, too have any such certainty without his word.
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And why so? when God sayeth vnto vs, goe to nowe, and hearken vnto me, I wilbe your father,
And why so? when God Saith unto us, go to now, and harken unto me, I will your father,
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and shewe my selfe sauiour towardes you, and you shall finde me to be such one for euer:
and show my self Saviour towards you, and you shall find me to be such one for ever:
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after that we haue feit the proufe and effect of these promises:
After that we have feit the proof and Effect of these promises:
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wee maye then very well applie his benefites to that vse whereof I haue already spoken:
we may then very well apply his benefits to that use whereof I have already spoken:
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hath God done mee good but for a fit? hath he done this onely,
hath God done me good but for a fit? hath he done this only,
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but by the waye of talke? and will he not now hold and continue it? no, not so:
but by the Way of talk? and will he not now hold and continue it? no, not so:
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but hee hath done it according to his word.
but he hath done it according to his word.
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Doth the word of God stand but for a day or for a moneth? No, it remaineth and abideth both in life and death.
Does the word of God stand but for a day or for a Monn? No, it remains and Abideth both in life and death.
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Let vs then conclude, that the benefites of God are euerlasting, and that he wil continue them vnto all those that are not vnthankefull.
Let us then conclude, that the benefits of God Are everlasting, and that he will continue them unto all those that Are not unthankful.
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Loe this sentence which Dauid addeth is not superfluous, but of great waite, when he faieth, O Lord, thou hast dealt gratiously with me, according to thy word.
Loe this sentence which David adds is not superfluous, but of great wait, when he faith, Oh Lord, thou hast dealt graciously with me, according to thy word.
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If we will then be confirmed by the benefites of God, which wee haue heretofore receiued;
If we will then be confirmed by the benefits of God, which we have heretofore received;
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and when wee shall make our requestes, that wee would haue him to heare vs:
and when we shall make our requests, that we would have him to hear us:
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wee must ioyne his benefites with his word, and euen to speake property, like vnto confectes closely wrapped vp together in sauory salt,
we must join his benefits with his word, and even to speak property, like unto confects closely wrapped up together in savoury salt,
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for otherwise we shal neuer be able to feele any such taste them, as to applie then to such an vse, to builde a true certaintie of faith in him.
for otherwise we shall never be able to feel any such taste them, as to apply then to such an use, to build a true certainty of faith in him.
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Now Dauid hauing vsed such a preface, addeth, O teach me good iudgement and knowledge: for I haue beleeued thy commaundements.
Now David having used such a preface, adds, Oh teach me good judgement and knowledge: for I have believed thy Commandments.
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Here Dauid desireth God to giue him true wisedome, that he might knowe what he had to do.
Here David Desires God to give him true Wisdom, that he might know what he had to do.
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And why doth he so? he setteth downe the reason which is that, that we haue already seene, for I haue beleeued, saith he, thy worde. Nowe it seemeth to implie, that they which haue beleeued, are sufficiently instructed, that they haue, I saye, true vnderstanding,
And why does he so? he sets down the reason which is that, that we have already seen, for I have believed, Says he, thy word. Now it seems to imply, that they which have believed, Are sufficiently instructed, that they have, I say, true understanding,
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and so great wisedome, as they neede not to pray vnto God, to inlighten them any more.
and so great Wisdom, as they need not to pray unto God, to inlighten them any more.
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Wherein consisteth and standeth all our wisedome but in faith? when as wee receiue the worde of God,
Wherein Consisteth and Stands all our Wisdom but in faith? when as we receive the word of God,
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and being taught by it doo rest vs in that which he saieth vnto vs? Loe this is our full and whole perfection.
and being taught by it do rest us in that which he Saith unto us? Loe this is our full and Whole perfection.
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Nowe Dauid protesteth, That hee hath beleued the word of God:
Now David protesteth, That he hath believed the word of God:
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wherefore then desireth he to bee taught, as if hee were without knowledge and ignorant? Nowe here wee are to note (as we haue touched this morning) that we beleeue the worde of God twoo wayes:
Wherefore then Desires he to be taught, as if he were without knowledge and ignorant? Now Here we Are to note (as we have touched this morning) that we believe the word of God twoo ways:
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to wit, our faith must be distinguished in twoo partes:
to wit, our faith must be distinguished in twoo parts:
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not that wee meane to deuide, and dismember the same, but to make a distinction of it,
not that we mean to divide, and dismember the same, but to make a distinction of it,
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as is comprised in her owne natures kind.
as is comprised in her own nature's kind.
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From whence then taketh faith her beginning? Forsooth, she must despise her selfe to receiue whatsoeuer God shall say, wee must suffer him to be maister,
From whence then Takes faith her beginning? Forsooth, she must despise her self to receive whatsoever God shall say, we must suffer him to be master,
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and to acknowledge whatsoeuer cōmeth from him, to be good, holy, and iust:
and to acknowledge whatsoever comes from him, to be good, holy, and just:
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that before hee hath spokē vnto vs, we be already prepared and disposed to obey him:
that before he hath spoken unto us, we be already prepared and disposed to obey him:
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and albeit we knowe not yet his will, neuerthelesse to haue this resolution with our selues, dooth God speake? Well then, wee must not onely giue our eare and attention:
and albeit we know not yet his will, nevertheless to have this resolution with our selves, doth God speak? Well then, we must not only give our ear and attention:
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but also receiue without contradiction, whatsoeuer shall proceede out of his holy mouth. Loe here what is the first part and condition of faith.
but also receive without contradiction, whatsoever shall proceed out of his holy Mouth. Lo Here what is the First part and condition of faith.
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Now there is a second part & condition:
Now there is a second part & condition:
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to wit, the instructiō which God giueth vs, after that we are come vnto him with that reuerence that Schollers ought to come to their maister:
to wit, the instruction which God gives us, After that we Are come unto him with that Reverence that Scholars ought to come to their master:
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for we are more fullie and soundly taught of him. This is it that Dauid desireth.
for we Are more Fully and soundly taught of him. This is it that David Desires.
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He protesteth That hee hath beleeued the woorde of God: that is to say, to haue knowne the maiestie conteined therein, to haue obeyed it,
He protesteth That he hath believed the word of God: that is to say, to have known the majesty contained therein, to have obeyed it,
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and to haue yelded himselfe subiect vnto the same.
and to have yielded himself Subject unto the same.
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When hee had made this protestation, O Lorde, sayeth he, now that I haue felt the power and vertue of thy woorde,
When he had made this protestation, Oh Lord, Saith he, now that I have felt the power and virtue of thy word,
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and haue chiefly beene desirous thereof, graunt mee this grace that I may comprehended it. Loe here a notable place and worthy the noting.
and have chiefly been desirous thereof, grant me this grace that I may comprehended it. Lo Here a notable place and worthy the noting.
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For in the first place ▪ we are aduertised, that wee shall neuer profit our selues either in the Gospel,
For in the First place ▪ we Are advertised, that we shall never profit our selves either in the Gospel,
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or yet in any parte of the holy Scripture, if wee haue not this modestie with vs, as too yeelde our selues too God:
or yet in any part of the holy Scripture, if we have not this modesty with us, as too yield our selves too God:
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with this persuasion, that the same which wee accompt too bee good and faythfull with vs is nothing in respect of that which he meaneth too doo therein on his behalfe:
with this persuasion, that the same which we account too be good and faithful with us is nothing in respect of that which he means too do therein on his behalf:
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considering that hee hath shewed it vntoo vs:
considering that he hath showed it unto us:
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For wee are simple and ignorant, and cannot conceiue the thinges which are necessary for our saluation,
For we Are simple and ignorant, and cannot conceive the things which Are necessary for our salvation,
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vntil such time as we haue yeelded our mindes to this reason.
until such time as we have yielded our minds to this reason.
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And loe wherefore there are so fewe schollers of God at this day in this poynt.
And lo Wherefore there Are so few Scholars of God At this day in this point.
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For howe many shal we find at this day, which haue their mind so humbled as it ought? But the greater parte are arrogant fooles, wee shall find very many in this behalfe, that wil make no more accompte of the woorde of God,
For how many shall we find At this day, which have their mind so humbled as it ought? But the greater part Are arrogant Fools, we shall find very many in this behalf, that will make no more accompt of the word of God,
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then if a mortall and seelie man had spoken.
then if a Mortal and seely man had spoken.
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Forsomuch then as men come thus too God with such a pryde, let vs not woonder although hee leaueth them without wit or reason:
Forsomuch then as men come thus too God with such a pride, let us not wonder although he Leaveth them without wit or reason:
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and although the Sunne shyneth bright before their eyes, yet remaine they continually blinde, and groape about,
and although the Sun shineth bright before their eyes, yet remain they continually blind, and groape about,
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as it were in the darke, and wander about euen too the hazarde of their necke breaking.
as it were in the dark, and wander about even too the hazard of their neck breaking.
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We must not be abashed at this, although God depriueth them of his grace, since they wil not submitte themselues vntoo his woorde.
We must not be abashed At this, although God depriveth them of his grace, since they will not submit themselves unto his word.
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Euen so, when as this shalbe in vs to attribute vnto God the authoritie and honour which he is worthy off, wee may after the example of Dauid, hope that he will instruct vs more and more:
Eve so, when as this shall in us to attribute unto God the Authority and honour which he is worthy off, we may After the Exampl of David, hope that he will instruct us more and more:
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and also make this request vnto him. For this is the first degree and steppe of all Christian wisedome:
and also make this request unto him. For this is the First degree and step of all Christian Wisdom:
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to witte, to humble them selues in such sorte, as that they be euer ready to receiue whatsoeuer God shall say vnto them.
to wit, to humble them selves in such sort, as that they be ever ready to receive whatsoever God shall say unto them.
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When as they shalbe thus prepared, they can not do amisse, nor yet feare that God wil euer forsake thē:
When as they shall thus prepared, they can not do amiss, nor yet Fear that God will ever forsake them:
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but that he will spred furth his power to mainteine thē, as he hath therein promised thē to doe.
but that he will spread forth his power to maintain them, as he hath therein promised them to do.
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And thus much as touching these two verses. Now it followeth, Before I was troubled I went wrong:
And thus much as touching these two Verses. Now it follows, Before I was troubled I went wrong:
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but nowe I keepe thy worde.
but now I keep thy word.
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Here Dauid signifieth that he was more daūted, then euer he was, bicause God corrected him:
Here David signifies that he was more daunted, then ever he was, Because God corrected him:
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As if hee had sayd, In very deede, O Lorde, amonges all the rest of the benefites which I haue already alleaged, this is one, that thou hast made me to know my self through affliction:
As if he had said, In very deed, Oh Lord, among all the rest of the benefits which I have already alleged, this is one, that thou hast made me to know my self through affliction:
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loe, it maketh me to keepe thy commaundements.
lo, it makes me to keep thy Commandments.
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Nowe when wee tell God thus of the graces which hee hath bestowed vpon vs that we might bee prepared to serue him, it is for this cause that he might encrease and augment them more and more in vs,
Now when we tell God thus of the graces which he hath bestowed upon us that we might be prepared to serve him, it is for this cause that he might increase and augment them more and more in us,
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vntill such time as he hath brought thē to their perfect end.
until such time as he hath brought them to their perfect end.
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Now we haue to note in this matter, the order which Dauid keepeth, O Lorde, saieth hee, I confesse that I haue erred.
Now we have to note in this matter, the order which David Keepeth, Oh Lord, Saith he, I confess that I have erred.
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The first point, is this confession which he maketh:
The First point, is this Confessi which he makes:
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for when God findeth vs to be vntamed and hard to be kept in aray, it is meete that this our stubburnesse should be pulled downe,
for when God finds us to be untamed and hard to be kept in array, it is meet that this our Stubbornness should be pulled down,
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and hee to shewe his authoritie ouer vs, to the ende we might soone after feele his clemencie.
and he to show his Authority over us, to the end we might soon After feel his clemency.
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And therefore, Dauid knowing that hee was once very wylde and vntamed, and had not walked in such feare of God as became him, confesseth, that although hee had beene taught,
And Therefore, David knowing that he was once very wild and untamed, and had not walked in such Fear of God as became him, Confesses, that although he had been taught,
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yet that it was needefull for God to set him in aray, and to keepe him in good order.
yet that it was needful for God to Set him in array, and to keep him in good order.
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O Lorde saith hee, I confesse that I haue erred, yea and that was before thou haddest chastised me: Oh Lord Says he, I confess that I have erred, yea and that was before thou Hadst chastised me:
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but now I keepe thy commaundementes. By this hee signifieth in effect, that which I haue touched:but now I keep thy Commandments. By this he signifies in Effect, that which I have touched:
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to wit, that he was already prepared in this wisedome of the knowledge of God:
to wit, that he was already prepared in this Wisdom of the knowledge of God:
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yet he alwayes prayed that hee would augment this grace in him, and confirme him therein vntill such time as he were throughly made perfect.
yet he always prayed that he would augment this grace in him, and confirm him therein until such time as he were thoroughly made perfect.
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In the meane while we haue to note, that Dauid was not a man altogether wickedly bent,
In the mean while we have to note, that David was not a man altogether wickedly bent,
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ne yet so vntamed as a great number of the contempners of God are.
ne yet so untamed as a great number of the contemners of God Are.
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It is very true that hee committed very grieuous and extreeme offences, were it but this adulterie which hee committed with Bethsabe Vrie his wife, which was so horrible an acte,
It is very true that he committed very grievous and extreme offences, were it but this adultery which he committed with Bathsheba Vrie his wife, which was so horrible an act,
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as that he deserued euen for that to be vtterly forsaken of God.
as that he deserved even for that to be utterly forsaken of God.
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And after that, he became so proude when he woulde haue mustred the people, as that he was violently carried with a vayne and foolish arrogancie, cleane forgetting who it was that had aduaunced him vnto this royall seate:
And After that, he became so proud when he would have mustered the people, as that he was violently carried with a vain and foolish arrogancy, clean forgetting who it was that had advanced him unto this royal seat:
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and in steade of dooing homage vnto God for such a notable benefite, hee determined with him selfe to haue escaped away on horsebacke.
and in stead of doing homage unto God for such a notable benefit, he determined with him self to have escaped away on horseback.
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Loe what grieuous and shamefull faultes these are.
Loe what grievous and shameful Faults these Are.
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But if we looke into the course of his life, wee shall finde that he was a man of a continuall singlenesse very teacheable and full of curtesie, following the vocation of God, and wholy giuen thereto.
But if we look into the course of his life, we shall find that he was a man of a continual singleness very teachable and full of courtesy, following the vocation of God, and wholly given thereto.
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Nowe herein appeareth a great difference betweene a man which outrageth all the dayes of his life,
Now herein appears a great difference between a man which outrageth all the days of his life,
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and him which committeth some particular euill, shewing neuerthelesse in all the rest of his life a feare of God:
and him which Committeth Some particular evil, showing nevertheless in all the rest of his life a Fear of God:
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As it may happen, that a man shall serue God all his life, and yet in the meane while may somewhat fall, and perhappes very grieuously:
As it may happen, that a man shall serve God all his life, and yet in the mean while may somewhat fallen, and perhaps very grievously:
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as we see to haue come to passe in Dauid.
as we see to have come to pass in David.
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Nowe wee shall see others to be very wicked, and to despise God all their life long, delighting altogether in wickednesse.
Now we shall see Others to be very wicked, and to despise God all their life long, delighting altogether in wickedness.
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But Dauid neuer was such one:
But David never was such one:
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and yet for all that he confessed that hee had erred, before such time as God had visited him with afflictions.
and yet for all that he confessed that he had erred, before such time as God had visited him with afflictions.
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And if this came so to passe in Dauid, alas what shall become of vs poore wretches? So then, let vs vnderstand that afflictions, are more necessarie for vs, then bread and drinke.
And if this Come so to pass in David, alas what shall become of us poor wretches? So then, let us understand that afflictions, Are more necessary for us, then bred and drink.
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We craue of God that he will feede and nourishe vs. It is very true, and hee giueth vs leaue for to make such request:
We crave of God that he will feed and nourish us It is very true, and he gives us leave for to make such request:
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but yet we must not leaue out the principall point:
but yet we must not leave out the principal point:
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to wit, we must beseech him not to make vs so fatte, as we, make pampered and restife lades, too wynse and kicke at him,
to wit, we must beseech him not to make us so fat, as we, make pampered and restife lades, too wynse and kick At him,
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but that being gouerned through his bountiful goodnesse, we might be easie and tractable to bee guided according to his will.
but that being governed through his bountiful Goodness, we might be easy and tractable to be guided according to his will.
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So it is (as already I haue sayde) that wee ought in deede, to be tamed through afflictions:
So it is (as already I have said) that we ought in deed, to be tamed through afflictions:
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or els wee should alwaies become like vnto sauage and wild beastes.
or Else we should always become like unto savage and wild beasts.
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And too proue that it is so, wee see our nature so rebellious, as is most pitifull:
And too prove that it is so, we see our nature so rebellious, as is most pitiful:
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and our affections such terrible beastes, as that we are not able to holde them in any good order:
and our affections such terrible beasts, as that we Are not able to hold them in any good order:
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in so much that if God slack the reynes, and laye the brydle in our necke, it is out of all question that wee will be very stubborne and rebellious against him:
in so much that if God slack the reins, and say the bridle in our neck, it is out of all question that we will be very stubborn and rebellious against him:
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and in such sort outrage, that wee will desire nothing els but clearely to ouerthrowe all iustice, equitie, and right.
and in such sort outrage, that we will desire nothing Else but clearly to overthrown all Justice, equity, and right.
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To be short, it wilbe out of all doubt, that wee will euen iustle and spurne against God,
To be short, it will out of all doubt, that we will even justle and spurn against God,
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when as we shall liue at our owne pleasure, and in great prosperitie.
when as we shall live At our own pleasure, and in great Prosperity.
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Nowe there is none other remedie to helpe this matter, but to haue God to afflict vs,
Now there is none other remedy to help this matter, but to have God to afflict us,
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for this is the only meane, by which he keepeth vs in subiection and in awe, otherwise,
for this is the only mean, by which he Keepeth us in subjection and in awe, otherwise,
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if he leaue vs in rest and at quiet, it were vnpossible but that our nature should stubburnly rebell against him.
if he leave us in rest and At quiet, it were unpossible but that our nature should stubbornly rebel against him.
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If wee carrie away this lesson well, wee should neuer be so grieued with the afflictions which he layeth vpon vs as wee are:
If we carry away this Lesson well, we should never be so grieved with the afflictions which he Layeth upon us as we Are:
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but wee should take another maner of consolation in all our miseries and aduersities then wee doo:
but we should take Another manner of consolation in all our misery's and adversities then we do:
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knowing that although they be bitter medicines vnto vs, yet that they shal turne to our health.
knowing that although they be bitter medicines unto us, yet that they shall turn to our health.
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Let vs chose whether wee will be like wilde and madde beastes, straying from the waye of saluation,
Let us chosen whither we will be like wild and mad beasts, straying from the Way of salvation,
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yea euen like very frantique men to lifte vp our selues against God, rather then to bechastised with his roddes,
yea even like very frantic men to lift up our selves against God, rather then to bechastised with his rods,
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and to be so cōquered as that by the same meane he might order vs to liue in his obedience.
and to be so conquered as that by the same mean he might order us to live in his Obedience.
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Since then we be so profited through afflictions, as that the gaine which we get thereby is not heauy and grieuous to beare, let vs comfort our selues therewith, attending the issue which God shal giue vnto vs. Moreouer, let vs also haue in memorie, that wee must not bee incorrigible,
Since then we be so profited through afflictions, as that the gain which we get thereby is not heavy and grievous to bear, let us Comfort our selves therewith, attending the issue which God shall give unto us Moreover, let us also have in memory, that we must not be incorrigible,
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after that God hath lifte vp his hand to chastise vs, and hath rebated out foolish and inordinate appetites,
After that God hath lift up his hand to chastise us, and hath rebated out foolish and inordinate appetites,
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neither moyle and groyne as we are wonted, as if he did vs great wrong:
neither moil and groin as we Are wonted, as if he did us great wrong:
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but let vs suffer our selues to be chastised and afflicted after the example of Dauid.
but let us suffer our selves to be chastised and afflicted After the Exampl of David.
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Loe, the very sauage and fierce beastes, yet for al that at last they may be made tame,
Loe, the very savage and fierce beasts, yet for all that At last they may be made tame,
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whē as a painfull and industrious man shall take them in hande, which can tell howe to rule them.
when as a painful and Industria man shall take them in hand, which can tell how to Rule them.
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Beholde the vntamed horse, of nature fierce and stout, and yet for all that he suffereth him selfe to be handled and led, turneth with the bit,
Behold the untamed horse, of nature fierce and stout, and yet for all that he suffers him self to be handled and led, turns with the bit,
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when he shall haue a man vppon his backe which knoweth howe too ride and tame him.
when he shall have a man upon his back which Knoweth how too ride and tame him.
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I beseeche you, ought not wee to be greatly ashamed, when as our God shal employe him selfe to order vs,
I beseech you, ought not we to be greatly ashamed, when as our God shall employ him self to order us,
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and winne vs vnto him selse, and yet cannot compasse it? So then, let vs after the example of Dauid, striue to profite our selues vnder the rodde of God, to the ende wee might keepe his lawes,
and win us unto him selse, and yet cannot compass it? So then, let us After the Exampl of David, strive to profit our selves under the rod of God, to the end we might keep his laws,
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after that hee hath scourged vs. Nowe it followeth soone after. Thou art good and gratious: teach me thy statutes.
After that he hath scourged us Now it follows soon After. Thou art good and gracious: teach me thy statutes.
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Dauid here repeateth againe the same petition which we haue heard. And it is the very same which I haue already touched:
David Here repeateth again the same petition which we have herd. And it is the very same which I have already touched:
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to wit, that amongs all the praiers which we must make vnto God, this is one of the most principall, to desire him to instruct vs in his woorde:
to wit, that amongst all the Prayers which we must make unto God, this is one of the most principal, to desire him to instruct us in his word:
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that wee be not giuen in such sort to that which concerneth this present life, and our bodies, as that wee thinke no whit of the glasse of our soules.
that we be not given in such sort to that which concerns this present life, and our bodies, as that we think no whit of the glass of our Souls.
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Nowe this glasse is it which consisteth in the worde of God.
Now this glass is it which Consisteth in the word of God.
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So then, let vs not forget this so great a benefite, when as we are about to praye vnto God, that wee haue this in a most especiall remembrance, that wee may be instructed in his statutes.
So then, let us not forget this so great a benefit, when as we Are about to pray unto God, that we have this in a most especial remembrance, that we may be instructed in his statutes.
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Nowe ouer and beside this request, Dauid vseth the same reason which hee hath set downe in the first verse:
Now over and beside this request, David uses the same reason which he hath Set down in the First verse:
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that is when he sayeth, That God is good and gratious. It is very true, that they are twoo sundrie sentences:
that is when he Saith, That God is good and gracious. It is very true, that they Are twoo sundry sentences:
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but yet they proceede from one self same springhed, and the meaning also tendeth to one and the self same ende.
but yet they proceed from one self same springhed, and the meaning also tendeth to one and the self same end.
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Hee hath saide, thou hast dealt liberally with thy seruant: and here, thou art good and gratious.
He hath said, thou hast dealt liberally with thy servant: and Here, thou art good and gracious.
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There hee hath sayde, euen according too thy woorde: and here hee hath put them in both:
There he hath said, even according too thy word: and Here he hath put them in both:
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so that wee may see, that this verse is but a confirmation of that which wee haue seene in the twoo first:
so that we may see, that this verse is but a confirmation of that which we have seen in the twoo First:
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that Dauid alledging to GOD, his bountie, which hee vsed towardes his, euen accordinig to his nature, beseecheth him that hee woulde teache him his Statutes.
that David alleging to GOD, his bounty, which he used towards his, even accordinig to his nature, Beseecheth him that he would teach him his Statutes.
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Nowe he addeth, The proude haue imagined a lye against me: but I will keepe thy Commaundementes vvith my vvhole hart.
Now he adds, The proud have imagined a lie against me: but I will keep thy commandments with my Whole heart.
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This is alledged for two reasons:
This is alleged for two Reasons:
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the one is, that by it Dauid sheweth the neede which he hath of God his helpe,
the one is, that by it David shows the need which he hath of God his help,
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and to be confirmed in his worde, yea and to be instructed in the same. And why so? Forsooth to withstand temptations.
and to be confirmed in his word, yea and to be instructed in the same. And why so? Forsooth to withstand temptations.
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As if he had sayd, Alas my God, if thou instruct mee not, and guidest me e by thy holy spirite, what shall I doe? For I am not without temptations,
As if he had said, Alas my God, if thou instruct me not, and guidest me e by thy holy Spirit, what shall I do? For I am not without temptations,
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when as I shall haue but mine owne will which euer striueth against thee: But I haue also enemyes without, which oppresse and greeue me:
when as I shall have but mine own will which ever strives against thee: But I have also enemies without, which oppress and grieve me:
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Wherfore I haue very great neede to be guided and gouerned by thy hand. Dauid then considered that it was needefull for him to bee chastised of God:
Wherefore I have very great need to be guided and governed by thy hand. David then considered that it was needful for him to be chastised of God:
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to the ende he might a great deale the easelyer obtaine his request.
to the end he might a great deal the easelyer obtain his request.
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Nowe in the meane while hee meaneth too shewe that he made his prayer without hypocrisie:
Now in the mean while he means too show that he made his prayer without hypocrisy:
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that he came too GOD in very good earneste, and with a pure and sincere affection:
that he Come too GOD in very good earnest, and with a pure and sincere affection:
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as if he had sayd, O Lord I desire not to be instructed in thy lawe and Statutes for fashions sake:
as if he had said, Oh Lord I desire not to be instructed in thy law and Statutes for fashions sake:
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but because I esteeme of this good that is in it, and for that I knowe this to be the moste soueraigne felicitie that we can haue.
but Because I esteem of this good that is in it, and for that I know this to be the most sovereign felicity that we can have.
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And to proue that it is so, although the wicked haue assayled me, and taken great paines to drawe mee too doe wickedly,
And to prove that it is so, although the wicked have assailed me, and taken great pains to draw me too do wickedly,
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and haue bent all all their force and power thereto: yet haue I kept thy commaundements.
and have bent all all their force and power thereto: yet have I kept thy Commandments.
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By this hee hath made good proofe howe greatly hee loued the woorde of God, when as hee lothed it not whatsoeuer they craftely and malitiously practized against him.
By this he hath made good proof how greatly he loved the word of God, when as he loathed it not whatsoever they craftily and maliciously practised against him.
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See then the two reasons which we haue heere to note.
See then the two Reasons which we have Here to note.
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Now (in the first place) when Dauid speaketh heere of the proude, let vs remember that it is the title which the Scripture cōmonly attributeth to all Infidels & contemners of God.
Now (in the First place) when David speaks Here of the proud, let us Remember that it is the title which the Scripture commonly attributeth to all Infidels & contemners of God.
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For from whence commeth this villanous and beastly impietie, that men will not bowe them selues vnder the hand of GOD,
For from whence comes this villainous and beastly impiety, that men will not bow them selves under the hand of GOD,
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but are hardened, and lifte them selues vpp against him? It cannot bee chosen but that this muste needes be an horrible pride.
but Are hardened, and lift them selves vpp against him? It cannot be chosen but that this must needs be an horrible pride.
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Euen so then this infidelitie is it that giueth too man as it were Hornes which he so naturally esteemeth (although in deede it bee lesse then nothing) and thinketh the same to be wonderfull.
Eve so then this infidelity is it that gives too man as it were Horns which he so naturally esteems (although in deed it be less then nothing) and Thinketh the same to be wonderful.
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And contrariwise, let vs marke that it is onely Fayth that muste induce vs to humilitie,
And contrariwise, let us mark that it is only Faith that must induce us to humility,
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and which frameth and fashioneth vs therein, considering this swelling of our hearts, our growing in presumption, like vnto swelling Toades.
and which frameth and fashioneth us therein, considering this swelling of our hearts, our growing in presumption, like unto swelling Toads.
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There is nothing I say, that can amende this vice, but Fayth alone. The reason is, because that Fayth bringeth vs vntoo God.
There is nothing I say, that can amend this vice, but Faith alone. The reason is, Because that Faith brings us unto God.
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Nowe when as wee knowe what the righteousnesse of God is, Let vs then come vnto our selues,
Now when as we know what the righteousness of God is, Let us then come unto our selves,
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and wee shall finde in vs nothing else but iniquitie:
and we shall find in us nothing Else but iniquity:
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when wee shall consider of the Wisedome of God, we shall see that all whatsoeuer we thought too be good reason, to be nothing else but vanitie and follie.
when we shall Consider of the Wisdom of God, we shall see that all whatsoever we Thought too be good reason, to be nothing Else but vanity and folly.
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So then, when men doe wonder and looke at the brightnesse of God, they then learne that they are no better but doung and filthy stench, are euen angry and displeased with them selues,
So then, when men do wonder and look At the brightness of God, they then Learn that they Are no better but dung and filthy stench, Are even angry and displeased with them selves,
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and greately ashamed of their owne filthynesse. See then, that humilitie proceedeth from faith.
and greatly ashamed of their own filthiness. See then, that humility Proceedeth from faith.
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And therefore Dauid sayth, that the proude, to witte, the wicked and Infidels imagined a lye against him.
And Therefore David say, that the proud, to wit, the wicked and Infidels imagined a lie against him.
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Let vs then knowe, that pryde is ingendred of men, and that they bringe it with them into the worlde so soone as they are borne, that it groweth and increaseth vnto ful age,
Let us then know, that pride is engendered of men, and that they bring it with them into the world so soon as they Are born, that it grows and increases unto full age,
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vntill such time as God correcteth it by his holy spirit and by Fayth.
until such time as God Correcteth it by his holy Spirit and by Faith.
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And so when as wee shall see the contemners of God, and the wicked who knowe not what it is too be ordered by GOD,
And so when as we shall see the contemners of God, and the wicked who know not what it is to be ordered by GOD,
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when wee shall see them, I say, thus outrage: let vs not think it straunge, seeing it is the course of nature.
when we shall see them, I say, thus outrage: let us not think it strange, seeing it is the course of nature.
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Moreouer, let vs well note that Dauid speaking of the neede which hee had of God, sheweth vs by his example, that the more wee are vexed with temptations, that so much the more bolde wee ought too be, too beseech him of his ayde, that he will reach out his hand too vpholde vs,
Moreover, let us well note that David speaking of the need which he had of God, shows us by his Exampl, that the more we Are vexed with temptations, that so much the more bold we ought too be, too beseech him of his aid, that he will reach out his hand too uphold us,
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and not to suffer vs to be ouercome. And this is specially too be noted:
and not to suffer us to be overcome. And this is specially too be noted:
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for when wee are greeued with any temptation, we knowe not that the same is to make vs runne too God, who is the onely remedie by which wee must be deliuered.
for when we Are grieved with any temptation, we know not that the same is to make us run too God, who is the only remedy by which we must be Delivered.
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And so the Diuell may very easily enter into vs too ouerthrowe our faith, since it is as it were put out there vnto him as a pray,
And so the devil may very Easily enter into us too overthrown our faith, since it is as it were put out there unto him as a prey,
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and besides we vouchsafe not once too receiue the remedy which is offered vs for our helpe.
and beside we vouchsafe not once too receive the remedy which is offered us for our help.
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So then, let vs keepe the order which Dauid heere setteth downe:
So then, let us keep the order which David Here sets down:
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to witte, that if we be assayled with great and very strong temptations, that then it is high time for vs to haue recourse vnto God, beseeching him to saue vs,
to wit, that if we be assailed with great and very strong temptations, that then it is high time for us to have recourse unto God, beseeching him to save us,
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and too remedy our faultes, which else would leade vs too euerlasting destruction. And thus much for this.
and too remedy our Faults, which Else would lead us too everlasting destruction. And thus much for this.
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Nowe wee haue soone after too note:
Now we have soon After too note:
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that we shall make good proofe of our well willing to serue God, if wee resist the temptations.
that we shall make good proof of our well willing to serve God, if we resist the temptations.
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If the wicked goe about too drawe vs vnto wickednesse, and yet wee stand fast and sure,
If the wicked go about too draw us unto wickedness, and yet we stand fast and sure,
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then is our Fayth and constancy well approued.
then is our Faith and constancy well approved.
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And this is spoken, to the ende that no man shoulde flatter him selfe, for wee thinke this to be a sufficient excuse,
And this is spoken, to the end that no man should flatter him self, for we think this to be a sufficient excuse,
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and that God should also bee well contented therewith, too say, that wee were drawne to doe wickedly by the meane of some other.
and that God should also be well contented therewith, too say, that we were drawn to do wickedly by the mean of Some other.
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See I pray you, will euery one say, I was once in a very good forwardenesse,
See I pray you, will every one say, I was once in a very good forwardenesse,
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and desired to liue according too the will of God.
and desired to live according too the will of God.
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But when I see the worlde so peruerse and wicked, and that all men were giuen to so many vices, it was impossible for mee too escape,
But when I see the world so perverse and wicked, and that all men were given to so many vices, it was impossible for me too escape,
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but that I muste doo as other men did.
but that I must do as other men did.
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When wee shall alledge for our selues such excuses, wee thinke that God shoulde holde himselfe well contented therewith.
When we shall allege for our selves such excuses, we think that God should hold himself well contented therewith.
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But contrarywise, we see heere that the faithful neuer cease for all that to serue God:
But contrariwise, we see Here that the faithful never cease for all that to serve God:
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when all the whole worlde goe about to hinder and let them:
when all the Whole world go about to hinder and let them:
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that although the wicked inuent neuer so many lyes, & lay neuer so many stumbling blockes in their way to cause them too turne and decline from the right way,
that although the wicked invent never so many lies, & lay never so many stumbling blocks in their Way to cause them too turn and decline from the right Way,
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yet doe they still stande firme and sure.
yet do they still stand firm and sure.
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And see also how we must be faine too doe, that if wee will faithfully serue our good God, wee must not cease too pursue our vocation,
And see also how we must be feign too do, that if we will faithfully serve our good God, we must not cease too pursue our vocation,
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yea although the wicked bente all the force they were possibly able to make against vs, too turne vs cleane from the way of saluation.
yea although the wicked bent all the force they were possibly able to make against us, too turn us clean from the Way of salvation.
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Nowe if this admonition hath beene alwaies necessary, it is more needefull at this day then euer it was.
Now if this admonition hath been always necessary, it is more needful At this day then ever it was.
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For wee see that the worlde is growne too a monstrous heape of all iniquitie, that we are not able too step foorth one step,
For we see that the world is grown too a monstrous heap of all iniquity, that we Are not able too step forth one step,
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but that we shall meete with great store of euil and daungerous incounters, which might weary and withdrawe vs,
but that we shall meet with great store of evil and dangerous encounters, which might weary and withdraw us,
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and carry vs to doe wickedly in all kinde of thinges.
and carry us to do wickedly in all kind of things.
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Therefore we ought so much the rather to practise this doctrine, That the wicked haue imagined lyes against vs:
Therefore we ought so much the rather to practise this Doctrine, That the wicked have imagined lies against us:
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but yet that wee haue kept the lawe of God.
but yet that we have kept the law of God.
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For the lyes which the proude and the enemyes of God doe imagine against vs, are not of one kinde.
For the lies which the proud and the enemies of God do imagine against us, Are not of one kind.
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For sometimes they wil seduce vs vnder the colour of Friendship, sometimes they will charge vs with a great many of thinges to make vs faint harted, sometimes they will make such a confusion of all, that we shall not be able to discerne betweene white and black.
For sometime they will seduce us under the colour of Friendship, sometime they will charge us with a great many of things to make us faint hearted, sometime they will make such a confusion of all, that we shall not be able to discern between white and black.
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We must then be so much the more well aduised, and stand the surer vpon our garde.
We must then be so much the more well advised, and stand the Surer upon our guard.
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And although the deuill transforme himselfe so into diuerse manners, let not vs leaue to keepe the lawe of God,
And although the Devil transform himself so into diverse manners, let not us leave to keep the law of God,
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yea and that with out whole hearte: which is a thing that we ought diligently to mark.
yea and that with out Whole heart: which is a thing that we ought diligently to mark.
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For if we haue but only some little and feeble affection too followe God, wee shall soone be very weary thereof.
For if we have but only Some little and feeble affection too follow God, we shall soon be very weary thereof.
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Our heart therfore must be wholy addicted thereto, for els we shall neuer be able to make our parte good againste Satan.
Our heart Therefore must be wholly addicted thereto, for Else we shall never be able to make our part good against Satan.
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Nowe it is sayde a little after, Their hearte is as fatte as greace: but my delight is in thy lawe.
Now it is said a little After, Their heart is as fat as greace: but my delight is in thy law.
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Heere Dauid maketh a comparison betweene the contemners of God, and those which desire to serue him.
Here David makes a comparison between the contemners of God, and those which desire to serve him.
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And why doth he so? He sheweth, that the cause which so induceth the Infidels too contemne GOD, is the dissolute and brutishe life which they leade:
And why does he so? He shows, that the cause which so induceth the Infidels too contemn GOD, is the dissolute and brutish life which they lead:
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because they are as fatte as an Hogge in his stye, that hath beene fed with Accornes and Barley,
Because they Are as fat as an Hog in his stye, that hath been fed with Accornes and Barley,
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and that lyeth wallowing on an heape in his owne greace. Hee is so very fatte and heauy that hee is not able to get vp:
and that lies wallowing on an heap in his own greace. He is so very fat and heavy that he is not able to get up:
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and although hee bee already a meruelous fatte and ••auy beast, which desireth nothing else but draffe and swill,
and although he be already a marvelous fat and ••auy beast, which Desires nothing Else but draff and swill,
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yet will hee bee farre fatter and heauyer, when as he shall be styed vpp and so fatted.
yet will he be Far fatter and Heavier, when as he shall be stied vpp and so fatted.
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Euen so fareth it with these cursed contēners of God, which haue no regarde vnto euerlasting life,
Eve so fareth it with these cursed contemners of God, which have no regard unto everlasting life,
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but are wholely giuen vpp too their God the belly.
but Are wholly given vpp too their God the belly.
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They wallowe them selues in their owne greace, as a Swine which hath his groine alwayes in the trough.
They wallow them selves in their own greace, as a Swine which hath his groin always in the trough.
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Nowe contrariwise Dauid sayth, that all his delight hath beene in the woorde of God.
Now contrariwise David say, that all his delight hath been in the word of God.
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Whereby hee doth vs to witte, that although God had made him fatte, yet that he wallowed not for all that in his owne greace,
Whereby he does us to wit, that although God had made him fat, yet that he wallowed not for all that in his own greace,
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but delighted in that spirituall gifte which was giuen him, because that God had taught it him in his Schoole.
but delighted in that spiritual gift which was given him, Because that God had taught it him in his School.
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Loe then what we haue to gather out of this place:
Lo then what we have to gather out of this place:
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that although wee see the greater parte of the worlde contemne God, yet must we not be abashed thereat.
that although we see the greater part of the world contemn God, yet must we not be abashed thereat.
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And why so? Let vs well consider wherein men doe put their chiefe felicitie:
And why so? Let us well Consider wherein men do put their chief felicity:
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and wee shall finde them too be lyke vnto Oxen, and Swine, desiring naught but to liue heere in this world, without looking any farther.
and we shall find them too be like unto Oxen, and Swine, desiring nought but to live Here in this world, without looking any farther.
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Nowe wee must haue a farther regarde, if we will serue God as too him appertayneth to witte, that wee take such pleasure and delight in the worde of God, that wee bee no more giuen too the worlde, as we are ouermuch.
Now we must have a farther regard, if we will serve God as too him appertaineth to wit, that we take such pleasure and delight in the word of God, that we be no more given too the world, as we Are overmuch.
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And although God giueth vs aboundaunce, yet that wee haue our ease and commodities in this worlde, let vs not settle our mindes on them,
And although God gives us abundance, yet that we have our ease and commodities in this world, let us not settle our minds on them,
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but knowe that all these are but pety small meanes and necessaryes:
but know that all these Are but Petty small means and necessaries:
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but let vs labour to goe too the principall, and acknowledge him too be our Father and Sauiour:
but let us labour to go too the principal, and acknowledge him too be our Father and Saviour:
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And when we knowe him too be so, then let vs clime vpp vnto him,
And when we know him too be so, then let us climb vpp unto him,
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and too that euerlasting life, wherevnto hee inuyteth and calleth vs. Loe I say, what wee haue heere too retaine.
and too that everlasting life, whereunto he inuyteth and calls us Loe I say, what we have Here too retain.
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Moreouer if God tameth vs by affliction.
Moreover if God tames us by affliction.
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Let vs come to that which Dauid addeth, to witte, That it was good for him that he had beene in trouble.
Let us come to that which David adds, to wit, That it was good for him that he had been in trouble.
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Although then that God pulleth back his hand, and that in steade of gently intreating vs, hee handleth vs roughly, in steade of sending vs plentie of wealth, he causeth vs to suffer hunger and thirst, in steade of giuing vs health, hee greeueth vs with diseases:
Although then that God pulls back his hand, and that in stead of gently entreating us, he handleth us roughly, in stead of sending us plenty of wealth, he Causes us to suffer hunger and thirst, in stead of giving us health, he Grieveth us with diseases:
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that beeing vexed with many anguishes and tormentes, so that wee knowe not what too doe:
that being vexed with many Anguishes and torments, so that we know not what to do:
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yet must wee alwayes looke to the ende, to be comforted with Dauid, in saying, It is a good turne for mee O Lorde, that I haue beene in trouble, That I may learne thy Statutes.
yet must we always look to the end, to be comforted with David, in saying, It is a good turn for me Oh Lord, that I have been in trouble, That I may Learn thy Statutes.
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Nowe since it hath so fallen out, that Dauid was afflicted, to the ende he might be the better disposed too learne the ordinaunces of God, what shall become of vs, which are full of worldely vanities? Let vs then knowe that wee had neede to be corrected by the hand of God,
Now since it hath so fallen out, that David was afflicted, to the end he might be the better disposed too Learn the ordinances of God, what shall become of us, which Are full of worldly vanities? Let us then know that we had need to be corrected by the hand of God,
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and to be tyed short, if we will profite in the doctrine of saluation. Loe then, how we must practice the admonition of Dauid.
and to be tied short, if we will profit in the Doctrine of salvation. Loe then, how we must practice the admonition of David.
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And when we shall haue so done, we may conclude and say with that which is set downe in the laste verse, to wit:
And when we shall have so done, we may conclude and say with that which is Set down in the laste verse, to wit:
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That the lawe of God is more deere vnto vs then Golde or Siluer. That the law of God is more deer unto us then Gold or Silver.
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And this is it that we must doe in this point, wee must esteeme and make much of the worde of God,
And this is it that we must do in this point, we must esteem and make much of the word of God,
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as it is woorthy and not to stay our selues on the thinges of this worlde,
as it is worthy and not to stay our selves on the things of this world,
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but to looke alwayes farther off: to wit, vnto heauen.
but to look always farther off: to wit, unto heaven.
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When then wee shall haue profited our selues thus by the afflictions which God shall send vs, hee will bestowe his grace vpon vs by little & little, that we shal so esteeme of his word,
When then we shall have profited our selves thus by the afflictions which God shall send us, he will bestow his grace upon us by little & little, that we shall so esteem of his word,
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as that we shall wholy stick to it.
as that we shall wholly stick to it.
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And let vs beseech him, that it would please him too dispoyle vs of all our wicked fleshly desires and affections,
And let us beseech him, that it would please him too despoil us of all our wicked fleshly Desires and affections,
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& to cause vs to craue none other thing but that he wil reigne and liue in vs. According too this holy doctrine, let vs prostrate our selues before the maiestie of our good God, in acknowledging our offences:
& to cause us to crave none other thing but that he will Reign and live in us According too this holy Doctrine, let us prostrate our selves before the majesty of our good God, in acknowledging our offences:
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Beseeching him that it woulde please bim too take from vs the wicked affections whiche might turne vs away from him, and from his seruice:
Beseeching him that it would please bim too take from us the wicked affections which might turn us away from him, and from his service:
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and that wee might forget all whatsoeuer might turne vs from the right way of saluation, that we desire nothing but that wee may attaine too that euerlasting life, which we looke for in heauen.
and that we might forget all whatsoever might turn us from the right Way of salvation, that we desire nothing but that we may attain too that everlasting life, which we look for in heaven.
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That it would please him not too suffer vs to liue heere like brute beastes, not knowing to what end we were created in this world:
That it would please him not too suffer us to live Here like brutus beasts, not knowing to what end we were created in this world:
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but that we might acknowledge him to be our Creator, our Father and Sauiour, that wee might subiect our selues vnto him as his creatures,
but that we might acknowledge him to be our Creator, our Father and Saviour, that we might Subject our selves unto him as his creatures,
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and obey him as true and faithfull Children, vntill such time as hee shall take vs out of this world to make vs partakers of that euerlasting blisse,
and obey him as true and faithful Children, until such time as he shall take us out of this world to make us partakers of that everlasting bliss,
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& immortall inheritance, which he hath prepared in Heauen, and which is purchased for vs by our Lorde Iesus Christe.
& immortal inheritance, which he hath prepared in Heaven, and which is purchased for us by our Lord Iesus Christ.
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That hee will not onely graunt vs this grace, but also vnto all people and nations in the worlde, &c.
That he will not only grant us this grace, but also unto all people and Nations in the world, etc.
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The tenth Sermon of the hundreth and nineteenth Psalme. IOD. Thine hands haue made and fashioned mee:
The tenth Sermon of the Hundredth and nineteenth Psalm. GOD. Thine hands have made and fashioned me:
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O giue me therefore vnderstanding that I may learne thy Commaundements. So they that feare thee, when they see mee shall reioyce:
Oh give me Therefore understanding that I may Learn thy commandments. So they that Fear thee, when they see me shall rejoice:
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because I haue put my trust in thy word. I knowe, O Lorde that thy Iudgementes are right:
Because I have put my trust in thy word. I know, Oh Lord that thy Judgments Are right:
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and that thou hast affficted me iustly. I pray thee that thy mercie may comfort me:
and that thou hast affficted me justly. I pray thee that thy mercy may Comfort me:
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according to thy promise vnto thy Seruant. Let thy tender mercies come vnto mee, that I may liue:
according to thy promise unto thy Servant. Let thy tender Mercies come unto me, that I may live:
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for thy lawe is my delight. Let the proude be confounded, for they haue dealte wickedly and falsely with mee:
for thy law is my delight. Let the proud be confounded, for they have dealt wickedly and falsely with me:
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but I meditate in thy Commaundements. Let such as feare thee, and know thy Testimonyes: turne vnto mee.
but I meditate in thy commandments. Let such as Fear thee, and know thy Testimonies: turn unto me.
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Let my heart bee vpright in thy Statutes: that I bee not ashamed.
Let my heart be upright in thy Statutes: that I be not ashamed.
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WEE ought to holde and keepe this rule and order in our praiers to God, not too measure his affection and loue after our own imaginations & thoughts but to acknowledge him to be such one as in deede he is,
we ought to hold and keep this Rule and order in our Prayers to God, not too measure his affection and love After our own Imaginations & thoughts but to acknowledge him to be such one as in deed he is,
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& as he sheweth himselfe vnto vs to be.
& as he shows himself unto us to be.
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And loe why he saith by his Prophet Esaiah, after he had declared, that he would haue compassion to saue his church.
And lo why he Says by his Prophet Isaiah, After he had declared, that he would have compassion to save his Church.
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Thinke not (sayth he,) that I am like vnto you, for there is as great distance betweene my thoughtes and yours, Think not (say he,) that I am like unto you, for there is as great distance between my thoughts and yours,
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as is betweene Heauen and Earth. Let vs then measure the goodnesse of God after our vaine imaginations:as is between Heaven and Earth. Let us then measure the Goodness of God After our vain Imaginations:
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But (as I haue already sayd) let vs knowe that it is not in vaine, which he declareth and testifieth vnto vs, that the good will and loue which he beareth vs, are infinite thinges which wee must beholde by faith onely.
But (as I have already said) let us know that it is not in vain, which he Declareth and Testifieth unto us, that the good will and love which he bears us, Are infinite things which we must behold by faith only.
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And it is to the ende that we should come vnto him with greater boldenesse too call vpon him, not doubting but that we shall obtaine whatsoeuer wee craue at his hands,
And it is to the end that we should come unto him with greater boldness too call upon him, not doubting but that we shall obtain whatsoever we crave At his hands,
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yea euen asmuch as shall be expedient for our saluation. And according to this, Dauid heere setteth downe, that God had made him.
yea even as as shall be expedient for our salvation. And according to this, David Here sets down, that God had made him.
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As if he had said, I come not vnto thee, O Lord, as we commonly come vnto men.
As if he had said, I come not unto thee, Oh Lord, as we commonly come unto men.
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I set not downe any merite or worthynesse, whereby I haue bounde thee vnto me: For thou art beholden nothing at all to me:
I Set not down any merit or worthiness, whereby I have bound thee unto me: For thou art beholden nothing At all to me:
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but I talke of thy benefites which I haue already felte, too the ende I would haue thee to continue them vnto me.
but I talk of thy benefits which I have already felt, too the end I would have thee to continue them unto me.
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For beholde the true and very perfect nature of God: to wit, his nature is alwayes to spread vpon vs his graces without ceasing:
For behold the true and very perfect nature of God: to wit, his nature is always to spread upon us his graces without ceasing:
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as hee is a fountaine which neuer can bee drawen dry:
as he is a fountain which never can be drawn dry:
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euen so must we not feare that he diminisheth or lesseneth them, neither yet is sparing of his benefites,
even so must we not Fear that he diminisheth or lessens them, neither yet is sparing of his benefits,
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for hee hath plentie inough to continue them without end or ceasing. Let vs then throughly consider this argument which Dauid heere vseth:
for he hath plenty enough to continue them without end or ceasing. Let us then thoroughly Consider this argument which David Here uses:
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to wit that he telleth God that he is his Creature, to the ende he might teache him,
to wit that he Telleth God that he is his Creature, to the end he might teach him,
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yea euen to vnderstand his law.
yea even to understand his law.
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We haue heere then to note, that Daiud putteth not in himselfe heere, simply in the ranke with all the rest of his creatures:
We have Here then to note, that David putteth not in himself Here, simply in the rank with all the rest of his creatures:
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but commeth before God, as a man fashioned after his own image and likenesse: Thy hands (sayth he) haue made me and fashioned me:
but comes before God, as a man fashioned After his own image and likeness: Thy hands (say he) have made me and fashioned me:
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that is to say, Thou hast graunted me O Lord to be an inhabiter in this world,
that is to say, Thou hast granted me Oh Lord to be an inhabiter in this world,
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yea, and hast made me a reasonable Creature.
yea, and hast made me a reasonable Creature.
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Since then it is so, O Lorde, that thou haste already begun so gently too intreate mee, I beseech thee that thou wilte continue it.
Since then it is so, Oh Lord, that thou haste already begun so gently too entreat me, I beseech thee that thou wilt continue it.
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Nowe we see what a kinde or vaine of speaking we must vse, to be assured that God will heare our requestes:
Now we see what a kind or vain of speaking we must use, to be assured that God will hear our requests:
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to wit, that we must lay before him his graces, which we haue already receiued of him.
to wit, that we must lay before him his graces, which we have already received of him.
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For that ought to make vs to hope that like as hee hath begunne, so likewise will hee goe through with it,
For that ought to make us to hope that like as he hath begun, so likewise will he go through with it,
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vntill such time as hee hath brought his work to perfect end.
until such time as he hath brought his work to perfect end.
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Now, if we desire god to giue vs vnderstanding to comprehēd his law, inasmuch as he hath made vs mortal men we haue so much the better occasiō to do it, in telling him that he hath adopted vs to be his children,
Now, if we desire god to give us understanding to comprehend his law, inasmuch as he hath made us Mortal men we have so much the better occasion to do it, in telling him that he hath adopted us to be his children,
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& taketh vs to be as of his housholde.
& Takes us to be as of his household.
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Now, when as we haue this aduantage and priuiledge, our confidence ought to be so much the more certain, that we shuld not dout but that hee would augment those graces which he before had bestowed vpon vs. And so, to the end we might profite by this place, we haue to gather briefely three poyntes:
Now, when as we have this advantage and privilege, our confidence ought to be so much the more certain, that we should not doubt but that he would augment those graces which he before had bestowed upon us And so, to the end we might profit by this place, we have to gather briefly three points:
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The firste and principall which we are to wishe is this, that God will instruct vs in his lawe, that we be not so giuen either to the goods of this worlde,
The First and principal which we Are to wish is this, that God will instruct us in his law, that we be not so given either to the goods of this world,
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or else to the pleasures of the body, and to all the reste, but that we might alwayes haue regard to our spirituall health.
or Else to the pleasures of the body, and to all the rest, but that we might always have regard to our spiritual health.
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As touching the first, wee are to desire that this affection may reigne in vs, to the end to keepe all the rest in good order, which violently might carry vs away:
As touching the First, we Are to desire that this affection may Reign in us, to the end to keep all the rest in good order, which violently might carry us away:
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to witte, that we should desire to be the right Scholers of God. And thus much for this.
to wit, that we should desire to be the right Scholars of God. And thus much for this.
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Now immediatly after followeth the meane to beseech him, that he will bestowe vppon vs his grace to be taught in his lawe:
Now immediately After follows the mean to beseech him, that he will bestow upon us his grace to be taught in his law:
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to wit, because he hath made vs too this end, and not like vnto Oxen, Asses,
to wit, Because he hath made us too this end, and not like unto Oxen, Asses,
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nor Dogges, which are brute beastes, and nothing but corruption: but that he hath imprinted in vs his image, and ordayned vs too euerlasting life.
nor Dogs, which Are brutus beasts, and nothing but corruption: but that he hath imprinted in us his image, and ordained us too everlasting life.
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Seeing then that he hath created vs after this manner, let vs trust in him,
Seeing then that he hath created us After this manner, let us trust in him,
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and beseech him, that hee will continue and make perfect that, which hee hath begun in vs. But we shall haue the greater courage too make this request vnto him,
and beseech him, that he will continue and make perfect that, which he hath begun in us But we shall have the greater courage too make this request unto him,
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when as we shall bee brought vnto him in the seconde place, that ouer and besides that hee hath made vs men, he hath chosen vs also to be his childrē, hath made vs partakers of this diuine wisdome, which is contained in the Gospell, hath shewed him selfe to be our father,
when as we shall be brought unto him in the seconde place, that over and beside that he hath made us men, he hath chosen us also to be his children, hath made us partakers of this divine Wisdom, which is contained in the Gospel, hath showed him self to be our father,
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and called vs into the company and fellowshipp of his Sonne Christe Iesus, that wee might bee members of his body.
and called us into the company and fellowship of his Son Christ Iesus, that we might be members of his body.
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When as then wee may charge God with this. Loe this is a farre greater approbation of our Faith:
When as then we may charge God with this. Loe this is a Far greater approbation of our Faith:
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and wee ought to beseech him with much more certaintie and assuraunce, without doubting that it woulde please him too heare vs. And thus much for the seconde poynte.
and we ought to beseech him with much more certainty and assurance, without doubting that it would please him too hear us And thus much for the seconde point.
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The third is, that although God hath taught vs, wee must not by and by thinke that wee are such great Clarkes,
The third is, that although God hath taught us, we must not by and by think that we Are such great Clerks,
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and so well learned, as that we neede not to desire him too confirme vs more and more in his knowledge,
and so well learned, as that we need not to desire him too confirm us more and more in his knowledge,
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and too bee alwayes like vnto prentises & yong nouices.
and too be always like unto prentices & young Novices.
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As in very deed they which haue moste profited, shoulde alwayes bee thus humbled, not to think that they had attayned to the greatest abundaunce of knowledge:
As in very deed they which have most profited, should always be thus humbled, not to think that they had attained to the greatest abundance of knowledge:
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But that they had onely some little taste and smattering of the wisedome of God, that they had neede too haue him to increase it alwayes in them more and more.
But that they had only Some little taste and smattering of the Wisdom of God, that they had need too have him to increase it always in them more and more.
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Nowe if Dauid made this request, yea and that in trueth knowing that he had great neede to be instructed of God:
Now if David made this request, yea and that in truth knowing that he had great need to be instructed of God:
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I pray you what arrogancie shall this be in vs, when as wee shall presume to haue our braine so full stuffed,
I pray you what arrogancy shall this be in us, when as we shall presume to have our brain so full stuffed,
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as that wee needed no more instruction? that wee shoulde content our selues with that which he had learned:
as that we needed no more instruction? that we should content our selves with that which he had learned:
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ought it not to bee sayd that we are most arrogaunt? And so, let vs after the example of Dauid, all the dayes of our life pray vnto God to teach vs,
ought it not to be said that we Are most arrogant? And so, let us After the Exampl of David, all the days of our life pray unto God to teach us,
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and that we be neuer weary of beeing taught of him, vntill such time as he hath despoyled vs of this mortall body:
and that we be never weary of being taught of him, until such time as he hath despoiled us of this Mortal body:
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For so long as we shall remaine in this body, wee must needes be compassed aboute with blacke and thicke cloudes of ignoraunce, from which hee will then deliuer vs, through the brightnesse of his comming.
For so long as we shall remain in this body, we must needs be compassed about with black and thick Clouds of ignorance, from which he will then deliver us, through the brightness of his coming.
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Nowe it followeth soone after, So they that feare thee shall reioyce to see me: because I haue put my trust in thy word.
Now it follows soon After, So they that Fear thee shall rejoice to see me: Because I have put my trust in thy word.
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Dauid bringeth in heere yet another reason, for the obtayning of his request: to witte, that the faythfull will bee glad seeing that God hath hearde him.
David brings in Here yet Another reason, for the obtaining of his request: to wit, that the faithful will be glad seeing that God hath heard him.
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And this is a place greatly woorth the marking:
And this is a place greatly worth the marking:
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For we are let to vnderstand by these woordes, that when God bestoweth any benefites vpon any one of our Brethren and neighboures, we ought not onely to acknowledge this goodnesse in this acte simply,
For we Are let to understand by these words, that when God bestoweth any benefits upon any one of our Brothers and neighbours, we ought not only to acknowledge this Goodness in this act simply,
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but wholy apply it too our owne vse, that it may serue vs for our better confirmation:
but wholly apply it too our own use, that it may serve us for our better confirmation:
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that we might vnderstand, that we shall be more refused, then he which hath already obtayned his desire.
that we might understand, that we shall be more refused, then he which hath already obtained his desire.
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And why so? For God is equall and iust to all those which call vpon him vnfaignedly.
And why so? For God is equal and just to all those which call upon him unfeignedly.
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He sayth not, that hee will doe good too one and not too another: but we haue a generall promise which extendeth it selfe too all without exception:
He say not, that he will do good too one and not too Another: but we have a general promise which extendeth it self too all without exception:
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to witte, that if wee come vnto him for succoure, and that in trueth, that hee will bee very ready to receiue vs:
to wit, that if we come unto him for succour, and that in truth, that he will be very ready to receive us:
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yea, that before we shall open our mouthes hee will stretch foorth his hand too giue vs whatsoeuer he knoweth to be good and profitable for our saluation.
yea, that before we shall open our mouths he will stretch forth his hand too give us whatsoever he Knoweth to be good and profitable for our salvation.
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Since then that this promise is generall, if wee be not too too vnthankfull, we must needes beleeue that God will heare as aswell as those whome wee haue already seene him to haue hearde heeretofore:
Since then that this promise is general, if we be not too too unthankful, we must needs believe that God will hear as aswell as those whom we have already seen him to have heard heretofore:
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and wee muste take their example for our better cōfirmation of the promises which he hath made vnto vs. See heere,
and we must take their Exampl for our better confirmation of the promises which he hath made unto us See Here,
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why Dauid sayth, That they which feare God, shal see him, and in seeing him, will be glad of it:
why David say, That they which Fear God, shall see him, and in seeing him, will be glad of it:
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yea and wee are throughly too consider of that which followeth: for I haue put my trust in thy Commaundements.
yea and we Are thoroughly too Consider of that which follows: for I have put my trust in thy commandments.
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As if he had said, They shal find nothing in me why thou haste shewed thy selfe so louing and liberall,
As if he had said, They shall find nothing in me why thou haste showed thy self so loving and liberal,
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when as thou hast taught te by thy holy spirit, but because I haue put my trust in thy word.
when as thou hast taught te by thy holy Spirit, but Because I have put my trust in thy word.
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Now thy woorde, is come too all those which feare thee.
Now thy word, is come too all those which Fear thee.
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So then, let them knowe that the same which thou hast doone too my person, appertayneth too them also,
So then, let them know that the same which thou hast done too my person, appertaineth too them also,
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and may applye it too their owne vse. This is said for a better cōfirmatiō of that which I haue already spoken:
and may apply it too their own use. This is said for a better confirmation of that which I have already spoken:
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to witte, that if God hath gently dealte with any of our neighbours, that he hath had compassion vpon him:
to wit, that if God hath gently dealt with any of our neighbours, that he hath had compassion upon him:
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we are to conclude, that we shall feele him too doe the like vnto vs And why so? Because he hath giuen vs his woorde:
we Are to conclude, that we shall feel him to do the like unto us And why so? Because he hath given us his word:
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which is true and will neuer deceiue vs. Let vs then put our trust in him,
which is true and will never deceive us Let us then put our trust in him,
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and we shall feele the like of that which wee haue seene in others that haue gone before vs,
and we shall feel the like of that which we have seen in Others that have gone before us,
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and shewed vs the way, and haue giuen vs an example too repose all our trust in the goodnesse of God, hauing the promises which he hath offred vs. Loe heere the meaning of Dauid in this verse.
and showed us the Way, and have given us an Exampl too repose all our trust in the Goodness of God, having the promises which he hath offered us Loe Here the meaning of David in this verse.
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Now it followeth, I knowe O Lord, that thy iudgementes are right: and that thou haste afflicted me iustly.
Now it follows, I know Oh Lord, that thy Judgments Are right: and that thou haste afflicted me justly.
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Dauid thinketh good to speake heere a common thing, That he knoweth the statutes of God to be right.
David Thinketh good to speak Here a Common thing, That he Knoweth the statutes of God to be right.
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For what is he that is so accursed, which will confesse that? Yea, euen they which dare blaspheme and speake euill against God,
For what is he that is so accursed, which will confess that? Yea, even they which Dare Blaspheme and speak evil against God,
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when they shall be pressed thus farre, yet will say, that the holy scripture is a doctrine that cannot bee amended,
when they shall be pressed thus Far, yet will say, that the holy scripture is a Doctrine that cannot be amended,
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and that the lawe of God is the rule of all equitie. The very wicked then, will speake thus wel of it:
and that the law of God is the Rule of all equity. The very wicked then, will speak thus well of it:
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but yet there are very few which haue this cōsideration imprinted in their harts:
but yet there Are very few which have this consideration imprinted in their hearts:
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to wit, to make this estimation of the lawe of God, as too say, that what soeuer is conteined therein is iust.
to wit, to make this estimation of the law of God, as too say, that what soever is contained therein is just.
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And why so? That is first, by reason of the cōtrarietie that is betwene our wit and the wisedome of God.
And why so? That is First, by reason of the contrariety that is between our wit and the Wisdom of God.
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And next, by reason of the contrarietie of our wicked lustes, and affections, with the bridle which he holdeth vs, too rule vs according too his pleasure,
And next, by reason of the contrariety of our wicked lusts, and affections, with the bridle which he holds us, too Rule us according too his pleasure,
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and in his obedience, when as men will take councell of their owne head, that they thinke to controle thereby, whatsoeuer God speaketh in his woorde:
and in his Obedience, when as men will take council of their own head, that they think to control thereby, whatsoever God speaks in his word:
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wee then agree euen like fire and water.
we then agree even like fire and water.
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For all our wisdome is but vanitie and leasing, when as wee shall appose and set our selues againste the holy Scriptures, the doctrine of the Lawe,
For all our Wisdom is but vanity and leasing, when as we shall appose and Set our selves against the holy Scriptures, the Doctrine of the Law,
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and whatsoeuer is contayned in the Prophetes and the Gospell.
and whatsoever is contained in the prophets and the Gospel.
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As we see at this day, the worlde will in no wise subiect it selfe thereto.
As we see At this day, the world will in no wise Subject it self thereto.
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From whence come all these controuersies and dissentions throughout al christendom? Forsooth it is because that men will be ouerwise,
From whence come all these controversies and dissensions throughout all christendom? Forsooth it is Because that men will be overwise,
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and will neuer honor God in such sort, as to say, Although O Lord our ownwittes lead vs altogither preposterously,
and will never honour God in such sort, as to say, Although O Lord our ownwittes led us altogether preposterously,
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yet must wee needes be ruled by thee.
yet must we needs be ruled by thee.
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And because that wee are not able to attaine to this reason, it cannot bee chosen but that the tyle shardes must needes flye about and the worlde bee infected.
And Because that we Are not able to attain to this reason, it cannot be chosen but that the tile shardes must needs fly about and the world be infected.
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See then, what is the cause that letteth the bigger number too confesse bothe with hearte and mouthe, that the iudgementes of God are right:
See then, what is the cause that lets the bigger number too confess both with heart and Mouth, that the Judgments of God Are right:
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to wit, that all perfection of wisedome is in his lawe, in his Prophetes, and in his Gospell:
to wit, that all perfection of Wisdom is in his law, in his prophets, and in his Gospel:
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that it must needes fall out, that we ought to doe him homage in all this, knowing that it is impossible too finde any one iot therein contayned, to be amended.
that it must needs fallen out, that we ought to do him homage in all this, knowing that it is impossible too find any one jot therein contained, to be amended.
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For although wee very well knowe, that the iudgementes of God are right, to wit, in such sorte as that our wittes and mindes might thereby be confirmed, that we might iudge it to be so:
For although we very well know, that the Judgments of God Are right, to wit, in such sort as that our wits and minds might thereby be confirmed, that we might judge it to be so:
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yet it so standeth neuerthelesse, that beholde our lustes and passions, doe violently withstand God, and are euer against him.
yet it so Stands nevertheless, that behold our lusts and passion, do violently withstand God, and Are ever against him.
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As howe? An whoremonger shall be vanquished that his whoredome is wicked and abhominable. A drunkarde shall condemne his drunkennesse:
As how? an whoremonger shall be vanquished that his whoredom is wicked and abominable. A drunkard shall condemn his Drunkenness:
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and shal neuer be able to say, that the vice wherevnto he is giuen is a vertue.
and shall never be able to say, that the vice whereunto he is given is a virtue.
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And so much may bee sayde of the swearer and theefe.
And so much may be said of the swearer and thief.
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But yet it is so, that such kinde of people cannot giue God the glory, saying, that his lawe is right:
But yet it is so, that such kind of people cannot give God the glory, saying, that his law is right:
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For they murmure against him and are very angry, that they haue not the raynes of the bridle layde in their neck,
For they murmur against him and Are very angry, that they have not the reins of the bridle laid in their neck,
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and giueth them not all the lybertie that may bee too doe what them selues list.
and gives them not all the liberty that may be too do what them selves list.
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No doubt of it, if it lay in their power, they would plucke GOD out of his seate, that hee might haue no authoritie ouer them.
No doubt of it, if it lay in their power, they would pluck GOD out of his seat, that he might have no Authority over them.
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Loe what mens affections and desires are.
Loe what men's affections and Desires Are.
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So then, we shall finde a very small number of people to be like vnto Dauid, which wil say in trueth and without hypocrisie, I knowe O Lorde that thy iudgementes are right.
So then, we shall find a very small number of people to be like unto David, which will say in truth and without hypocrisy, I know Oh Lord that thy Judgments Are right.
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When hee sayth, that he hath knowen, he meaneth that hee hath gotten newe vnderstanding which hee neuer had before,
When he say, that he hath known, he means that he hath got new understanding which he never had before,
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as if hee had sayde, I haue O Lorde profited so much, that I haue cleane giuen ouer mine owne witte and reason.
as if he had said, I have O Lord profited so much, that I have clean given over mine own wit and reason.
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For I knowe it to be blinde, because that men will alwayes lifte vpp them selues aboue measure.
For I know it to be blind, Because that men will always lift vpp them selves above measure.
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But nowe O Lorde, thou hast brought me to this poynt, that I will no longer bee gouerned by mine owne heade and fantasie:
But now Oh Lord, thou hast brought me to this point, that I will no longer be governed by mine own head and fantasy:
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I will not trust to my selfe to knowe whether the matter shall be good or not,
I will not trust to my self to know whither the matter shall be good or not,
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but I will rest me on that which thou sayest vnto me. And thus much for the first poynte.
but I will rest me on that which thou Sayest unto me. And thus much for the First point.
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And a litle after he sayth, Although mine affections are cleane against thy law, that they are ready to cast mee quite out at the Cartes arse,
And a little After he say, Although mine affections Are clean against thy law, that they Are ready to cast me quite out At the Carts arse,
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as we say, yet for all that O Lorde, I haue bridled all my passions,
as we say, yet for all that Oh Lord, I have bridled all my passion,
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yea and that through thy mightie power beseeching thee to continue and hold them as prysoners,
yea and that through thy mighty power beseeching thee to continue and hold them as Prisoners,
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vntill such time as thou shakte fully haue deliuered me from them.
until such time as thou shaked Fully have Delivered me from them.
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Loe how Dauid practised this knowledge which he sayd he had of God by his worde.
Loe how David practised this knowledge which he said he had of God by his word.
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And let vs after his example continually recorde this lesson:
And let us After his Exampl continually record this Lesson:
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Let vs bestowe all our study both euening and morning vpon it, to the end we may say that we haue knowne, that it is that, which GOD hath commaunded vs, yea too followe it.
Let us bestow all our study both evening and morning upon it, to the end we may say that we have known, that it is that, which GOD hath commanded us, yea too follow it.
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But Dauid dooth not heere set downe this simple knowledge of the woorde of God: but goeth on farther:
But David doth not Here Set down this simple knowledge of the word of God: but Goes on farther:
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too witte, that God of very faythfulnesse, had caused him to bee troubled. Nowe is this farre harder then the firste.
too wit, that God of very faithfulness, had caused him to be troubled. Now is this Far harder then the First.
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It is very true, that we shall haue great conflictes before wee can be able to submit our selues to God, in such humilitie,
It is very true, that we shall have great conflicts before we can be able to submit our selves to God, in such humility,
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as for to knowe & say, that he is onely wise: But yet, they which knowe this, think not his chatisements too be gentle and gratious,
as for to know & say, that he is only wise: But yet, they which know this, think not his chatisements too be gentle and gracious,
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but are impacient, and conceiue some griefe, that maketh them too grinde their teeth.
but Are impatient, and conceive Some grief, that makes them too grind their teeth.
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Nowe Dauid ioyned these twoo togither, to wit, that he did not onely make much of the word of God,
Now David joined these twoo together, to wit, that he did not only make much of the word of God,
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but also of the punishment which he sente him:
but also of the punishment which he sent him:
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as if hee had saide, O Lord, I do not only suffer my self to be taught by thy word,
as if he had said, Oh Lord, I do not only suffer my self to be taught by thy word,
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but to bee chastised also with thy hand:
but to be chastised also with thy hand:
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and I beseech thee to scourge and beate mee with thy rodes, so often as thou seest mee too doe amisse,
and I beseech thee to scourge and beat me with thy roads, so often as thou See me too do amiss,
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and too cause mee too amende, shewing thy selfe a moste louing and pittifull Father towardes mee.
and too cause me too amend, showing thy self a most loving and pitiful Father towards me.
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Wee haue heere nowe a very good admonition:
we have Here now a very good admonition:
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to wit, that first we must learne to be ruled after the will of God, to receiue his woorde without contradiction, that wee reply not according as it pleaseth our owne wittes and affections,
to wit, that First we must Learn to be ruled After the will of God, to receive his word without contradiction, that we reply not according as it Pleases our own wits and affections,
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neither too make any noyse when wee heare God speake:
neither too make any noise when we hear God speak:
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But let him haue such authoritie ouer vs, to make vs so silent, as that wee may knowe that whatsoeuer hee sayth vnto vs is iuste and true.
But let him have such Authority over us, to make us so silent, as that we may know that whatsoever he say unto us is just and true.
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And thus too doe, let vs learne not to be so sleepy and sluggish, as wee are by nature in our vices and sinnes,
And thus too do, let us Learn not to be so sleepy and sluggish, as we Are by nature in our vices and Sins,
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and specially in this vice of ambition, hauing alwayes a gready desire to be aduaunced. Let vs rather knowe that God is the Mayster of the humble and lowely:
and specially in this vice of ambition, having always a greedy desire to be advanced. Let us rather know that God is the Master of the humble and lowly:
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and let vs therfore humble our selues, & not looke so bigge and bee so foolish hautie, which doth nothing else but cast vs hedlong into destruction,
and let us Therefore humble our selves, & not look so big and be so foolish haughty, which does nothing Else but cast us headlong into destruction,
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when as wee aduaunce our selues higher then becommeth vs. Let vs rather be aduised to bridle all our Lustes and that which holdeth vs as it were captiues as Saint Paul sayth.
when as we advance our selves higher then becomes us Let us rather be advised to bridle all our Lusts and that which holds us as it were captives as Saint Paul say.
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For what is the cause that so many people at this day doe set them selues against the Gospell? It is not,
For what is the cause that so many people At this day do Set them selves against the Gospel? It is not,
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because they know not this doctrine too be good, and that they iudge not so of it:
Because they know not this Doctrine too be good, and that they judge not so of it:
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But yet are they not therein thorowly perswaded too say, Loe howe we must liue: Euery man will doe whatsoeuer himself thinketh to be good.
But yet Are they not therein thoroughly persuaded too say, Lo how we must live: Every man will do whatsoever himself Thinketh to be good.
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We must then needes confesse that the iudgements of God are right, that wee learne to holde all our passions in bondage:
We must then needs confess that the Judgments of God Are right, that we Learn to hold all our passion in bondage:
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that we suffer our selues to be condemned by him, and to be rebuked for all our vices and imperfections as becommeth vs. Now can we doe this? to wit, are we become subiect & obedient to the word of God? We must also submit our selues vnder his hand, to strike vs when it shall please him,
that we suffer our selves to be condemned by him, and to be rebuked for all our vices and imperfections as becomes us Now can we do this? to wit, Are we become Subject & obedient to the word of God? We must also submit our selves under his hand, to strike us when it shall please him,
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and liuely to vnderstande that wee haue doone amisse, confessing that he hath iustly chastised vs,
and lively to understand that we have done amiss, confessing that he hath justly chastised us,
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or as heere it is sayde, of very faithfulnesse.
or as Here it is said, of very faithfulness.
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This is the summe and effect, that he is iust in punishing of vs, as he is wise in teaching of vs:
This is the sum and Effect, that he is just in punishing of us, as he is wise in teaching of us:
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the one hāgeth on the other, that is to say, the second hangeth vpon the first.
the one hangs on the other, that is to say, the second hangs upon the First.
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For whosoeuer shal come to this humilitie that Dauid speaketh off, to knowe, that in the worde of God there is but one holy doctrine, one infallible truth, one so perfect equitie, as can be no perfecter:
For whosoever shall come to this humility that David speaks off, to know, that in the word of God there is but one holy Doctrine, one infallible truth, one so perfect equity, as can be no perfecter:
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hee that shall haue knowne this, shall by little and little haue wherewith too bee fortified too receiue the corrections with a meke spirite,
he that shall have known this, shall by little and little have wherewith to be fortified too receive the corrections with a meek Spirit,
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and not to bee grieued, and to kicke against the pricke, as wee are wonted to doe.
and not to be grieved, and to kick against the prick, as we Are wonted to do.
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Let vs nowe then suffer God to rebuke vs, yea and to correct vs, seeing hee doeth all this for our profit and health.
Let us now then suffer God to rebuke us, yea and to correct us, seeing he doth all this for our profit and health.
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And this is the summe and effect of this verse. It followeth next after, I praye thee that thy mercie may comfort me:
And this is the sum and Effect of this verse. It follows next After, I pray thee that thy mercy may Comfort me:
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according vnto thy promise vnto thy seruant. Here Dauid maketh and more generall request, then that which before we haue seene.
according unto thy promise unto thy servant. Here David makes and more general request, then that which before we have seen.
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Hee desireth God to instruct him: and now he addeth, O let thy mercifull kindnes bee my comfort.
He Desires God to instruct him: and now he adds, Oh let thy merciful kindness be my Comfort.
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As if he had said, O Lord I haue besought thee for a speciall and particular thing,
As if he had said, Oh Lord I have besought thee for a special and particular thing,
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but I adde nowe, that thou wilt be mercifull vnto me in all and through all, that thy mercie bee extended vpon me, that I faile in nothing.
but I add now, that thou wilt be merciful unto me in all and through all, that thy mercy be extended upon me, that I fail in nothing.
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Thou knowest what is necessarie and profitable for me: O Lord let mee feele thee to bee gratious and pitifull all maner of wayes.
Thou Knowest what is necessary and profitable for me: Oh Lord let me feel thee to be gracious and pitiful all manner of ways.
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Loe what difference there is betweene the first request which we haue already seene, and this second.
Loe what difference there is between the First request which we have already seen, and this second.
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Now this is a point worth the noting.
Now this is a point worth the noting.
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For (as wee haue before said) see the first which we ought to haue in a singular recommendation,
For (as we have before said) see the First which we ought to have in a singular recommendation,
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and that is, that wee may bee taught by God, and not to be taught onely by wordes,
and that is, that we may be taught by God, and not to be taught only by words,
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but that hee will also lighten vs with his holy spirite, to make vs knowe, that it is his worde which guideth vs. See here, I say, the very right way to saluation.
but that he will also lighten us with his holy Spirit, to make us know, that it is his word which guideth us See Here, I say, the very right Way to salvation.
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Nowe haue wee made this request? we may craue of God that hee will not let vs fall in anything whatsoeuer, that his mercy may comfort vs. But yet here we se how that Dauid was not comforted nor yet reioyced but onely in God, knowing that all the ioye that we haue here bilowe shalbe accursed,
Now have we made this request? we may crave of God that he will not let us fallen in anything whatsoever, that his mercy may Comfort us But yet Here we see how that David was not comforted nor yet rejoiced but only in God, knowing that all the joy that we have Here bilowe shall accursed,
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when as wee haue no regarde vnto our Creator.
when as we have no regard unto our Creator.
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And yet for all this, se how commonly wee are wonted to reioyce and comfort our selues, that is,
And yet for all this, see how commonly we Are wonted to rejoice and Comfort our selves, that is,
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euen to forget God, & to turne our backs vpō him.
even to forget God, & to turn our backs upon him.
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Now accursed be such ioy, for the issue thereof can be none other, but as our Lord Christ Iesus sayeth, That it shall bee turned into weeping and gnasshing of teeth.
Now accursed be such joy, for the issue thereof can be none other, but as our Lord christ Iesus Saith, That it shall be turned into weeping and gnashing of teeth.
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Howbeit, the worlde is waxen dronke, for whatsoeuer is saide vnto it, it maketh no reckoning thereof,
Howbeit, the world is waxed drunk, for whatsoever is said unto it, it makes no reckoning thereof,
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but vtterly refuseth al good & sound doctrine. In deede this is true, that this same was not written in vaine:
but utterly Refuseth all good & found Doctrine. In deed this is true, that this same was not written in vain:
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but that we shalbe so much the more inexcusable, when as we shall haue the example of Dauid, except we folowe it.
but that we shall so much the more inexcusable, when as we shall have the Exampl of David, except we follow it.
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See then for this first point, that after Dauid had compassed the whole worlde both aboue and beneath, he founde no rest to comfort his spirite and soule,
See then for this First point, that After David had compassed the Whole world both above and beneath, he found no rest to Comfort his Spirit and soul,
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but at such time as he made his repaire vnto God. And there I say, he found wherwith to reioyce and comfort him selfe:
but At such time as he made his repair unto God. And there I say, he found wherewith to rejoice and Comfort him self:
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finding nothing els but vnquietnesse in all liuing creatures.
finding nothing Else but unquietness in all living creatures.
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Now he soone after setteth downe, how we ought to reioyce and to be comforted in God: to wit, through his mercie:
Now he soon After sets down, how we ought to rejoice and to be comforted in God: to wit, through his mercy:
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for if God shoulde deale with vs according to our desertes, we should haue no cause wherefore to reioyce,
for if God should deal with us according to our deserts, we should have no cause Wherefore to rejoice,
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but rather be confounded with very horrour and feare.
but rather be confounded with very horror and Fear.
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When as God shal declare him self to be our iudge, alas, which way shall wee be able to turne vs? Must wee not needes bee cast headlong into the deepe pit? If it be said that wee must appeare before the maiestie of our God, what shall become of vs which sucke vp iniquitie euen as the fishe sucketh in water,
When as God shall declare him self to be our judge, alas, which Way shall we be able to turn us? Must we not needs be cast headlong into the deep pit? If it be said that we must appear before the majesty of our God, what shall become of us which suck up iniquity even as the Fish sucketh in water,
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as it is written in the booke of Iob? Wherefore, let vs know that if we will rightly reioyce,
as it is written in the book of Job? Wherefore, let us know that if we will rightly rejoice,
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and finde sure rest in our consciences, wee must betake our selues to this free mercie of our God, that he declareth him selfe pitifull vnto vs in that he seeth vs to be miserable & wretched creatures,
and find sure rest in our Consciences, we must betake our selves to this free mercy of our God, that he Declareth him self pitiful unto us in that he sees us to be miserable & wretched creatures,
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and to put foorth our hand vnto him to receiue his mercie.
and to put forth our hand unto him to receive his mercy.
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Nowe Dauid in the ende sheweth whereuppon he buildeth him selfe, in making such a request:
Now David in the end shows whereupon he builds him self, in making such a request:
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According vnto thy worde, made vnto thy seruant.
According unto thy word, made unto thy servant.
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Loe whereupon we must builde and settle our selues, when as we will come vnto God, to be heard of him to wit, vpon his meere mercie,
Lo whereupon we must build and settle our selves, when as we will come unto God, to be herd of him to wit, upon his mere mercy,
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as we haue here aboue said.
as we have Here above said.
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But are wee already come thus farrefurth? And if wee be, yet is there an other point farther required:
But Are we already come thus farrefurth? And if we be, yet is there an other point farther required:
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to wit, wee must assure our selues that the graces of God shall adorne and garnishe vs,
to wit, we must assure our selves that the graces of God shall adorn and garnish us,
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so we seeke them according to his word.
so we seek them according to his word.
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And to proue it to be so, marke I beseeche you, for it were marueilous great presumption in vs, to come vnto God, without we had his promises for it,
And to prove it to be so, mark I beseech you, for it were marvelous great presumption in us, to come unto God, without we had his promises for it,
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and to desire of him any thing, and say, O Lord, I haue neede of this and that.
and to desire of him any thing, and say, Oh Lord, I have need of this and that.
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Go to now, here is already some occasion which causeth vs to come vnto God. And againe, O Lord, thou art good and gracious:
Go to now, Here is already Some occasion which Causes us to come unto God. And again, Oh Lord, thou art good and gracious:
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loe this is an other thing also which augmenteth our courage and boldnes.
lo this is an other thing also which Augmenteth our courage and boldness.
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But bicause we are so farre from God, that we are not able to come nere his maiestie, without he come down vnto vs:
But Because we Are so Far from God, that we Are not able to come never his majesty, without he come down unto us:
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we must then, before wee can haue any accesse to make our prayers vnto him, lay this foundation which is here set before vs:
we must then, before we can have any access to make our Prayers unto him, lay this Foundation which is Here Set before us:
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that is to say, the word of God, when as thereby God witnesseth vnto vs, that his mercie is alwayes readie, that he there laieth it before vs,
that is to say, the word of God, when as thereby God Witnesseth unto us, that his mercy is always ready, that he there Layeth it before us,
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and offereth the same there vnto vs. There remaineth now nothing els, but that wee receiue it by faith,
and Offereth the same there unto us There remains now nothing Else, but that we receive it by faith,
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and that there wee declare our faith through our calling vpon him.
and that there we declare our faith through our calling upon him.
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So then we see, the order which Dauid here setteth downe, that is, that hee bringeth vs to God, to the ende we might take our whole contentation, repose,
So then we see, the order which David Here sets down, that is, that he brings us to God, to the end we might take our Whole contentation, repose,
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and reioysing in his meere goodnesse.
and rejoicing in his mere Goodness.
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And since, that he hath receiued vs through his mercie, let vs beseeche him that he would looke vnto vs with his eyes of pitie.
And since, that he hath received us through his mercy, let us beseech him that he would look unto us with his eyes of pity.
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For the third point, he sheweth vs how we ought to make such our petitions, that is,
For the third point, he shows us how we ought to make such our petitions, that is,
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bicause God hath bounde him selfe vnto vs of his own good will, and hath witnessed vnto vs that he wil be neare vs. When then we shal come vnto him in this sort, let vs not doubt but that he wil heare vs & graunt whatsoeuer we shall desire according to his will.
Because God hath bound him self unto us of his own good will, and hath witnessed unto us that he will be near us When then we shall come unto him in this sort, let us not doubt but that he will hear us & grant whatsoever we shall desire according to his will.
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And namely he sayeth, thy woorde made vnto thy seruant, to thende he would declare to euery of vs that euery man should apply the promises of God particularly vnto him selfe.
And namely he Saith, thy word made unto thy servant, to The end he would declare to every of us that every man should apply the promises of God particularly unto him self.
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And not to vse the maner of the Papistes, to saye.
And not to use the manner of the Papists, to say.
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It is very true that God hath promised this and that, but we know not whether the same belongeth vnto vs or not.
It is very true that God hath promised this and that, but we know not whither the same belongeth unto us or not.
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And these are no fooles, which say thus, but this is the doctrine which they teache in all their Satanicall and deuelish Schooles and Synagogues.
And these Are no Fools, which say thus, but this is the Doctrine which they teach in all their Satanical and devilish Schools and Synagogues.
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Loe here the very doctrine of popish doctors, that the promise of God are vncertaine,
Loe Here the very Doctrine of popish Doctors, that the promise of God Are uncertain,
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& that we must receiue thē as things hanging in the ayre, not to take them generally, to say, I doubt not but that GOD speaketh the same vnto me.
& that we must receive them as things hanging in the air, not to take them generally, to say, I doubt not but that GOD speaks the same unto me.
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But contrariwise, we must conclude as Dauid here doth, and O Lord let it be done vnto thy seruant according to thy word.
But contrariwise, we must conclude as David Here does, and Oh Lord let it be done unto thy servant according to thy word.
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He saith not, according to thy word, I knowe not to whom, nor vnto such mē of which number I am not,
He Says not, according to thy word, I know not to whom, nor unto such men of which number I am not,
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so that I can not builde vppon it: but he saith, according to thy promise O Lord, made vnto me.
so that I can not build upon it: but he Says, according to thy promise Oh Lord, made unto me.
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Let vs then learne by his example, that when we desire the Lord God to assiste vs, to charge him with his promises,
Let us then Learn by his Exampl, that when we desire the Lord God to assist us, to charge him with his promises,
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yea & let vs apply them vnto our selues, and beleeue that they are also spoken to euery of vs in particular, and generally vnto all:
yea & let us apply them unto our selves, and believe that they Are also spoken to every of us in particular, and generally unto all:
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I meane vnto all the faithfull. When as the Lord our God saieth, I receiue all sinners to mercy:
I mean unto all the faithful. When as the Lord our God Saith, I receive all Sinners to mercy:
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let euery one saye, O Lorde, I am one of those miserable and wretched creatures, and therefore I come vnto thee, charging thee with thy promise made vnto me.
let every one say, Oh Lord, I am one of those miserable and wretched creatures, and Therefore I come unto thee, charging thee with thy promise made unto me.
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Loe howe wee must behaue our selues herein:
Loe how we must behave our selves herein:
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for els, we shall but wander in the holy scripture all the daies of our life.
for Else, we shall but wander in the holy scripture all the days of our life.
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It followeth immediatly after, Let thy tender mercies come vnto me that I may liue: for thy lawe is my delight.
It follows immediately After, Let thy tender Mercies come unto me that I may live: for thy law is my delight.
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In this verse we may very well see, that Dauid was as it were estranged from the mercie of God.
In this verse we may very well see, that David was as it were estranged from the mercy of God.
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Now this is a very notable point to be considered off:
Now this is a very notable point to be considered off:
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for what is the cause of our distrust, yea euen to close vp the gate against God for that we would not come vnto him,
for what is the cause of our distrust, yea even to close up the gate against God for that we would not come unto him,
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but onely bicause wee thinke that God hath estraunged him selfe from vs, and that we should be thereby confounded.
but only Because we think that God hath estranged him self from us, and that we should be thereby confounded.
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It is very true that he will sometimes cause vs to feele them, as if he had cleane turned him selfe away from vs,
It is very true that he will sometime cause us to feel them, as if he had clean turned him self away from us,
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and all bicause we first forsooke him:
and all Because we First forsook him:
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but yet we must notwithstanding returne vnto him, and not be discouraged, but followe the example of Dauid, that although the mercies of God to the outwarde apparance and in our iudgement bee farre from vs,
but yet we must notwithstanding return unto him, and not be discouraged, but follow the Exampl of David, that although the Mercies of God to the outward appearance and in our judgement be Far from us,
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and in such sort, as that we may well perceiue it:
and in such sort, as that we may well perceive it:
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yet must we neuer cease to say, O Lord, let thy louing mercies come vnto me:
yet must we never cease to say, Oh Lord, let thy loving Mercies come unto me:
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surely to the outrward shew, & so farre as I can iudge, they are farre of me:
surely to the outrward show, & so Far as I can judge, they Are Far of me:
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but yet O Lorde, I knowe that thou wilt in the ende make me to attaine vnto them:
but yet Oh Lord, I know that thou wilt in the end make me to attain unto them:
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yea and although thou manifestly shewest me them not, yet notwithstanding I will wayte and surely looke for them, with an assured faith and hope.
yea and although thou manifestly shewest me them not, yet notwithstanding I will wait and surely look for them, with an assured faith and hope.
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Moreouer, when he sayeth, that I may liue: that is to signifie vnto vs the same which I haue already said:
Moreover, when he Saith, that I may live: that is to signify unto us the same which I have already said:
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to wit, that although his wit and spirite, stayed it selfe vpon creatures, yet that he was but as a dead man,
to wit, that although his wit and Spirit, stayed it self upon creatures, yet that he was but as a dead man,
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& whiles he thought God not to be neare him, hee supposed him self to be but as a forlorne man.
& while he Thought God not to be near him, he supposed him self to be but as a forlorn man.
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And in deede although we had all the world on our side, and had GOD against vs,
And in deed although we had all the world on our side, and had GOD against us,
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and were sure that he neither loued nor fauoured vs, all the rest would turne but to our ruyne and destruction.
and were sure that he neither loved nor favoured us, all the rest would turn but to our ruin and destruction.
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And if wee esteeme not thus of him, must it not needes be but that we must bee bewitched by Satan,
And if we esteem not thus of him, must it not needs be but that we must be bewitched by Satan,
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and caried violently away, when we shall content vs onely with these worldly things, and neuer haue regard vnto the spring head and fountaine of all goodnesse:
and carried violently away, when we shall content us only with these worldly things, and never have regard unto the spring head and fountain of all Goodness:
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to wit, the bounty of God? But in the meane while let vs note this, that although we bee dead for a time,
to wit, the bounty of God? But in the mean while let us note this, that although we be dead for a time,
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after the example of Dauid, yet shall wee be quickened, so that we come to God, beseeching him not to holde backe his mercies farre from vs. Now he saieth in the ende, For thy lawe is my delight.
After the Exampl of David, yet shall we be quickened, so that we come to God, beseeching him not to hold back his Mercies Far from us Now he Saith in the end, For thy law is my delight.
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By this we are admonished what it is that we must craue at the handes of God in good earnest, forsooth that his mercies may remaine with vs:
By this we Are admonished what it is that we must crave At the hands of God in good earnest, forsooth that his Mercies may remain with us:
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to wit, when as we are conformable to him and to his woorde.
to wit, when as we Are conformable to him and to his word.
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Let it not now abash vs although wee feele so little taste of God his mercies.
Let it not now abash us although we feel so little taste of God his Mercies.
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And why so? For what is he that will acknowledge it? Wee are so beguiled with these false deceiptes of the worlde, that we thinke we may triumphe by them, that wee shall bee exceedingly blessed when as wee shall haue all thinges after our owne heartes desire.
And why so? For what is he that will acknowledge it? we Are so beguiled with these false Deceits of the world, that we think we may triumph by them, that we shall be exceedingly blessed when as we shall have all things After our own hearts desire.
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But in thus doing we can contemne God and his grace.
But in thus doing we can contemn God and his grace.
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We must not then be abashed if we be set besides that which apperteineth to our saluation,
We must not then be abashed if we be Set beside that which appertaineth to our salvation,
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and that God suffereth vs to languishe in wretchednesse and miserie.
and that God suffers us to languish in wretchedness and misery.
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And so let vs learne after the example of Dauid, to bee as it were reiected of the worde of God,
And so let us Learn After the Exampl of David, to be as it were rejected of the word of God,
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and to bee as it were estraunged from it to craue in good earnest, to cause his mercies to retourne vnto vs:
and to be as it were estranged from it to crave in good earnest, to cause his Mercies to return unto us:
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to wit, that he would graunt vs this grace, to let vs in such sort vnderstand what neede we haue of his fauour and aide, that notwithstanding that we haue declined from his commandements,
to wit, that he would grant us this grace, to let us in such sort understand what need we have of his favour and aid, that notwithstanding that we have declined from his Commandments,
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yet that he would graunt vs for all that, to feele his mercie, although he hath held the same from vs for a season.
yet that he would grant us for all that, to feel his mercy, although he hath held the same from us for a season.
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Now it followeth, Let the proude be confounded, for they haue delt wickedly and falsely with me:
Now it follows, Let the proud be confounded, for they have dealt wickedly and falsely with me:
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but I meditate in thy commaundementes.
but I meditate in thy Commandments.
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Here Dauid setteth downe another reason, to confirme him self continually more and more, that hee shall obtaine that which he praieth vnto God for:
Here David sets down Another reason, to confirm him self continually more and more, that he shall obtain that which he Prayeth unto God for:
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to wit, bicause the wicked do persecute him: whom he calleth the proud.
to wit, Because the wicked do persecute him: whom he calls the proud.
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And this is the sentence which wee haue already heretofore treated off, neither will the time suffer vs to stay any lenger vpon it.
And this is the sentence which we have already heretofore treated off, neither will the time suffer us to stay any longer upon it.
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It shall therefore suffice vs for this time, that faith onely is the thing which bringeth vs within the compasse of humilitie,
It shall Therefore suffice us for this time, that faith only is the thing which brings us within the compass of humility,
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when as we know that there is nothing in vs but wickednesse, and that wee are thereto tied, by the iust iudgementes of God.
when as we know that there is nothing in us but wickedness, and that we Are thereto tied, by the just Judgments of God.
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When I say, that the faithfull knowe this, it pulleth downe their high mindes, they are no more arrogant nor presumptious, to lifte themselues vp against God, and their neighbours.
When I say, that the faithful know this, it pulls down their high minds, they Are no more arrogant nor presumptuous, to lift themselves up against God, and their neighbours.
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Contrariwyse the wicked and enemies of GOD are called proude: for the pride which they vse against GOD, engendreth also crueltie against their neighbours.
Contrariwise the wicked and enemies of GOD Are called proud: for the pride which they use against GOD, engendereth also cruelty against their neighbours.
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As many as will humble them selues before God, will also bee very gentle too their neighbours:
As many as will humble them selves before God, will also be very gentle too their neighbours:
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but they which haue a fierse and high mynde to stande against God, must needes likewise cast their poyson against their neighbours.
but they which have a fierce and high mind to stand against God, must needs likewise cast their poison against their neighbours.
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And for this cause Dauid sayeth, let the proud O Lord be confounded, for they go wickedly about to confound me.
And for this cause David Saith, let the proud Oh Lord be confounded, for they go wickedly about to confound me.
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Whereby wee are admonished, that although the wicked vexe and grieue vs neuer so iniuriously and without cause,
Whereby we Are admonished, that although the wicked vex and grieve us never so injuriously and without cause,
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yet we are thereby taught to haue the rather a great deale more trust that God wil haue mercie vpon vs. And why so? bicause it is he which graunteth our request:
yet we Are thereby taught to have the rather a great deal more trust that God will have mercy upon us And why so? Because it is he which granteth our request:
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and when as we shall make it vnto him, it shall not come of our selues, but he shalbe authour thereof.
and when as we shall make it unto him, it shall not come of our selves, but he shall author thereof.
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So then, when as we shall be grieued and iniuried by malitious and cruell men, let vs go boldly vnto God,
So then, when as we shall be grieved and injuried by malicious and cruel men, let us go boldly unto God,
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and beseeche him to haue pitie and compassion vpon vs. Nowe he addeth, that he neuer ceased to meditate vpon the testimonies of God, although he was so afflicted.
and beseech him to have pity and compassion upon us Now he adds, that he never ceased to meditate upon the testimonies of God, although he was so afflicted.
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And this is an excellent admonition for vs, that when wee are tormented both from heauen,
And this is an excellent admonition for us, that when we Are tormented both from heaven,
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and on the earth, that God on the one side, to the outwarde shewe, estraungeth him selfe from vs:
and on the earth, that God on the one side, to the outward show, estrangeth him self from us:
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and we on the other side are so forsaken, that wee are troden vnder mens feete, besides a thousand other villaines done vnto vs:
and we on the other side Are so forsaken, that we Are trodden under men's feet, beside a thousand other villains done unto us:
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when as, I say, wee shall be so vexed and grieued. We must learne after the example of Dauid to meditate of the testimonies of God,
when as, I say, we shall be so vexed and grieved. We must Learn After the Exampl of David to meditate of the testimonies of God,
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and there to seeke our whole comfort, for that is the very meane by which God meaneth to plucke vs out of all our anguishes and griefes which might any way trouble vs. That now which foloweth, hath beene already handled:
and there to seek our Whole Comfort, for that is the very mean by which God means to pluck us out of all our Anguishes and griefs which might any Way trouble us That now which Followeth, hath been already handled:
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to wit, that men which feare God doe turne vnto him: to say, that they will keepe him companie.
to wit, that men which Fear God do turn unto him: to say, that they will keep him company.
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And in the ende he setteth downe this conclusion: Let my heart bee vpright in thy statutes: that I bee not ashamed.
And in the end he sets down this conclusion: Let my heart be upright in thy statutes: that I be not ashamed.
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Now like as in the first verse hee desireth GOD to giue him vnderstanding that hee might learne his Lawe, here he desireth that he would graunt him affection.
Now like as in the First verse he Desires GOD to give him understanding that he might Learn his Law, Here he Desires that he would grant him affection.
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Whereby we may see, that this proceedeth from vs & from our nature:
Whereby we may see, that this Proceedeth from us & from our nature:
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to wit, to be very poore blynd soule, vntill such time as God openeth our eies.
to wit, to be very poor blind soul, until such time as God Openeth our eyes.
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And thus much for the first point. But yet vnderstanding onely shall not serue.
And thus much for the First point. But yet understanding only shall not serve.
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God must make our heartes pliant vnto his obedience, and place vs so with him selfe,
God must make our hearts pliant unto his Obedience, and place us so with him self,
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as that we haue none other desire but to serue him. Let vs thē learne to pray vnto him as Dauid here hath done:
as that we have none other desire but to serve him. Let us them Learn to pray unto him as David Here hath done:
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for after he had desired him to giue him vnderstanding of his law, he desireth him also to giue him a pure and a sound heart:
for After he had desired him to give him understanding of his law, he Desires him also to give him a pure and a found heart:
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yea and that we should also doe the same in veritie & truth, not doubting but that when God hath bestowed vpon vs some graces, that he will also encrease them more & more,
yea and that we should also do the same in verity & truth, not doubting but that when God hath bestowed upon us Some graces, that he will also increase them more & more,
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and haue compassion vpon vs, so that we be obedient vnto him in our behalfe, and yelde him the homage and authoritie which vnto him belongeth.
and have compassion upon us, so that we be obedient unto him in our behalf, and yield him the homage and Authority which unto him belongeth.
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And according vnto this doctrine, let vs in all humilitie prostrate our selues before the maiestie of our good God, in acknowledging our offences, beseeching him so to touch vs,
And according unto this Doctrine, let us in all humility prostrate our selves before the majesty of our good God, in acknowledging our offences, beseeching him so to touch us,
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as that wee might learne after the example of his Prophet, how to make and present our requestes vnto him,
as that we might Learn After the Exampl of his Prophet, how to make and present our requests unto him,
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& to bereaue vs of all our earthly affections, which we feele to be most violent against vs, to the ende that our minde bee not withdrawne through them from his righteousnes,
& to bereave us of all our earthly affections, which we feel to be most violent against us, to the end that our mind be not withdrawn through them from his righteousness,
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but that wee submit our selues wholy vnto his holy will, desiring nothing els but to haue him to gouerne vs:
but that we submit our selves wholly unto his holy will, desiring nothing Else but to have him to govern us:
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to the end that being fortified by his holy spirite, we might perseuere vnto the end to resist those temptations which shal grieue vs, to obteine the victory abouesaid,
to the end that being fortified by his holy Spirit, we might persevere unto the end to resist those temptations which shall grieve us, to obtain the victory abovesaid,
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and come to the triūphe which is prepared for vs in heauen aboue.
and come to the triumph which is prepared for us in heaven above.
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That he wil not onely graunt vs, this grace, but also vnto all people and nations of the earth, &c.
That he will not only grant us, this grace, but also unto all people and Nations of the earth, etc.
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The eleuenth Sermon of the hundreth and nineteenth Psalme. CAPH. My soule fainteth for thy saluation:
The Eleventh Sermon of the Hundredth and nineteenth Psalm. CAPH. My soul fainteth for thy salvation:
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yet I wayte for thy worde. Mine eyes faile for thy promisse:
yet I wait for thy word. Mine eyes fail for thy promise:
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saying, when wilt thou comfort me? For I am like a bottle in the smoke:
saying, when wilt thou Comfort me? For I am like a Bottle in the smoke:
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yet do I not forget thy statutes.
yet do I not forget thy statutes.
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How many are the dayes of thy seruant? when wilt thou be auenged of them that persecute me? The proude haue digged pittes for mee:
How many Are the days of thy servant? when wilt thou be avenged of them that persecute me? The proud have dug pits for me:
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which are not after thy lawe. All thy commandementes are true: they persecute me falsely: be thou my helpe.
which Are not After thy law. All thy Commandments Are true: they persecute me falsely: be thou my help.
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They had almost made an end vpō me on the earth: but I forsooke not thy commaundements.
They had almost made an end upon me on the earth: but I forsook not thy Commandments.
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Quicken me according to thy louing kindnesse: so shall I keepe the testimonies of thy mouth.
Quicken me according to thy loving kindness: so shall I keep the testimonies of thy Mouth.
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IF we could rightly call to our remembraunce the promises of God in our afflictions and miseries, it were sufficient enough too make vs pacient.
IF we could rightly call to our remembrance the promises of God in our afflictions and misery's, it were sufficient enough too make us patient.
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And by this meane we should render a true proufe of our fayth:
And by this mean we should render a true proof of our faith:
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but so soone as we are grieued with any affliction, we by and by waxe fainte hearted,
but so soon as we Are grieved with any affliction, we by and by wax faint hearted,
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bicause we forget all the promises of God: which to our seeming, we had long before very well vnderstand and learned:
Because we forget all the promises of God: which to our seeming, we had long before very well understand and learned:
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Now we should not at the least be forgetfull of them, when neede requireth, yea, and that when wee are thereby enforced.
Now we should not At the least be forgetful of them, when need requires, yea, and that when we Are thereby Enforced.
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And for that cause wee haue here a very excellent lesson for the purpose, & worthy the noting:
And for that cause we have Here a very excellent Lesson for the purpose, & worthy the noting:
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for Dauid doth not only teach vs as a Prophet of God, what our dutie is,
for David does not only teach us as a Prophet of God, what our duty is,
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& what the power and vertue of our faith ought too bee:
& what the power and virtue of our faith ought too be:
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but sheweth vs also the way by his example, howe wee must bee pacient in all our aduersities,
but shows us also the Way by his Exampl, how we must be patient in all our adversities,
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and howe we ought not to fal from that: to wit, that we alwayes haue our eye fixed vpon the promises of God.
and how we ought not to fall from that: to wit, that we always have our eye fixed upon the promises of God.
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For that shal be enough to entertaine and keepe vs, in such sort as that we should paciently waite for his sauing health,
For that shall be enough to entertain and keep us, in such sort as that we should patiently wait for his Saving health,
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yea, euen in calling vpon him.
yea, even in calling upon him.
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But that we might the better profite by this doctrine, wee are here to note, that the twoo first verses are both of one and selfe-same substance, saue that the order of the wordes are changed.
But that we might the better profit by this Doctrine, we Are Here to note, that the twoo First Verses Are both of one and selfsame substance, save that the order of the words Are changed.
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Hee saieth in the first place, My soule fainteth for thy saluation, That is to say, O Lorde, I haue longed,
He Saith in the First place, My soul fainteth for thy salvation, That is to say, Oh Lord, I have longed,
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albeit the afflictions and miseries which I haue abidden, were very great:
albeit the afflictions and misery's which I have abidden, were very great:
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and lasted long, and that I see neither ende nor issue of them, yet neuerthelesse I rested altogether hereon, that I alwayes trusted, that thou wouldest bee my supporter and aider.
and lasted long, and that I see neither end nor issue of them, yet nevertheless I rested altogether hereon, that I always trusted, that thou Wouldst be my supporter and aider.
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Nowe hee addeth the reason howe hee coulde so faint: to wit, bicause he trusted vnto the promises of God.
Now he adds the reason how he could so faint: to wit, Because he trusted unto the promises of God.
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In the second verse he saieth, That he hath failed for the promise of God,
In the second verse he Saith, That he hath failed for the promise of God,
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yea euen looking for this promisse, and that he hath said, When wilt thou comfort me? And in the third he handleth that which before hee had spoken of:yea even looking for this promise, and that he hath said, When wilt thou Comfort me? And in the third he handleth that which before he had spoken of:
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to wit, that although he had beeene as it were parched and dried, euen as a skinne bottle in the smoke, so that there remained neither moysture nor substance in him but dried vp with verie miseries, yet that he had not forgotten the testimonies of God.
to wit, that although he had beeene as it were parched and dried, even as a skin Bottle in the smoke, so that there remained neither moisture nor substance in him but dried up with very misery's, yet that he had not forgotten the testimonies of God.
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We see then nowe what the summe and effect of this is, which is here shewed vnto vs:
We see then now what the sum and Effect of this is, which is Here showed unto us:
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to wit, that there is but one onely meane too cause vs to bee constant and pacient,
to wit, that there is but one only mean too cause us to be constant and patient,
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when as we are afflicted, and that our aduersities doe euer long last as wee imagine:
when as we Are afflicted, and that our adversities do ever long last as we imagine:
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that is, too bee mindefull of the promises of God, and to haue them depely imprinted in our hartes.
that is, too be mindful of the promises of God, and to have them deeply imprinted in our hearts.
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For if that bee so, it wil not cost vs much to be patient:
For if that be so, it will not cost us much to be patient:
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and although it bee an harde matter, yet wee shall at the last come too the ende of it.
and although it be an harden matter, yet we shall At the last come too the end of it.
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Let vs then now marke, from whence our impatience springeth, and what the reason is why wee are so oftentimes ouercome with temptations:
Let us then now mark, from whence our impatience springs, and what the reason is why we Are so oftentimes overcome with temptations:
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or else, when as wee shal haue for a tyme resisted them, yet in the ende wee are confounded and faintharted.
or Else, when as we shall have for a time resisted them, yet in the end we Are confounded and fainthearted.
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Truely, it is bicause wee forget the testimonies of GOD, and turne away from his woorde.
Truly, it is Because we forget the testimonies of GOD, and turn away from his word.
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In very deede, this at the first sight may seeme too bee a common matter with vs. And to say the truthe, euery man wil say, that we ought to remember them,
In very deed, this At the First sighed may seem too be a Common matter with us And to say the truth, every man will say, that we ought to Remember them,
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and that it is the onely remedy too comforte vs. But wee shal the oftener doo it,
and that it is the only remedy too Comfort us But we shall the oftener do it,
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when as wee shal haue learned this lesson which is heere set downe vntoo vs, and that wee recorde it al the dayes of our life:
when as we shall have learned this Lesson which is Here Set down unto us, and that we record it all the days of our life:
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For this is one of the principallest pointes that is too bee required in al Christians, that when they perceiue that God hath laide his hand on them, that they bee as it were almost cast downe:
For this is one of the principallest points that is to be required in all Christians, that when they perceive that God hath laid his hand on them, that they be as it were almost cast down:
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yet that they might comfort themselues, in staying of the promises of saluation which God hath promised them.
yet that they might Comfort themselves, in staying of the promises of salvation which God hath promised them.
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But yet, let vs throughly consider the worde which Dauid here vseth:
But yet, let us thoroughly Consider the word which David Here uses:
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I haue longed (sayeth hee) after the saluation, and I haue hoped, or after that I had hoped, bicause of thy woorde. I have longed (Saith he) After the salvation, and I have hoped, or After that I had hoped, Because of thy word.
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The seconde parte of this verse, is as it were the foundation whereon Dauid buildeth.
The seconde part of this verse, is as it were the Foundation whereon David builds.
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Let vs vnderstande then this hope which wee ought to haue in the worde of God, as Dauid had:
Let us understand then this hope which we ought to have in the word of God, as David had:
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for without that, it is impossible but that wee must bee confounded.
for without that, it is impossible but that we must be confounded.
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for although it seeme in the iudgement of menne, that there is in vs some vertue and soundnesse too indure and suffer patiently,
for although it seem in the judgement of men, that there is in us Some virtue and soundness too endure and suffer patiently,
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yet shal it not be such a true patience as GOD alloweth.
yet shall it not be such a true patience as GOD alloweth.
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And why so? For wee shal neuer beare him that affection too obey him, without wee comforte our selues that hee loueth vs,
And why so? For we shall never bear him that affection too obey him, without we Comfort our selves that he loves us,
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and that we trust to his bountie.
and that we trust to his bounty.
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A man, I say, shall neuer be disposed to obey God, and to glorifie him in afflictions,
A man, I say, shall never be disposed to obey God, and to Glorify him in afflictions,
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except hee haue a taste of the bountie, and fatherly loue, which he beareth vs. Now how can it be that wee should bee fully persuaded that God loueth vs,
except he have a taste of the bounty, and fatherly love, which he bears us Now how can it be that we should be Fully persuaded that God loves us,
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and procureth our wealth and health, when as he afflicteth vs, without we be armed with his promises? For it is impossible for vs to knowe the truth of God,
and procureth our wealth and health, when as he afflicts us, without we be armed with his promises? For it is impossible for us to know the truth of God,
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except he declare the same vnto vs in his word.
except he declare the same unto us in his word.
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Let vs learne then, as I haue already said, that the pacience of the faithfull can not be built,
Let us Learn then, as I have already said, that the patience of the faithful can not be built,
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but vpon faith and hope in the promises of God. Loe then what we haue to note in this place.
but upon faith and hope in the promises of God. Loe then what we have to note in this place.
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Now Dauid hauing laid such a foundation, buildeth thereon, saying, that his soule longed after the saluation of God:
Now David having laid such a Foundation, builds thereon, saying, that his soul longed After the salvation of God:
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when he saieth that his soule longed, he meaneth not that he was so forlorne, as that hee had in the ende giuen him cleane ouer:
when he Saith that his soul longed, he means not that he was so forlorn, as that he had in the end given him clean over:
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ne yet that Satan had gotten any aduauntage of him:
ne yet that Satan had got any advantage of him:
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but that worde, to long, is taken in the scripture, for that which notwithstanding is conioyned with such obedience as we ought to yelde vnto God, staying and setling our selues vpon him.
but that word, to long, is taken in the scripture, for that which notwithstanding is conjoined with such Obedience as we ought to yield unto God, staying and settling our selves upon him.
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As howe? Saint Paul sayeth, That we ought to hope beyond all hope as Abraham did:
As how? Saint Paul Saith, That we ought to hope beyond all hope as Abraham did:
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to wit, we must surmount all our wittes and imaginations, when there is any question of our beliefe in God.
to wit, we must surmount all our wits and Imaginations, when there is any question of our belief in God.
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For if wee will measure the promises of God by our owne wittes, what shall become of it? our faith then must exceede and goe beyond all the wisedome of men,
For if we will measure the promises of God by our own wits, what shall become of it? our faith then must exceed and go beyond all the Wisdom of men,
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as here it is sayde, That his soule hath longed:
as Here it is said, That his soul hath longed:
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which is as much as if Dauid had said, it is true O Lorde, that according to mans reason, I was vtterly forlorne:
which is as much as if David had said, it is true Oh Lord, that according to men reason, I was utterly forlorn:
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yea I was so oppressed with miseries, as that I could beare no moe:
yea I was so oppressed with misery's, as that I could bear no more:
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but when I was in the middes of death, I ceased not for all that vntill I was arriued at a sure hauen:
but when I was in the mids of death, I ceased not for all that until I was arrived At a sure Haven:
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to wit, thy ayde and helpe.
to wit, thy aid and help.
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Now he namely speaketh of Gods succour, bicause it shall goe very hard, but that we wil wander, looke aboue,
Now he namely speaks of God's succour, Because it shall go very hard, but that we will wander, look above,
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and beneath, both before and behinde, to see if wee can finde readie helpe.
and beneath, both before and behind, to see if we can find ready help.
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But if the trouble last long & we see not which way to get out of it,
But if the trouble last long & we see not which Way to get out of it,
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but that it is like a bottomles pitte:
but that it is like a bottomless pit:
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although before we somewhat trusted and hoped vpon God, yet for all that wee shall then bee driuen and egged, to seeke for aide here and there, we know not where.
although before we somewhat trusted and hoped upon God, yet for all that we shall then be driven and egged, to seek for aid Here and there, we know not where.
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And howe so? Is it not possible for me to finde remedie? Bicause, I saye, wee are so dull,
And how so? Is it not possible for me to find remedy? Because, I say, we Are so dull,
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and the hope which we haue in God, passeth so lightly away from vs, and melteth,
and the hope which we have in God, passes so lightly away from us, and melts,
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and runneth about, this way and that way: Dauid for this reason sayeth, That hee hoped for the saluation of God.
and Runneth about, this Way and that Way: David for this reason Saith, That he hoped for the salvation of God.
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Hereby then hee sheweth, that although this occasion was offered him to seeke after other helpes,
Hereby then he shows, that although this occasion was offered him to seek After other helps,
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and to cast his eyes vppon creatures, and to forsake God:
and to cast his eyes upon creatures, and to forsake God:
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yet that the temptations had not so wonne vpō him but that he alwayes remained constant in this resolution, that it was God which must relieue his neede.
yet that the temptations had not so won upon him but that he always remained constant in this resolution, that it was God which must relieve his need.
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Nowe herevpon he addeth, Mine eyes faile for thy promise, saying: when wilt thou comfort me?
Now hereupon he adds, Mine eyes fail for thy promise, saying: when wilt thou Comfort me?
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I haue abready said that this verse conteineth no new or strange thing, but Dauid chaungeth onely the order of the wordes.
I have abready said that this verse Containeth no new or strange thing, but David changeth only the order of the words.
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For when he saieth, That his eyes sore longed after the word of God, he meaneth none other thing but this, that although all his wittes were troubled,
For when he Saith, That his eyes soar longed After the word of God, he means none other thing but this, that although all his wits were troubled,
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and that hee was as it were blinded with the multitude of afflictiōs which he endured,
and that he was as it were blinded with the multitude of afflictions which he endured,
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yet that hee alwayes stayed him selfe vppon this word of God, and neuer ceased calling vpon him, saying:
yet that he always stayed him self upon this word of God, and never ceased calling upon him, saying:
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O when wilt thou comfort me? By this hee sheweth vs, that if we haue a true faith setled vppon the promises of GOD made vnto vs,Oh when wilt thou Comfort me? By this he shows us, that if we have a true faith settled upon the promises of GOD made unto us,
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when as it shall please him soone after to afflict vs, we must not by and by bee angry, biting the bit as Mules do:
when as it shall please him soon After to afflict us, we must not by and by be angry, biting the bit as Mules do:
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but let vs yelde him true obedience, saying:
but let us yield him true Obedience, saying:
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O Lord, when wilt thou comfort me? Wee must then suffer and abide thus to do:Oh Lord, when wilt thou Comfort me? we must then suffer and abide thus to do:
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to wit, that when we beseech and require God, to helpe vs according to his promise, wee must also desire him, to shewe it vs by the effect:
to wit, that when we beseech and require God, to help us according to his promise, we must also desire him, to show it us by the Effect:
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and wee must remaine firme and constant, vntill such time as he causeth vs to perceiue it:
and we must remain firm and constant, until such time as he Causes us to perceive it:
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for although hee delayeth his aide, and holdeth it as it were in suspēce, yet must we be fully persuaded that he hath not forgotten his office, which is, to comfort vs. By this meane we shall finde in the ende the fruite of our prayers.
for although he delayeth his aid, and holds it as it were in suspense, yet must we be Fully persuaded that he hath not forgotten his office, which is, to Comfort us By this mean we shall find in the end the fruit of our Prayers.
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Nowe he fully and wholy explaneth in the third verse following, when as hee sheweth it to be no small matter to be thus cast downe, had not the woorde of God sustained,
Now he Fully and wholly Explaineth in the third verse following, when as he shows it to be no small matter to be thus cast down, had not the word of God sustained,
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and vpheld him, but that there was great reason in it.
and upheld him, but that there was great reason in it.
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I am, saith he, like vnto a Goates skinne wherein oyle, or wyne is put, hanging in the smoke,
I am, Says he, like unto a Goats skin wherein oil, or wine is put, hanging in the smoke,
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and so dried and parched, as that there was neither substance nor moisture left in him.
and so dried and parched, as that there was neither substance nor moisture left in him.
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Dauid vseth this similitude, to shewe that his afflictions were so great and excessiue, as that hee was without all strength, and without hope of life.
David uses this similitude, to show that his afflictions were so great and excessive, as that he was without all strength, and without hope of life.
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Now he addeth notwithstanding, That he did not, yet forget the statutes of God. Loe an example which wee ought too followe, neither must we alledge here our infirmitie:
Now he adds notwithstanding, That he did not, yet forget the statutes of God. Loe an Exampl which we ought too follow, neither must we allege Here our infirmity:
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for Dauid was a passionate man as we are: he might very well haue fainted, if God had not strengthened him.
for David was a passionate man as we Are: he might very well have fainted, if God had not strengthened him.
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And how so? Hauing the promises, he hoped vpon them:
And how so? Having the promises, he hoped upon them:
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knowing that God continueth his benefites towardes his children, bicause they should haue recourse vnto him:
knowing that God Continueth his benefits towards his children, Because they should have recourse unto him:
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hee called vpon him, for that hee had already founde mercie and succour of him: God so holpe him through his holy spirite.
he called upon him, for that he had already found mercy and succour of him: God so help him through his holy Spirit.
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Nowe, haue not wee at this daye the same promises which Dauid had? Yea, haue wee not more large and ample promises? Haue not wee & great deale more familiar accesse then Dauid had,
Now, have not we At this day the same promises which David had? Yea, have we not more large and ample promises? Have not we & great deal more familiar access then David had,
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bicause that Iesus Christe is declared too bee a mediatour more manifestly, then he was vnder the lawe? When God then rendreth vs such a testimonie of his good will, that wee may freely come before him to praye vnto him, to the ende hee might helpe our necessities:
Because that Iesus Christ is declared too be a Mediator more manifestly, then he was under the law? When God then rendereth us such a testimony of his good will, that we may freely come before him to pray unto him, to the end he might help our necessities:
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I praye you what excuse shall wee make, if wee come not boldely vnto him as Dauid did,
I pray you what excuse shall we make, if we come not boldly unto him as David did,
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and be constant to perseuere in the same purpose, seeing that God offereth the selfe same meanes, to fight against whatsoeuer may turne vs awaye from it.
and be constant to persevere in the same purpose, seeing that God Offereth the self same means, to fight against whatsoever may turn us away from it.
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Moreouer, is the power of God lessened since that time? Doth he not at this day helpe all his faithfull with his holy spirite,
Moreover, is the power of God lessened since that time? Does he not At this day help all his faithful with his holy Spirit,
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as he did vnder the lawe.
as he did under the law.
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Yea, doth not he saye that he will encrease the kingdome of our Lorde Iesus Christe, more then euer he did at that time?
Yea, does not he say that he will increase the Kingdom of our Lord Iesus Christ, more then ever he did At that time?
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There is nothing then but our vnthankefulnesse which hath shut the gate against God, so that his graces can haue no accesse nor entraunce into vs. It is very true, that he will say enough vnto vs,
There is nothing then but our unthankfulness which hath shut the gate against God, so that his graces can have no access nor Entrance into us It is very true, that he will say enough unto us,
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but we will stope our eares: he wil make vs fayre promise enough, but we will soone forget them:
but we will stope our ears: he will make us fair promise enough, but we will soon forget them:
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or els if we keepe them in minde, it shalbe but a raunging imagination, neither shall it haue any deepe print,
or Else if we keep them in mind, it shall but a ranging imagination, neither shall it have any deep print,
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or yet liuely roote in vs. Bicause therefore, that wee esteeme not of the promises of God,
or yet lively root in us Because Therefore, that we esteem not of the promises of God,
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loe the reason why wee are so suddenly cast downe, euen with the least temptation that may come.
lo the reason why we Are so suddenly cast down, even with the least temptation that may come.
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Howe exercise we our faith in prayers? what readinesse and zeale is there at this daye amongst Christians in calling vpon the name of God? Alas it is so colde and feeble as it can not be more.
Howe exercise we our faith in Prayers? what readiness and zeal is there At this day among Christians in calling upon the name of God? Alas it is so cold and feeble as it can not be more.
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And so see why God hath pluckt backe his hand from vs, bicause of our infidelitie,
And so see why God hath plucked back his hand from us, Because of our infidelity,
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so that we feele not his helpe as we should.
so that we feel not his help as we should.
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The more depely therefore ought we to consider of this sentence here, when Dauid declareth that he was cleane dried vp,
The more deeply Therefore ought we to Consider of this sentence Here, when David Declareth that he was clean dried up,
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and yet for all that forgot not the promises of God. and yet for all that forgotten not the promises of God.
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Let vs now goe and vaunt our selues to bee good Christians, that we haue greatly profited in the Gospel,
Let us now go and vaunt our selves to be good Christians, that we have greatly profited in the Gospel,
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and yet when as wee shalbe touched with any little, yea, and that with a very light affliction, wee shall bee so amased as it is woonder.
and yet when as we shall touched with any little, yea, and that with a very Light affliction, we shall be so amazed as it is wonder.
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Alas what should become of vs, if wee should be as Dauid protesteth hee was? that God threatned vs through stitche, that there were but one droppe of substance of life,
Alas what should become of us, if we should be as David protesteth he was? that God threatened us through stitch, that there were but one drop of substance of life,
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and that it should seeme that we were euen as it were dead.
and that it should seem that we were even as it were dead.
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If then there were such a kinde of parched drynesse in vs, what should become of it? But what? herein resteth the faulte, that euery man flattereth him selfe,
If then there were such a kind of parched dryness in us, what should become of it? But what? herein rests the fault, that every man Flattereth him self,
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and wee also thinke that GOD shoulde submitte him selfe to our flatteries,
and we also think that GOD should submit him self to our flatteries,
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But it is not in vaine that this example is here set before vs. Let vs exercise our selues then better then we haue heretofore done,
But it is not in vain that this Exampl is Here Set before us Let us exercise our selves then better then we have heretofore done,
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and call to minde the testimonies of God.
and call to mind the testimonies of God.
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When as we shal bee parched, and so dried, as that it might seeme wee had not one droppe of life? let vs notwithstanding, meditate yet more thē euer before we did of the promises of God, to the ende we might get vs newe force and strength.
When as we shall be parched, and so dried, as that it might seem we had not one drop of life? let us notwithstanding, meditate yet more them ever before we did of the promises of God, to the end we might get us new force and strength.
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Now when Dauid had thus spoken, he addeth,
Now when David had thus spoken, he adds,
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How many are the daies of thy seruant? when wilt thou be auenged of them that persecute me?
How many Are the days of thy servant? when wilt thou be avenged of them that persecute me?
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The proud haue digged pittes for me: which are not after thy lawe.
The proud have dug pits for me: which Are not After thy law.
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Here Dauid pursuing his purpose maketh mētion of the griefes which he endured, that is, the wicked and vngodly persecuted him wrongfull,
Here David pursuing his purpose makes mention of the griefs which he endured, that is, the wicked and ungodly persecuted him wrongful,
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and that hee beeing retired to God, as to his saulfegarde, found no succour of him at the first dash,
and that he being retired to God, as to his saulfegarde, found no succour of him At the First dash,
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but that God held him at a bay, as a forlorne mā. Now herevpon hee rightly sheweth that his faith was not clerely quenched, ne yet lessened:
but that God held him At a bay, as a forlorn man. Now hereupon he rightly shows that his faith was not clearly quenched, ne yet lessened:
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but that he stil continued in prayer. And in the ende concludeth, that he will yet better remember the word of God,
but that he still continued in prayer. And in the end Concludeth, that he will yet better Remember the word of God,
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when as he shall bee so restored by him, and raised vp againe as it were from death.
when as he shall be so restored by him, and raised up again as it were from death.
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Let vs then note, that Dauid here setteth downe a certaine maner and order to shewe vs, that when God, to the outward shewe shall seeme to estraunge him selfe,
Let us then note, that David Here sets down a certain manner and order to show us, that when God, to the outward show shall seem to estrange him self,
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yet we must take hede that the same keepe vs not from hauing recourse vnto him.
yet we must take heed that the same keep us not from having recourse unto him.
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Now it may very wel seeme, that God sometimes thinketh not of vs, but specially,
Now it may very well seem, that God sometime Thinketh not of us, but specially,
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when hee shall suffer the wicked to runne whether they lift, and let them doe whatsoeuer they desire.
when he shall suffer the wicked to run whither they lift, and let them do whatsoever they desire.
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Now this is a terrible temptation.
Now this is a terrible temptation.
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And why? For on the one side we looke that if God tooke vs for his children,
And why? For on the one side we look that if God took us for his children,
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& loued vs as he testifieth, should he not by and by haue compassion of our miseries? should he not put forth his hande to helpe vs? When then he suffereth vs to be thus vniustly troden vnder foote, it is a signe that hee hath forsaken vs,
& loved us as he Testifieth, should he not by and by have compassion of our misery's? should he not put forth his hand to help us? When then he suffers us to be thus unjustly trodden under foot, it is a Signen that he hath forsaken us,
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and that he hath no care of vs, nor of our health ▪ Loe heere a very hard and greeuous temptation.
and that he hath no care of us, nor of our health ▪ Loe Here a very hard and grievous temptation.
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And the second is, that it should seeme that God doth not his office, How is that? Beholde how the vngodly fall out with him so that it seemeth they would giue him open defiaunce.
And the second is, that it should seem that God does not his office, How is that? Behold how the ungodly fallen out with him so that it seems they would give him open defiance.
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For is not this to make warre against him, when as they giue them selues licence to doe wickedly:
For is not this to make war against him, when as they give them selves licence to do wickedly:
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that whatsoeuer can besayd vnto them, they can neuer bee brought too goodnesse? And yet God maketh semblaunce as though he had no care of their wicked dealing.
that whatsoever can besayed unto them, they can never be brought too Goodness? And yet God makes semblance as though he had no care of their wicked dealing.
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These we see are two maruelous daungerous temptations.
These we see Are two marvelous dangerous temptations.
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And this is the cause namely why Dauid hath heere recited his persecutions, which he abode at the handes of the wicked.
And this is the cause namely why David hath Here recited his persecutions, which he Abided At the hands of the wicked.
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Now it is so, that he beeing in such conflictes, hauing to fight against these two temptations, which I haue noted, sheweth right wel that he remained stil conqueror.
Now it is so, that he being in such conflicts, having to fight against these two temptations, which I have noted, shows right well that he remained still conqueror.
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And see why he sayth, How many are the dayes of thy seruant? when wilt thou be auenged of thē that persecute me? Dauid signifieth that he made not this request vntill such time as hee was driuen too this extremitie, that he was no longer able to abide it.
And see why he say, How many Are the days of thy servant? when wilt thou be avenged of them that persecute me? David signifies that he made not this request until such time as he was driven too this extremity, that he was no longer able to abide it.
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As if he should haue sayde, Alas, my good God, wilte thou helpe me after I am deade? For thou seest that I haue already abidden so much,
As if he should have said, Alas, my good God, wilt thou help me After I am dead? For thou See that I have already abidden so much,
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as it is not possible to indure more: thou seest me euen at the graues brinke:
as it is not possible to endure more: thou See me even At the graves brink:
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It is now time, or else neuer to helpe. But yet I perceiue no succour comming from thee.
It is now time, or Else never to help. But yet I perceive no succour coming from thee.
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And what is the cause? When wilte thou doe it? It cannot bee chosen but that Dauid had as it were an intollerable affliction,
And what is the cause? When wilt thou do it? It cannot be chosen but that David had as it were an intolerable affliction,
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when he called vpon God in this manner. Wherefore we are so much the rather to meditate on this place.
when he called upon God in this manner. Wherefore we Are so much the rather to meditate on this place.
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For although God suffereth vs to be afflicted but for a little while:
For although God suffers us to be afflicted but for a little while:
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yet the same lasteth so with vs, as that we beeing vexed euen to the vttermoste, will say, I knowe not where I am, nor what to doe heerein.
yet the same lasteth so with us, as that we being vexed even to the uttermost, will say, I know not where I am, nor what to do herein.
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What is the cause why God deferreth his ayde so long? For in steade too call vpon him, it is out of doubt rather that we murmure,
What is the cause why God deferreth his aid so long? For in stead too call upon him, it is out of doubt rather that we murmur,
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yea and moyte as it were secretly against him.
yea and moyte as it were secretly against him.
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Nowe the right remedy to ouercome these temptations, & not so to murmur against God in our afflictions, is this, to call vpon him with full assuraunce, beseeching him to graunt vs his grace, that notwithstanding al the afflictions which he layeth vpon vs,
Now the right remedy to overcome these temptations, & not so to murmur against God in our afflictions, is this, to call upon him with full assurance, beseeching him to grant us his grace, that notwithstanding all the afflictions which he Layeth upon us,
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yet that he leaue vs not for all that too hope after that which hee hath promised vs. And this is it which Dauid declareth yet more fully,
yet that he leave us not for all that too hope After that which he hath promised us And this is it which David Declareth yet more Fully,
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when after he had sayde, that the vngodly had gone aboute to digge pittes for him, which is not after his lawe, hee addeth,
when After he had said, that the ungodly had gone about to dig pits for him, which is not After his law, he adds,
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and sayth, All thy Commaundements are true: they persecute me falsely, be thou my helpe.
and say, All thy commandments Are true: they persecute me falsely, be thou my help.
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Heere he expresseth what the iniuryes & outrages were which they had done him, They haue (saith he) digged pittes for mee, yea and he protesteth that they did it vniustly, that he neuer gaue the wicked occasion to hurt him:
Here he Expresses what the injuries & outrages were which they had done him, They have (Says he) dug pits for me, yea and he protesteth that they did it unjustly, that he never gave the wicked occasion to hurt him:
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but that he had walked in a good and pure conscience. Yet saith hee, They haue gone about to circumuent and compasse mee rounde about.
but that he had walked in a good and pure conscience. Yet Says he, They have gone about to circumvent and compass me round about.
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Wee see then that Dauid had no small assaultes, but such as were euen deadly, that it was without all question that he must be vtterly confoūded:
we see then that David had no small assaults, but such as were even deadly, that it was without all question that he must be utterly confounded:
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yea & although he neuer hurt any of them, that it might be sayd, that he had iniuriously persecuted them,
yea & although he never hurt any of them, that it might be said, that he had injuriously persecuted them,
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yet had he alwayes his recourse vnto God.
yet had he always his recourse unto God.
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So then, we may now bee better confirmed in the doctrine which we haue heeretofore handled:
So then, we may now be better confirmed in the Doctrine which we have heretofore handled:
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to wit, that to whatsoeuer extremititie we are driuen vnto in our afflictions, we shall bring them to a very good end,
to wit, that to whatsoever extremititie we Are driven unto in our afflictions, we shall bring them to a very good end,
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when as we being fenced with the power of the spirit of God, do looke vnto his promisses.
when as we being fenced with the power of the Spirit of God, do look unto his promises.
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Now let vs see why he addeth and sayth, Thy Commaundementes are true, they persecute me falsely, O help me.
Now let us see why he adds and say, Thy commandments Are true, they persecute me falsely, Oh help me.
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Dauid setteth downe heere three poyntes, The one is that God is true:
David sets down Here three points, The one is that God is true:
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& after he addeth a protestation of his good conduct and guydance, and of the malice of his aduersaryes:
& After he adds a protestation of his good conduct and guidance, and of the malice of his Adversaries:
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Thirdly, he calleth vppon God in his afflictions.
Thirdly, he calls upon God in his afflictions.
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Now as concerning the first, hee sheweth vs, that although Satan to shake vs, and in the ende vtterly too carry vs away subtilly and cunningly goeth about to deceiue vs, we must, to the contrary, learne how to knowe his ambushes,
Now as Concerning the First, he shows us, that although Satan to shake us, and in the end utterly too carry us away subtly and cunningly Goes about to deceive us, we must, to the contrary, Learn how to know his Ambushes,
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and to keepe vs from out of them.
and to keep us from out of them.
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So often then as wee are greeued with aduersitie and affliction, where must we beginne? See Satan howe he pitcheth his nettes,
So often then as we Are grieved with adversity and affliction, where must we begin? See Satan how he pitcheth his nets,
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and layeth his ambushes to induce and perswade vs to come into them, what sayth he, doost thou not see thy selfe forsaken of thy God? where are the promises wherevnto thou diddest trust? Now heere thou seest thy self to be a wretched forlorne creature.
and Layeth his Ambushes to induce and persuade us to come into them, what say he, dost thou not see thy self forsaken of thy God? where Are the promises whereunto thou didst trust? Now Here thou See thy self to be a wretched forlorn creature.
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So then, thou right well seest that God hath deceiued thee, and that the promises wherevnto thou trustedst, appertaine nothing at all vnto thee.
So then, thou right well See that God hath deceived thee, and that the promises whereunto thou trustedst, appertain nothing At all unto thee.
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See heere the subtlety of Satan. What is nowe to be doone? We are to conclude with Dauid and saye,
See Here the subtlety of Satan. What is now to be done? We Are to conclude with David and say,
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yet God is true and faithfull.
yet God is true and faithful.
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Let vs I say keepe in minde the trueth of God as a sheelde too beate back whatsoeuer Satan is able to lay vnto our charge,
Let us I say keep in mind the truth of God as a shield too beat back whatsoever Satan is able to lay unto our charge,
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when as he shall goe about to cause vs to deny our Fayth, when as also he shall lye about vs too make vs beleeue that God thinketh no more of vs,
when as he shall go about to cause us to deny our Faith, when as also he shall lie about us too make us believe that God Thinketh no more of us,
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or else, that it is in vaine for vs too trust vnto his promises.
or Else, that it is in vain for us too trust unto his promises.
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But let vs knowe cleane contrary, that it is very plaine and sounde trueth which GOD sayth vnto vs. Although Satan casteth at vs neuer so many dartes,
But let us know clean contrary, that it is very plain and sound truth which GOD say unto us Although Satan Cast At us never so many darts,
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although he haue neuer so exceeding many deuises against vs, although nowe and then by violenve, sometimes with subtiltie and cunning, it seemeth in very deede too vs, that he should ouercome vs:
although he have never so exceeding many devises against us, although now and then by violenve, sometime with subtlety and cunning, it seems in very deed too us, that he should overcome us:
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Neuerthelesse, he shall neuer bring it to passe, but that wee shall haue the trueth of God, to be sure and certaine in our heartes.
Nevertheless, he shall never bring it to pass, but that we shall have the truth of God, to be sure and certain in our hearts.
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And thus much for the first.
And thus much for the First.
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The protestation which Dauid maketh, ought too stirre vs vpp too walke in such sorte with our neighboures,
The protestation which David makes, ought too stir us vpp too walk in such sort with our neighbours,
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as that wee giue them no occasion too hurte vs. But too liue plainely and simply one by an other.
as that we give them no occasion too hurt us But too live plainly and simply one by an other.
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The wicked may very well hurte one another, yea and euen destroy them selues:
The wicked may very well hurt one Another, yea and even destroy them selves:
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but in the meane time, the Children of God muste haue this testimony alwayes with them, that they will neither doe nor yet procure them any hurte:
but in the mean time, the Children of God must have this testimony always with them, that they will neither doe nor yet procure them any hurt:
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but are greeued and sorrowfull too see them runne headlong into destruction.
but Are grieved and sorrowful too see them run headlong into destruction.
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When this mind shalbe in vs, then shal we haue an excellent entraunce to call vpon God:
When this mind shall in us, then shall we have an excellent Entrance to call upon God:
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but contrariwise, if we render euill for euill, beeing molested by our enemyes, and inforce our selues to doo the like,
but contrariwise, if we render evil for evil, being molested by our enemies, and enforce our selves to do the like,
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and cry quittance (as we say) with them, our cause wil quite bee ouerthrowne.
and cry quittance (as we say) with them, our cause will quite be overthrown.
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And why so? For if we shall be so vengefull, it is impossible for vs to trust and beleeue that God wil helpe vs. Yea euen then I say,
And why so? For if we shall be so vengeful, it is impossible for us to trust and believe that God will help us Yea even then I say,
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when we shall haue a good and iust quarrell. For God will discharge vs if wee shall not haue a good conscience:
when we shall have a good and just quarrel. For God will discharge us if we shall not have a good conscience:
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and although some there, are which would both wish and doe vs hurt: We must say, O Lord, this is iniuriously and falsely doone.
and although Some there, Are which would both wish and do us hurt: We must say, Oh Lord, this is injuriously and falsely done.
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But (as I haue already touched) let vs haue such a testimonie in our heartes, that although they which persecute vs are the instrumentes and limmes of Satan,
But (as I have already touched) let us have such a testimony in our hearts, that although they which persecute us Are the Instruments and limbs of Satan,
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and do it of meere malice: Let vs not cleane contrary purchase them any hurte or displeasure.
and do it of mere malice: Let us not clean contrary purchase them any hurt or displeasure.
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Then may wee call vppon God with Dauid, knowing that hee will neuer faile those which are wrongfully persecuted.
Then may we call upon God with David, knowing that he will never fail those which Are wrongfully persecuted.
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Loe then the meaning of these three poyntes which are heere touched.
Loe then the meaning of these three points which Are Here touched.
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Now after that Dauid had thus spoken, he addeth, They had almost made an ende of me vpon the Earth:
Now After that David had thus spoken, he adds, They had almost made an end of me upon the Earth:
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But I forsake not thy comaundements. See heere a sentence worthy to bee well weyed.
But I forsake not thy Commandments. See Here a sentence worthy to be well weighed.
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It is very true that Dauid expresseth that which he had before spoken, I haue not (sayth he) forsaken thy commaundementes O Lord,
It is very true that David Expresses that which he had before spoken, I have not (say he) forsaken thy Commandments Oh Lord,
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although I was as one clearely dryed vp, and as a man vtterly forlorne, yet for all that haue I not forsaken thy Commandementes. although I was as one clearly dried up, and as a man utterly forlorn, yet for all that have I not forsaken thy commandments.
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Nowe it must needes be that Dauid resisted two temptations in continuing so firme and constant in the obedience of God.
Now it must needs be that David resisted two temptations in Continuing so firm and constant in the Obedience of God.
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The first was, that he might haue beene brought into some distresse. The second, that he might haue bin bent to haue done wickedly.
The First was, that he might have been brought into Some distress. The second, that he might have been bent to have done wickedly.
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And why so? seing that the wicked had vniustly persecuted him, hee might haue beene reuenged of them.
And why so? sing that the wicked had unjustly persecuted him, he might have been revenged of them.
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Loe the two assaultes which was meete and conuenient for him to sustaine and keepe of.
Loe the two assaults which was meet and convenient for him to sustain and keep of.
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Euen so must we followe his example:
Eve so must we follow his Exampl:
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For when men shall vniustly molest and greeue vs, and that they shall not onely doe vs one iniury, yea two or three:
For when men shall unjustly molest and grieve us, and that they shall not only do us one injury, yea two or three:
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but that our trouble shal continue without ende and without ceasing, let vs yet learne to be pacient.
but that our trouble shall continue without end and without ceasing, let us yet Learn to be patient.
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And chiefely, when as there shall be no question of abiding a little damage, or small greefe:
And chiefly, when as there shall be no question of abiding a little damage, or small grief:
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But that we shall be mortally persecuted, and our life too be as it were desperate, to be already as it were in the very throte of the Woulfe,
But that we shall be mortally persecuted, and our life too be as it were desperate, to be already as it were in the very throat of the Wolf,
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yea to bee already euen as men swallowed vp and deuoured.
yea to be already even as men swallowed up and devoured.
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When as we shalbe brought euen to such a passe, yet let vs not cease to say with Dauid, I haue not forsaken thy commaundements.
When as we shall brought even to such a pass, yet let us not cease to say with David, I have not forsaken thy Commandments.
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And so that wee might the better practise this doctrine, and apply it to our owne vse and profite, let vs learne too haue recourse vnto God in all our afflictions, calling vpon him to be our warraunt and safegarde.
And so that we might the better practise this Doctrine, and apply it to our own use and profit, let us Learn too have recourse unto God in all our afflictions, calling upon him to be our warrant and safeguard.
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And in the meane while, although we be wrongfully molested, let vs beseech him to graunt vs his grace too yeelde our selues vnto that which he hath commaunded vs:
And in the mean while, although we be wrongfully molested, let us beseech him to grant us his grace too yield our selves unto that which he hath commanded us:
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to witte, too loue our enemyes, to doe good vnto them which seeke to doe vs all the hurt they can, to pray for those which slaunder and wishe vs asmuch euill as is possible.
to wit, too love our enemies, to do good unto them which seek to do us all the hurt they can, to pray for those which slander and wish us as evil as is possible.
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Loe heere wee must meditate vpon the Commaundements of God, although wee be as it were consumed on the earth.
Loe Here we must meditate upon the commandments of God, although we be as it were consumed on the earth.
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Now heere we are to note, that it was not without cause, that Dauid sayth, that he was almoste consumed:
Now Here we Are to note, that it was not without cause, that David say, that he was almost consumed:
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For this shall euen so come to passe in vs, when men shall iudge and condemne vs,
For this shall even so come to pass in us, when men shall judge and condemn us,
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and that wee haue already receiued sentence of death in our selues: as S. Paule sayth in the seconde too the Corinthes.
and that we have already received sentence of death in our selves: as S. Paul say in the seconde too the Corinthians.
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Euen so Dauid beeing as one condemned too death, and seeing no likelyhoode too be deliuered, ceased not for all that to call vpon God.
Eve so David being as one condemned too death, and seeing no likelihood too be Delivered, ceased not for all that to call upon God.
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So likewise must we doe, knowing that hee will neuer forsake vs:
So likewise must we do, knowing that he will never forsake us:
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for see what the cause is, that God oftentimes keepeth backe his helping hand from vs,
for see what the cause is, that God oftentimes Keepeth back his helping hand from us,
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but euen when we preuent him by meane of our owne lightnesse and inconstancy. For so soone as wee are greued somwhat more then we are wonted:
but even when we prevent him by mean of our own lightness and inconstancy. For so soon as we Are grieved somewhat more then we Are wonted:
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we straight wayes conclude and say, O, all is naught: we are cleane vndoone: it is past all hope.
we straight ways conclude and say, Oh, all is nought: we Are clean undone: it is passed all hope.
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When we after this sorte preuent him, it is like vnto a man that would cast himselfe into his graue before he is deade, and so smoother himselfe.
When we After this sort prevent him, it is like unto a man that would cast himself into his graven before he is dead, and so smoother himself.
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After this manner, say I, doe we, preuenting by this meane that ayde, which God hath deferred to giue vs,
After this manner, say I, do we, preventing by this mean that aid, which God hath deferred to give us,
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vntil the time be come, which he knoweth to be moste meete.
until the time be come, which he Knoweth to be most meet.
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Let vs then well consider, that when God shall deferre the ayde which he meaneth to giue vs,
Let us then well Consider, that when God shall defer the aid which he means to give us,
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although wee seeme as deade men, and our life desperate, yet that hee can restore vs againe in the minute of an houre,
although we seem as dead men, and our life desperate, yet that he can restore us again in the minute of an hour,
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although in the sight of men wee were euen as the pictures of death, yet that hee leaueth vs not without life inwardly.
although in the sighed of men we were even as the pictures of death, yet that he Leaveth us not without life inwardly.
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For as wee see in Winter the trees to be as it were deade, that wee can perceiue neither sappe, leafe, nor nothing else:
For as we see in Winter the trees to be as it were dead, that we can perceive neither sap, leaf, nor nothing Else:
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yet there is life hid in them. Euen so fareth it with vs:
yet there is life hid in them. Eve so fareth it with us:
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For when we shall be still & quiet attending for ayde at the handes of God, wee are sure that when Winter is past:
For when we shall be still & quiet attending for aid At the hands of God, we Are sure that when Winter is past:
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to wirte, the time of our afflictions, that God will giue vs life, which was before as it were hidden.
to wirte, the time of our afflictions, that God will give us life, which was before as it were hidden.
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Now to conclude the Psalme he sayth, Quicken me according to thy louing kindenesse: so shall I keepe the testimonyes of thy mouth.
Now to conclude the Psalm he say, Quicken me according to thy loving kindness: so shall I keep the testimonies of thy Mouth.
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We see heere, that Dauid speaketh as one that were dead, when he sayth, O quicken me, he sheweth then that hee was not beaten softely with the rodde, or with a meane affliction:
We see Here, that David speaks as one that were dead, when he say, Oh quicken me, he shows then that he was not beaten softly with the rod, or with a mean affliction:
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but was punished euen too the vttermoste.
but was punished even too the uttermost.
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For hee was so dryed vp, as before we haue saide, that there was no substaunce at all lefte in him.
For he was so dried up, as before we have said, that there was no substance At all left in him.
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Loe what was the cause why Dauid after this manner made his petition.
Loe what was the cause why David After this manner made his petition.
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Let vs learne then, not too flatter our selues, when as the Lorde our God shall visite vs with any little affliction, that wee thinke too haue doone euen sufficiently, if wee call vppon him:
Let us Learn then, not too flatter our selves, when as the Lord our God shall visit us with any little affliction, that we think too have done even sufficiently, if we call upon him:
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But if wee shall haue doone so an hundreth thousande times more, yet that wee muste not giue ouer praying and calling vppon him.
But if we shall have done so an Hundredth thousande times more, yet that we must not give over praying and calling upon him.
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And heerein may bee seeene the hypocriticall dealing of men:
And herein may be seen the hypocritical dealing of men:
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For they are so womannishely minded and tender hearted, that they thinke themselues too haue wrought a million of miracles,
For they Are so womannishely minded and tender hearted, that they think themselves too have wrought a million of Miracles,
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when as they haue sustained neuer so little aduersitie, no not woorth the value of an houre.
when as they have sustained never so little adversity, no not worth the valve of an hour.
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Moreouer if they be ouer loden with any aduersity they may be bolde, as they thinke, cleerely too forget both God and his woorde.
Moreover if they be over laden with any adversity they may be bold, as they think, clearly too forget both God and his word.
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But our good God wil not haue vs to proceede in this sorte:
But our good God will not have us to proceed in this sort:
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For he setteth before vs heere, the example of Dauid for our instruction, but yet hee hath set it forth vntoo vs for this ende and purpose, that wee shoulde not cease to continue too cal vpon him in our aduersities:
For he sets before us Here, the Exampl of David for our instruction, but yet he hath Set it forth unto us for this end and purpose, that we should not cease to continue too call upon him in our adversities:
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yea were our afflictions neuer so great, & lasted neuer so long, yet that we shoulde notwithstanding continually perseuere in prayer.
yea were our afflictions never so great, & lasted never so long, yet that we should notwithstanding continually persevere in prayer.
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To be shorte, let vs vnderstande, that Dauid made this prayer at such tyme as hee thought not too haue liued any longer,
To be short, let us understand, that David made this prayer At such time as he Thought not too have lived any longer,
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but that hee was as a dead man, when hee sayeth, O quicken mee.
but that he was as a dead man, when he Saith, Oh quicken me.
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Moreouer we may see, that his constancy was not lyke a puft of winde, but that he perseuered therein.
Moreover we may see, that his constancy was not like a puffed of wind, but that he persevered therein.
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For although his troubles conteined, that he was as it were in a very depe pit, whereout he was not able too get:
For although his Troubles contained, that he was as it were in a very deep pit, whereout he was not able too get:
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yet ceased hee neuer but to trust that god would deliuer him out of it: and there vpon called on him, and receiued greate courage.
yet ceased he never but to trust that god would deliver him out of it: and there upon called on him, and received great courage.
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Namely, he desireth too bee quickened according to the louing kindnes of God For wee must also bee at that point,
Namely, he Desires too be quickened according to the loving kindness of God For we must also be At that point,
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if we will bee hearde, to knowe that God is bounde vntoo vs of his meere grace and fauour:
if we will be heard, to know that God is bound unto us of his mere grace and favour:
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and that wee also must haue recourse vnto him, if wee wil haue him too accomplishe his promises vnto vs. Men must not then abuse themselues, too looke vntoo their owne dooinges,
and that we also must have recourse unto him, if we will have him too accomplish his promises unto us Men must not then abuse themselves, too look unto their own doings,
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ne yet too haue regarde vntoo worldly meanes:
ne yet too have regard unto worldly means:
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But that they seeke for the same in GOD, and in his meere goodnesse and free gifte,
But that they seek for the same in GOD, and in his mere Goodness and free gift,
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for the which he wil heare them, and receiue them also vntoo himselfe.
for the which he will hear them, and receive them also unto himself.
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In the ende Dauid protesteth, that he wil kepe the testimonies of the mouth of God.
In the end David protesteth, that he will keep the testimonies of the Mouth of God.
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Now let vs not vnderstād hereby, that hee had not kept them before: For wee haue seene the cleane cōtrary.
Now let us not understand hereby, that he had not kept them before: For we have seen the clean contrary.
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But this is to signifie, That seing in the midst of the afflictiōs which I haue susteined, thou hast alway giuē me the grace to perseuere in faith,
But this is to signify, That sing in the midst of the afflictions which I have sustained, thou hast always given me the grace to persevere in faith,
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& that I haue continually vpon thee, Satan hath not shaken me, to cause me too doe wickedly,
& that I have continually upon thee, Satan hath not shaken me, to cause me too do wickedly,
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since then, O Lorde, thou haste giuen mee such constancy at the time that thou wast estraunged from me:
since then, Oh Lord, thou haste given me such constancy At the time that thou wast estranged from me:
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by a more strong reason, when thou shalt be mine ayde and succour, & shalt restore me, I shall haue a farre greater constancy, to keepe the testimonyes of thy mouth.
by a more strong reason, when thou shalt be mine aid and succour, & shalt restore me, I shall have a Far greater constancy, to keep the testimonies of thy Mouth.
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See then, howe that in the middest of all our afflictions wee must glorifie God, not doubting of his faithfull dealing, that he will performe whatsoeuer hee hath promised, haue pittie on vs in the end,
See then, how that in the midst of all our afflictions we must Glorify God, not doubting of his faithful dealing, that he will perform whatsoever he hath promised, have pity on us in the end,
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and confirme vs more and more too keepe the testimonyes of his mouth:
and confirm us more and more too keep the testimonies of his Mouth:
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knowing that hee wil continue to doe that vnto vs, which he hath already once shewed vs.
knowing that he will continue to do that unto us, which he hath already once showed us
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And according to this doctrin, let vs prostrate our selues in the presence of our good God, in acknowledging our offences:
And according to this Doctrine, let us prostrate our selves in the presence of our good God, in acknowledging our offences:
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Beseeching him that it would please him to open our eyes better that we may beholde the power and vertue of his worde, and thereon to stay vs:
Beseeching him that it would please him to open our eyes better that we may behold the power and virtue of his word, and thereon to stay us:
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in bereauing vs of all the lightnesse and inconstancy, which might turne vs away from it, desiring him also not to suffer vs too wander this way and that way,
in bereaving us of all the lightness and inconstancy, which might turn us away from it, desiring him also not to suffer us too wander this Way and that Way,
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as commonly we are woonted, to turne vs from the right way, as we are by nature ouermuch inclyned therto:
as commonly we Are wonted, to turn us from the right Way, as we Are by nature overmuch inclined thereto:
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but beeing fully resolued, that it is not in vaine which he hath declared vnto vs, that hee will assist vs in all our necessities, which wee shall craue of him in true fayth:
but being Fully resolved, that it is not in vain which he hath declared unto us, that he will assist us in all our necessities, which we shall crave of him in true faith:
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yea not onely in our small and meane afflictions: but euen when as he thinketh wee shoulde be vtterly ouerthrowne:
yea not only in our small and mean afflictions: but even when as he Thinketh we should be utterly overthrown:
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knowing that he will accomplish for our profite & health, whatsoeuer we may hope after, and beholde with the eyes of fayth.
knowing that he will accomplish for our profit & health, whatsoever we may hope After, and behold with the eyes of faith.
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Let vs beseech him that hee will not onely graunte vs this grace, but also vnto all people and nations of the Earth. &c.
Let us beseech him that he will not only grant us this grace, but also unto all people and Nations of the Earth. etc.
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The twelfth Sermon vpon the hundreth and nineteenth Psalme. LAMED. O Lorde, thy woorde indureth for euer in Heauen.
The twelfth Sermon upon the Hundredth and nineteenth Psalm. LAMED. O Lord, thy word Endureth for ever in Heaven.
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Thy trueth is from one generation to another: thou haste layed the foundation of the Earth and it abideth.
Thy truth is from one generation to Another: thou haste laid the Foundation of the Earth and it Abideth.
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They continue euen to this day, according too thy ordinaunce: for all are thy seruauntes. Except the Lorde had beene my delighte:
They continue even to this day, according too thy Ordinance: for all Are thy Servants. Except the Lord had been my delight:
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I shoulde nowe haue perished in my trouble. I will neuer forget thy Commandements: For by them thou hast quickened me. I am thine, saue me:
I should now have perished in my trouble. I will never forget thy commandments: For by them thou hast quickened me. I am thine, save me:
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for I haue sought thy Commandementes. The vngoodly layd waite for mee: but I will consider thy testimonyes.
for I have sought thy commandments. The ungoodly laid wait for me: but I will Consider thy testimonies.
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I haue seene an ende of all perfection: but thy commaundement is exceeding large. WEE see howe chaungeable men are.
I have seen an end of all perfection: but thy Commandment is exceeding large. we see how changeable men Are.
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It is very true that when wee shall talke of the shadowe, wee may say that it remooueth and chaungeth euery minute of an houre,
It is very true that when we shall talk of the shadow, we may say that it Removeth and changeth every minute of an hour,
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so that it resteth not but if wee looke well and thorowlye search out that which is in the minde of man:
so that it rests not but if we look well and thoroughly search out that which is in the mind of man:
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wee shall see there a great deale more vanitie and chaunge, then is too be seene in the very shadowe.
we shall see there a great deal more vanity and change, then is to be seen in the very shadow.
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And that which is more, Dauid sayth in an other place, that if man were laide in one schole,
And that which is more, David say in an other place, that if man were laid in one school,
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& vanitie in an other, that vanitie which is nothing, would way downe man greately. And wee shall not neede too stande longe disputing of this:
& vanity in an other, that vanity which is nothing, would Way down man greatly. And we shall not need too stand long disputing of this:
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For euery man by his owne experience can testifie what it is, and what it can do,
For every man by his own experience can testify what it is, and what it can do,
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albeit there were nothing written nor yet any thing thereof conteined in the Scripture. What resteth there then for vs to doe.
albeit there were nothing written nor yet any thing thereof contained in the Scripture. What rests there then for us to do.
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Forsooth wee must seeke for our constancy else where then in our selues.
Forsooth we must seek for our constancy Else where then in our selves.
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Nowe God giueth vs a very good meane if we will take it, which is, to builde and settle our selues vpon his word.
Now God gives us a very good mean if we will take it, which is, to build and settle our selves upon his word.
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And for this cause it is, that the Prophet Esaiah sayth. That the worde of God indureth for euer:
And for this cause it is, that the Prophet Isaiah say. That the word of God Endureth for ever:
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Hee had spoken before of the frailtie and ficklenesse of men, as that nothing could be more:
He had spoken before of the frailty and fickleness of men, as that nothing could be more:
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& although it might seeme that there was some strength in them, it is yet incontinent cleane parched and dryed vpp, that it vanisheth away into lesse then nothing:
& although it might seem that there was Some strength in them, it is yet incontinent clean parched and dried vpp, that it Vanishes away into less then nothing:
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But he concludeth and sayth, That the woorde of God abideth for euer.
But he Concludeth and say, That the word of God Abideth for ever.
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So then, see the meane, howe that men (although they be transitory, and haue constancie at all in them) shall notwithstanding haue a perfect constancy, and sure estate:
So then, see the mean, how that men (although they be transitory, and have constancy At all in them) shall notwithstanding have a perfect constancy, and sure estate:
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to witte, when as they shall stay themselues vpon the trueth of God and his worde.
to wit, when as they shall stay themselves upon the truth of God and his word.
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According to this, it is heere sayd, Thy worde O Lorde abideth for euer in heauen.
According to this, it is Here said, Thy word Oh Lord Abideth for ever in heaven.
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Some expounde this, as if it had beene sayde, That because the heauens haue continued long, they render a good testimony of the trueth of God.
some expound this, as if it had been said, That Because the heavens have continued long, they render a good testimony of the truth of God.
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But heere Dauid namely speaketh of the heauēs because we see by them a more manifest signe of the Maiestie of God then we see here belowe on earth.
But Here David namely speaks of the heavens Because we see by them a more manifest Signen of the Majesty of God then we see Here below on earth.
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And in deede in that we are rude and earthly, we had neede to haue God to guide vs,
And in deed in that we Are rude and earthly, we had need to have God to guide us,
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and too lifte vpp our mindes when that he would haue vs to thinke on him:
and too lift vpp our minds when that he would have us to think on him:
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too the ende we might forget the world, & all the corruptible things heere beneath.
too the end we might forget the world, & all the corruptible things Here beneath.
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See thē the reason why Dauid in this maketh the seate and house of the word of God in heauen ▪ because we had nede to looke a great deale more hyer then into our owne senses,
See them the reason why David in this makes the seat and house of the word of God in heaven ▪ Because we had need to look a great deal more higher then into our own Senses,
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when wee would comprehend howe God is true and faithfull.
when we would comprehend how God is true and faithful.
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When wee woulde feele the certaintie and assuraunce of his woorde, we must enter into a more deepe consideration,
When we would feel the certainty and assurance of his word, we must enter into a more deep consideration,
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then our sense is able too beare, and not looke so into the visible thing, or into that which we conceiue on earth.
then our sense is able too bear, and not look so into the visible thing, or into that which we conceive on earth.
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Hee addeth, That the trueth of God it from generation to generation. As if hee shoulde haue sayde, It is true.
He adds, That the truth of God it from generation to generation. As if he should have said, It is true.
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O Lord, that men are heere very circumspect and aduised:
O Lord, that men Are Here very circumspect and advised:
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and we see also howe thinges haue their alterations, so that there is nothing which is not wauering and inconstant:
and we see also how things have their alterations, so that there is nothing which is not wavering and inconstant:
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wee are as it were in the whirlewindes and tempests:
we Are as it were in the whirlwinds and tempests:
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and if at some time thinges bee in peace and at quiet, it lasteth not longe:
and if At Some time things be in peace and At quiet, it lasteth not long:
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and although the creatures bee peaceable and at quiet, yet are the men neuer at rest,
and although the creatures be peaceable and At quiet, yet Are the men never At rest,
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but are continually chafed and troubled.
but Are continually chafed and troubled.
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But thy trueth, O Lorde, is sure and certaine, which can neuer be shaken through the alterations and chaunges which heere we see, no otherwise but by the lightnesse and inconstancy of men,
But thy truth, Oh Lord, is sure and certain, which can never be shaken through the alterations and changes which Here we see, no otherwise but by the lightness and inconstancy of men,
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when as they doe nothing else but wander heere and there.
when as they do nothing Else but wander Here and there.
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True it is, O Lorde, that all this impayreth no whit the certaintie of thy trueth and woorde.
True it is, Oh Lord, that all this impaireth no whit the certainty of thy truth and word.
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Loe heere in summe, the meaning of Dauid in this place.
Lo Here in sum, the meaning of David in this place.
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Nowe hee bringeth in a proofe of this sentence, too witte, That God hath layd the foundation of the earth, and it abydeth:
Now he brings in a proof of this sentence, too wit, That God hath laid the Foundation of the earth, and it Abideth:
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that is to say, That the order of nature hath her course, and so continueth without ende.
that is to say, That the order of nature hath her course, and so Continueth without end.
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And why so? Forsomuch as God hath appoynted them: because that hee hath so declared it, and that al creatures are subiect vnto him.
And why so? Forsomuch as God hath appointed them: Because that he hath so declared it, and that all creatures Are Subject unto him.
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This disposing & ordering must needs continue in his estate.
This disposing & ordering must needs continue in his estate.
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And although wee see all things to turne on this side and on that yet God alwayes giueth vs some visible signe, too shewe vs that hee neuer altereth nor chaungeth his purpose.
And although we see all things to turn on this side and on that yet God always gives us Some visible Signen, too show us that he never altereth nor changeth his purpose.
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And chiefely, that his trueth is neuer subiecte too any chaunge.
And chiefly, that his truth is never Subject too any change.
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We see nowe in summe what the substaunce is that is contayned in these three verses.
We see now in sum what the substance is that is contained in these three Verses.
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Nowe that wee may apply all this too our vse, and too make our profite heereof, let vs learne too haue recourse vnto the woorde of God,
Now that we may apply all this too our use, and too make our profit hereof, let us Learn too have recourse unto the word of God,
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so often as wee shall bee astonyshed, and knowe not what shall become of vs: too witte, all the dayes of our life:
so often as we shall be astonished, and know not what shall become of us: too wit, all the days of our life:
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For there passeth not one quiet day ouer our heads, wherein wee are not mooued too thinke either of this thing or of that.
For there passes not one quiet day over our Heads, wherein we Are not moved too think either of this thing or of that.
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Sometimes the temptations are easie too ouercome:
Sometime the temptations Are easy too overcome:
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but after, wee shall see some apparaunce of daunger, that shall trouble vs a great deale more,
but After, we shall see Some appearance of danger, that shall trouble us a great deal more,
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yea and some one threate or other we shall haue that shall euen abashe vs. And if that were not so,
yea and Some one threat or other we shall have that shall even abash us And if that were not so,
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yet shoulde wee haue occasions enough in out heads too make vs vnquiet, that we should not nede to be otherwise troubled:
yet should we have occasions enough in out Heads too make us unquiet, that we should not need to be otherwise troubled:
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but euery one of vs hath in himself store of tempests & stormes, so that if there were nothing else but our owne very fantasyes, they would be so many whyrlewindes, too make vs neuer to haue quiet mindes.
but every one of us hath in himself store of tempests & storms, so that if there were nothing Else but our own very fantasies, they would be so many whyrlewindes, too make us never to have quiet minds.
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Nowe see then a good remedy, that is, Let vs knowe, that although wee are enuironed with a great number of daungers,
Now see then a good remedy, that is, Let us know, that although we Are environed with a great number of dangers,
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although there bee no certayntie in our life:
although there be no certainty in our life:
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although there is alwayes an hundreth deathes before our eyes, yea that we thought the deuill shoulde swallowe vs vpp euery minute of an houre:
although there is always an Hundredth deaths before our eyes, yea that we Thought the Devil should swallow us vpp every minute of an hour:
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yet must we be peaceable, and holde our selues quiet and stil, because that God hath layde the foundation of our saluation in his woord:
yet must we be peaceable, and hold our selves quiet and still, Because that God hath laid the Foundation of our salvation in his word:
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and that he hath promised to keepe our life.
and that he hath promised to keep our life.
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When then, wee shall haue the worde of God, to certifie vs, that he hath care both of our soules and bodyes, let vs knowe and be certainly assured that heerein consisteth all our constancy.
When then, we shall have the word of God, to certify us, that he hath care both of our Souls and bodies, let us know and be Certainly assured that herein Consisteth all our constancy.
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So then, let vs rightly applye this doctrine for our instruction, that when it is sayde, that the worde of GOD is permanent in Heauen, that his truethe sheweth it selfe from age to age,
So then, let us rightly apply this Doctrine for our instruction, that when it is said, that the word of GOD is permanent in Heaven, that his truth shows it self from age to age,
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& so continueth, that it is namely spoken, to the ende that we should be patient in the middest of all the troubles, giefes,
& so Continueth, that it is namely spoken, to the end that we should be patient in the midst of all the Troubles, giefes,
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and anguishes, which wee may haue, beeing shaken amidst so many daungers:
and Anguishes, which we may have, being shaken amid so many dangers:
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and also, seeing the endlesse and incessaunt chaunges which are heere beneth, and nothing else but all vnquietnesse.
and also, seeing the endless and incessant changes which Are Here beneath, and nothing Else but all unquietness.
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Let vs then see, what is heere to be considered for the first point:
Let us then see, what is Here to be considered for the First point:
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wee must not seeke to take our rest in this worlde, for wee shall neuer haue it heere:
we must not seek to take our rest in this world, for we shall never have it Here:
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But let vs alwaies haue our recourse too the trueth of God. Moreouer, let vs see if we can rightly practise this doctrine, that nothing hinder vs,
But let us always have our recourse too the truth of God. Moreover, let us see if we can rightly practise this Doctrine, that nothing hinder us,
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but that wee may liue in peace and tranquilitie in the middest of the most great and dangerous confusions which may light vpon vs. Let vs also see, that whether the windes blow in this corner or in that, that there be garboyles of war, that there bee pestilence & famine,
but that we may live in peace and tranquillity in the midst of the most great and dangerous confusions which may Light upon us Let us also see, that whither the winds blow in this corner or in that, that there be garboils of war, that there be pestilence & famine,
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and such like, that it seemed wee should perishe a thousand manner of wayes:
and such like, that it seemed we should perish a thousand manner of ways:
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yet all they which settle them selues vpon the woorde of God, wil neuer be but certaine:
yet all they which settle them selves upon the word of God, will never be but certain:
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For they shall feele bothe in life and death, that they are in his hande and protection.
For they shall feel both in life and death, that they Are in his hand and protection.
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And hauing this confidence with themselues, they will make no reckoning of all whatsoeuer shall come vnto them:
And having this confidence with themselves, they will make no reckoning of all whatsoever shall come unto them:
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as wee see Saint Paule commaundeth vs too exalte our selues against all thinges present and too come,
as we see Saint Paul commandeth us too exalt our selves against all things present and too come,
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so that wee be fully resolued, that God loueth vs. When this shall be in vs, and we shall haue heereof a good testimonie in our owne consciences, through Fayth and the woorde of God:
so that we be Fully resolved, that God loves us When this shall be in us, and we shall have hereof a good testimony in our own Consciences, through Faith and the word of God:
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Loe howe wee may assure our selues, and solace our selues in the middest of all our troubles and confusions which heere wee see:
Lo how we may assure our selves, and solace our selves in the midst of all our Troubles and confusions which Here we see:
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and by that meanes be neuer at peace and reste, and not too be greatly turmoyled for any thinge that may come vnto vs the next day.
and by that means be never At peace and rest, and not too be greatly turmoiled for any thing that may come unto us the next day.
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And why so? For hath God, who hath declared him selfe vnto vs too be our Father, spoken it but for a day onely? where as hee hath testifyed vnto vs, that hee will haue our saluation in his hand? is heere any time lymitted?
And why so? For hath God, who hath declared him self unto us too be our Father, spoken it but for a day only? where as he hath testified unto us, that he will have our salvation in his hand? is Here any time limited?
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Nowe we see too the contrary, that God sayeth, That hee will neuer forsake vs. Our hope then must stretch it self cleane beyonde the worlde,
Now we see too the contrary, that God Saith, That he will never forsake us Our hope then must stretch it self clean beyond the world,
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and so we shall not bee tossed with the windes and tempestes which shall blow against vs, to make vs turne back,
and so we shall not be tossed with the winds and tempests which shall blow against us, to make us turn back,
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when as we shal haue a sure foundation vpon the word of God.
when as we shall have a sure Foundation upon the word of God.
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And as concerning this proofe which Dauid addeth, saying, That God hath layd the foundation of the earth, the same is but a little tast which he giueth vs of the trueth of God.
And as Concerning this proof which David adds, saying, That God hath laid the Foundation of the earth, the same is but a little taste which he gives us of the truth of God.
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Nowe it is not enough for vs to haue this taste onely, to knowe whether God be faythfull and that his trueth is euerlasting.
Now it is not enough for us to have this taste only, to know whither God be faithful and that his truth is everlasting.
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For to proue it to bee so, we see that neither heauen nor earth, but are subiect too corruption,
For to prove it to be so, we see that neither heaven nor earth, but Are Subject too corruption,
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and that all muste passe, onely the woorde of God is said too last for euer.
and that all must pass, only the word of God is said too last for ever.
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And it must needes bee so: for else what shoulde become of our saluation? It shoulde be corrupt very soone.
And it must needs be so: for Else what should become of our salvation? It should be corrupt very soon.
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Let vs not once thinke then, that Dauid his meaning heere is too make a comparison,
Let us not once think then, that David his meaning Here is too make a comparison,
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and an equall proportion, of the continuance of this worlde, and the constancye which wee see in the order of nature, with the trueth of God.
and an equal proportion, of the Continuance of this world, and the constancy which we see in the order of nature, with the truth of God.
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But he sheweth vnto vs that euen in these corruptible thinges, wee might the better perceiue howe faythfull GOD is:
But he shows unto us that even in these corruptible things, we might the better perceive how faithful GOD is:
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and if hee bee true in these thinges on the earth, what shall hee him selfe then bee? I beseech you tell mee, from whence hath the earth her foundation? It is founded bothe vpon the water and also vpon the ayre: Loe her foundation.
and if he be true in these things on the earth, what shall he him self then be? I beseech you tell me, from whence hath the earth her Foundation? It is founded both upon the water and also upon the air: Loe her Foundation.
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Wee can not possibly build a house fifteene foote hight vpon the firme grounde but that wee muste lay a foundation.
we can not possibly built a house fifteene foot hight upon the firm ground but that we must lay a Foundation.
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See all the whole earth is founded onely wauering, and as it were hanging, yea,
See all the Whole earth is founded only wavering, and as it were hanging, yea,
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and vppon so bottomlesse deapthes, as that it might be turned vpsidedowne in the minute of an houre,
and upon so bottomless deapthes, as that it might be turned vpsidedowne in the minute of an hour,
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and the whole substaunce of it vtterly ouerthrowne.
and the Whole substance of it utterly overthrown.
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It must needes then be, that there is a wonderful power of God shewed in the conseruing of it, in the same sort it stādeth.
It must needs then be, that there is a wondered power of God showed in the conserving of it, in the same sort it Stands.
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And that is it which is here shewed vnto vs:
And that is it which is Here showed unto us:
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to witte because that God hath sayde, That the earth was in the middest of the worlde,
to wit Because that God hath said, That the earth was in the midst of the world,
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and that it was so layde as it is: heereby we knowe what the certaintie of his trueth is.
and that it was so laid as it is: hereby we know what the certainty of his truth is.
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But wee must heere forsooth compare the lesse thinges with the greater, as we say.
But we must Here forsooth compare the less things with the greater, as we say.
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How from the lesser to the greater? I wil shew you by example, If I say we did se such excellēcie in the body of a man,
How from the lesser to the greater? I will show you by Exampl, If I say we did see such excellency in the body of a man,
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as that it might bethought to be euen the very image of God:
as that it might bethought to be even the very image of God:
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wherby we knowe the thing that is writtē, that God hath ordayned man to be the chiefe of all his creatures,
whereby we know the thing that is written, that God hath ordained man to be the chief of all his creatures,
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and giuen him greate dignitie, noblenesse, and power ouer all liuing creatures.
and given him great dignity, nobleness, and power over all living creatures.
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Euen so also, in praysing that which is in man, we may descende from the body to the soule: Even so also, in praising that which is in man, we may descend from the body to the soul:
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and this is from the hyest too the lowest, and from the lesse to the more:
and this is from the highest too the lowest, and from the less to the more:
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So likewise is it in this place, when Dauid setteth before our eyes the order of nature:
So likewise is it in this place, when David sets before our eyes the order of nature:
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This is not (as I haue already sayde) to measure and compare the trueth of God, with such a measure:
This is not (as I have already said) to measure and compare the truth of God, with such a measure:
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But to the ende wee might reason and say, If in these frayle and transitory thinges which are subiect to corruption, wee see such a constancy because it is God his will it shoulde be so:
But to the end we might reason and say, If in these frail and transitory things which Are Subject to corruption, we see such a constancy Because it is God his will it should be so:
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What shall we then say of his trueth, which surpasseth all the worlde? When then we shall make such a comparison, betweene the state of the worlde,
What shall we then say of his truth, which Surpasses all the world? When then we shall make such a comparison, between the state of the world,
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and the trueth of God, we may certainly conclude, that God sufficienly graunteth vs wherewith too settle our selues vpon his woorde, we muste not bee so inconstant as too let our Fayth bee shaken,
and the truth of God, we may Certainly conclude, that God sufficiently granteth us wherewith too settle our selves upon his word, we must not be so inconstant as too let our Faith be shaken,
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so often as wee shall see the worlde tossed with any troubles, but rather too take this place which is heere shewed vnto vs by Dauid for our refuge.
so often as we shall see the world tossed with any Troubles, but rather too take this place which is Here showed unto us by David for our refuge.
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And this is the summe of this place. Nowe it followeth afterwarde, Except the Lorde had beene my delight:
And this is the sum of this place. Now it follows afterward, Except the Lord had been my delight:
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I shoulde nowe haue perished in my trouble.
I should now have perished in my trouble.
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Dauid heere speaketh this of his owne proper experyence and knowledge before hee spake of the trueth and excellencye of GOD in generall,
David Here speaks this of his own proper experience and knowledge before he spoke of the truth and excellency of GOD in general,
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and sayth that it was in heauen:
and say that it was in heaven:
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and afterwarde he prooueth it by visible thinges, which is very manifest vnto vs, and which God poynteth out vnto vs,
and afterward he proveth it by visible things, which is very manifest unto us, and which God pointeth out unto us,
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as it were with his finger.
as it were with his finger.
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In the third place hee sayth that he speaketh not of vnknowen thinges, that hee might dispute of them at randon,
In the third place he say that he speaks not of unknown things, that he might dispute of them At random,
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but that hee had rightly practized that which he had spoken, because that hee was preserued by the woord of God.
but that he had rightly practised that which he had spoken, Because that he was preserved by the word of God.
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And therefore hee nowe sheweth vs, where we ought to seeke for this worde, whereof hee had generally spoken heeretofore.
And Therefore he now shows us, where we ought to seek for this word, whereof he had generally spoken heretofore.
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For wee may vse this name of the woorde of God, and yet it may be hidden in the ayre, or emongst the Cloudes:
For we may use this name of the word of God, and yet it may be hidden in the air, or amongst the Clouds:
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But because hee hath giuen vnto vs his word familyarly, and communicateth the same with vs dayly, euen in the holy scripture:
But Because he hath given unto us his word familyarly, and Communicateth the same with us daily, even in the holy scripture:
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Let vs consider, that in giuing honor vnto the worde of God.
Let us Consider, that in giving honour unto the word of God.
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Wee say that it is infallible, Let vs not imagine it to be an vnknowen word,
we say that it is infallible, Let us not imagine it to be an unknown word,
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but let vs goe vnto that, which God at all times hath giuen to his seruaunts:
but let us go unto that, which God At all times hath given to his Servants:
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and that is it which is contayned in the law.
and that is it which is contained in the law.
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See then, how God hath first declared his woorde vnto vs, wherein our saluation is altogither certaine.
See then, how God hath First declared his word unto us, wherein our salvation is altogether certain.
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Nowe heere wee haue to note in this streine, that Dauid hauing had such experience, deserueth wel to be heard,
Now Here we have to note in this strain, that David having had such experience, deserves well to be herd,
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and that they are no vayne woordes which hee heere setteth downe before hand:
and that they Are no vain words which he Here sets down before hand:
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But that God also woulde haue it so, too the ende wee should giue the more credite vnto it,
But that God also would have it so, too the end we should give the more credit unto it,
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and that wee shoulde no whitte doubt of any thinge that hee teacheth vs, when as hee him selfe hath made proofe of all that which he before had spoken.
and that we should not whit doubt of any thing that he Teaches us, when as he him self hath made proof of all that which he before had spoken.
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And thus much for the firste poynte.
And thus much for the First point.
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The experience then whereof Dauid speaketh shoulde very well serue vs in steade of our Seale, by which GOD meaneth too make the Doctrine of his Prophet to be of so much the more antiquitie. And thus much for this.
The experience then whereof David speaks should very well serve us in stead of our Seal, by which GOD means too make the Doctrine of his Prophet to be of so much the more antiquity. And thus much for this.
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Moreouer, let vs learne rightly too vnderstande, howe sure wee ought too bee of the woorde of GOD, not too seeke for the certaintie thereof without our selues,
Moreover, let us Learn rightly too understand, how sure we ought too be of the word of GOD, not too seek for the certainty thereof without our selves,
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but rather in our owne Consciences.
but rather in our own Consciences.
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It is true, that wee ought throughly too looke bothe aboue and beneath, too make the testimonies which GOD giueth vs too serue our faith, too the ende wee might bee certified of the trueth of his word, as already wee haue heard:
It is true, that we ought thoroughly too look both above and beneath, too make the testimonies which GOD gives us too serve our faith, too the end we might be certified of the truth of his word, as already we have herd:
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but yet the principall point is this, for euery man to enter into himself, and make such accompt of this certaintie of the woorde of God that it may take such roote in our soules,
but yet the principal point is this, for every man to enter into himself, and make such account of this certainty of the word of God that it may take such root in our Souls,
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as that wee may there feele it to be such as here it is said:
as that we may there feel it to be such as Here it is said:
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to wit, that it neuer be shaken, although the whole world should be confounded, and that it is the same which must giue vs peace and rest, notwithstanding it seemed, that all were vtterly ouerthrowne.
to wit, that it never be shaken, although the Whole world should be confounded, and that it is the same which must give us peace and rest, notwithstanding it seemed, that all were utterly overthrown.
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We must then acknowledge the effect and accomplishment of this certaintie, which the Prophet here attributeth vnto the word of God.
We must then acknowledge the Effect and accomplishment of this certainty, which the Prophet Here attributeth unto the word of God.
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In summe, it is asmuch as if he had saide, that no man is able rightly to feele howe God is faithfull,
In sum, it is as as if he had said, that no man is able rightly to feel how God is faithful,
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and his worde certaine and sure, without he hath a true faith and beliefe thereof within his heart,
and his word certain and sure, without he hath a true faith and belief thereof within his heart,
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& the same to bee discharged of whatsoeuer is contrary to his saluation.
& the same to be discharged of whatsoever is contrary to his salvation.
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As namely he saieth, that he should haue perished in his trouble, if he had not delighted in the word of God.
As namely he Saith, that he should have perished in his trouble, if he had not delighted in the word of God.
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Dauid here sheweth what experience he had:
David Here shows what experience he had:
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to wit, that he was so afflicted, that he was as it were euen in the gulfe of death.
to wit, that he was so afflicted, that he was as it were even in the gulf of death.
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Now if the worde of God bringeth vs out of the graue, quickeneth vs in death,
Now if the word of God brings us out of the graven, Quickeneth us in death,
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& preserueth our health, notwithstanding that it seemeth to be swallowed vp in the gulfe, do we not see a good proufe giuen vs from God,
& Preserveth our health, notwithstanding that it seems to be swallowed up in the gulf, do we not see a good proof given us from God,
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how firme & sound it is? So then, let vs well consider (as we haue already said) that since we haue knowen the power of the worde of God, to be such as it is here shewed vs, wee may in such sort resist all the greatest temptations which the deuill is able craftely to worke against vs,
how firm & found it is? So then, let us well Consider (as we have already said) that since we have known the power of the word of God, to be such as it is Here showed us, we may in such sort resist all the greatest temptations which the Devil is able craftily to work against us,
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so that we shalbe able to escape as it were both from death and the graue. And thus much for this.
so that we shall able to escape as it were both from death and the graven. And thus much for this.
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Now for the second point, Dauid sheweth vs howe it is that we are preserued in all our afflictions by the worde of God,
Now for the second point, David shows us how it is that we Are preserved in all our afflictions by the word of God,
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how our life shalbe saulfe, & our health assured thereby. And that is, if we delight therein:
how our life shall saulfe, & our health assured thereby. And that is, if we delight therein:
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to wit, that wee bee so comforted with the loue which GOD there sheweth vs and wherewith he certifieth vs, that since he hath adopted vs for his children, he will therefore alwayes shewe him self to be our father.
to wit, that we be so comforted with the love which GOD there shows us and wherewith he certifieth us, that since he hath adopted us for his children, he will Therefore always show him self to be our father.
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Wherefore we may boldely recommende our soules vnto him, and he will receiue them, so that wee shall not perishe, hauing all our refuge so vnto him.
Wherefore we may boldly recommend our Souls unto him, and he will receive them, so that we shall not perish, having all our refuge so unto him.
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If wee then content our selues so, the worde of God will giue vs life in the middest of an hūdreth thousand deaths.
If we then content our selves so, the word of God will give us life in the midst of an hūdreth thousand death's.
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But if we heare it without hauing any such affectiō, that we taste not of the promisses of God,
But if we hear it without having any such affection, that we taste not of the promises of God,
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or els that wee alwayes somwhat distrust and doubt, to reason how it goeth, and afterwarde wander after creatures,
or Else that we always somewhat distrust and doubt, to reason how it Goes, and afterward wander After creatures,
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or els builde vpon our selues, if wee bee so changeable, wee shall neuer feele any vertue of the worde of GOD,
or Else build upon our selves, if we be so changeable, we shall never feel any virtue of the word of GOD,
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but may bee ouerthrowne an hundreth times: the lead affliction in the world, shalbe as a gulfe to swallowe vs vp:
but may be overthrown an Hundredth times: the led affliction in the world, shall as a gulf to swallow us up:
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that we shall not neede the mayne sea:
that we shall not need the main sea:
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but euen a finger depth of water too smouther and drowne vs, if it were not that we had learned of Dauid, to bee assured of the loue which God beareth vs: and that by his worde.
but even a finger depth of water too smouther and drown us, if it were not that we had learned of David, to be assured of the love which God bears us: and that by his word.
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So then, let vs vnderstand what the true delight of the faithfull is, and that which preserueth them from death, & quickeneth them:
So then, let us understand what the true delight of the faithful is, and that which Preserveth them from death, & Quickeneth them:
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that is, when they are contented with the loue of God, to set their whole felicitie there, to haue him to be mercifull and fauourable, to haue this priuiledge to haue recourse vnto him, being assured that he will heare them.
that is, when they Are contented with the love of God, to Set their Whole felicity there, to have him to be merciful and favourable, to have this privilege to have recourse unto him, being assured that he will hear them.
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See, I say, how we should be quickened by the worde of God.
See, I say, how we should be quickened by the word of God.
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Nowe when that Dauid hath declared the profit which he receiued by the consideration of the lawe, he addeth, That he will neuer forget it.
Now when that David hath declared the profit which he received by the consideration of the law, he adds, That he will never forget it.
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Wherein hee protesteth that he will not bee vnthankefull to GOD, as wee are accustomed.
Wherein he protesteth that he will not be unthankful to GOD, as we Are accustomed.
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Now although wee are not without a great number of vices, yet is this one of the greatest, that we doe not onely so oftentimes suffer the benefites of God to escape out of our mindes,
Now although we Are not without a great number of vices, yet is this one of the greatest, that we do not only so oftentimes suffer the benefits of God to escape out of our minds,
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but we are also so wicked, as that we desire nothing more then for to burie thē:
but we Are also so wicked, as that we desire nothing more then for to bury them:
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we thinke we should haue neuer time enough vtterly to forget them. See, I saye, the state and condition of our vile and corrupt nature.
we think we should have never time enough utterly to forget them. See, I say, the state and condition of our vile and corrupt nature.
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And therefore, Dauid in this place protesteth, that he will neuer forget the commaundementes of God,
And Therefore, David in this place protesteth, that he will never forget the Commandments of God,
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bicause he hath bin quickned by them. Because he hath been quickened by them.
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And moreouer, he speaketh it not only for him self, but sheweth vnto vs by his example, what our office & dutie is.
And moreover, he speaks it not only for him self, but shows unto us by his Exampl, what our office & duty is.
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When God then shall haue thus aided vs in our afflictions, that he shall haue raised vs vp euen from the graue through the might and power of his worde,
When God then shall have thus aided us in our afflictions, that he shall have raised us up even from the graven through the might and power of his word,
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and that wee shall feele such a benefite, let vs neuer forget it, but be alwaies mindfull thereof.
and that we shall feel such a benefit, let us never forget it, but be always mindful thereof.
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And yet Dauid meaneth to shewe vnto vs a farther point:
And yet David means to show unto us a farther point:
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to wit, that bicause the woorde of God hath already profited him, that hee will esteeme of it and haue it in great price for the time to come.
to wit, that Because the word of God hath already profited him, that he will esteem of it and have it in great price for the time to come.
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Knowing that it is is not for a time onely, that we must bee preserued and comforted by the word of God, but for euer and euer.
Knowing that it is is not for a time only, that we must be preserved and comforted by the word of God, but for ever and ever.
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This might seeme for vs to be very obscure, were it not declared vnto vs more at large.
This might seem for us to be very Obscure, were it not declared unto us more At large.
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See now then what Dauid his meaning is.
See now then what David his meaning is.
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If a man be as it were cast downe, not tasting of the promises of God,
If a man be as it were cast down, not tasting of the promises of God,
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and when it shall be laide before him, that although God afflict his childrē yet that he doth it not vtterly to ouerthrow & destroy thē:
and when it shall be laid before him, that although God afflict his children yet that he does it not utterly to overthrow & destroy them:
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but to the end to calthē to repentance, that afterward they might feele his mercifull goodnesse.
but to the end to calthen to Repentance, that afterwards they might feel his merciful Goodness.
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If a man then be thus admonished by the word of God, it may be, that this admonition will serue him to no purpose,
If a man then be thus admonished by the word of God, it may be, that this admonition will serve him to no purpose,
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bicause he him selfe seeketh not after the remedy which is set before him, and so is made voyde of this cōfort which is here touched,
Because he him self seeks not After the remedy which is Set before him, and so is made void of this Comfort which is Here touched,
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and by that meane the power of the woorde of God turneth into all euill to himward.
and by that mean the power of the word of God turns into all evil to himward.
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What is thē to be done? Let vs marke wel that which Dauid here speaketh, that he wil neuer forget the cōmandements of God,
What is them to be done? Let us mark well that which David Here speaks, that he will never forget the Commandments of God,
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bicause he hath bin quickened by them.
Because he hath been quickened by them.
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As if he should haue said, when as thou hast once preserued me by meane of thy word, that thou hast giuē vnto it this power & property, that I being as one dead,
As if he should have said, when as thou hast once preserved me by mean of thy word, that thou hast given unto it this power & property, that I being as one dead,
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& out of the world, haue bin therby fully restored to helth, thē hast thou taught me what I ought to doe all the daies of my life:
& out of the world, have been thereby Fully restored to health, them hast thou taught me what I ought to do all the days of my life:
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that is, I must meditate vpon thy worde, I must exercise my selfe therein, and I must continually study to thinke vppon the testimonies, which thou of thy fatherly loue hast bestowed vppon me to the ende I might hold mee contented,
that is, I must meditate upon thy word, I must exercise my self therein, and I must continually study to think upon the testimonies, which thou of thy fatherly love hast bestowed upon me to the end I might hold me contented,
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and bee sure that thou wilt neuer forsake me.
and be sure that thou wilt never forsake me.
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The vse, O Lord, then that I feele by thy worde, hath caused mee to applie the same to my profite all the dayes of my life:
The use, Oh Lord, then that I feel by thy word, hath caused me to apply the same to my profit all the days of my life:
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to the ende I might bee able to resiste whatsoeuer Satan shall craftely goe about to worke against mee,
to the end I might be able to resist whatsoever Satan shall craftily go about to work against me,
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and too perseuer in thy feare and loue, whensoeuer the wicked and vngodly shall make warre against me.
and too persever in thy Fear and love, whensoever the wicked and ungodly shall make war against me.
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Thou then, O Lorde, haste shewed mee that thy worde ought alwayes to be before mee.
Thou then, Oh Lord, haste showed me that thy word ought always to be before me.
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For that neuer loseth his power and strēgth: neither is it a thing that is consumed and worne by much wearing.
For that never loses his power and strength: neither is it a thing that is consumed and worn by much wearing.
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A man may soone make an ende of a loafe in eating it: but when hee hath so done, he must looke for more bread.
A man may soon make an end of a loaf in eating it: but when he hath so done, he must look for more bred.
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And in continuall drinking of wyne, the hoggeshead wil be empty:
And in continual drinking of wine, the hoggeshead will be empty:
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but when as the woorde of God hath serued to quicken vs, it still remaineth sound and whole, without diminishing any whit at al. So then, let vs learne after the example of Dauid, too make estimation of the vertue and power which God hath giuen to his worde, and neuer forget it.
but when as the word of God hath served to quicken us, it still remains found and Whole, without diminishing any whit At all So then, let us Learn After the Exampl of David, too make estimation of the virtue and power which God hath given to his word, and never forget it.
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Nowe hee addeth by and by after, I am thine, saue me: for I haue sought thy commandements.
Now he adds by and by After, I am thine, save me: for I have sought thy Commandments.
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The vngodly layde wayte for me to destroye me, but I will consider thy testimonies.
The ungodly laid wait for me to destroy me, but I will Consider thy testimonies.
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After that Dauid had made such protestation, hee committeth him selfe to GOD, euen declaring that hee hath sought his commaundementes.
After that David had made such protestation, he Committeth him self to GOD, even declaring that he hath sought his Commandments.
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And so hee speaketh not only of the time past, but remaineth alwaies cōstant in this purpose.
And so he speaks not only of the time past, but remains always constant in this purpose.
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Now we haue here to cōsider of three points:
Now we have Here to Consider of three points:
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the one is, the request which Dauid maketh to God, O saue me: The second is, the reason why he desireth God to saue him, Bicause saith he, I am thine. And afterward he sheweth how he is gods, that is, for I, saieth he, haue sought thy commandements. And thus we see in the first place,
the one is, the request which David makes to God, Oh save me: The second is, the reason why he Desires God to save him, Because Says he, I am thine. And afterwards he shows how he is God's, that is, for I, Saith he, have sought thy Commandments. And thus we see in the First place,
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how God offereth him selfe vnto vs, and that hee desireth nothing els but to holde vs in his protection, to haue care of our saluation,
how God Offereth him self unto us, and that he Desires nothing Else but to hold us in his protection, to have care of our salvation,
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yea so that we come vnto him after the example of Dauid.
yea so that we come unto him After the Exampl of David.
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And I beseeche you, what priuiledge is this, that we haue such libertie to come vnto God,
And I beseech you, what privilege is this, that we have such liberty to come unto God,
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and to commit our selues into his handes? whether we wake, or sleepe, whether wee labour either in the towne,
and to commit our selves into his hands? whither we wake, or sleep, whither we labour either in the town,
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or in the fieldes, that God is as it were a watchman ouer vs, to keepe vs,
or in the fields, that God is as it were a watchman over us, to keep us,
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Yea, and that he hath not care ouer our soules, to keepe them from the ambushes of Satan,
Yea, and that he hath not care over our Souls, to keep them from the Ambushes of Satan,
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but also that his fatherly prouidence and loue extendeth it selfe euen to our bodies? When God thē, I say, giueth vs the libertie, that we may make such request vnto him, I pray you tell me, is not this an inestimable priuiledge? But we neuer a whit thinke of this:
but also that his fatherly providence and love extendeth it self even to our bodies? When God them, I say, gives us the liberty, that we may make such request unto him, I pray you tell me, is not this an inestimable privilege? But we never a whit think of this:
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as may well be seene by our slackenesse and wearinesse in prayer to God at this daye.
as may well be seen by our slackness and weariness in prayer to God At this day.
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And yet for all that, it is not without cause that Dauid setteth downe here this request:
And yet for all that, it is not without cause that David sets down Here this request:
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but to the end that we should knowe, that in praying to God, he will graunt vs the grace to commēd our selues wholy vnto him, no more also should wee haue too top great a care ouer our life:
but to the end that we should know, that in praying to God, he will grant us the grace to commend our selves wholly unto him, no more also should we have too top great a care over our life:
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for we being assured of his loue, should bee contented with all the rest whatsoeuer. And thus much for the first point.
for we being assured of his love, should be contented with all the rest whatsoever. And thus much for the First point.
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Now for the second we are rightly to consider, that if we will haue God to be our warrant,
Now for the second we Are rightly to Consider, that if we will have God to be our warrant,
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and to be vnder his protection, we must needes be his, and may say truly, as Dauid here doth.
and to be under his protection, we must needs be his, and may say truly, as David Here does.
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It is very true that God keepeth his creatures, who are not worthy thereof, as hee also causeth the Sunne to shine as well vppon the good is on the bad,
It is very true that God Keepeth his creatures, who Are not worthy thereof, as he also Causes the Sun to shine as well upon the good is on the bad,
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and that it is of his owne goodnesse and mercie that the wicked doe liue: but yet to their vtter destruction.
and that it is of his own Goodness and mercy that the wicked do live: but yet to their utter destruction.
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And when it is here said, to be kept by God:
And when it is Here said, to be kept by God:
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it is such a keeping and preseruation, as that the issue thereof is both good and healthfull.
it is such a keeping and preservation, as that the issue thereof is both good and healthful.
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And this is not done saue onely to such as are truely the possession and inheritance of God,
And this is not done save only to such as Are truly the possession and inheritance of God,
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and his true housholde seruantes and children Will we haue God then to receiue vs into his protection and to be our protector? Wil we haue him to take care and charge both of our soules and bodies? Let vs first be his.
and his true household Servants and children Will we have God then to receive us into his protection and to be our protector? Wil we have him to take care and charge both of our Souls and bodies? Let us First be his.
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And howe shall we be his? Forsooth, we must come to the third point: to wit, to seeke his testimonies.
And how shall we be his? Forsooth, we must come to the third point: to wit, to seek his testimonies.
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Loe then how God will take vs for his possession:
Loe then how God will take us for his possession:
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for hee euen then alloweth vs for his children, when as wee put our whole trust in him, seing that he hath so familiarly called and bidden vs,
for he even then alloweth us for his children, when as we put our Whole trust in him, sing that he hath so familiarly called and bidden us,
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and hath certified vs by his word, that he will neuer forsake vs. If then we so seeke the testimonies of God,
and hath certified us by his word, that he will never forsake us If then we so seek the testimonies of God,
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and sticke vnto them with a sure faith, let vs neuer doubt but that he wil allowe vs for his houshold meiny and children,
and stick unto them with a sure faith, let us never doubt but that he will allow us for his household meiny and children,
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And then we may well say with Dauid, saue me O Lord.
And then we may well say with David, save me Oh Lord.
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See I say, in what maner we ought to come vnto God, if we will be sure to haue him to protect vs. Now Dauid addeth, The vngodly haue laid wayte for me, to destroy me:
See I say, in what manner we ought to come unto God, if we will be sure to have him to Pact us Now David adds, The ungodly have laid wait for me, to destroy me:
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but I wil consider thy testimonies.
but I will Consider thy testimonies.
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Whereby he doth vs to wit, that although God is stedfastly purposed to be the protector of the faithfull,
Whereby he does us to wit, that although God is steadfastly purposed to be the protector of the faithful,
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yet that they are not without a great number of griefes and troubles, subiect to many sorrowes:
yet that they Are not without a great number of griefs and Troubles, Subject to many sorrows:
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and bee maruelously, encrapped and thereby thinke, that they can not chose but to fall into the snares of the vngodly.
and be marvelously, encrapped and thereby think, that they can not chosen but to fallen into the snares of the ungodly.
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And besides, the subtelties of Satan are great:
And beside, the subtleties of Satan Are great:
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and againe, all the vngodly which serue Satan, and are lead by his spirite, cease not to inuent subtelties and deceiptes, to entrappe the childrē of God, by lying in wayte for them.
and again, all the ungodly which serve Satan, and Are led by his Spirit, cease not to invent subtleties and Deceits, to entrap the children of God, by lying in wait for them.
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Dauid his meaning then here, is to declare vnto vs, that although God preserueth vs, it is not therefore to be said, that we are without molestations, and temptations.
David his meaning then Here, is to declare unto us, that although God Preserveth us, it is not Therefore to be said, that we Are without molestations, and temptations.
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But what? So it is that the woorde of God ought to suffise vs, as he faieth, I will consider thy testimonies.
But what? So it is that the word of God ought to suffice us, as he faith, I will Consider thy testimonies.
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As if he should haue saide.
As if he should have said.
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O Lorde, I haue made this my buckler and fortresse, which is, that thou hast promised to be my sauiour:
O Lord, I have made this my buckler and fortress, which is, that thou hast promised to be my Saviour:
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and hereupon haue not forced for all the treasons, that all the vngodly can conspire against mee.
and hereupon have not forced for all the treasons, that all the ungodly can conspire against me.
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It is very true that they haue layde a platforme to betray me, yea, and it seemeth that I am already within their clawes and teeth, ready to be deuoured but thy testimonies, O Lorde, haue so strengthened me,
It is very true that they have laid a platform to betray me, yea, and it seems that I am already within their claws and teeth, ready to be devoured but thy testimonies, Oh Lord, have so strengthened me,
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as that I haue not fainted. Let vs learne then to fight in this sort against all the subtelties of Satan,
as that I have not fainted. Let us Learn then to fight in this sort against all the subtleties of Satan,
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and malices of men, and notwithstanding that they shall goe about to destroye vs, yet let vs fasten our eyes vpon the worde of God, attende vpon it,
and malices of men, and notwithstanding that they shall go about to destroy us, yet let us fasten our eyes upon the word of God, attend upon it,
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and therein perseuer vnto the end. Nowe for cōclusion Dauid addeth, I haue seene an ende of all perfection:
and therein persever unto the end. Now for conclusion David adds, I have seen an end of all perfection:
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but thy commaundement is exceeding broade, or large.
but thy Commandment is exceeding broad, or large.
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The word then which Dauid vseth, signifieth sometimes perfection, and sometimes accomplishment bicause that the things which are come to a perfection, haue an ende.
The word then which David uses, signifies sometime perfection, and sometime accomplishment Because that the things which Are come to a perfection, have an end.
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Now he saith in summe, that when he hath throughly considered of all things, that there is nothing in this worlde which hath not an end,
Now he Says in sum, that when he hath thoroughly considered of all things, that there is nothing in this world which hath not an end,
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and that is not consumed by continuance: but that the word of God is plentiful:
and that is not consumed by Continuance: but that the word of God is plentiful:
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that is, it extendeth it selfe vnto all the creatures of God, and ouer all whatsoeuer wee are able to see.
that is, it extendeth it self unto all the creatures of God, and over all whatsoever we Are able to see.
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See here a sentence very like vnto that which we haue seene in the first verse.
See Here a sentence very like unto that which we have seen in the First verse.
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Dauid then by this conclusion confirmeth the saying which before hee held to wit, that the word of God is euerlasting.
David then by this conclusion confirmeth the saying which before he held to wit, that the word of God is everlasting.
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Although that we here see maruelous alteratiōs, that we se the world tossed with so tempestuous whirlewindes,
Although that we Here see marvelous alterations, that we see the world tossed with so tempestuous whirlwinds,
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as that there is nother end nor measure of thē yet shal we haue in the midst of al those troubles an euerlasting aboade in the worde of God, which will assure vs of all together.
as that there is neither end nor measure of them yet shall we have in the midst of all those Troubles an everlasting abode in the word of God, which will assure us of all together.
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Let vs not then measure our saluation by the present estate of the world, and as it seemeth now in our eyes, wherby we may well perceiue and discerne the same.
Let us not then measure our salvation by the present estate of the world, and as it seems now in our eyes, whereby we may well perceive and discern the same.
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And why so? Bicause that all things here belowe haue an ende, as wee haue said, that heauen and earth shall perish:
And why so? Because that all things Here below have an end, as we have said, that heaven and earth shall perish:
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but God hath giuen to vs his truth, which is of such an euerlastingnesse, as that it surpasseth both heauen and earth.
but God hath given to us his truth, which is of such an everlastingness, as that it Surpasses both heaven and earth.
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It behoueth vs then to bee lifted vp and rapt with, this eternitie of the kingdome of God,
It behooves us then to be lifted up and rapt with, this eternity of the Kingdom of God,
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so often as his word shall be spoken vnto vs, wherein consisteth all our saluation.
so often as his word shall be spoken unto us, wherein Consisteth all our salvation.
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And according to this holy doctrine let vs prostrate our selues before the maiestie of our good God, with acknowledging our innumerable offences, by which wee cease not daily to prouoke his heauy wrath & indignation against vs:
And according to this holy Doctrine let us prostrate our selves before the majesty of our good God, with acknowledging our innumerable offences, by which we cease not daily to provoke his heavy wrath & Indignation against us:
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Beseeching him that it would please him to cause vs to feele our wretchednesse more, then heretofore wee haue done, to the ende we might be displeased with our sinnes,
Beseeching him that it would please him to cause us to feel our wretchedness more, then heretofore we have done, to the end we might be displeased with our Sins,
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& seeke for remedie, where it is shewed vs:
& seek for remedy, where it is showed us:
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to wit, that seing there is nothing els in vs and in all creatures, but vanitie, that we beseeche the same good God to confirme vs in his promisses:
to wit, that sing there is nothing Else in us and in all creatures, but vanity, that we beseech the same good God to confirm us in his promises:
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that all our studie be wholy there:
that all our study be wholly there:
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knowing that all our life resteth in them, to the ende wee searche no other where but there where hee hath promised wee shall finde it, that is, in his worde.
knowing that all our life rests in them, to the end we search no other where but there where he hath promised we shall find it, that is, in his word.
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That it would please him so to make vs taste and sauoure the power and strength thereof,
That it would please him so to make us taste and savour the power and strength thereof,
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as that we may be wholy giuen to serue him, and that receiuing vs into his holy protection and conduct, he wil not impute vnto vs so many vices and imperfections as are in vs:
as that we may be wholly given to serve him, and that receiving us into his holy protection and conduct, he will not impute unto us so many vices and imperfections as Are in us:
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but that he will supporte them through his goodnesse, vntil such time as he hath despoyled vs of altogether.
but that he will support them through his Goodness, until such time as he hath despoiled us of altogether.
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And that it would please him also, too vse the like grace and fauoure towardes all people and nations of the earth &c.
And that it would please him also, too use the like grace and favour towards all people and Nations of the earth etc.
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The thirteenth Sermon vpon the hundreth and nineteene Psalme. MEM.
The thirteenth Sermon upon the Hundredth and nineteene Psalm. MEM.
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O Lord what loue haue I vnto thy lawe? al the day long is my study in it.
O Lord what love have I unto thy law? all the day long is my study in it.
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Thou through thy commaundements hast made me wiser then mine enemies: for they are euer with mee.
Thou through thy Commandments hast made me Wiser then mine enemies: for they Are ever with me.
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I haue had more vnderstanding then al my teachers: for thy testimonies are my studie. I vnderstode more then the aged: bicause I keepe thy commaundements.
I have had more understanding then all my Teachers: for thy testimonies Are my study. I understood more then the aged: Because I keep thy Commandments.
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I haue refrained my feete from euery euill way: that I might keepe thy worde. I haue not declined from thy iudgementes: for thou diddest teach me.
I have refrained my feet from every evil Way: that I might keep thy word. I have not declined from thy Judgments: for thou didst teach me.
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How sweete are thy woordes vnto my throat: yea, sweeter then hony vnto my mouth. Through thy commandementes I get vnderstanding:
How sweet Are thy words unto my throat: yea, Sweeten then honey unto my Mouth. Through thy Commandments I get understanding:
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therefore I hate all the wayes of falsehood. WE shall see in this behalf a great many which will not sticke to bragge,
Therefore I hate all the ways of falsehood. WE shall see in this behalf a great many which will not stick to brag,
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and say, that they haue greatly profited in the woorde of God;
and say, that they have greatly profited in the word of God;
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but yet if we looke into their liues, wee shall see and finde that they haue profited as much,
but yet if we look into their lives, we shall see and find that they have profited as much,
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as if they had neuer read, nor heard, one worde of the holy scripture.
as if they had never read, nor herd, one word of the holy scripture.
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Moreouer, all the goodly and gay protestations which they shal make, tende to none other end but to get them selues estimation and credit:
Moreover, all the goodly and gay protestations which they shall make, tend to none other end but to get them selves estimation and credit:
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there is noone other thing in them, but a foolish and vaine glorious shewe, that is, they desire to bee commended and praysed,
there is noon other thing in them, but a foolish and vain glorious show, that is, they desire to be commended and praised,
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as though they were the most able and worthy people of all others.
as though they were the most able and worthy people of all Others.
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Nowe when we will saye that we haue profited in the schoole of God, first of all we ought to shewe by our life and conuersation whether it bee so or no.
Now when we will say that we have profited in the school of God, First of all we ought to show by our life and Conversation whither it be so or no.
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For this is the true testimonie whereunto wee must holde vs. God teacheth vs not to the ende we should do nothing els but prattle and babble:
For this is the true testimony whereunto we must hold us God Teaches us not to the end we should do nothing Else but prattle and babble:
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but he instructeth vs in what maner we ought to liue.
but he Instructeth us in what manner we ought to live.
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Hee then which shall leade a dissolute and wanton life, declareth manifestly, that he neuer knew either God or his truthe,
He then which shall lead a dissolute and wanton life, Declareth manifestly, that he never knew either God or his truth,
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Moreouer, the meaning is not that we should set foorth our selues, to bee had in estimation of men,
Moreover, the meaning is not that we should Set forth our selves, to be had in estimation of men,
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or to get vs reputation and credit:
or to get us reputation and credit:
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but we ought rather to glorifie God, knowing that we are so much the more beholden and bounde vnto him, in that it hath pleased him too bestowe such his grace and fauour vpon vs,
but we ought rather to Glorify God, knowing that we Are so much the more beholden and bound unto him, in that it hath pleased him too bestow such his grace and favour upon us,
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as that we surmount others in learning, for that commeth not vnto vs by reason that wee are sharper witted,
as that we surmount Others in learning, for that comes not unto us by reason that we Are sharper witted,
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or that we haue gotten it through our owne industrie:
or that we have got it through our own industry:
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to know, I say, the way of saluation, but it is a free gift which commeth vnto vs from aboue.
to know, I say, the Way of salvation, but it is a free gift which comes unto us from above.
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Furthermore, when wee shall acknowledge this too come from God, it is then great reason that we should drawe our neighbours with vs,
Furthermore, when we shall acknowledge this too come from God, it is then great reason that we should draw our neighbours with us,
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and like as we are in a good way, euen so ought wee to bee desirous to haue euery one to followe vs.
and like as we Are in a good Way, even so ought we to be desirous to have every one to follow us
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Loe to what intent Dauid declareth in this place, that he hath loued the worde of God aboue all,
Lo to what intent David Declareth in this place, that he hath loved the word of God above all,
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and that by it he hath beene so well taught, as that hee surpassed his maisters,
and that by it he hath been so well taught, as that he surpassed his masters,
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and enemies, and all those which were in great reputation and credit.
and enemies, and all those which were in great reputation and credit.
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Very certaine it is, that Dauid is not here led by an ambitious or high minded spirite, meaning to be coyed and clawed,
Very certain it is, that David is not Here led by an ambitious or high minded Spirit, meaning to be coyed and clawed,
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and looking to bee thought to haue greater vnderstanding then others:
and looking to be Thought to have greater understanding then Others:
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but desireth none other thing, saue that the profite which he had receiued by the lawe of God, might be throughly engraffed in all men,
but Desires none other thing, save that the profit which he had received by the law of God, might be thoroughly engrafted in all men,
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and that it might be a thing common vnto euery one. In very deede, since that we are all members of one body:
and that it might be a thing Common unto every one. In very deed, since that we Are all members of one body:
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wee ought continually to labour and trauell for the vpholding and mainteining of it one with another:
we ought continually to labour and travel for the upholding and maintaining of it one with Another:
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neither ought any of vs to serue him selfe, and his owne particular profit, but we ought rather to desire to haue the graces of God to abound in all our neighbours, that euery of them might haue a feeling of them,
neither ought any of us to serve him self, and his own particular profit, but we ought rather to desire to have the graces of God to abound in all our neighbours, that every of them might have a feeling of them,
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and that when as wee shall haue enjoyed this common saluation, that we might all with one accorde,
and that when as we shall have enjoyed this Common salvation, that we might all with one accord,
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and as it were with one mouth, glorifie him.
and as it were with one Mouth, Glorify him.
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And besides, Dauid sheweth soone after, that hee was no babbling scholler, to shewe it onely in mouth, too haue many times turned ouer the leaues of the lawe of God,
And beside, David shows soon After, that he was no babbling scholar, to show it only in Mouth, too have many times turned over the leaves of the law of God,
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and to haue very well vnderstood it: but sheweth his life to bee agreing to his speeche:
and to have very well understood it: but shows his life to be agreeing to his speech:
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and that God hath givē him grace to walke according to his will.
and that God hath given him grace to walk according to his will.
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A great deale the rather ought we then throughly to consider of the order that is here set downe in the first verse:
A great deal the rather ought we then thoroughly to Consider of the order that is Here Set down in the First verse:
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he saith, O Lord, what loue haue I vnto thy lawe: all the day long is my study in it.
he Says, Oh Lord, what love have I unto thy law: all the day long is my study in it.
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The saying which Dauid here vseth, signifieth speach and meditation. And the verbe whereof it commeth, signifieth, to speake, to deuise, to talke,
The saying which David Here uses, signifies speech and meditation. And the verb whereof it comes, signifies, to speak, to devise, to talk,
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or rather to applie his minde to any thing, to be therein exercised, and stadied. or rather to apply his mind to any thing, to be therein exercised, and stadied.
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Now there is no doubt, but that Dauid spake here of a matter which is conioyned with meditatiō.
Now there is no doubt, but that David spoke Here of a matter which is conjoined with meditation.
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For (as before we haue said) it is not meant by them which make some certaine shew at their tongues ende,
For (as before we have said) it is not meant by them which make Some certain show At their tongues end,
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and yet to haue nothing to be found in their life and conuersation of the thing whereof they babble.
and yet to have nothing to be found in their life and Conversation of the thing whereof they babble.
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Hee then was exercised in the word of God, and that not onely for his owne particular vse,
He then was exercised in the word of God, and that not only for his own particular use,
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but to thende also to instruct his neighbours, and to communicate to them the matter which he had heard and learned.
but to The end also to instruct his neighbours, and to communicate to them the matter which he had herd and learned.
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Now we see the summe and effect of this first verse.
Now we see the sum and Effect of this First verse.
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He protesteth that he hath loued the word of God, & that not after a common manner,
He protesteth that he hath loved the word of God, & that not After a Common manner,
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but with a vehement zeale, in such sort as that it hath beene his whole purpose and drift;
but with a vehement zeal, in such sort as that it hath been his Whole purpose and drift;
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as when we haue liking of any one thing, we cannot holde from talking thereof, & continually to be thinking of it.
as when we have liking of any one thing, we cannot hold from talking thereof, & continually to be thinking of it.
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As we shall see a miserable couetous man, neuer but hunting after his wealth: occupied about his lands, possessions, marchandise, & cattle:
As we shall see a miserable covetous man, never but hunting After his wealth: occupied about his Lands, possessions, merchandise, & cattle:
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& must make prouisiō for this and that, In like sort also is it with the whoremonger, and the glutton:
& must make provision for this and that, In like sort also is it with the whoremonger, and the glutton:
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and accordingly as euery mans desire leadeth him, so must the tongue speake, & euery one apply him self wholy to that.
and accordingly as every men desire leads him, so must the tongue speak, & every one apply him self wholly to that.
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Se wherefore Dauid addeth, that he was continually exercised in the word of God:
Se Wherefore David adds, that he was continually exercised in the word of God:
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meaning thereby to shew, howe greatly he hath loued it, as he hath in deede said.
meaning thereby to show, how greatly he hath loved it, as he hath in deed said.
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And nowe we see what thexample is which is here set down before vs: for Dauid speaketh not this for himself, but telleth vs what we ought to be,
And now we see what Exampl is which is Here Set down before us: for David speaks not this for himself, but Telleth us what we ought to be,
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if we will haue God to instruct vs, and too haue him to make vs partakers of his truth, wherein consisteth our whole felicitie and welfare:
if we will have God to instruct us, and too have him to make us partakers of his truth, wherein Consisteth our Whole felicity and welfare:
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for if wee wax colde, & make no accōpt of the word of God, we are not worthy that he should giue vs the least taste thereof.
for if we wax cold, & make no account of the word of God, we Are not worthy that he should give us the least taste thereof.
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And for this cause, we must not marueile much, though so small a number at this daye haue profited in the scripture.
And for this cause, we must not marvel much, though so small a number At this day have profited in the scripture.
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Although euery man desireth to be praised and esteemed amongest men to bee very able and sufficient,
Although every man Desires to be praised and esteemed amongst men to be very able and sufficient,
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yet for all that wee see what ignoraunce is in the greater number.
yet for all that we see what ignorance is in the greater number.
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And therefore it is good reason that God should shut the gate vpon vs, so that we might not haue so much as the least entraunce into his woorde.
And Therefore it is good reason that God should shut the gate upon us, so that we might not have so much as the least Entrance into his word.
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And why so? For where is the loue and desire that Dauid here maketh mention of? Nowe when we shall know such a vice to be within vs, we ought by and by to seeke to amende it,
And why so? For where is the love and desire that David Here makes mention of? Now when we shall know such a vice to be within us, we ought by and by to seek to amend it,
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and beseeche God to put this coldnesse from out of our heartes, and that it would please him to enflame vs in such sort,
and beseech God to put this coldness from out of our hearts, and that it would please him to inflame us in such sort,
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as that wee might learne to preferre his worde before all our fleshly desires:
as that we might Learn to prefer his word before all our fleshly Desires:
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that we be no more so much giuen to all these vayne follies of the world,
that we be no more so much given to all these vain follies of the world,
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but that we may looke vnto the principal thing. Let vs now come to that which followeth.
but that we may look unto the principal thing. Let us now come to that which follows.
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He sayeth, Thou through thy commaundementes hast made mee wiser then mine enemies, teachers, and auncientes.
He Saith, Thou through thy Commandments hast made me Wiser then mine enemies, Teachers, and ancients.
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He setteth down here three sortes of people, with whom he compareth him selfe, and saith, that God hath bestowed this grace vpon him to surpasse them all.
He sets down Here three sorts of people, with whom he compareth him self, and Says, that God hath bestowed this grace upon him to surpass them all.
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Now here Dauid sheweth vnto vs, what profit shall redounde vnto vs, when as we shal reade the word of God, after his example:
Now Here David shows unto us, what profit shall redound unto us, when as we shall read the word of God, After his Exampl:
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to wit, that we shall get thereby such wisedome as shall defende vs from our enemies to be better learned then our teachers,
to wit, that we shall get thereby such Wisdom as shall defend us from our enemies to be better learned then our Teachers,
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and those which otherwise should haue byn in stead of our instructours.
and those which otherwise should have been in stead of our instructors.
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To be short, that all the men of the world shal not haue that which wee shall finde there,
To be short, that all the men of the world shall not have that which we shall find there,
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and that all the wisedome which is in al the creatures of God, deserueth not to bee egall and comparable too it.
and that all the Wisdom which is in all the creatures of God, deserves not to be equal and comparable too it.
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Loe here in effect, that which he meaneth. Now we ought alwaies to cal to minde that which we haue already touched.
Loe Here in Effect, that which he means. Now we ought always to call to mind that which we have already touched.
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When as Dauid here setteth downe him selfe in the first ranke, and sayeth, that hee hath surpassed his enemies, teachers,
When as David Here sets down him self in the First rank, and Saith, that he hath surpassed his enemies, Teachers,
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and those which were the moste wyse, and of greatest vnderstanding, that this is not too attribute anye thing vntoo him selfe, and to his owne persone:
and those which were the most wise, and of greatest understanding, that this is not too attribute any thing unto him self, and to his own person:
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but to the ende that God might be glorified in him:
but to the end that God might be glorified in him:
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and that we might knowe what profit shall redound vnto vs by the word of God,
and that we might know what profit shall redound unto us by the word of God,
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when as we shal giue our selues vnto it.
when as we shall give our selves unto it.
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We see then that Dauid had no regarde to him self, but meaneth rather to giue vs occasion to glorifie God.
We see then that David had no regard to him self, but means rather to give us occasion to Glorify God.
pns12 vvb av cst np1 vhd dx n1 p-acp pno31 n1, cc-acp vvz av-c pc-acp vvi pno12 n1 pc-acp vvi np1.
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And besides his purpose is to stirre vs vp to the loue, as we haue already touched, which hee had to the word of God:
And beside his purpose is to stir us up to the love, as we have already touched, which he had to the word of God:
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knowing the same to be so profitable for vs. For what is the cause that wee are so very negligent,
knowing the same to be so profitable for us For what is the cause that we Are so very negligent,
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as in deede wee are, in giuing our selues to the study of the holy scripture:
as in deed we Are, in giving our selves to the study of the holy scripture:
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that we thinke it to be euen labour and time lost if we onely spend but one houre of the day therein? What is the cause of such contempt? Verely bicause we know not the profit that might come vnto vs thereby:
that we think it to be even labour and time lost if we only spend but one hour of the day therein? What is the cause of such contempt? Verily Because we know not the profit that might come unto us thereby:
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for if we were thus persuaded that all our wisedome is and consisteth in the worde of GOD,
for if we were thus persuaded that all our Wisdom is and Consisteth in the word of GOD,
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and that without it we are like vnto miserable beastes: so that Satan hath caught and holdeth vs fast bound in his grinnes and snares,
and that without it we Are like unto miserable beasts: so that Satan hath caught and holds us fast bound in his grins and snares,
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and that we cannot erre in all the whole course of our life if we know this:
and that we cannot err in all the Whole course of our life if we know this:
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and againe, that it is sufficient that God hath taught vs, and so haue thereby such a cleare light,
and again, that it is sufficient that God hath taught us, and so have thereby such a clear Light,
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as that will neuer faile vs, that we be fenced against all the ambushes of Satan,
as that will never fail us, that we be fenced against all the Ambushes of Satan,
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and against all the villanies and deceiptes of the world:
and against all the villainies and Deceits of the world:
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if then we were thus throughly persuaded that the worde of God were sufficient against all this, it is most certaine that wee should be a great deale more in loue without all comparison with the studie thereof, then now we are.
if then we were thus thoroughly persuaded that the word of God were sufficient against all this, it is most certain that we should be a great deal more in love without all comparison with the study thereof, then now we Are.
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And therefore, let vs well recorde this lesson, which is here set downe vnto vs by Dauid:
And Therefore, let us well record this Lesson, which is Here Set down unto us by David:
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to wit, that in the first place, wee shall be wyser then all our enemies, if that wee haue the woorde of God alwayes remayning with vs.
to wit, that in the First place, we shall be Wiser then all our enemies, if that we have the word of God always remaining with us
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Nowe when he sayeth, that hee was made wyser and had more vnderstanding then his enemies, hee meaneth that hee had so excellēt a knowledge,
Now when he Saith, that he was made Wiser and had more understanding then his enemies, he means that he had so excellent a knowledge,
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as that God would not suffer him to fall into the ambushes & priuie engines which the vngodly had layde for him, suddenly to bee entrapped & caught by their subtill traines and pollicies.
as that God would not suffer him to fallen into the Ambushes & privy Engines which the ungodly had laid for him, suddenly to be entrapped & caught by their subtle trains and policies.
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Loe already a wonderfull profit which we receiue by the worde of God, that although wee be encompassed with the wicked which seeke nothing but our destruction,
Loe already a wonderful profit which we receive by the word of God, that although we be encompassed with the wicked which seek nothing but our destruction,
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when as wee doe thinke that we should perishe euery minute of an houre, yet that we shall bee guarded from all whatsoeuer, that they may any way attempt and priuily laye in wayte against vs,
when as we do think that we should perish every minute of an hour, yet that we shall be guarded from all whatsoever, that they may any Way attempt and privily say in wait against us,
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so that we be instructed in the worde of God. Lo, say I, an inestimable treasure:
so that we be instructed in the word of God. Lo, say I, an inestimable treasure:
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but we must cōsider who they be that are our enemies.
but we must Consider who they be that Are our enemies.
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For we haue not onely to do with men which seeke our hurt, dishonour, or that which might grieue vs as touching this present life:
For we have not only to do with men which seek our hurt, dishonour, or that which might grieve us as touching this present life:
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but wee haue Satan, and all his fauourers and mainteiners, which are deadly enemies too our soules, who seeke nothing els but our destruction:
but we have Satan, and all his favourers and maintainers, which Are deadly enemies too our Souls, who seek nothing Else but our destruction:
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yea, not onely as concerning the worlde, but to withdrawe vs cleane awaye from the kingdome of God.
yea, not only as Concerning the world, but to withdraw us clean away from the Kingdom of God.
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Nowe it is very sure, that when the worde of God shall remaine and continue with vs, that wee shall haue wisedome enough too defende and keepe vs from all such enemies.
Now it is very sure, that when the word of God shall remain and continue with us, that we shall have Wisdom enough too defend and keep us from all such enemies.
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We are then throughly too waye this saying:
We Are then thoroughly too Way this saying:
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too wit, that if wee applie the worde of God to our owne vse, after that we haue bene instructed therin, we may be sure to walke in sauftie and without daunger.
too wit, that if we apply the word of God to our own use, After that we have be instructed therein, we may be sure to walk in safety and without danger.
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And how so? Bicause God will preserue vs against all our enemies:
And how so? Because God will preserve us against all our enemies:
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for although Satan pitcheth his nettes to take vs, notwithstanding all the marueilous pollicies of men,
for although Satan pitcheth his nets to take us, notwithstanding all the marvelous policies of men,
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yea notwithstanding all our owne craftes and deceites whereunto we are sufficiently enough inclined of our selues,
yea notwithstanding all our own crafts and Deceits whereunto we Are sufficiently enough inclined of our selves,
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yet cannot we be assayled nor shaken, either on the one side or on the other:
yet cannot we be assailed nor shaken, either on the one side or on the other:
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but shall be well fenced, when as God shall hold vs with his hande, and that we suffer our selues to bee gouerned by him.
but shall be well fenced, when as God shall hold us with his hand, and that we suffer our selves to be governed by him.
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And besides our soules shall not onely bee preserued, but also whatsoeuer we haue to do in this world:
And beside our Souls shall not only be preserved, but also whatsoever we have to do in this world:
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neither shall our enemies be euer able to hurt vs, when as we shall haue beene throughly instructed.
neither shall our enemies be ever able to hurt us, when as we shall have been thoroughly instructed.
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It is very true, it shall not bee other wise, but that they will molest vs:
It is very true, it shall not be other wise, but that they will molest us:
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as we see the faithful to be greatly troubled and vexed through the wicked and vngodly:
as we see the faithful to be greatly troubled and vexed through the wicked and ungodly:
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but what commeth of it? We se that God in thende turneth all to their profit,
but what comes of it? We see that God in The end turns all to their profit,
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and too the confusion of those which persecute them.
and too the confusion of those which persecute them.
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Moreouer, let vs marke, when Dauid saith, that he was made wiser thē all his enemies, he very wel sheweth that there were a great many of people, which sought nothing els but to destroy him:
Moreover, let us mark, when David Says, that he was made Wiser them all his enemies, he very well shows that there were a great many of people, which sought nothing Else but to destroy him:
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neuertheles he speaketh not so much for him selfe, as he seeketh to shewe a cōmon example appertaining to all the faithfull.
nevertheless he speaks not so much for him self, as he seeks to show a Common Exampl appertaining to all the faithful.
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And this ought the more to encrease our courage, to be more careful to profite in the word of God.
And this ought the more to increase our courage, to be more careful to profit in the word of God.
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And why so? we had need to be very wel aduised, and of good vnderstanding,
And why so? we had need to be very well advised, and of good understanding,
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bicause we are cōtinually to fight against Satā, & his cōpaignions, which will neuer cease to lie in priuie waite for vs. And since we see that the wicked are as hungrestaruen dogges,
Because we Are continually to fight against Satā, & his Sodales, which will never cease to lie in privy wait for us And since we see that the wicked Are as hungrestaruen Dogs,
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& rauening wolues against vs, their crueltie is insatiable.
& ravening wolves against us, their cruelty is insatiable.
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Seing then we see by experience, that the childrē of God must needes be compassed with enemies,
Sing then we see by experience, that the children of God must needs be compassed with enemies,
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& that there are many ambushes layde, and many wicked trecheries practized against them:
& that there Are many Ambushes laid, and many wicked Treacheries practised against them:
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so much the more ought we to haue our refuge to this worde, which can only keepe and defend vs, in such sort as that our enemies can do nothing against vs,
so much the more ought we to have our refuge to this word, which can only keep and defend us, in such sort as that our enemies can do nothing against us,
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but that we may be assured, as Dauid here maketh mētion.
but that we may be assured, as David Here makes mention.
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But we must note that which he saith, that he hath had the word of God continually with him:
But we must note that which he Says, that he hath had the word of God continually with him:
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for so he vseth to saye, And that is to signifie vnto vs that wee ought neuer to depart from that which God hath once declared vnto vs,
for so he uses to say, And that is to signify unto us that we ought never to depart from that which God hath once declared unto us,
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and not to be so fitching, as the more part of vs is accustomed to be.
and not to be so fitching, as the more part of us is accustomed to be.
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And there is not that he amongst vs, which is not infected with such a vice:
And there is not that he among us, which is not infected with such a vice:
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that although the worde of God hath taken roote in vs, yet can we not hold our selues from howling as the wolues do (as we commonly saye) when as we shalbe vexed with any temptation.
that although the word of God hath taken root in us, yet can we not hold our selves from howling as the wolves do (as we commonly say) when as we shall vexed with any temptation.
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But see howe Dauid sheweth vs, that he abode stedfast & constant, whatsoeuer came of it,
But see how David shows us, that he Abided steadfast & constant, whatsoever Come of it,
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although hee had a number of enemies which sought nothing els but to oppresse & assault him with horrible temptations, he notwithstanding helde the worde of God for euen:
although he had a number of enemies which sought nothing Else but to oppress & assault him with horrible temptations, he notwithstanding held the word of God for even:
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and whatsoeuer vexing and turmoiling hee sawe on thother side, he stil held him to it. It followeth,
and whatsoever vexing and turmoiling he saw on tother side, he still held him to it. It follows,
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That hee was wyser then his teachers: That he was Wiser then his Teachers:
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yea bicause, saieth hee, that vpon that was my whole talke, or, meditation, as the testimonies of God. yea Because, Saith he, that upon that was my Whole talk, or, meditation, as the testimonies of God.
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In this, and in the verse following, Dauid meaneth, that there is no worldly wisedome,
In this, and in the verse following, David means, that there is no worldly Wisdom,
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nor doctrine, which is worthy to be cōpared with that which wee learne in the schoole of God.
nor Doctrine, which is worthy to be compared with that which we Learn in the school of God.
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It is very true that we may wel study the doctrines of men, and attaine therby vnto some iudgement,
It is very true that we may well study the doctrines of men, and attain thereby unto Some judgement,
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as ye knowe that learning doth fine a naturall mans wit:
as you know that learning does fine a natural men wit:
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but what shall it be, if wee were the most perfect that is possible to be spoken of in all such knowledge:
but what shall it be, if we were the most perfect that is possible to be spoken of in all such knowledge:
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to wit, in whatsoeuer man can teach vs? It is al but an A.B.C. For we come neuer a whit the sooner to heauē by it,
to wit, in whatsoever man can teach us? It is all but an A.B.C For we come never a whit the sooner to heaven by it,
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but it abideth still in this present life. So that, as our life is transitorie, and lesse then nothing:
but it Abideth still in this present life. So that, as our life is transitory, and less then nothing:
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euen so also must we confesse, that al the sciences which men teach vs, are no better then smoke:
even so also must we confess, that all the sciences which men teach us, Are no better then smoke:
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it is a transitorie thing which is soone vanished.
it is a transitory thing which is soon vanished.
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And as there is nothing euerlasting but the kingdome of God, so also is there but one onely truth which is a wisedome euerlasting,
And as there is nothing everlasting but the Kingdom of God, so also is there but one only truth which is a Wisdom everlasting,
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and hath a sure and euer continuing foundation.
and hath a sure and ever Continuing Foundation.
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See then what Dauid his meaning is here to shewe vs, that men may very well teach vs,
See then what David his meaning is Here to show us, that men may very well teach us,
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yea, but that shalbe but as an A. B. C. vntill such time as wee are come to the schoole of God.
yea, but that shall but as an A. B. C. until such time as we Are come to the school of God.
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It can not be denied, but that God teacheth vs very wel by the meane of men,
It can not be denied, but that God Teaches us very well by the mean of men,
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as in deede it commeth from him which wee learne, when as men make playne vnto vs his truth,
as in deed it comes from him which we Learn, when as men make plain unto us his truth,
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and leade vs in the right waye of the Scripture:
and lead us in the right Way of the Scripture:
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but here, Dauid speaketh of that, which might hee taught him, without this doctrine which hee hath learned of GOD,
but Here, David speaks of that, which might he taught him, without this Doctrine which he hath learned of GOD,
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when as hee hath beene inlightened by the holy Ghost, and hath knowne what the secretes of the lawe are.
when as he hath been enlightened by the holy Ghost, and hath known what the secrets of the law Are.
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When then hee hath had this spirituall knowledge, hee sayeth that all whatsoeuer hee had learned of men, was nothing in comparison.
When then he hath had this spiritual knowledge, he Saith that all whatsoever he had learned of men, was nothing in comparison.
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Nowe hee addeth for confirmation, That he was wiser then his enemies. Here, hee doth not onely declare, that the word of God instructeth vs more perfectly,
Now he adds for confirmation, That he was Wiser then his enemies. Here, he does not only declare, that the word of God Instructeth us more perfectly,
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then all the Sciences in the worlde are able to doe, but also scorneth the vsage, experience,
then all the Sciences in the world Are able to do, but also scorneth the usage, experience,
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and subtletie of all whatsoeuer that may any way come frō men, saying that it is all nothing in respect of this wisdome which we learne in the schoole of God.
and subtlety of all whatsoever that may any Way come from men, saying that it is all nothing in respect of this Wisdom which we Learn in the school of God.
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Loe heere a place right worthy to be noted and imprinted in our memoryes.
Lo Here a place right worthy to be noted and imprinted in our memories.
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For we see how men extoll and magnifie them selues, when they haue attayned too any knowledge, to get them selues credite and estimation.
For we see how men extol and magnify them selves, when they have attained too any knowledge, to get them selves credit and estimation.
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For if a man be eloquent, and can speake gallantly, and write excellently, or that hee hath some other especiall science or knowledge, he thinketh him selfe a meruelous man,
For if a man be eloquent, and can speak gallantly, and write excellently, or that he hath Some other especial science or knowledge, he Thinketh him self a marvelous man,
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& able to catch the Moone with his teeth, as we say.
& able to catch the Moon with his teeth, as we say.
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Seeing then it is so, that men are so rash and hedstrong, that they persuade themselues to be woonderfull men,
Seeing then it is so, that men Are so rash and headstrong, that they persuade themselves to be wondered men,
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if they haue once gotten neuer so little knowledge in humanitie, whiche passeth no farther then the outwarde elementes of the worlde:
if they have once got never so little knowledge in humanity, which passes no farther then the outward elements of the world:
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by this wee are so much the more too be admonished, too esteeme this heauenly knowledge which is cōtayned in the holy Scripture, which we can neuer be able to attaine vnto without it please God to instruct vs:
by this we Are so much the more too be admonished, too esteem this heavenly knowledge which is contained in the holy Scripture, which we can never be able to attain unto without it please God to instruct us:
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to the ende that in the firste place, none of vs all shoulde bee proude of our good wittes,
to the end that in the First place, none of us all should be proud of our good wits,
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ne yet of our other excellent aydes, nor too be hautie in that wee haue greatly profited at Schole, haue vnderstood all the liberal sciences,
ne yet of our other excellent aids, nor too be haughty in that we have greatly profited At School, have understood all the liberal sciences,
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and to be men of greate experience.
and to be men of great experience.
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When then a man shall be the moste perfect in science, and knowledge, that it is posibly to be imagined,
When then a man shall be the most perfect in science, and knowledge, that it is Possibly to be imagined,
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yet ought we to learne to humble our selues, and to cast all our pride cleane vnder fote that the worldly knowledge which God hath giuen vnto vs to serue him, bee subiect vnto his worde.
yet ought we to Learn to humble our selves, and to cast all our pride clean under foot that the worldly knowledge which God hath given unto us to serve him, be Subject unto his word.
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Shall we finde a man that shall be moste eloquent, most cunning and most excelling in euery condition all others? That man I say, ought to doe homage vnto God for that which he hath receiued frō him knowing that no worldly science or knowledge ought to shadowe or darken him who farre surpasseth the same,
Shall we find a man that shall be most eloquent, most cunning and most excelling in every condition all Others? That man I say, ought to do homage unto God for that which he hath received from him knowing that no worldly science or knowledge ought to shadow or darken him who Far Surpasses the same,
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because the Heauens are farre aboue the earth. In very deede both two proceed from the meere goodnesse of God.
Because the Heavens Are Far above the earth. In very deed both two proceed from the mere Goodness of God.
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But to this point must it be brought, That whatsoeuer he be that shall attayne to the true and heauenly light, must say, I am nothing O Lord:
But to this point must it be brought, That whatsoever he be that shall attain to the true and heavenly Light, must say, I am nothing O Lord:
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For all that which thou hast giuen me commeth also from thee, receiue thou then the same as the most speciall thinge aboue the rest.
For all that which thou hast given me comes also from thee, receive thou then the same as the most special thing above the rest.
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And since thou haste shewed mee that grace and fauour to be instructed by thy worde, worke so in mee I beseech thee, that all the rest yeelde such honor and homage as appertained to this wonderful knowledge which I haue learned in thy schoole.
And since thou haste showed me that grace and favour to be instructed by thy word, work so in me I beseech thee, that all the rest yield such honour and homage as appertained to this wondered knowledge which I have learned in thy school.
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See then, what it is that Dauid meaneth to learne vs by his example. And besides, when he sayth, That he is become wiser then his auncients:
See then, what it is that David means to Learn us by his Exampl. And beside, when he say, That he is become Wiser then his ancients:
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It is to shewe vs, that wee ought too haue such a certaintie of our fayth,
It is to show us, that we ought too have such a certainty of our faith,
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as that when there shall bee layde before vs what soeuer shall bee alleadged of this worlde, that it be sayde,
as that when there shall be laid before us what soever shall be alleged of this world, that it be said,
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And what I beseech you? muste not the auncient men bee wise? They lyued thus in the olde time:
And what I beseech you? must not the ancient men be wise? They lived thus in the old time:
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There are a great number of persons: And wee see a great many to be of the contrary opinion to this.
There Are a great number of Persons: And we see a great many to be of the contrary opinion to this.
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If then they shall alleadge vnto vs men for their age, for their long experience and all their study,
If then they shall allege unto us men for their age, for their long experience and all their study,
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and whatsoeuer else that may bee sayde:
and whatsoever Else that may be said:
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What of all this? All that can bee sayd, is nothing in respect of this word of God.
What of all this? All that can be said, is nothing in respect of this word of God.
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So then, wee see howe Dauid after he hath taught vs the way vnto humilitie, to the end we should present before God all the knowledge that is in vs, he sheweth againe that the word of God ought to be of that authoritie with vs,
So then, we see how David After he hath taught us the Way unto humility, to the end we should present before God all the knowledge that is in us, he shows again that the word of God ought to be of that Authority with us,
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as that wee shoulde not feare too walke the way which hee hath taught vs, although we see all the rest of the world to go cleane cotrary.
as that we should not Fear too walk the Way which he hath taught us, although we see all the rest of the world to go clean contrary.
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Whē as we shal heare that that may be said, And what I pray you? Is it possible that they which are helde and accounted to be so wise, should erre like poore and miserable beastes? yea,
When as we shall hear that that may be said, And what I pray you? Is it possible that they which Are held and accounted to be so wise, should err like poor and miserable beasts? yea,
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and that the same hath continued so many yeeres? wil any man say, that it hath no reason for it in all the whole worlde? Is it possible that this may be so? we ought not to trouble our selues for all these speeches.
and that the same hath continued so many Years? will any man say, that it hath no reason for it in all the Whole world? Is it possible that this may be so? we ought not to trouble our selves for all these Speeches.
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And why so? I answere:
And why so? I answer:
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hath god spoken the word? Then, I say, let mans reason & wit stay there, let it humble & make it selfe nothing worth,
hath god spoken the word? Then, I say, let men reason & wit stay there, let it humble & make it self nothing worth,
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and let vs confesse with Dauid, that there is one onely word of God, which ought to beare rule ouer all,
and let us confess with David, that there is one only word of God, which ought to bear Rule over all,
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& that this woorde hath such an excellent wisedom in it selfe, as that it shall consume all the knoweledge and wisedome whatsoeuer, that men thinke they haue.
& that this word hath such an excellent Wisdom in it self, as that it shall consume all the knowledge and Wisdom whatsoever, that men think they have.
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Nowe like as the faythfull ought to scorne that which men on their behalfe shall alledge, to the ende too diuert them from the obedience of God,
Now like as the faithful ought to scorn that which men on their behalf shall allege, to the end too divert them from the Obedience of God,
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and the certaintie which they haue in his woord:
and the certainty which they have in his word:
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so also let vs learne, that the olde men ought not too bee opinatiue against God, vnder this shadowe that they haue seene much:
so also let us Learn, that the old men ought not too be opinative against God, under this shadow that they have seen much:
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that they haue seene many thinges euen before their eyes:
that they have seen many things even before their eyes:
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as many of them there are which in this poynte vnder the shadowe of their age, would goe beyonde God,
as many of them there Are which in this point under the shadow of their age, would go beyond God,
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and remaine in their opinion stiffe and obstinate saying, What I beseech you? I haue lyued thus longe and thus many yeeres,
and remain in their opinion stiff and obstinate saying, What I beseech you? I have lived thus long and thus many Years,
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and would you haue mee nowe too chaunge my condition, and manner of dealing:
and would you have me now too change my condition, and manner of dealing:
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It is for wilde headed young Gallants so to doe, which knowe not what it meaneth.
It is for wild headed young Gallants so to do, which know not what it means.
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But since I haue liued thus long: bee it as be may, I will ende my life so.
But since I have lived thus long: be it as be may, I will end my life so.
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See then howe aged men will go beyond God.
See then how aged men will go beyond God.
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But in this place Dauid sheweth vnto vs, that when as we shall be young as hee hath before treated, that although we haue hot boyling affections,
But in this place David shows unto us, that when as we shall be young as he hath before treated, that although we have hight boiling affections,
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& that our wittes are troubled with many hard matters, that wee be without all consideration:
& that our wits Are troubled with many hard matters, that we be without all consideration:
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yet if we be ruled by the word God, no dout it wil make vs peaceable & quiet,
yet if we be ruled by the word God, no doubt it will make us peaceable & quiet,
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& cause our life to be rightly gouerned. And thus much forthe younger sort.
& cause our life to be rightly governed. And thus much forth younger sort.
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As touching the ageder, it is folish arrogancy in thē, to build vpon that which they haue seene, and passed through their hands:
As touching the ageder, it is foolish arrogance in them, to built upon that which they have seen, and passed through their hands:
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but let them know that true wisdome which is, to be ordered by God, is common to all:
but let them know that true Wisdom which is, to be ordered by God, is Common to all:
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& that therefore they ought to apply and giue them selues therto in all ages.
& that Therefore they ought to apply and give them selves thereto in all ages.
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And for this cause it is that S. Iohn in his Canouical Epistle, after that hee hath made a generall exhortation vntoo all men, sayeth I speake vnto you fathers, to the ende you shoulde haue regard vnto him who is the Father of all the world, I speake vnto you yong men, to the end you should cal vppon your heauenly father.
And for this cause it is that S. John in his Canouical Epistle, After that he hath made a general exhortation unto all men, Saith I speak unto you Father's, to the end you should have regard unto him who is the Father of all the world, I speak unto you young men, to the end you should call upon your heavenly father.
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And you olde men, I sende you againe vnto him which is from the beginning. And you old men, I send you again unto him which is from the beginning.
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To beshorte, Dauid sheweth vnto vs by this place, that the faithfull haue wherein too reioyce,
To beshorte, David shows unto us by this place, that the faithful have wherein too rejoice,
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when as they are taught in the worde of God:
when as they Are taught in the word of God:
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that they haue whereon too stay and assure them selues, knowing that they shall neuer want any thing:
that they have whereon too stay and assure them selves, knowing that they shall never want any thing:
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that they ought not to be drawen neither this way nor that way, because they follow him of whome they helde the doctrine.
that they ought not to be drawn neither this Way nor that Way, Because they follow him of whom they held the Doctrine.
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So then, they beeing settled heerevpon, may be able too make their parte good without any great a doe:
So then, they being settled hereupon, may be able too make their part good without any great a doe:
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and when they shall see euery man goe aboute to withdrawe them, let them pray vnto God that hee will giue them the grace to holde them selues simply vnto him. Loe heere Dauid his meaning. Nowe hee addeth soone after.
and when they shall see every man go about to withdraw them, let them pray unto God that he will give them the grace to hold them selves simply unto him. Loe Here David his meaning. Now he adds soon After.
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I haue refrayned my feete from euery euil way: that I might keepe thy woorde.
I have refrained my feet from every evil Way: that I might keep thy word.
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Heere Dauid teacheth vs, that they which are desirous to serue God and to stick to his worde, are neuer without afflictions.
Here David Teaches us, that they which Are desirous to serve God and to stick to his word, Are never without afflictions.
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But what is then to be doone? We must be of a good courage to withstand all the temptations which Satan can any way assayle vs with, to withdraw & turne vs frō that which is good.
But what is then to be done? We must be of a good courage to withstand all the temptations which Satan can any Way assail us with, to withdraw & turn us from that which is good.
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I haue sayth he refrayned my feete from euery euill way. I have say he refrained my feet from every evil Way.
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And had Dauid neede of this? hee that was an holy Prophet, yea, and such a one as wee see the holy Scripture too haue reigned in, euen from his youth:
And had David need of this? he that was an holy Prophet, yea, and such a one as we see the holy Scripture too have reigned in, even from his youth:
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Hee then hauing receiued so excellent graces of God, beeing a mirror of all perfection, was it needefull that hee shoulde keepe him selfe frō euery euill way? It should seeme that he was alredy vtterly past going any euil way:
He then having received so excellent graces of God, being a mirror of all perfection, was it needful that he should keep him self from every evil Way? It should seem that he was already utterly passed going any evil Way:
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Yea, but because he was a mortall man, he was not for all that without beeing incompassed with many vices and euill lustes againste which he was to fight.
Yea, but Because he was a Mortal man, he was not for all that without being encompassed with many vices and evil lusts against which he was to fight.
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And in deede, we see how God suffred Dauid to fall once so greeuously, as that his fall ought to be an horrour vnto vs all.
And in deed, we see how God suffered David to fallen once so grievously, as that his fallen ought to be an horror unto us all.
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Moreouer, let vs well consider, that if it was needefull for Dauid too fight against the temptations which might withdrawe him from the right way,
Moreover, let us well Consider, that if it was needful for David too fight against the temptations which might withdraw him from the right Way,
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and that hee was with much to doe, turned away from euill wayes to serue God:
and that he was with much to do, turned away from evil ways to serve God:
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euery of vs verily ought a great deale more too enforce our selues: For we are nothing so forwards as he was.
every of us verily ought a great deal more too enforce our selves: For we Are nothing so forward as he was.
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For if hee hath gone on an hundreth paces, wee haue hardly gone on that way three or foure.
For if he hath gone on an Hundredth paces, we have hardly gone on that Way three or foure.
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So much the more then ought we rightly to practise this doctrine, when it is saide, that we ought to refraine our feete from euery euill way.
So much the more then ought we rightly to practise this Doctrine, when it is said, that we ought to refrain our feet from every evil Way.
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And too doe this, let vs a little beholde howe naturally wee are inclyned to wickednesse.
And too do this, let us a little behold how naturally we Are inclined to wickedness.
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We neede neuer once too remoue our armes, legges, head, nor any thing else within vs to doe wickedly:
We need never once too remove our arms, legs, head, nor any thing Else within us to do wickedly:
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For we are altogither giuen therto. And besides, we are as it were vpon the yse.
For we Are altogether given thereto. And beside, we Are as it were upon the ice.
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I pray you tell mee, when a mā is not able to hold himself vp, that he shal haue neither feete,
I pray you tell me, when a man is not able to hold himself up, that he shall have neither feet,
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nor legges, but that all shall tremble and be afrayde, and shall be set vpon the yse,
nor legs, but that all shall tremble and be afraid, and shall be Set upon the ice,
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and in a steepe place, howe is it possible for that man to hold him self vp? In like sorte is it with vs:
and in a steep place, how is it possible for that man to hold him self up? In like sort is it with us:
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for first & formost there is nothing in vs but debilitie and weakenes:
for First & foremost there is nothing in us but debility and weakness:
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& besides, what is our life in this world? Haue we any firme or certaine place to holde or stay vs in? We are alwayes vpon the yse, considering the temptations which assayle vs on euery side.
& beside, what is our life in this world? Have we any firm or certain place to hold or stay us in? We Are always upon the ice, considering the temptations which assail us on every side.
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And Dauid also vseth this similitude in another place: and yet this is not all, that wee are vpon the Yse:
And David also uses this similitude in Another place: and yet this is not all, that we Are upon the Ice:
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but the place is also steepe too bring vs downewarde.
but the place is also steep too bring us downward.
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The more therefore haue we neede too pray vnto God, that he will strengthen vs, to the ende wee bee not ouercome of the euill:
The more Therefore have we need too pray unto God, that he will strengthen us, to the end we be not overcome of the evil:
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For otherwise, wee shall neuer come to that ende and perfection, constantly too abide by his worde.
For otherwise, we shall never come to that end and perfection, constantly too abide by his word.
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Nowe when Dauid sayth that He kepte him selfe from euery euill way, Hee meaneth not that hee was so throughly preserued from all,
Now when David say that He kept him self from every evil Way, He means not that he was so thoroughly preserved from all,
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but that he might be amended.
but that he might be amended.
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For as we haue already saide, hee fell so horribly, as that the very thought thereof should make the hayres of our heade too stand vpright.
For as we have already said, he fell so horribly, as that the very Thought thereof should make the hairs of our head too stand upright.
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He meaneth not that his life was so perfect, as that he was able to say, that hee fayled not:
He means not that his life was so perfect, as that he was able to say, that he failed not:
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in some one pointe, and that he had wholely fulfilled the law of God. That is not the intent of Dauid.
in Some one point, and that he had wholly fulfilled the law of God. That is not the intent of David.
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What is then his purpose? he meaneth simply;
What is then his purpose? he means simply;
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that for the holding of himselfe in the obedience of God, and keeping of his woord, it was needeful for him too resiste a number of temptations:
that for the holding of himself in the Obedience of God, and keeping of his word, it was needful for him too resist a number of temptations:
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too stand vpon his guarde, and to be watchfull, or else that hee should be throwne downe hedlong an hundred thousande times.
too stand upon his guard, and to be watchful, or Else that he should be thrown down headlong an hundred thousande times.
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And hereby he admonisheth vs, that if we wil follow the way of saluation, and take good heede that wee be not turned therefro, that there is no question of bending,
And hereby he Admonisheth us, that if we will follow the Way of salvation, and take good heed that we be not turned therefrom, that there is no question of bending,
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nor of leading vs heere and there, but that wee must remaine constant in the vocation of God,
nor of leading us Here and there, but that we must remain constant in the vocation of God,
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whē we are once brought into it by him. It followeth anon after: I haue not declined from thy iudgementes: for thou haste taught mee.
when we Are once brought into it by him. It follows anon After: I have not declined from thy Judgments: for thou haste taught me.
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Lo in summe what Dauid heere sayth, that because God hath instructed him, he hath not turned away frō his commaundements.
Lo in sum what David Here say, that Because God hath instructed him, he hath not turned away from his Commandments.
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When he saith, That hee hath bene taught by God, he meaneth not that he hath learned any such simple knowledge as is with vs,
When he Says, That he hath be taught by God, he means not that he hath learned any such simple knowledge as is with us,
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when God sheweth vs that fauor and grace, to haue his word faithfully handled amongst vs, his Gospel to be preached,
when God shows us that favour and grace, to have his word faithfully handled among us, his Gospel to be preached,
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or that wee haue Lectures reade vnto vs, which are requisite to our saluation. For we shall haue a great many hearers, which shall yet profite nothing at all,
or that we have Lectures read unto us, which Are requisite to our salvation. For we shall have a great many hearers, which shall yet profit nothing At all,
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because it pearceth not their eares.
Because it pierceth not their ears.
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Dauid therefore speaketh heere of such a manner of instruction as specially belongeth to Gods chosen.
David Therefore speaks Here of such a manner of instruction as specially belongeth to God's chosen.
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For this grace is not common to all: but God bestoweth it on them on whome it pleaseth him:
For this grace is not Common to all: but God bestoweth it on them on whom it Pleases him:
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neither must we say that we are giuen thereto as of our selues:
neither must we say that we Are given thereto as of our selves:
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But when as it shall please God to instruct vs, the same proceedeth from his meere good will and mercie.
But when as it shall please God to instruct us, the same Proceedeth from his mere good will and mercy.
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So then, Dauid saith not simply in this place that hee was taught, because he had a Booke of the lawe,
So then, David Says not simply in this place that he was taught, Because he had a Book of the law,
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and that it was made plaine vnto him: but his meaning is that hee was inlightened by the spirit of God.
and that it was made plain unto him: but his meaning is that he was enlightened by the Spirit of God.
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And for this cause declyned he not from the right way. Nowe he addeth in the end for a conclusion:
And for this cause declined he not from the right Way. Now he adds in the end for a conclusion:
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O how sweete are thy woords vnto my throte: yea sweeter then hony vnto my moath.
Oh how sweet Are thy words unto my throat: yea Sweeten then honey unto my moath.
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This sentence hath beene already handled, and therefore we will no longer stand vpon it. There are two things in the woorde of God which we ought rightly too keepe.
This sentence hath been already handled, and Therefore we will no longer stand upon it. There Are two things in the word of God which we ought rightly too keep.
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The one is, the maiestie which God sheweth vnto vs therein, to the ende we should be brought to a reuerence, whereby euery one should humble himselfe,
The one is, the majesty which God shows unto us therein, to the end we should be brought to a Reverence, whereby every one should humble himself,
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and say, It is meete O Lord, that we tremble and fall downe before thee.
and say, It is meet Oh Lord, that we tremble and fallen down before thee.
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As also it is said by the Prophet Isaiah that the spirite of God shall rest vpon those which tremble at the woorde of God.
As also it is said by the Prophet Isaiah that the Spirit of God shall rest upon those which tremble At the word of God.
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The firste duetie then that wee owe vntoo the woorde of God, is this reuerence and feare.
The First duty then that we owe unto the word of God, is this Reverence and Fear.
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Because, I say, that God sheweth there his maiestie vnto vs, that we might be thereby abased and humbled:
Because, I say, that God shows there his majesty unto us, that we might be thereby abased and humbled:
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to be short that we should haue it in great admiration.
to be short that we should have it in great admiration.
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The seconde is, that it is sweete and amiable vnto vs. For we might in some sorte very well feare the worde of God:
The seconde is, that it is sweet and amiable unto us For we might in Some sort very well Fear the word of God:
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and yet for all that wee should not bee touched therewith as was meete. And in very deede, you shal se very many which wil not stick to say,
and yet for all that we should not be touched therewith as was meet. And in very deed, you shall see very many which will not stick to say,
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Loe God, which speaketh, & therfore it is good reason that wee should lay our eares vnto him:
Lo God, which speaks, & Therefore it is good reason that we should lay our ears unto him:
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But that they should bee subiecte vnto him, in all, and through all, they make thereof no noueltie,
But that they should be Subject unto him, in all, and through all, they make thereof no novelty,
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but caste that farre inough off.
but cast that Far enough off.
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And that which is more, They woulde if it were possible, pluck him but of his Throne,
And that which is more, They would if it were possible, pluck him but of his Throne,
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and make voyde and caste of all instruction to the end they would not be so straightly kept in:
and make void and cast of all instruction to the end they would not be so straightly kept in:
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to be short, that they would neither be subiect to God, nor too what soeuer else might bee sayde vnto them.
to be short, that they would neither be Subject to God, nor too what soever Else might be said unto them.
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Nowe in the ende he sayth, Through thy commaundements I get vnderstanding: therefore I hate all the wayes of falshoode.
Now in the end he say, Through thy Commandments I get understanding: Therefore I hate all the ways of falsehood.
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Wherein hee signifieth vnto vs, that wee shall neuer hate that which is euill, vntill such time as wee know, what goodnesse is.
Wherein he signifies unto us, that we shall never hate that which is evil, until such time as we know, what Goodness is.
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It is very true that we shall somtimes see men to haue a great desire to doe good, forsooth as they thinke: But indeede that is nothing:
It is very true that we shall sometimes see men to have a great desire to do good, forsooth as they think: But indeed that is nothing:
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all is but hypocrisie, vntil such time as God hath so taught vs, that wee might knowe and discerne in good earnest and say.
all is but hypocrisy, until such time as God hath so taught us, that we might know and discern in good earnest and say.
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Loe it is God that speaketh, and therefore let vs see what it is that hee sayeth vnto vs. And so after that we are fully resolued in his truth,
Loe it is God that speaks, and Therefore let us see what it is that he Saith unto us And so After that we Are Fully resolved in his truth,
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then shall we beginne to hate all the wayes of wickednesse:
then shall we begin to hate all the ways of wickedness:
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For it cannot otherwise be, but whatsoeuer is against God wee must needs detest and abhorre.
For it cannot otherwise be, but whatsoever is against God we must needs detest and abhor.
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For howsoeuer Satan indeuoreth himselfe to carry vs to doe wickedly, we ought too haue this by and by in our mindes.
For howsoever Satan indeuoreth himself to carry us to do wickedly, we ought too have this by and by in our minds.
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What, shall we estrange our selues from our creator, whose we are? Shall the deuill beguile vs too make vs renounce him, who hath so dearely bought vs? And besides we also knowe, that the health of our soules,
What, shall we estrange our selves from our creator, whose we Are? Shall the Devil beguile us too make us renounce him, who hath so dearly bought us? And beside we also know, that the health of our Souls,
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and all our felicitie consist in the obedience of our good God.
and all our felicity consist in the Obedience of our good God.
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Whē thē we shal be thus taught by the word of God, we shall hate all wicked wayes.
When them we shall be thus taught by the word of God, we shall hate all wicked ways.
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Without this, contrariwise, it must needs be that we should be wholy inclined thereto, and that the deceits of Sathan shall please vs:
Without this, contrariwise, it must needs be that we should be wholly inclined thereto, and that the Deceits of Sathan shall please us:
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as we see it come to passe emongst the infidels, vnto whom we shal be very like, without God restraine vs with a bit.
as we see it come to pass amongst the Infidels, unto whom we shall be very like, without God restrain us with a bit.
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For if we walke after our owne nature and fantasie, what shall beecome of all our wicked wayes? And so let vs learne, that we shall neuer be brought to that which Dauid heere speaketh of,
For if we walk After our own nature and fantasy, what shall become of all our wicked ways? And so let us Learn, that we shall never be brought to that which David Here speaks of,
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vntil such time as wee are instructed and vnderstande it by the word of God, and the testimonyes of his lawe.
until such time as we Are instructed and understand it by the word of God, and the testimonies of his law.
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And according too this holy doctrine, let vs prostrate our selues before the maiestie of our good God, with acknowledging of our faultes, beseeching him to make vs so to feele our wretchednesse,
And according too this holy Doctrine, let us prostrate our selves before the majesty of our good God, with acknowledging of our Faults, beseeching him to make us so to feel our wretchedness,
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as that we may learne too seeke our felicitie in him onely.
as that we may Learn too seek our felicity in him only.
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And because hee so familiarly instructeth vs by his woord, let vs not bee so accursed as too reiect this inestimable treasure whereof, wee may be possessed:
And Because he so familiarly Instructeth us by his word, let us not be so accursed as too reject this inestimable treasure whereof, we may be possessed:
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but that beeing in possession thereof, wee might increase dayly more and more in the knowledge which hee hath giuen vs,
but that being in possession thereof, we might increase daily more and more in the knowledge which he hath given us,
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and continue therein vnto the ende, and vntill such time as wee shall attaine vnto that Heauenly inheritaunce,
and continue therein unto the end, and until such time as we shall attain unto that Heavenly inheritance,
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and too the full possession of that eternall reste which he hath promised vs, after that we shall be deliuered from all the assaults of this fraile and transitory life.
and too the full possession of that Eternal rest which he hath promised us, After that we shall be Delivered from all the assaults of this frail and transitory life.
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That he wil not onely bestowe this grace vpon vs, but also vpon all people and nations of the earth. &c.
That he will not only bestow this grace upon us, but also upon all people and Nations of the earth. etc.
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The xiiii. Sermon vpon the hundredth and nineteenth Psalme. NVN. Thy woord is a Lanterne vnto my feete:
The xiiii. Sermon upon the hundredth and nineteenth Psalm. NOW. Thy word is a Lantern unto my feet:
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and a light vnto my pathes. I haue sworne and will performe it, that I wil keepe thy righteous Iudgements.
and a Light unto my paths. I have sworn and will perform it, that I will keep thy righteous Judgments.
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I am very sore afflicted, O Lord: quicken me according vnto thy worde. O Lord I beseech thee let the free will offeringes of my mouth please thee: and teach mee thy iudgemeates.
I am very soar afflicted, Oh Lord: quicken me according unto thy word. O Lord I beseech thee let the free will offerings of my Mouth please thee: and teach me thy iudgemeates.
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My soule is alwayes in mine hand: yet doe I not forget thy lawe. The vngodly haue layde a snare for mee:
My soul is always in mine hand: yet do I not forget thy law. The ungodly have laid a snare for me:
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But yet I swarued not from thy commaundements. Thy testimonies haue I claymed as mine heritage for euer:
But yet I swerved not from thy Commandments. Thy testimonies have I claimed as mine heritage for ever:
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for they are the very ioy of mine heart. I haue applied mine heart too fulfill thy statutes alwayes: euen vnto the ende.
for they Are the very joy of mine heart. I have applied mine heart too fulfil thy statutes always: even unto the end.
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IF we did throughly consider that it were very requisite for vs too reade the worde of God,
IF we did thoroughly Consider that it were very requisite for us too read the word of God,
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and to listen vnto the doctrine taken out of it, wee should not neede to haue the mater to be so much preached off, what profite and vse we receiue by it:
and to listen unto the Doctrine taken out of it, we should not need to have the mater to be so much preached off, what profit and use we receive by it:
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For euery of vs should feele the same by experience.
For every of us should feel the same by experience.
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But because wee are so colde & blockishe in reading and hearing of that which God declareth vnto vs, it is meete we should be stirred vp therto som other wayes,
But Because we Are so cold & blockish in reading and hearing of that which God Declareth unto us, it is meet we should be stirred up thereto Some other ways,
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and be shewed for what cause the word of God shall profite vs, when as we shalbe thus wise and of this mind, throughly to exercise our selues,
and be showed for what cause the word of God shall profit us, when as we shall thus wise and of this mind, thoroughly to exercise our selves,
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& to apply our whole study therein. And see why Dauid pursueth this matter so diligently.
& to apply our Whole study therein. And see why David pursueth this matter so diligently.
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For besides that which we haue already seene heere before, hee addeth & saith, Thy word is a Lantern vnto my feere,
For beside that which we have already seen Here before, he adds & Says, Thy word is a Lantern unto my Fear,
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& a light vnto my pathes. & a Light unto my paths.
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Wherby he sheweth, that it is an inestimable treasure which we shal receiue when as we be taught by the word of God:
Whereby he shows, that it is an inestimable treasure which we shall receive when as we be taught by the word of God:
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to wit, that we shall neuer erre al the dayes of our life, as the vnbeleeuers do, who know not whether they go, but walke at randō.
to wit, that we shall never err all the days of our life, as the unbelievers do, who know not whither they go, but walk At random.
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Dauid sheweth vnto vs, that whē as we shalbe guided by the word of God, we shalbe without al danger of falling.
David shows unto us, that when as we shall guided by the word of God, we shall without all danger of falling.
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Now because it is a very easie thinge for a man to say thus, it seemeth at the first sight that this saying is so common,
Now Because it is a very easy thing for a man to say thus, it seems At the First sighed that this saying is so Common,
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as that we neede not to stay any longer vpon it.
as that we need not to stay any longer upon it.
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But in the meane while let vs se how the world practizeth that which is heere spoken.
But in the mean while let us see how the world practizeth that which is Here spoken.
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In deed we shall see it all cleane contrary, for there are very fewe that wil abide to be guided by the word of god:
In deed we shall see it all clean contrary, for there Are very few that will abide to be guided by the word of god:
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but the more part reiect it, & like rather to follow their own wills and desires,
but the more part reject it, & like rather to follow their own wills and Desires,
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or rather can be contented to be gouerned as it pleaseth men, so that they will not suffer God to beare any rule or authoritie ouer them.
or rather can be contented to be governed as it Pleases men, so that they will not suffer God to bear any Rule or Authority over them.
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Therefore let vs well mark what this importeth, when as it is said, That the word of God hath bin as it were a Lantern vnto the feete of Dauid,
Therefore let us well mark what this imports, when as it is said, That the word of God hath been as it were a Lantern unto the feet of David,
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& as a light vnto his pathes. Nowe hereby he signifieth, that he meaneth not to bee wise in his owne conceite,
& as a Light unto his paths. Now hereby he signifies, that he means not to be wise in his own conceit,
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but hath sought how he ought to be gouerned by the word of God, & so wholy held him self thereto.
but hath sought how he ought to be governed by the word of God, & so wholly held him self thereto.
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Now if this hath beene a necessary poynt for Dauid, let none of vs thinke that we can go beyond him.
Now if this hath been a necessary point for David, let none of us think that we can go beyond him.
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And see also why S. Peter writing too all the faithful in generall, telleth them, that they should doe very well to be attentiue and to take hede to the word of God,
And see also why S. Peter writing too all the faithful in general, Telleth them, that they should do very well to be attentive and to take heed to the word of God,
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as to a light shining in darke places.
as to a Light shining in dark places.
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By this S. Peter declareth vnto vs, that it is not without cause that Dauid hath vsed this similitude of a Lanterne. By this S. Peter Declareth unto us, that it is not without cause that David hath used this similitude of a Lantern.
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And why so? For he sayth, that we being in the world are as mē in the darke:
And why so? For he say, that we being in the world Are as men in the dark:
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& to proue it to be so, I beseech you what wisdom is in any of vs? Although that euery of vs estemeth of him self inough,
& to prove it to be so, I beseech you what Wisdom is in any of us? Although that every of us esteemeth of him self enough,
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& a great deale more thē needeth, yet for all that when as wee shall be throughly knowne, we shall finde all our vnderstanding too be full of vanitie and follie,
& a great deal more them needs, yet for all that when as we shall be thoroughly known, we shall find all our understanding too be full of vanity and folly,
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and although we think our selues to haue a goodly light, yet are we in a deepe dungeon of darkenesse.
and although we think our selves to have a goodly Light, yet Are we in a deep dungeon of darkness.
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And besides, let vs seeke all the meanes possible too guide and gouerne vs well heere in this worlde,
And beside, let us seek all the means possible too guide and govern us well Here in this world,
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yet shall it be alwayes but darkenesse.
yet shall it be always but darkness.
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Let vs then vnderstand, that it cannot be chosen but that we must be as strayed wilde beastes without the woorde of God,
Let us then understand, that it cannot be chosen but that we must be as strayed wild beasts without the word of God,
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and that without it there is neither way nor stay for vs. And although wee thinke our selues to be wise inough,
and that without it there is neither Way nor stay for us And although we think our selves to be wise enough,
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yet shall wee be altogether abused:
yet shall we be altogether abused:
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and when as wee shall thinke vs to be fully resolued, yet shall all our case & estate be but smoke.
and when as we shall think us to be Fully resolved, yet shall all our case & estate be but smoke.
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When then we shall knowe this too be true, we may very well say with Dauid, that the woorde of God is in steade of a Lanterne vnto vs. For what is the cause that we will not be ordered & ruled by God,
When then we shall know this too be true, we may very well say with David, that the word of God is in stead of a Lantern unto us For what is the cause that we will not be ordered & ruled by God,
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but either by reason of our pryde, or else because we know not our own want? Some of vs are hindered through a vaine foolishe opinion which we haue of our selues, that wee are sufficiently learned too iudge of that which is good and profitable.
but either by reason of our pride, or Else Because we know not our own want? some of us Are hindered through a vain foolish opinion which we have of our selves, that we Are sufficiently learned too judge of that which is good and profitable.
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Loe heere is the very cause why wee will not giue place vnto the worde of God.
Loe Here is the very cause why we will not give place unto the word of God.
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There are other some of vs:
There Are other Some of us:
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that although wee truste not so much vnto our owne wisdome, yet knowe wee not what a misery it is to be heere,
that although we trust not so much unto our own Wisdom, yet know we not what a misery it is to be Here,
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as it were in a place of confusion, and that there is no stay of all the whole course of our life.
as it were in a place of confusion, and that there is no stay of all the Whole course of our life.
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And heerevppon wee contemne the woorde of God, and make no accounte of it.
And hereupon we contemn the word of God, and make no account of it.
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So then, wee must come too this humilitie that beeing wholly throwne downe as touching the presumption of our wittes, we must suffer our selues too be taught of God.
So then, we must come too this humility that being wholly thrown down as touching the presumption of our wits, we must suffer our selves too be taught of God.
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And besids that we might also know, that our state & condition is too too miserable,
And besides that we might also know, that our state & condition is too too miserable,
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vntil such time as we are lightened with this lantern.
until such time as we Are lightened with this lantern.
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Now then, like as Dauid sheweth vnto vs by his example, that we ought not to haue any other guide,
Now then, like as David shows unto us by his Exampl, that we ought not to have any other guide,
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nor stay, but that which proccedeth frō the word of God:
nor stay, but that which proccedeth from the word of God:
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Euen so also sheweth hee vnto vs, that if so be we bee teachable of God & accept him as our scholmaister,
Even so also shows he unto us, that if so be we be teachable of God & accept him as our scholmaister,
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& submit our selues to him, that we shall finde light inough in his word, that we nede not to feare to be confoūded as though we knew not which way to turne vs. For God will giue vs sufficient light in his word, to lead vs to saluation.
& submit our selves to him, that we shall find Light enough in his word, that we need not to Fear to be confounded as though we knew not which Way to turn us For God will give us sufficient Light in his word, to led us to salvation.
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And this is such a comfort as cannot be sufficiētly inough expressed:
And this is such a Comfort as cannot be sufficiently enough expressed:
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For as it is declared, that we are miscrable blind soules, and that whilst we walke in this world, we are but in darkenes, see how God putteth a remedy into our hands:
For as it is declared, that we Are miscrable blind Souls, and that while we walk in this world, we Are but in darkness, see how God putteth a remedy into our hands:
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that is, that we should heare him speake, and that we should learne to be ordered by his word;
that is, that we should hear him speak, and that we should Learn to be ordered by his word;
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& that then, although this same world be a maze, although we haue many troubles in our life,
& that then, although this same world be a maze, although we have many Troubles in our life,
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although the deuil neuer ceaseth crastely to inuent many deceits to turn vs from the right way,
although the Devil never ceases crastely to invent many Deceits to turn us from the right Way,
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yet we shalbe assured to go straight, & to attain vnto saluatiō.
yet we shall assured to go straight, & to attain unto salvation.
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And by this wee may see how Satan hath possessed the papists, when as they say, that the word of God is so darke, that wee are neuer able once to bite at it:
And by this we may see how Satan hath possessed the Papists, when as they say, that the word of God is so dark, that we Are never able once to bite At it:
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and that we ought not to stay our selues thereon, because it is so vncertaine a thing:
and that we ought not to stay our selves thereon, Because it is so uncertain a thing:
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& besids that it is also a nose of wax, which a man may turne what way he listeth.
& besides that it is also a nose of wax, which a man may turn what Way he lists.
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They shame not to spue out such horrible blasphemies.
They shame not to spue out such horrible Blasphemies.
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But contrariwise, let vs trust vnto the spirit of God, speaking by the mouth of Dauid:
But contrariwise, let us trust unto the Spirit of God, speaking by the Mouth of David:
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to wit, that if we be lightened by the word of God, we neede not to feare falling:
to wit, that if we be lightened by the word of God, we need not to Fear falling:
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& that there is no rule so certain.
& that there is no Rule so certain.
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For although the deuil went about with a thousand deceits to turne vs this way and that by crooked bypathes:
For although the Devil went about with a thousand Deceits to turn us this Way and that by crooked bypaths:
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yet must we be fully assured that the word of God is a lantern vnto our feete, to lead vs the right way.
yet must we be Fully assured that the word of God is a lantern unto our feet, to led us the right Way.
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Neuertheles Dauid sheweth vnto vs, howe we shonlde seele such a cōmoditie comming vnto vs by the law of god:
Nevertheless David shows unto us, how we shonlde seel such a commodity coming unto us by the law of god:
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to wit, when as we shall receiue it with harty affection. For he saith, I haue sworne and will performe it:
to wit, when as we shall receive it with hearty affection. For he Says, I have sworn and will perform it:
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that I will keepe thy righteous iudgements.
that I will keep thy righteous Judgments.
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Nowe heere hee sheweth, that if there bee a wauering minded spirit, which readeth the Scripture for curiosities sake, the same must needes remaine and continue alwayes blinde and ignoraunt:
Now Here he shows, that if there be a wavering minded Spirit, which readeth the Scripture for curiosities sake, the same must needs remain and continue always blind and ignorant:
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as we shall see many of them which doe nothing else but turne ouer the leaues,
as we shall see many of them which doe nothing Else but turn over the leaves,
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and wander in such sorte, as that there is neither firmenesse nor yet soundnesse in any of them.
and wander in such sort, as that there is neither firmness nor yet soundness in any of them.
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And what is the cause thereof? For sooth it is, because they seeke not God with a right & earnest affection.
And what is the cause thereof? For sooth it is, Because they seek not God with a right & earnest affection.
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If we then will haue the commoditie, which Dauid heere speaketh of, we must come back againe to the woord of God,
If we then will have the commodity, which David Here speaks of, we must come back again to the word of God,
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and apply all our study so couragiously, as that wee desire nothing else but too bee instructed in this trueth,
and apply all our study so courageously, as that we desire nothing Else but too be instructed in this truth,
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and to submit our selues wholly vnto it. And yet Dauid was not contented to say that this was his onely determination:
and to submit our selves wholly unto it. And yet David was not contented to say that this was his only determination:
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But sayth, that hee had sworne and was stedfastly purposed to obserue it: For the word which he vseth, signifieth, that I will establish it:
But say, that he had sworn and was steadfastly purposed to observe it: For the word which he uses, signifies, that I will establish it:
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to wit, I will wholly giue my self vnto it:
to wit, I will wholly give my self unto it:
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for I am so resolute in this matter, as that I will neuer be turned away from it.
for I am so resolute in this matter, as that I will never be turned away from it.
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Wherby he sheweth, that there is no question, but that we haue certaine small motions, which slip vs,
Whereby he shows, that there is no question, but that we have certain small motions, which slip us,
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but wee must haue such a feruent zeale, as possesseth our whole minde:
but we must have such a fervent zeal, as Possesses our Whole mind:
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and after we must with this zeale be constant, because then we shalbe able rightly to see those men which so trimly and fairely pus and blowe at vs. But what? This is but a false fire as we say.
and After we must with this zeal be constant, Because then we shall able rightly to see those men which so trimly and fairly put and blow At us But what? This is but a false fire as we say.
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Nowe if wee bee truely affected to serue God, the same our affection muste be firme and sure, that we may vnfaignedly say with Dauid, that we haue sworne,
Now if we be truly affected to serve God, the same our affection must be firm and sure, that we may unfeignedly say with David, that we have sworn,
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and are fully purposed too stand and abide by this matter. In very deede heere may some question arise:
and Are Fully purposed too stand and abide by this matter. In very deed Here may Some question arise:
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For it should seme that Dauid hath too too much presumed of him self, to sweare that he wil keepe the testimonies of God.
For it should seem that David hath too too much presumed of him self, to swear that he will keep the testimonies of God.
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For we are not able to promise any thing, which is not in our power and strength.
For we Are not able to promise any thing, which is not in our power and strength.
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If a man shal thrust in himself to promise that which he hath not, he of right is to be accused of follie:
If a man shall thrust in himself to promise that which he hath not, he of right is to be accused of folly:
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for euery man wil say, that it is great arrogancy in him because he hath passed his bounds.
for every man will say, that it is great arrogance in him Because he hath passed his bounds.
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Now when as wee shall haue throughly considered heereof, we shall finde that it is impossible for any mortall man, perfectly to obserue the Commaundements of God.
Now when as we shall have thoroughly considered hereof, we shall find that it is impossible for any Mortal man, perfectly to observe the commandments of God.
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This should seeme then at the first sight, that the othe which Dauid heere speaketh of, ought rather too be reprehended then commaunded:
This should seem then At the First sighed, that the other which David Here speaks of, ought rather too be reprehended then commanded:
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But heere are two things too be considered of:
But Here Are two things too be considered of:
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The one is, that when the faithfull binde them selues so vnto God, they lay not this foundation in their owne proper strength, they looke not into their own abilitie,
The one is, that when the faithful bind them selves so unto God, they lay not this Foundation in their own proper strength, they look not into their own ability,
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but they desire of God to accomplish that whiche they haue promised him.
but they desire of God to accomplish that which they have promised him.
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And why doe they soe? Now let vs note, that heere he speaketh of the commaundementes of God.
And why do they so? Now let us note, that Here he speaks of the Commandments of God.
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And we haue here already declared, that when Dauid nameth the lawe, hee looketh not simply too the Commaundements, but also to the promises:
And we have Here already declared, that when David names the law, he looks not simply too the commandments, but also to the promises:
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and in these promises it is saide, that God will circumcise the heartes of his children:
and in these promises it is said, that God will circumcise the hearts of his children:
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He sayth, that he wil so liuely touch them, as that he will bring them into his obedience.
He say, that he will so lively touch them, as that he will bring them into his Obedience.
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So then (as we haue already said) the faithfull binde not them selues to God to do any thing of their owne power & strength,
So then (as we have already said) the faithful bind not them selves to God to do any thing of their own power & strength,
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but they desire him to fulfil what soeuer is wanting in them, to supply their weakenesse,
but they desire him to fulfil what soever is wanting in them, to supply their weakness,
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and to send such remedy as hee knoweth best to be most needefull and expedient for them.
and to send such remedy as he Knoweth best to be most needful and expedient for them.
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See then with what confidence Dauid hath sworne too obserue the Testimonyes of God:
See then with what confidence David hath sworn too observe the Testimonies of God:
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hee did it not, I say, of any vaine presumption, that he had conceiued of his owne power and strength,
he did it not, I say, of any vain presumption, that he had conceived of his own power and strength,
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ne yet that he was able to doe it, no, he attributed nothing to his owne strength:
ne yet that he was able to do it, no, he attributed nothing to his own strength:
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But sweareth and doth it, by reasō of the promise of god, by which promise he declareth that he wil by his holy spirit gouerne al those which are his. Loe whervpon Dauid stayed himselfe.
But Sweareth and does it, by reason of the promise of god, by which promise he Declareth that he will by his holy Spirit govern all those which Are his. Loe whereupon David stayed himself.
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Now by & by followeth the second point:
Now by & by follows the second point:
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to wit, that Dauid hath sworne too obserue the testimonies, yea euen staying himself vpon that which God hath promised, that he wil vpholde vs through his mercye, that although wee halte and that all the obedience which we go about to yeeld vnto him be weake and faultie,
to wit, that David hath sworn too observe the testimonies, yea even staying himself upon that which God hath promised, that he will uphold us through his mercy, that although we halt and that all the Obedience which we go about to yield unto him be weak and faulty,
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because it is done but by halues, yet he not hauing respect to al our faults, meaneth to make a taste of the desire which we shall haue to please him:
Because it is done but by halves, yet he not having respect to all our Faults, means to make a taste of the desire which we shall have to please him:
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& in effect, wil accept our seruice as it is, dispensing with all the faultes which shall be mingled amongst them.
& in Effect, will accept our service as it is, dispensing with all the Faults which shall be mingled among them.
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Which thing Dauid considering, was able to say that he would obserue the cōmandements of God.
Which thing David considering, was able to say that he would observe the Commandments of God.
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So then let vs note, that when the faithfull binde themselues to obserue the word of God, they must not trust to them selues,
So then let us note, that when the faithful bind themselves to observe the word of God, they must not trust to them selves,
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ne yet be puffed vp with a foolish opinion, that they haue the power to do it: but they must say.
ne yet be puffed up with a foolish opinion, that they have the power to do it: but they must say.
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Accōplish thou this, O Lorde, and then I will followe it:
Accomplish thou this, Oh Lord, and then I will follow it:
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write thy lawe O Lorde, in mine hearte, and then shall I haue a desire to serue thee:
write thy law Oh Lord, in mine heart, and then shall I have a desire to serve thee:
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and besides, Let the faithful alwayes remember ▪ that God wil not handle them sharply:
and beside, Let the faithful always Remember ▪ that God will not handle them sharply:
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yea & although they faile in a great number of pointes, so that they are not able to obserue one only point, nor iot perfectly:
yea & although they fail in a great number of points, so that they Are not able to observe one only point, nor jot perfectly:
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yet wil he spare them through his free goodnes & mercie.
yet will he spare them through his free Goodness & mercy.
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Whē the faithful & childrē of god shal haue knowen thus much, and shall sweare that they will obserue the cōmandements of God:
When the faithful & children of god shall have known thus much, and shall swear that they will observe the Commandments of God:
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yet let them not cease for all that too flie vnto the forgiuenes of their sinnes, that they may feele the same too be a necessary remedy agreeable to the will of God,
yet let them not cease for all that too fly unto the forgiveness of their Sins, that they may feel the same too be a necessary remedy agreeable to the will of God,
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for the fulfilling of one parte of his commandements.
for the fulfilling of one part of his Commandments.
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We see now then why Dauid hath sworne to keepe the Commaundements of God, and that he wil neuer chaunge this purpose in his hart.
We see now then why David hath sworn to keep the commandments of God, and that he will never change this purpose in his heart.
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Now he maketh two requests immediatly after: whereof, the one is to be quickened and restored.
Now he makes two requests immediately After: whereof, the one is to be quickened and restored.
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Wherein he sheweth that which I haue alredy touched:
Wherein he shows that which I have already touched:
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which is, that hee was not ledde with a foolish presumption of his owne power & stregth.
which is, that he was not led with a foolish presumption of his own power & strength.
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For he which desireth god to be restored, confesseth that he liueth not as of himself,
For he which Desires god to be restored, Confesses that he lives not as of himself,
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but that he must needs liue by the grace & goodnes of God.
but that he must needs live by the grace & Goodness of God.
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And yet Dauid maketh this confession more expresly, when he addeth the reason why he vseth to make such request:
And yet David makes this Confessi more expressly, when he adds the reason why he uses to make such request:
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For I am very sore afflicted O Lord, saith he.For I am very soar afflicted Oh Lord, Says he.
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See then Dauid who confessing him self to be troubled, and as it were vtterly made nothing besecheth god for to restore him.
See then David who confessing him self to be troubled, and as it were utterly made nothing Beseecheth god for to restore him.
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Shal we say that he trusted to owne strength? or that hee attributed any thing whatsoeuer vnto him selfe? we se the cleane contrary.
Shall we say that he trusted to own strength? or that he attributed any thing whatsoever unto him self? we see the clean contrary.
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So then, according to that which we haue already declared, let vs vnderstand that he sware not vpon any vaine presumptiō:
So then, according to that which we have already declared, let us understand that he sware not upon any vain presumption:
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but because he knewe that God would neuer fayle him. And this is the reason why he toke vpon him this boldenes.
but Because he knew that God would never fail him. And this is the reason why he took upon him this bolden.
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And that is it which he addeth: According to thy word: that is, according to thy promises.
And that is it which he adds: According to thy word: that is, according to thy promises.
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Now we ought throughly to consider all what soeuer that is heere said. Quicken me O Lorde, saith he.
Now we ought thoroughly to Consider all what soever that is Here said. Quicken me Oh Lord, Says he.
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And thus much for the first point.
And thus much for the First point.
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Wherin he sheweth that he liueth not as of him self, but defiereth it of God.
Wherein he shows that he lives not as of him self, but defiereth it of God.
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And afterward, he addeth the reason, saying after this manner, I am very sore aflicted.
And afterwards, he adds the reason, saying After this manner, I am very soar afflicted.
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Whereby hee declareth vnto vs, that we are not able too releeue and maintaine our selues,
Whereby he Declareth unto us, that we Are not able too relieve and maintain our selves,
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when as our strength fayleth vs, but that it is God which must put to his helping hand.
when as our strength Faileth us, but that it is God which must put to his helping hand.
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And besides we may be assured that he will helpe vs, and be ready to restore vs,
And beside we may be assured that he will help us, and be ready to restore us,
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so that we will desire him, and call vpon him, & haue recourse vnto his goodnesse.
so that we will desire him, and call upon him, & have recourse unto his Goodness.
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Loe heere a mightie comforte for all the faithful, when as they finde them selues to bee so without strength,
Loe Here a mighty Comfort for all the faithful, when as they find them selves to be so without strength,
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as that they feele them selues too fainte, too be cleane cast down, and to see nothing else in them selues but death:
as that they feel them selves too faint, too be clean cast down, and to see nothing Else in them selves but death:
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yet may they be fully assured & resolued, that God will alwayes be their watchman, too restore and quicken them.
yet may they be Fully assured & resolved, that God will always be their watchman, too restore and quicken them.
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And why so? To wit, according to that which Dauid addeth when he sayth, According to thy promises. Then it followeth, that God hath promised too restore and quicken his,
And why so? To wit, according to that which David adds when he say, According to thy promises. Then it follows, that God hath promised too restore and quicken his,
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when as they shall be in death.
when as they shall be in death.
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And therefore wee shall neuer be able too make our request in faith, as Dauid heere hath doone,
And Therefore we shall never be able too make our request in faith, as David Here hath done,
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if that wee haue not the promises of God.
if that we have not the promises of God.
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For, as we haue before said, it is a foolehardines in men to put foorth them selues too pray vnto God as they liste, without beeing sure and certaine of his will before.
For, as we have before said, it is a foolhardiness in men to put forth them selves too pray unto God as they list, without being sure and certain of his will before.
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See then the cause which mooued Dauid so expressely too sette downe here the promise of GOD.
See then the cause which moved David so expressly too Set down Here the promise of GOD.
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Nowe this promise was not made too him alone, this is no personall Priuiledge, as wee say, appertaining to one man only:
Now this promise was not made too him alone, this is no personal Privilege, as we say, appertaining to one man only:
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But it is a generall rule which we must holde, that God wil raise vp againe from death those which are throwne down,
But it is a general Rule which we must hold, that God will raise up again from death those which Are thrown down,
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and as it were made nothing:
and as it were made nothing:
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yea euen when as they doe call vpon him, and acknowledge, that it commeth of his owne pure grace that they ought to be so restored, and not otherwise.
yea even when as they do call upon him, and acknowledge, that it comes of his own pure grace that they ought to be so restored, and not otherwise.
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Nowe here is yet another request which hee maketh, O Lord, I beseeche thee let the freewill offringes of my mouth please thee: and teach me thy iudgements.
Now Here is yet Another request which he makes, Oh Lord, I beseech thee let the freewill offerings of my Mouth please thee: and teach me thy Judgments.
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Here Dauid desireth God to accept the praises which he shall render vnto him.
Here David Desires God to accept the praises which he shall render unto him.
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For the oblations whereof Dauid speaketh, are nothing els but prayse and thankesgiuing, by which Dauid acknowledgeth the benefites of God.
For the Oblations whereof David speaks, Are nothing Else but praise and thanksgiving, by which David acknowledgeth the benefits of God.
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And yet for all that, he in very deede looketh vnto the common order of the lawe:
And yet for all that, he in very deed looks unto the Common order of the law:
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For when a man hath beene cured of a disease, or hath beene deliuered from some daunger,
For when a man hath been cured of a disease, or hath been Delivered from Some danger,
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or els that God hath indued him with prosperitie, hee commeth to the Church to make his oblation or offring,
or Else that God hath endued him with Prosperity, he comes to the Church to make his oblation or offering,
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for an especiall testimonie, and too acknowledge howe greatly hee is bounden vnto God.
for an especial testimony, and too acknowledge how greatly he is bounden unto God.
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Dauid had small regarde to any such ceremonies, but yet he noteth and expresseth the ende and the vse, that is, that we should stay vs vpon the principal:
David had small regard to any such ceremonies, but yet he notes and Expresses the end and the use, that is, that we should stay us upon the principal:
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for if a man should sacrifice a beast, that were nothing at all.
for if a man should sacrifice a beast, that were nothing At all.
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And wherefore then serued such maner of sacrifice? Forsooth it was an aide and help:
And Wherefore then served such manner of sacrifice? Forsooth it was an aid and help:
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bicause it is nedefull that we should be always stirred vp.
Because it is needful that we should be always stirred up.
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And besides, this is a good aduertisement to shewe vs, that when we will giue GOD thankes for his benefites which he bestoweth vpon vs, wee must come vnto him by the mediation of our Lorde Iesus Christ:
And beside, this is a good advertisement to show us, that when we will give GOD thanks for his benefits which he bestoweth upon us, we must come unto him by the mediation of our Lord Iesus christ:
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for we are not once worthy to open our mouthes to honour God, bicause our lippes are vncleane and defiled.
for we Are not once worthy to open our mouths to honour God, Because our lips Are unclean and defiled.
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And so we thē knowing our vnworthines, must come vnto our Lord Iesus Christ, and giue thākes vnto God by him, as also the author to the Hebrewes exhorteth vs to do.
And so we them knowing our unworthiness, must come unto our Lord Iesus christ, and give thanks unto God by him, as also the author to the Hebrews exhorteth us to do.
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For he namely declareth that vnto vs, that it is onely Iesus Christe, which giueth vs accesse vnto God his father, to confesse his bountie towardes vs:
For he namely Declareth that unto us, that it is only Iesus Christ, which gives us access unto God his father, to confess his bounty towards us:
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and otherwise, wee shall but profane his name, yea he will not accept our praises and thankes giuing,
and otherwise, we shall but profane his name, yea he will not accept our praises and thanks giving,
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but they shal euē as it were stinke in his nosethrilles. Se then to what ende the sacrifices are.
but they shall even as it were stink in his nostrils. See then to what end the Sacrifices Are.
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But Dauid notwithstanding sheweth, that the principall ende of the benefites of God is, that our lippes should open them selues to confesse his goodnesse,
But David notwithstanding shows, that the principal end of the benefits of God is, that our lips should open them selves to confess his Goodness,
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when as wee haue proued and felte it.
when as we have proved and felt it.
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And that is it which he speaketh of in the hūdreth and sixteene Psalme, What reward shall I giue vnto the Lord:
And that is it which he speaks of in the hūdreth and sixteene Psalm, What reward shall I give unto the Lord:
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for al the benefites that he hath bestowed vpon me? I will receiue the cup of saluation:
for all the benefits that he hath bestowed upon me? I will receive the cup of salvation:
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and call vpon the name of the Lorde:
and call upon the name of the Lord:
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as if he should haue said, that he knewe none other waye to please God but to giuethankes vnto him,
as if he should have said, that he knew none other Way to please God but to giuethankes unto him,
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when as hee had liberally bestowed all the benefites of the world vpon him, in such sort as that he felt himfelfe most bounden vnto his goodnesse Euen so likewise will hee bee contented with vs,
when as he had liberally bestowed all the benefits of the world upon him, in such sort as that he felt himfelfe most bounden unto his Goodness Even so likewise will he be contented with us,
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when as we render vnto him such thankes.
when as we render unto him such thanks.
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Yea, but in the meane while let vs consider that Dauid knewe, that if God had not freely accepted the praises which hee yelded vnto him, that they had byn nothing worth, as wee haue already declared:
Yea, but in the mean while let us Consider that David knew, that if God had not freely accepted the praises which he yielded unto him, that they had been nothing worth, as we have already declared:
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but we haue of this here a sufficient and manifest cōfirmatiō.
but we have of this Here a sufficient and manifest confirmation.
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What is the reasō why Dauid besought God to accept the praises which he rēdred vnto him? he did it not like an hypocrite.
What is the reason why David besought God to accept the praises which he rendered unto him? he did it not like an hypocrite.
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He cōfesseth then, that whē hee presented him self before God, to magnifie his name, that hee might very well haue byn put by,
He Confesses then, that when he presented him self before God, to magnify his name, that he might very well have been put by,
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& his mouth to haue byn stopped.
& his Mouth to have been stopped.
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And why so? bicause that we profane the name of God seing there can proceede nothing but filth & stench, from those which are altogether corrupt,
And why so? Because that we profane the name of God sing there can proceed nothing but filth & stench, from those which Are altogether corrupt,
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neither cā there be any one drop of goodnes in thē.
neither can there be any one drop of Goodness in them.
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And although God hath put in to them any good vertues, yet they are so entermedted with vices, as that it is lamentable.
And although God hath put in to them any good Virtues, yet they Are so entermedted with vices, as that it is lamentable.
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And therfore Dauid knowing this to be so, praieth God that his praises might please him.
And Therefore David knowing this to be so, Prayeth God that his praises might please him.
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Now if Dauid knew his vnworthinesse to be such, I beseech you, dareth any of vs to say, that we are of our owne power capable, to magnifie the name of God,
Now if David knew his unworthiness to be such, I beseech you, dareth any of us to say, that we Are of our own power capable, to magnify the name of God,
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& to rēder him such thākes as to him appertaineth, without he of his meere free good wil alloweth thē, not imputing vnto vs the vices and imperfections which are therewithal entermedled ▪ & that he wil also thinke wel of our praises and thanksgiuing,
& to render him such thanks as to him appertaineth, without he of his mere free good will alloweth them, not imputing unto us the vices and imperfections which Are therewithal intermeddled ▪ & that he will also think well of our praises and thanksgiving,
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yea although they deserue it neuer a whit? And besides, if wee need to desire God, to accept our praises which we render vnto him:
yea although they deserve it never a whit? And beside, if we need to desire God, to accept our praises which we render unto him:
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I pray you what shal become of the rest? For it is most certain, that if ther be any seruice which pleaseth God, it is euen this whē we come to do our homage for whatsoeuer we haue receiued at his hands:
I pray you what shall become of the rest? For it is most certain, that if there be any service which Pleases God, it is even this when we come to do our homage for whatsoever we have received At his hands:
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and that we confesse & protest that we haue nothing but that we hold of him.
and that we confess & protest that we have nothing but that we hold of him.
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Whē as wee doo this homage vnto God; loe this is the seruice, which he chiefly desireth of vs:
When as we do this homage unto God; lo this is the service, which he chiefly Desires of us:
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Loe this is that sweete smelling sacrifice, which the scripture speaketh of.
Lo this is that sweet smelling sacrifice, which the scripture speaks of.
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Now so it is, that when we would do this homage vnto God, therby to humble our selues, yet may it be amended:
Now so it is, that when we would do this homage unto God, thereby to humble our selves, yet may it be amended:
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in such sorte as that we deserue to haue it to be put by, & to be disalowed:
in such sort as that we deserve to have it to be put by, & to be disallowed:
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what shal then become of our other meane seruices, and in effect, of al our whole life? Shal we now go and glorify him with our merites as the Papists doo, who lift vp their heads against God with an whorish shamelesnes:
what shall then become of our other mean services, and in Effect, of all our Whole life? Shall we now go and Glorify him with our merits as the Papists do, who lift up their Heads against God with an whorish shamelesnes:
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For they thinke that GOD is beholden too them:
For they think that GOD is beholden too them:
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or else, although they haue offended his maiestie, yet after that they haue reckened with him, they thinke that they may very well recōpense him with their satisfactions.
or Else, although they have offended his majesty, yet After that they have reckoned with him, they think that they may very well recompense him with their satisfactions.
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Go too now, let vs think thus of our selues, that when wee see that in the very best & most requisite,
Go too now, let us think thus of our selves, that when we see that in the very best & most requisite,
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yea and as it were the very flower of all our good workes, euen of those wherein God guideth vs, that they do nothing else but stinke,
yea and as it were the very flower of all our good works, even of those wherein God guideth us, that they do nothing Else but stink,
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except God himselfe clense them too make them sweete, and taketh from them the superfluities and filthinesse which are in them.
except God himself cleanse them too make them sweet, and Takes from them the superfluities and filthiness which Are in them.
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Nowe if of all our good workes, yea euen of the most excellent we are exhorted to craue pardon of God for them, what shall become of our grosse and ouer manifest sinnes whereof wee are conuinced,
Now if of all our good works, yea even of the most excellent we Are exhorted to crave pardon of God for them, what shall become of our gross and over manifest Sins whereof we Are convinced,
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and whereof men, yea, and yong children, may reprehende vs? So then, see here an excellent place, which rightly abolisheth al vayne and diuelish confidences, wherewith we deceiue our selues,
and whereof men, yea, and young children, may reprehend us? So then, see Here an excellent place, which rightly abolisheth all vain and devilish confidences, wherewith we deceive our selves,
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when as wee thinke too stande before the maiestie of God with our merites, and such other like gewgawes and trifling toyes I knowe not what thinking thereby to recompense him.
when as we think too stand before the majesty of God with our merits, and such other like gewgaws and trifling toys I know not what thinking thereby to recompense him.
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And thus much for this verse. Now Dauid afterward saith, My soule is always in my hand:
And thus much for this verse. Now David afterwards Says, My soul is always in my hand:
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yet do I not forget thy lawe. The vngodly haue laide a snare for me: but yet I swarued not from thy commaundements.
yet do I not forget thy law. The ungodly have laid a snare for me: but yet I swerved not from thy Commandments.
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Here Dauid protesteth as before, that he had such a resolute affection to followe the woorde of God,
Here David protesteth as before, that he had such a resolute affection to follow the word of God,
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as that no temptations could withdrawe him from it. And see how we may say, that we serue God, without hypocrisie & in truth.
as that no temptations could withdraw him from it. And see how we may say, that we serve God, without hypocrisy & in truth.
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For if we be easily and gently dealte withall, so we haue no affliction, that our God handleth vs as wee would wishe,
For if we be Easily and gently dealt withal, so we have no affliction, that our God handleth us as we would wish,
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& leaueth vs to our owne pleasure, or els, if he so much fauoureth vs, as that we are not pressed with any griefes and sorrowes:
& Leaveth us to our own pleasure, or Else, if he so much favours us, as that we Are not pressed with any griefs and sorrows:
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it is an easy matter then for vs too serue and honour him.
it is an easy matter then for us too serve and honour him.
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But when God afflicteth vs, that it seemeth hee would oppresse and grieue vs euery minute of an houre,
But when God afflicts us, that it seems he would oppress and grieve us every minute of an hour,
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when we see death pursuing vs on euery side, that the vngodly are wholy about vs,
when we see death pursuing us on every side, that the ungodly Are wholly about us,
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as it were ready to pull out our eyes, and our life so wretched; as that the world iudgeth vs to be as it were reprobates:
as it were ready to pull out our eyes, and our life so wretched; as that the world Judgeth us to be as it were Reprobates:
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when then al these temptations shall touch vs, and yet we remaine still constant praysing of God,
when then all these temptations shall touch us, and yet we remain still constant praising of God,
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and holding vs vnto him, perseuering in his obedience, and calling vpon him, beeing patient in all our afflictions,
and holding us unto him, persevering in his Obedience, and calling upon him, being patient in all our afflictions,
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vntill such time as he deliuereth vs:
until such time as he Delivereth us:
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when we haue all this, we may then say with Dauid, that we haue displaied and layde wide open our life to serue God:
when we have all this, we may then say with David, that we have displayed and laid wide open our life to serve God:
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and this shall be a good and sure profe thereof.
and this shall be a good and sure proof thereof.
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But if we haue not this constancie, a great number may make a wonderfull shewe of godlinesse before the face of the worlde,
But if we have not this constancy, a great number may make a wonderful show of godliness before the face of the world,
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but all that shall proue nothing. And so, let vs well consider of this place: for Dauid spake not this for him selfe, but for our common instruction.
but all that shall prove nothing. And so, let us well Consider of this place: for David spoke not this for him self, but for our Common instruction.
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And besides, if we will in deede profit our selues by this doctrine, let vs consider that if we sometimes see the apparaunt dangers of death,
And beside, if we will in deed profit our selves by this Doctrine, let us Consider that if we sometime see the apparent dangers of death,
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so that wee be pressed downe on euery side, not to thinke it to be any strange thing.
so that we be pressed down on every side, not to think it to be any strange thing.
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And why so? Bicause the same came too passe as greatly sometimes to Dauid. For he saieth that he was not without continuall trouble.
And why so? Because the same Come too pass as greatly sometime to David. For he Saith that he was not without continual trouble.
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My soule (saieth he) is alwaies in my hand:
My soul (Saith he) is always in my hand:
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my life is as it were I can not tell where, it is put foorth to abide all mischiefe, that it seemeth I were at deathes doore euery minute of an houre.
my life is as it were I can not tell where, it is put forth to abide all mischief, that it seems I were At deaths door every minute of an hour.
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If Dauid was alwayes thus troubled, and yet perseuered in the praysing of God:
If David was always thus troubled, and yet persevered in the praising of God:
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I beseech you ought not we to bee ashamed to be faint harted, when as it shal please God to exercise vs onely but now and then? Euen so,
I beseech you ought not we to be ashamed to be faint hearted, when as it shall please God to exercise us only but now and then? Eve so,
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although afflictions oppresse vs, yet must we not cease too fight against them, attending and crauing the helpe of God. And thus much for this.
although afflictions oppress us, yet must we not cease too fight against them, attending and craving the help of God. And thus much for this.
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And besides, when wee are thus assured, let vs seeke our comfort where it may hee founde, that is, in the woorde of God,
And beside, when we Are thus assured, let us seek our Comfort where it may he found, that is, in the word of God,
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and to be thus constant neuer to forget the lawe of God. Let vs thē consider and obserue this doctrine.
and to be thus constant never to forget the law of God. Let us them Consider and observe this Doctrine.
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For it is not without cause that Dauid sayeth, That although my soule bee in my hande,
For it is not without cause that David Saith, That although my soul be in my hand,
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yet haue I not forgotten thy lawe. Hee sheweth vs heereby, that as wee are weake, so we shoulde be soone shaken,
yet have I not forgotten thy law. He shows us hereby, that as we Are weak, so we should be soon shaken,
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and in the ende throwne downe, when as wee shoulde see our selues laide wyde open to death.
and in the end thrown down, when as we should see our selves laid wide open to death.
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Wee then hauing this vnderstanding ought to stand vpon our guarde, to the ende the diuell might neuer beguile vs, vnder the coloure, that God had as it were forsaken vs,
we then having this understanding ought to stand upon our guard, to the end the Devil might never beguile us, under the colour, that God had as it were forsaken us,
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and that we should be as it were in the shadowe of death.
and that we should be as it were in the shadow of death.
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Moreouer, we see what doltishnesse (or rather beastlinesse) this is amongst the Papistes, to take this place for proofe of freewill.
Moreover, we see what doltishness (or rather beastliness) this is among the Papists, to take this place for proof of freewill.
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My soule is in my hand to wit, I am able of mine owne nature, and of my owne proper strength, to discerne betweene good and euill:
My soul is in my hand to wit, I am able of mine own nature, and of my own proper strength, to discern between good and evil:
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and to do whatsoeuer I thinke best. If brute beastes could speake, they would speake a little wiselier then thus.
and to do whatsoever I think best. If brutus beasts could speak, they would speak a little wiselier then thus.
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For to what purpose should Dauid say, although, O Lorde, that my soule is in my hande,
For to what purpose should David say, although, Oh Lord, that my soul is in my hand,
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yet haue I not forgotten thy lawe? He should altogether speake cleane against nature.
yet have I not forgotten thy law? He should altogether speak clean against nature.
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But as we haue already declared, this is a kinde of speeche much vsed in the scripture, to say that the life of a man is in his hande, it is as it were in the winde, or I know not where.
But as we have already declared, this is a kind of speech much used in the scripture, to say that the life of a man is in his hand, it is as it were in the wind, or I know not where.
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Let vs now come vnto the protestation which he addeth, The vngodly haue laid a snare for me:
Let us now come unto the protestation which he adds, The ungodly have laid a snare for me:
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but yet I swarued not from thy commaundementes. This sentence is like vnto the other which we are about to handle.
but yet I swerved not from thy Commandments. This sentence is like unto the other which we Are about to handle.
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For hee sheweth howe his life was in his hande:
For he shows how his life was in his hand:
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too witte, that ouer and besides the afflictions which were directly sent him from the hande of God, that the wicked also persecuted him aswel:
too wit, that over and beside the afflictions which were directly sent him from the hand of God, that the wicked also persecuted him aswell:
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and besides the violences, and outrages, that were doone vntoo him, hee had also secrete ambushes laide for him.
and beside the violences, and outrages, that were done unto him, he had also secret Ambushes laid for him.
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See then howe diuersly hee is oppressed, and yet he neuer shronke from the lawe of God.
See then how diversely he is oppressed, and yet he never shrunk from the law of God.
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In the ende he addeth and saith, Thy testimonies haue I claymed as myne heritage for euer:
In the end he adds and Says, Thy testimonies have I claimed as mine heritage for ever:
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for they are the very ioy of mine hart.
for they Are the very joy of mine heart.
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Nowe heere hee sheweth, howe he was able to remaine firme & constant without being withdrawne by any temptations:
Now Here he shows, how he was able to remain firm & constant without being withdrawn by any temptations:
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but that hee alwaies stood stedfastly in the lawe of God:
but that he always stood steadfastly in the law of God:
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that is, bicause hee alwaies chose it for his heritage, that is for his chiefe felicitie.
that is, Because he always chosen it for his heritage, that is for his chief felicity.
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For this worde heritage, in the scripture, is taken for the thing that man moste desireth,
For this word heritage, in the scripture, is taken for the thing that man most Desires,
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and that which moste properly belongeth vnto him.
and that which most properly belongeth unto him.
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To be shorte, it is such a similitude, as that is which is spoken of the Treasure:
To be short, it is such a similitude, as that is which is spoken of the Treasure:
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as if a man shoulde call it, the souereigne good, the true and perfect felicitie.
as if a man should call it, the sovereign good, the true and perfect felicity.
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See then at what ende wee must beginne, if in the middest of death we wil abide so constantly as Dauid hath doone, too keepe the lawe of god:
See then At what end we must begin, if in the midst of death we will abide so constantly as David hath done, too keep the law of god:
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that is I say, to choose it for our inheritance.
that is I say, to choose it for our inheritance.
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And how is that? First of al we must vnderstande, that al the commodities wherevntoo wee are ouermuch giuen, are transitory, without certaintie, and without propertie.
And how is that? First of all we must understand, that all the commodities whereunto we Are overmuch given, Are transitory, without certainty, and without property.
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For wee may want them euery handewhyle:
For we may want them every handewhyle:
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neither can wee enioy any thing be it neuer so iustly giuē, but that we may be robbed of it betwixt this day and too morowe.
neither can we enjoy any thing be it never so justly given, but that we may be robbed of it betwixt this day and too morrow.
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What is then the surest felicitie which wee can haue, and may enioy for euer? it is euen the woorde of God.
What is then the Surest felicity which we can have, and may enjoy for ever? it is even the word of God.
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And this is it which wee ought chiefely too desire, and wherein wee are especially too reioyce.
And this is it which we ought chiefly too desire, and wherein we Are especially too rejoice.
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Lo then how wee must vnderstande that which Dauid heere protesteth, That hee hath chosen the woorde of God for his heritage.
Lo then how we must understand that which David Here protesteth, That he hath chosen the word of God for his heritage.
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Yea and he setteth it downe by and by after, that it hath beene the very ioye of his heart.
Yea and he sets it down by and by After, that it hath been the very joy of his heart.
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For vntill such time as wee haue had this taste in the woorde of God, that wee truely ioye in it, it is a signe that we neuer yet had any good affection thereto at all.
For until such time as we have had this taste in the word of God, that we truly joy in it, it is a Signen that we never yet had any good affection thereto At all.
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Although wee haue knowne that our chiefe felicitie lieth therein, yet are wee not able well too keepe our selues in it,
Although we have known that our chief felicity lies therein, yet Are we not able well too keep our selves in it,
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vntill such time as wee haue conceiued, that it is that wherein wee must delight, and in none other thing.
until such time as we have conceived, that it is that wherein we must delight, and in none other thing.
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Nowe it is impossible that wee should euer take any delight or pleasure in the lawe of God,
Now it is impossible that we should ever take any delight or pleasure in the law of God,
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except we did knowe that he declareth him selfe to vs in it, that hee is our father,
except we did know that he Declareth him self to us in it, that he is our father,
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and taketh vs for his children, that wee haue a testimonie that our sinnes are forgiuen vs, that wee may haue accesse vnto him,
and Takes us for his children, that we have a testimony that our Sins Are forgiven us, that we may have access unto him,
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and hee able to call vpon him in all our necessities.
and he able to call upon him in all our necessities.
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If God sayeth onely vnto vs, loe what it is that I would haue you to doe, I would haue you too take mee for your God,
If God Saith only unto us, lo what it is that I would have you to do, I would have you too take me for your God,
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& to serue me with all your heart:
& to serve me with all your heart:
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if we haue but these two tables, to looke into, to knowe what wee haue to doe, shall the lawe of God delight vs? No,
if we have but these two tables, to look into, to know what we have to do, shall the law of God delight us? No,
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but contrariwise, it shall feare vs. We see then very well when Dauid sayth, that hee tooke all his delight and pleasure in the commandementes of God, that he had not simply the bare worde of the lawe, to say that God commaunded him that which he ought to do ▪ but that he also ioyned the promises thereto,
but contrariwise, it shall Fear us We see then very well when David say, that he took all his delight and pleasure in the Commandments of God, that he had not simply the bore word of the law, to say that God commanded him that which he ought to do ▪ but that he also joined the promises thereto,
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bicause that God willing his children to come vnto him, promiseth to make them feele his goodnesse and fatherly loue which hee vseth towardes those that are his.
Because that God willing his children to come unto him, promises to make them feel his Goodness and fatherly love which he uses towards those that Are his.
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To bee short, he sheweth them that all their felicitie consisteth in his onely mercie ▪ He saieth in the ende, I haue applied mine heart to fulfill thy statutes always: euen vnto the ende.
To be short, he shows them that all their felicity Consisteth in his only mercy ▪ He Saith in the end, I have applied mine heart to fulfil thy statutes always: even unto the end.
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Nowe when he sayeth, that he enclined his heart to obserue the commaundementes of God: he sheweth vs, what seruice it is that God requireth:
Now when he Saith, that he inclined his heart to observe the Commandments of God: he shows us, what service it is that God requires:
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that is a voluntary & willing seruice.
that is a voluntary & willing service.
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See here yet a point which ought well too bee considered off, too the ende wee shoulde not thinke that we are euer able to please God,
See Here yet a point which ought well too be considered off, too the end we should not think that we Are ever able to please God,
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when as wee serue him constrainedly, as wee see the miserable and wretched faithnesse do, which greatly tormēt thē selues.
when as we serve him constrainedly, as we see the miserable and wretched faithnesse do, which greatly torment them selves.
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And why so? For all that they do, they doe it cōstrainedly bicause they would the better escape the hande of God,
And why so? For all that they do, they do it constrainedly Because they would the better escape the hand of God,
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but when they come neere vnto him as well as they may, it is but as it were enforced and constrained, bicause he is their iudge.
but when they come near unto him as well as they may, it is but as it were Enforced and constrained, Because he is their judge.
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Nowe if we haue such a constāt desire (as we terme it) that we are enforced to do that which wee are cōmaūded:
Now if we have such a constant desire (as we term it) that we Are Enforced to do that which we Are commanded:
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our whole cace is little worth, and God will neuer allowe of it.
our Whole case is little worth, and God will never allow of it.
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And why so? bicause he liketh of nothing els but of obedience, and woulde haue vs come vnto him with franke and willing mindes.
And why so? Because he liketh of nothing Else but of Obedience, and would have us come unto him with frank and willing minds.
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See then why Dauid saieth, that hee hath inclined his heart to keepe the commaundements of God:
See then why David Saith, that he hath inclined his heart to keep the Commandments of God:
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not that he protesteth, that he hath done it of him selfe, nor of his own minde:
not that he protesteth, that he hath done it of him self, nor of his own mind:
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but bicause that God hath giuen him both the will and the power to do the same.
but Because that God hath given him both the will and the power to do the same.
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And to proue it to be so, wee shall neuer see that Dauid braggeth of him selfe in any one place, that he willed any good, being so led of his own proper minde:
And to prove it to be so, we shall never see that David braggeth of him self in any one place, that he willed any good, being so led of his own proper mind:
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he will neuer saye, that it was his naturall inclination, but saieth cleane contrarie, I was conceiued in sinne, saieth he, he reserueth nothing to him self but al that which is naught. he will never say, that it was his natural inclination, but Saith clean contrary, I was conceived in sin, Saith he, he reserveth nothing to him self but all that which is nought.
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When then in this behalfe he protesteth that hee had inclined his heart, he onely sheweth what the grace of God was in him. And for conclusion he addeth:
When then in this behalf he protesteth that he had inclined his heart, he only shows what the grace of God was in him. And for conclusion he adds:
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That he did it for euer, or, euen vnto the ende, or, this is it which we haue touched heretofore:That he did it for ever, or, even unto the end, or, this is it which we have touched heretofore:
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to wit, we must be like suddaine blasts which passe by and by, but wee must bee constant ▪ and that when we shall haue once begunne, we must pray vnto God that he will continue the same our well doing which hee hath begunne in vs,
to wit, we must be like sudden blasts which pass by and by, but we must be constant ▪ and that when we shall have once begun, we must pray unto God that he will continue the same our well doing which he hath begun in us,
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and to holde vs by the hand vntill such time as we haue finished our course.
and to hold us by the hand until such time as we have finished our course.
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After he had sayde, for euer, he addeth, euen vnto the ende. It is very true, that the saying which hee here vseth, importeth sometimes, salarie Or rewarde:
After he had said, for ever, he adds, even unto the end. It is very true, that the saying which he Here uses, imports sometime, salary Or reward:
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But in this place (as in the first verse of the letter. HE, he vseth the selfe same saying) it signifieth but too the ende:
But in this place (as in the First verse of the Letter. HE, he uses the self same saying) it signifies but too the end:
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as if hee shoulde haue saide wee may alter and chaunge our mindes in other thinges:
as if he should have said we may altar and change our minds in other things:
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but we must follow vnto the death, when God calleth vs vnto him, beeing assured that in this pursuite wee cannot sayle to come to the true ende, without to fayle and erre for euer.
but we must follow unto the death, when God calls us unto him, being assured that in this pursuit we cannot sail to come to the true end, without to fail and err for ever.
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And according to this holy doctrine, let vs prostrate our selues before the maiestie of our good God in acknoweledging our faultes:
And according to this holy Doctrine, let us prostrate our selves before the majesty of our good God in acknowledging our Faults:
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beseeching him that it woulde please him too make vs so throughly too feele them,
beseeching him that it would please him too make us so thoroughly too feel them,
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as that wee may in all humilitie bee able too craue pardon of him for them, groaning for all the offences which wee haue committed against him.
as that we may in all humility be able too crave pardon of him for them, groaning for all the offences which we have committed against him.
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And that in the meane while also wee may haue recourse vntoo him, beseeching him too remedy all our vices and imperfections:
And that in the mean while also we may have recourse unto him, beseeching him too remedy all our vices and imperfections:
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and so too confirme our weakenesse, as that beeing strengthened by him, wee might ouercome all the temptations wherewith Satan can any way assayle vs, that beeing more & more confirmed in his holy dictrine, wee desire nothing els but to submitte our selues vnto it,
and so too confirm our weakness, as that being strengthened by him, we might overcome all the temptations wherewith Satan can any Way assail us, that being more & more confirmed in his holy Doctrine, we desire nothing Else but to submit our selves unto it,
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and too bee squared by none other rule, but by that which he hath giuen vnto vs through his word.
and too be squared by none other Rule, but by that which he hath given unto us through his word.
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That it woulde not please him onely to graunt vnto vs this grace, but vnto all people and nations of the world. &c.
That it would not please him only to grant unto us this grace, but unto all people and Nations of the world. etc.
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The fifteenth Sermon vpon the hundreth and nineteenth Psalme. SAMECH. I hare vaine inuentions: but thy lawe do I loue.
The fifteenth Sermon upon the Hundredth and nineteenth Psalm. SAMECH. I hare vain Inventions: but thy law do I love.
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Thou art my refuge and my shield: and I trust in thy worde. Away from me yee wicked:
Thou art my refuge and my shield: and I trust in thy word. Away from me ye wicked:
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for I wil keepe the cōmaundementes of my God. Stablish mee according too thy promise that I may liue:
for I will keep the Commandments of my God. Establish me according too thy promise that I may live:
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and let me not be disappointed of my hope. Hold thou me vp and I shall be saufe:
and let me not be disappointed of my hope. Hold thou me up and I shall be saufe:
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yea and my delight shalbe continually in thy statutes. Thou hast troden downe all them that depart from thy statutes: for their deceipt is vayne:
yea and my delight shall continually in thy statutes. Thou hast trodden down all them that depart from thy statutes: for their deceit is vain:
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Thou hast taken away all the vngodly of the earth like drosse: therefore I loue thy testimonies.
Thou hast taken away all the ungodly of the earth like dross: Therefore I love thy testimonies.
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My flesh trembleth for feare of thee. and I am afraid of thy iudgementes.
My Flesh Trembleth for Fear of thee. and I am afraid of thy Judgments.
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WE haue so many lettes and stoppes both from aboue and heere beneath which drawe vs on to doe wickedly,
WE have so many lets and stops both from above and Here beneath which draw us on to do wickedly,
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or at least wise which cause vs too slacke our seruing of GOD, that which soeuer of vs that is minded to doe well, must remoue frō him al his wicked & euill affections,
or At least wise which cause us too slack our serving of GOD, that which soever of us that is minded to do well, must remove from him all his wicked & evil affections,
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and all the temptations, which any waye may come against him.
and all the temptations, which any Way may come against him.
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See then why Dauid in this place, meaning to proteste that hee loued the lawe of God, sayeth to the contrarie, that hee hated high enterprises,
See then why David in this place, meaning to protest that he loved the law of God, Saith to the contrary, that he hated high enterprises,
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or rather wicked and crooked imaginations, euill considerations. For the worde which is here touched, signifieth a bough or braunch:
or rather wicked and crooked Imaginations, evil considerations. For the word which is Here touched, signifies a bough or branch:
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and by a similitude taketh it for the euill and wicked imaginations and deuises of men which, runne this and that way.
and by a similitude Takes it for the evil and wicked Imaginations and devises of men which, run this and that Way.
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Now we see what a bottomlesse depth the spirite of man is, and how he wreatheth or windeth him selfe in his fantasies.
Now we see what a bottomless depth the Spirit of man is, and how he wreatheth or windeth him self in his fantasies.
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This selfe same word signifieth, the very height and toppe either of an hie hill, house, or any other hie thing.
This self same word signifies, the very height and top either of an high hill, house, or any other high thing.
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And therevpon also as by a similitude, the imaginatiue cōceipts of men, whē as they entend to bring them selues into credit,
And thereupon also as by a similitude, the imaginative conceits of men, when as they intend to bring them selves into credit,
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and goe about to aduaunce them selues, euen as ambitiō ruleth our nature, vntill such time as God hath tamed vs by his holy spirite,
and go about to advance them selves, even as ambition Ruleth our nature, until such time as God hath tamed us by his holy Spirit,
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and humbled and made vs gentle and meek.
and humbled and made us gentle and meek.
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And now that wee may haue the true and naturall meaning of this place, let vs see in effect, that Dauid protesting that he loued the law of God, saieth, that hee remoued quite from him whatsoeuer might withdrawe him from it.
And now that we may have the true and natural meaning of this place, let us see in Effect, that David protesting that he loved the law of God, Saith, that he removed quite from him whatsoever might withdraw him from it.
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Nowe hee speaketh not this here to the ende to bragge of him selfe: but rather that this example shoulde bee for our better instructiō.
Now he speaks not this Here to the end to brag of him self: but rather that this Exampl should be for our better instruction.
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For the spirite of God hath spokē it by his mouth to the ende we might vnderstand and knowe, which is the meane whereby we might be wholy giuen to the seruice of God,
For the Spirit of God hath spoken it by his Mouth to the end we might understand and know, which is the mean whereby we might be wholly given to the service of God,
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and to take holde of the lawe with such an affection, as that our heartes might be as it were euen fast tied thereto.
and to take hold of the law with such an affection, as that our hearts might be as it were even fast tied thereto.
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For it is impossible, I say, that wee should euer come or attaine vnto it,
For it is impossible, I say, that we should ever come or attain unto it,
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vntill such time as we haue cleane cut of the things which withdraw and turne vs away both on the one side and the other:
until such time as we have clean Cut of the things which withdraw and turn us away both on the one side and the other:
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to wit, al our owne fantasies and lustes:
to wit, all our own fantasies and lusts:
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we must thrust out frō vs all whatsoeuer, for the loue which we ought to beare to the lawe of God:
we must thrust out from us all whatsoever, for the love which we ought to bear to the law of God:
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we must also forget all hawtines or pride, yea euen studying howe too separate our selues from those which any waye might drawe vs too euill:
we must also forget all haughtiness or pride, yea even studying how too separate our selves from those which any Way might draw us too evil:
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and not too communicate with the vngodly whiche are double hearted, full of hypocrisie, or else, such as are but vaine glorious and of that pryde which euen moueth thē to lift thēselues vp both against God and men:
and not too communicate with the ungodly which Are double hearted, full of hypocrisy, or Else, such as Are but vain glorious and of that pride which even moves them to lift themselves up both against God and men:
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For their company will so corrupt vs, as that being uuzzeled amongst them, our heartes can neuer be so ordered and ruled in the loue which wee ought to haue to the lawe of God.
For their company will so corrupt us, as that being uuzzeled among them, our hearts can never be so ordered and ruled in the love which we ought to have to the law of God.
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Now then let vs kepe wel in mind this admonitiō, as a thing most profitable for vs:
Now then let us keep well in mind this admonition, as a thing most profitable for us:
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to wit, as before I haue said, that as we are enclined to committee a great number of offences and villanies, which will withdrawe vs from the loue that we ought to beare to the word of God, let vs so much the mere flie from whatsoeuer draweth vs away backward.
to wit, as before I have said, that as we Are inclined to committee a great number of offences and villainies, which will withdraw us from the love that we ought to bear to the word of God, let us so much the mere fly from whatsoever draws us away backward.
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Yea and let vs vnderstand, that looke howe many our imaginations and affections are, that they are euen so many cartropes to hale & pull vs away from this loue:
Yea and let us understand, that look how many our Imaginations and affections Are, that they Are even so many Cartropes to hale & pull us away from this love:
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or els, they are so many poysons which Satan giueth vs, to the ende we should not once taste of the word of God,
or Else, they Are so many poisons which Satan gives us, to the end we should not once taste of the word of God,
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neither to be so amiable and pleasant vnto vs as it ought: but rather that we might be greeued & lothed therwith, & so to leaue it,
neither to be so amiable and pleasant unto us as it ought: but rather that we might be grieved & loathed therewith, & so to leave it,
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as if it were a grieuous matter, & an occasion of heuines.
as if it were a grievous matter, & an occasion of heaviness.
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Since then it is so, let vs be well aduised too purge our heartes of all earthly affections,
Since then it is so, let us be well advised too purge our hearts of all earthly affections,
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if we will take in hād to loue the word of God.
if we will take in hand to love the word of God.
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And yet it is not enough that wee haue fought against our vngodly lustes, and fleshly fantasies,
And yet it is not enough that we have fought against our ungodly lusts, and fleshly fantasies,
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but we must also as it were gather our wittes together: for hardly can we open our eies to looke about this waye and that waye,
but we must also as it were gather our wits together: for hardly can we open our eyes to look about this Way and that Way,
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but that Satan will laye before vs some euill and wicked stops and encountries.
but that Satan will say before us Some evil and wicked stops and encountries.
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It is very true, that so long as we liue here in this worlde, wee can not but both see and heare a great many of things:
It is very true, that so long as we live Here in this world, we can not but both see and hear a great many of things:
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but yet must wee bridle our senses.
but yet must we bridle our Senses.
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And aboue all the rest, we ought to fight against these strange, & counterfait hypocrisies and affectiōs, wherein we are nuzzeled.
And above all the rest, we ought to fight against these strange, & counterfeit Hypocrisies and affections, wherein we Are nuzzled.
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We must euen hate deadly al this in our heart, to the ende wee bee not hindred from the loue of the worde of God.
We must even hate deadly all this in our heart, to the end we be not hindered from the love of the word of God.
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And thus much for the first verse.
And thus much for the First verse.
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Now in the second, Dauid sheweth howe wee should finde the woorde of God pleasant and gratious, that we might loue it, that is,
Now in the second, David shows how we should find the word of God pleasant and gracious, that we might love it, that is,
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when as we shall trust to his worde. Thou art, sayth he, my refuge and my shield:
when as we shall trust to his word. Thou art, say he, my refuge and my shield:
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and I trust in thy word. This is not added hereunto without iust cause. For if there be none other doctrine in the lawe but too say vntoo vs,and I trust in thy word. This is not added hereunto without just cause. For if there be none other Doctrine in the law but too say unto us,
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Loe this must you do, wee can neuer bee comforted. For we shal find nothing in it but condemnation.
Lo this must you do, we can never be comforted. For we shall find nothing in it but condemnation.
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When as god sheweth vnto vs what our duety is, we must needs be confounded,
When as god shows unto us what our duty is, we must needs be confounded,
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and knowe, that before him wee are condemned and accursed, seeing that no man performeth that which hee ought.
and know, that before him we Are condemned and accursed, seeing that no man Performeth that which he ought.
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So then, the worde of God shoulde bee both bitter and grieuous vnto vs, if there were nothing else conteined in it but a rule too liue well:
So then, the word of God should be both bitter and grievous unto us, if there were nothing Else contained in it but a Rule too live well:
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But when God is a testimonie and witnes vntoo vs of his goodnes and mercy,
But when God is a testimony and witness unto us of his Goodness and mercy,
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and declareth vntoo vs that from him wee must looke too receiue our chiefe felicitie, that hee is prest and ready too helpe vs, that the treasures of his infinite goodnesse are open vnto vs:
and Declareth unto us that from him we must look too receive our chief felicity, that he is pressed and ready too help us, that the treasures of his infinite Goodness Are open unto us:
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when I saye, this shall be in vs, then may wee sauoure and taste his woorde,
when I say, this shall be in us, then may we savour and taste his word,
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and conceiue the loue of it, when as we knowe that therein consisteth and lieth all our health and ioye.
and conceive the love of it, when as we know that therein Consisteth and lies all our health and joy.
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Nowe then, when as wee would profite in the worde of God, and exercise our selues in it, let vs learne to receiue the promises therein contained.
Now then, when as we would profit in the word of God, and exercise our selves in it, let us Learn to receive the promises therein contained.
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And let vs not be like vnto them, which thinke that God saieth nothing else vnto in all the whole scripture,
And let us not be like unto them, which think that God Saith nothing Else unto in all the Whole scripture,
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but doe this, or doe that: for then, this were a very thinne and feeble doctrine.
but do this, or do that: for then, this were a very thin and feeble Doctrine.
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For if God were there as a Philosopher, to preache vnto vs of vertues, and to declare vnto vs, that we must be thus gouerned:
For if God were there as a Philosopher, to preach unto us of Virtues, and to declare unto us, that we must be thus governed:
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we shoulde haue but a pitifull colde pull of it:
we should have but a pitiful cold pull of it:
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and bicause we are altogether and wholy contrary to the rightuousnesse of God, it is impossible but that wee should bee grieued and troubled with whatsoeuer shalbe said vnto vs.
and Because we Are altogether and wholly contrary to the righteousness of God, it is impossible but that we should be grieved and troubled with whatsoever shall said unto us
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But I haue already shewed, that the principall matter which God declareth vnto vs in his worde, is this, that hee protesteth howe well he loueth vs in alluring vs vnto him selfe, to the ende we should not doubt,
But I have already showed, that the principal matter which God Declareth unto us in his word, is this, that he protesteth how well he loves us in alluring us unto him self, to the end we should not doubt,
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but that he will bee our father in all and through all, and that wee shoulde bee bolde to come before him:
but that he will be our father in all and through all, and that we should be bold to come before him:
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that when there is any question of our saluation, and of whatsoeuer els we haue neede off, we should not doubt but that hee is ready to heare all our prayers, that his hande is alwayes liberally bent, to the end to giue vs whatsoeuer we want.
that when there is any question of our salvation, and of whatsoever Else we have need off, we should not doubt but that he is ready to hear all our Prayers, that his hand is always liberally bent, to the end to give us whatsoever we want.
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When we shall once knowe this to bee true, then, as I haue already saide, the worde of God shall bee pleasaunt vnto vs. Loe nowe why Dauid by & by addeth, My trust is in thy worde, O Lord.
When we shall once know this to be true, then, as I have already said, the word of God shall be pleasant unto us Loe now why David by & by adds, My trust is in thy word, Oh Lord.
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This is also, in summe, our faith, which bringeth vs to the obediēce of God when I saye that it is faith which bringeth vs into the obediēce of God.
This is also, in sum, our faith, which brings us to the Obedience of God when I say that it is faith which brings us into the Obedience of God.
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I meane, that after we haue vnderstood of his good wil, that we are thē stirred vp to yelde our selues vnto him.
I mean, that After we have understood of his good will, that we Are them stirred up to yield our selves unto him.
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And vntill such time as hee hath imprinted in our heartes the testimonie of his loue,
And until such time as he hath imprinted in our hearts the testimony of his love,
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and the benefite which hee meaneth vnto vs, wee shall flye from him as much as may bee:
and the benefit which he means unto us, we shall fly from him as much as may be:
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and as often as this woorde of God shall sounde in our eares, so often shall it grieue and torment vs,
and as often as this word of God shall sound in our ears, so often shall it grieve and torment us,
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as wee see howe the faithlesse doe feare, when the worde of God is spoken vnto them:
as we see how the faithless do Fear, when the word of God is spoken unto them:
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it bringeth vntoo them nothing but terrour and feare, as if a theefe or murderer were brought before a iudge.
it brings unto them nothing but terror and Fear, as if a thief or murderer were brought before a judge.
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But when as we haue faith to stay our selues vpon the goodnesse of God, too call vppon him as Dauid doth here, our succoure, and shielde:
But when as we have faith to stay our selves upon the Goodness of God, too call upon him as David does Here, our succour, and shield:
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we may call vpon him with such a confidence, as that hee will neuer bee deafe, too heare our prayers:
we may call upon him with such a confidence, as that he will never be deaf, too hear our Prayers:
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when then wee are thus assured, wee are forthwith wonne to loue him, then delight we to yelde our obedience vnto his lawe.
when then we Are thus assured, we Are forthwith won to love him, then delight we to yield our Obedience unto his law.
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Nowe in following that which wee haue already declared, Dauid againe addeth, Away from me yee wicked:
Now in following that which we have already declared, David again adds, Away from me ye wicked:
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for I will keepe the commaundementes of my God.
for I will keep the Commandments of my God.
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Here hee speaketh of the temptations which come vnto vs by reason of the vngodly who allure vs,
Here he speaks of the temptations which come unto us by reason of the ungodly who allure us,
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as much as in them lieth too make vs too contemne God, and worke so many offences as that they breake all good order,
as much as in them lies too make us too contemn God, and work so many offences as that they break all good order,
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yea, euen to leaue the worlde naked and bare of all goodnesse.
yea, even to leave the world naked and bore of all Goodness.
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For so much then as wee are too liue here amongst contemptuous and outragious people, who haue neither fayth, trust, nor truthe:
For so much then as we Are too live Here among contemptuous and outrageous people, who have neither faith, trust, nor truth:
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and that these tēptations are very perilous vnto vs: as wee see what a great number of men are corrupt by them:
and that these temptations Are very perilous unto us: as we see what a great number of men Are corrupt by them:
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Dauid saith, Awaye from me yee wicked, bicause I keepe the commaundements of my God.
David Says, Away from me ye wicked, Because I keep the Commandments of my God.
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Here wee are to note, as before I haue touched, that hee speaketh not this, too make recitall of his worthinesse,
Here we Are to note, as before I have touched, that he speaks not this, too make recital of his worthiness,
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or that hee alledgeth it for his power and strength to wynne him reputation: but speaking by the spirite of God, he admonisheth vs to liue holily:
or that he allegeth it for his power and strength to win him reputation: but speaking by the Spirit of God, he Admonisheth us to live holily:
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to wit, that if we will walke in the feare of God, and be vnder his yoke, wee must in the first place separate out selues from the vngodly.
to wit, that if we will walk in the Fear of God, and be under his yoke, we must in the First place separate out selves from the ungodly.
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Nowe this is an easie doctrine to be learned, but it is so slenderly practized of vs,
Now this is an easy Doctrine to be learned, but it is so slenderly practised of us,
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as that we had neede better to thinke of it, then heretofore wee haue done.
as that we had need better to think of it, then heretofore we have done.
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If there were a great number of offences in Dauid his time, which were to turne the faithfull awaye from the feare of God,
If there were a great number of offences in David his time, which were to turn the faithful away from the Fear of God,
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and too leade them to doe wickedly, in what case then stande we nowe? It is very true that we are come to the full measure of all iniquitie.
and too lead them to do wickedly, in what case then stand we now? It is very true that we Are come to the full measure of all iniquity.
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For if wee doe beholde at this day the states and conditions of all men, it wil seeme that it is impossible for the world to be worse, that the deuill so possesseth both great and small in townes & villages,
For if we do behold At this day the states and conditions of all men, it will seem that it is impossible for the world to be Worse, that the Devil so Possesses both great and small in Towns & villages,
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as that it is a very hell and tormentory to see it.
as that it is a very hell and tormentory to see it.
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Euen so thē, howe is it possible that a faithfull man can perseuer to liue in the feare of God and in such soundnesse as he hath commaunded, without hee stande very sure vpon his guarde? without he keepe a good watche? and chiefly except he separate him selfe from so great a number of corruptions? For at this daye a man can come in no company,
Eve so them, how is it possible that a faithful man can persever to live in the Fear of God and in such soundness as he hath commanded, without he stand very sure upon his guard? without he keep a good watch? and chiefly except he separate him self from so great a number of corruptions? For At this day a man can come in no company,
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but that the talke shall tende to the dishonouring of God, with all vngodlinesse:
but that the talk shall tend to the Dishonoring of God, with all ungodliness:
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or els the talke shall bee so vaine, as that it shall haue no good sauoure,
or Else the talk shall be so vain, as that it shall have no good savour,
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yea, and too make whatsoeuer good seede that is in any man, who is yet teacheable, to bee nothing worth.
yea, and too make whatsoever good seed that is in any man, who is yet teachable, to be nothing worth.
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And yet many times this shall not bee the greatest mischiefe:
And yet many times this shall not be the greatest mischief:
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but a man shall heare the most cursed blasphemies that may be vometed out by these grenning helhoundes at this day, who are growne to the full measure of impudencie,
but a man shall hear the most cursed Blasphemies that may be vometed out by these grinning hellhounds At this day, who Are grown to the full measure of impudency,
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like vnto shamelesse harlottes, discouering their vilanies not onely against God and all true Christianitie, but doe also euen like mastife curres barke against al religion.
like unto shameless harlots, discovering their villainies not only against God and all true Christianity, but do also even like mastiff curs bark against all Religion.
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This we see, let vs then come to the greatest number of those which seeme to bee a little more tollerable, I beseeche you what lesson or fruite shall wee reape by them? We shall finde some of them to vse aboundance of wicked traffique, craftes, deceiptes,
This we see, let us then come to the greatest number of those which seem to be a little more tolerable, I beseech you what Lesson or fruit shall we reap by them? We shall find Some of them to use abundance of wicked traffic, crafts, Deceits,
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or els outrages, violences, oppressions and cruelties against their neighbours. Another sorte shalbe giuen to lech ery, and to such beastlinesse:
or Else outrages, violences, oppressions and cruelties against their neighbours. another sort shall given to lech ery, and to such beastliness:
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another kinde shall bee gluttons and such like brutish people of life and conuersation? To be short, turne which way soeuer we will,
Another kind shall be gluttons and such like brutish people of life and Conversation? To be short, turn which Way soever we will,
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and wee shall finde nothing but corruption:
and we shall find nothing but corruption:
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so that if this doctrine hath beene any time necessarily to bee taught, it is at this most necessary and hie time,
so that if this Doctrine hath been any time necessarily to be taught, it is At this most necessary and high time,
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since wee are come euen to so full a measure & bottomlesse depth of iniquitie, let vs then be well aduised too departe from all those that worke iniquitie,
since we Are come even to so full a measure & bottomless depth of iniquity, let us then be well advised too depart from all those that work iniquity,
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yea and let vs chase them farre from vs, if we will faithfully and truely serue God.
yea and let us chase them Far from us, if we will faithfully and truly serve God.
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It is most sure that we must needes be conuersaunt with the vngodly, or els departe out of this worlde at once:
It is most sure that we must needs be conversant with the ungodly, or Else depart out of this world At once:
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but yet we must not keepe them companie so familiarly, as too drawe with them the same yoke.
but yet we must not keep them company so familiarly, as too draw with them the same yoke.
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Let vs take heede that wee in no wayes wynde our selues in with them:
Let us take heed that we in no ways wind our selves in with them:
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but that our life and conuersation bee so simple and playne, as that they be neuer able to bring vs in,
but that our life and Conversation be so simple and plain, as that they be never able to bring us in,
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and to bee infected with their vices.
and to be infected with their vices.
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For we heare what the holy scripture saieth, that we had no neede of any thing to corrupt good manners.
For we hear what the holy scripture Saith, that we had no need of any thing to corrupt good manners.
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For as a little leauen sowreth the whole lumpe of dough, euen so when the deuill can thrust in amongst vs the least drop of corruption,
For as a little leaven soureth the Whole lump of dough, even so when the Devil can thrust in among us the least drop of corruption,
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loe all shall be peruerted and come to naught. We see not at the first sight howe the deuill goeth about to beguile vs,
lo all shall be perverted and come to nought. We see not At the First sighed how the Devil Goes about to beguile us,
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and therefore we ought to be so much the more watchfull.
and Therefore we ought to be so much the more watchful.
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Let the vngodly complaine as much as they will, as wee see at this daye the murmurers and grudgers doe, that they thinke them selues to bee ill dealt withall,
Let the ungodly complain as much as they will, as we see At this day the murmurers and grudgers do, that they think them selves to be ill dealt withal,
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when as we will not be partakers of their filthines.
when as we will not be partakers of their filthiness.
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Nowe wee knowe right well that they seeke none other thing but too make wicked, whatsoeuer is well ruled and ordered, too ouerthrowe whatsoeuer hath beene builded vp in GOD,
Now we know right well that they seek none other thing but too make wicked, whatsoever is well ruled and ordered, too overthrown whatsoever hath been built up in GOD,
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and too bring soules too destruction. All this wee knowe. Nowe if any man keepe him selfe from this, here at they are all grieued.
and too bring Souls too destruction. All this we know. Now if any man keep him self from this, Here At they Are all grieved.
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Howe so? They say our company is eschewed.
How so? They say our company is Eschewed.
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Yea, but giue you the occasion that you may be followed, seeke the right meane to giue your selues to God,
Yea, but give you the occasion that you may be followed, seek the right mean to give your selves to God,
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and follow you the right way of saluation, and the better sorte will not absent them selues farre from you,
and follow you the right Way of salvation, and the better sort will not absent them selves Far from you,
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but will rather ioyne with you.
but will rather join with you.
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If they shall see you ready to march forward, they will say, Let vs goe togither:
If they shall see you ready to march forward, they will say, Let us go together:
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If they shall see you goe before, they will come after:
If they shall see you go before, they will come After:
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if they shall see you tarry behinde, so that you be entred into the right way, they will stirre you vp too followe them.
if they shall see you tarry behind, so that you be entered into the right Way, they will stir you up too follow them.
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But when as we see such kinde of people to goe cleane backwarde from all goodnesse,
But when as we see such kind of people to go clean backward from all Goodness,
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and desire nothing else but to leade vs too wickednesse, yea too cast vs downe hedlong with them into hell mouth, wherein to they runne like mad men, what should we doe but separate our selues from amongst them,
and desire nothing Else but to lead us too wickedness, yea too cast us down headlong with them into hell Mouth, wherein to they run like mad men, what should we do but separate our selves from among them,
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and retire vs from thence, as Dauid sheweth vs. And namely he sayth, For I wil keepe the commaundements of my God.
and retire us from thence, as David shows us And namely he say, For I will keep the Commandments of my God.
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As if he should haue sayd, These cursed men doe right well shewe that they haue no feeling nor knowledge of euerlasting life,
As if he should have said, These cursed men do right well show that they have no feeling nor knowledge of everlasting life,
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but that they liue here like to brute beastes:
but that they live Here like to brutus beasts:
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Neuertheles for my parte I will not goe one foote forwarde with them, but will goe towards my God.
Nevertheless for my part I will not go one foot forward with them, but will go towards my God.
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And out of this saying we are to gather a good instruction, to wit that when we see rounde aboute vs all people giuen ouer to wickednes, that it seemeth the worlde hath conspired to make the maiestie of God nothing worth, that wee declare by our lines and conuersation, that wee haue no knowledge of euerlasting life:
And out of this saying we Are to gather a good instruction, to wit that when we see round about us all people given over to wickedness, that it seems the world hath conspired to make the majesty of God nothing worth, that we declare by our lines and Conversation, that we have no knowledge of everlasting life:
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when as then wee shall see such impieties, it is euen to this end and purpose too withdrawe vs quite and cleane from our God.
when as then we shall see such impieties, it is even to this end and purpose too withdraw us quite and clean from our God.
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It is very true, that these are very daungerous offences and temptations.
It is very true, that these Are very dangerous offences and temptations.
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But let vs alwayes be sure to abide firme, and stedfast, let vs continue constant in this trueth which once we haue receiued.
But let us always be sure to abide firm, and steadfast, let us continue constant in this truth which once we have received.
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See then what Dauid meaneth to expresse in this saying, My God. It is true that the faithfull will often say thus.
See then what David means to express in this saying, My God. It is true that the faithful will often say thus.
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But when there is any question to make these comparisons with contrary thinges, the scripture vseth not this saying, My God, so that it is to declare vnto vs, that nothing ought to make vs wauer:
But when there is any question to make these comparisons with contrary things, the scripture uses not this saying, My God, so that it is to declare unto us, that nothing ought to make us waver:
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when we see the thinges confused in the worlde, when we shall see all whatsoeuer to be there peruerted and ouerthrowne, that there is neither any more lawe nor order, that it seemeth vnto vs as it were an Hell, let vs not for all that bee shaken:
when we see the things confused in the world, when we shall see all whatsoever to be there perverted and overthrown, that there is neither any more law nor order, that it seems unto us as it were an Hell, let us not for all that be shaken:
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Let vs stande still vppon our guarde, as the Prophet Abacuc thereof speaketh, our faith must serue vs in steade of a Tower, wherein we keepe good watch, Let us stand still upon our guard, as the Prophet Habakkuk thereof speaks, our faith must serve us in stead of a Tower, wherein we keep good watch,
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and yet too say notwithstanding, no, no, God will tarry with me, and then I neede not to care for the whole worlde.
and yet too say notwithstanding, no, no, God will tarry with me, and then I need not to care for the Whole world.
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See then that no temptations ought to quaile vs:
See then that no temptations ought to quail us:
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being euen in closed amidst the impieties and abhominaons of the faithlesse, seeing we cannot otherwise chose but to bee conuersaunt amongest them. It followeth nexte after,
being even in closed amid the impieties and abhominaons of the faithless, seeing we cannot otherwise chosen but to be conversant amongst them. It follows Next After,
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Establist me, or stay me, in thy worde that I may liue: and let me not be disapoynted of mine hope. Establist me, or stay me, in thy word that I may live: and let me not be disappointed of mine hope.
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Although Dauid protesteth heere aboue, that he trusted in God, and that this hope proceeded vnto him from his worde:
Although David protesteth Here above, that he trusted in God, and that this hope proceeded unto him from his word:
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yet prayeth hee his maiestie notwithstanding too establish him. Wherin he sheweth vs, that we shal neuer haue so well profited neither in faith,
yet Prayeth he his majesty notwithstanding too establish him. Wherein he shows us, that we shall never have so well profited neither in faith,
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nor yet in hope, but that there shalbe alwayes some want, and remnaunt of incredulitie and weakenesse in vs,
nor yet in hope, but that there shall always Some want, and remnant of incredulity and weakness in us,
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so that whensoeuer there shall be any question of comming to God, yet shall wee goe as it were halting vnto him.
so that whensoever there shall be any question of coming to God, yet shall we go as it were halting unto him.
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Now if Dauid hath made such a request, I beseech you, haue not wee a greate deale more neede to doe it aswell as hee? It is moste sure, that he neuer spake it hypocritically.
Now if David hath made such a request, I beseech you, have not we a great deal more need to do it aswell as he? It is most sure, that he never spoke it hypocritically.
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When he saith, Vpholde me, or establish me in thy word:
When he Says, Uphold me, or establish me in thy word:
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this is not too make a shewe that his fayth was imperfect, and that hee needed not be strengthened:
this is not too make a show that his faith was imperfect, and that he needed not be strengthened:
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no, not so, but he knewe well inough his owne infirmitie.
no, not so, but he knew well enough his own infirmity.
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If he then who was as it were an Angell of God, had need to profite in fayth,
If he then who was as it were an Angel of God, had need to profit in faith,
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and in hope, and that hee had beene moulten, and beene quite consumed had not God throughly confirmed and established him:
and in hope, and that he had been moulted, and been quite consumed had not God thoroughly confirmed and established him:
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I pray you what shall we doe?
I pray you what shall we do?
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So then, when as God shall haue already shewed vs this fauour too bee surely grounded in his woord,
So then, when as God shall have already showed us this favour too be surely grounded in his word,
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so that wee are able to say that we trust in it, let vs not cease notwithstanding to continue this request and say, O Lorde, establish and confirme mee.
so that we Are able to say that we trust in it, let us not cease notwithstanding to continue this request and say, Oh Lord, establish and confirm me.
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For when wee shall well consider our weakenesse, wee shall finde that a very small thinge will quayle vs,
For when we shall well Consider our weakness, we shall find that a very small thing will quail us,
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if God holdeth vs not vp with his hand and power.
if God holds us not up with his hand and power.
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And afterwarde let vs consider howe boysterous the assaultes of Satan are, what violence he bringeth against vs:
And afterward let us Consider how boisterous the assaults of Satan Are, what violence he brings against us:
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and are we euer able too withstand them, if that wee bee not dayly strengthened? They then which shall haue conceiued a true hope in the woord of God, let them knowe that they are yet but in the midde way,
and Are we ever able too withstand them, if that we be not daily strengthened? They then which shall have conceived a true hope in the word of God, let them know that they Are yet but in the mid Way,
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and that they must alwayes march furtherforward, vntill such time as they are come to the ende thereof.
and that they must always march furtherforward, until such time as they Are come to the end thereof.
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Which thing shall neuer be, vntill they are vncased of this fleshe, and are departed out of this present life.
Which thing shall never be, until they Are uncased of this Flesh, and Are departed out of this present life.
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Seeing then wee cannot goe forwarde as of our selues, nor yet be strengthened, without God assist vs:
Seeing then we cannot go forward as of our selves, nor yet be strengthened, without God assist us:
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Let vs beseech him after the example of Dauid, that hee will confirme vs in his woorde.
Let us beseech him After the Exampl of David, that he will confirm us in his word.
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And afterwarde hee addeth and sayth, That then he shall liue: and disappoint me not, saith he, of my hope.
And afterward he adds and say, That then he shall live: and disappoint me not, Says he, of my hope.
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When he sayeth that he shall liue, It is to shewe vs, that all our felicities lyeth in this, that wee are thoughly confirmed and fully setled in the word of God:
When he Saith that he shall live, It is to show us, that all our felicities lies in this, that we Are thoughly confirmed and Fully settled in the word of God:
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When this shalbe so, let vs then feare no more.
When this shall so, let us then Fear no more.
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It is very true, that we shal neuer be but subiect to a greate many of myseryes and afflictions for it cannot be otherwise but that this life muste be full of afflictions, and many griefes and vexations.
It is very true, that we shall never be but Subject to a great many of miseries and afflictions for it cannot be otherwise but that this life must be full of afflictions, and many griefs and vexations.
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Wee are then to fight whiles we liue in this worlde.
we Are then to fight while we live in this world.
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And so wee shall finde a great number of miseryes, and yet we shall not choose but to liue still,
And so we shall find a great number of miseries, and yet we shall not choose but to live still,
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when we shall bee throughly founded vppon the woorde of God? that is to say, our saluation shall be sure and certaine euen amidst all the afflictions which may come vnto vs. And so shall wee haue wherewith to be contented. For vnder this woorde.
when we shall be thoroughly founded upon the word of God? that is to say, our salvation shall be sure and certain even amid all the afflictions which may come unto us And so shall we have wherewith to be contented. For under this word.
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to liue, Dauid comprehendeth all whatsoeuer concerneth the welfare and felicitie of men.to live, David comprehendeth all whatsoever concerns the welfare and felicity of men.
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He sayth then, Although O Lorde, I shalbe taken as a miserable creature, and that in deede I shall abide many troubles which shall be greeuous vnto me:
He say then, Although O Lord, I shall taken as a miserable creature, and that in deed I shall abide many Troubles which shall be grievous unto me:
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yet shall I haue true life and saluation, so I be thus established in thy word.
yet shall I have true life and salvation, so I be thus established in thy word.
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Now he addeth a little more, Let me not be disapoynted of mine hope: wherein his meaning is to signifie, that God neuer suffereth his Children to be disapoynted,
Now he adds a little more, Let me not be disappointed of mine hope: wherein his meaning is to signify, that God never suffers his Children to be disappointed,
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when as they put their trust in him;
when as they put their trust in him;
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But yet the case so standeth, as that wee must so beseech him by reason of our weakenesse.
But yet the case so Stands, as that we must so beseech him by reason of our weakness.
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For although we trust in God, yet for all that we goe coldely vnto him, and wee shall finde our faith to be alwayes too too weake and feeble.
For although we trust in God, yet for all that we go coldly unto him, and we shall find our faith to be always too too weak and feeble.
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To be short, our hearte shalbe so shutte vp, as that the graces of God, as touching our selues, shall hardly water it by dropmeale.
To be short, our heart shall so shut up, as that the graces of God, as touching our selves, shall hardly water it by dropmeal.
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It is very true that God for his parte poureth vppon vs his graces abundauntly: but we therein are nothing capable for the receiuing of them.
It is very true that God for his part pours upon us his graces abundantly: but we therein Are nothing capable for the receiving of them.
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Wherefore, wee are not worthy to tast and feele his ayde in our neede, What should this then be,
Wherefore, we Are not worthy to taste and feel his aid in our need, What should this then be,
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if he surmounted not our hope, to help that which therein is wanting? And besides we knowe that the Deuill would soone ouerthrow al our hope, were it not that it is very well kepte by an heauenly power,
if he surmounted not our hope, to help that which therein is wanting? And beside we know that the devil would soon overthrow all our hope, were it not that it is very well kept by an heavenly power,
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as also S. Peter maketh thereof mention.
as also S. Peter makes thereof mention.
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For when he speaketh of faith, he sayth not that men are the Gardians or keepers of it. For when he speaks of faith, he say not that men Are the Guardians or keepers of it.
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For if that were so, it should oftentimes bee violently taken from them.
For if that were so, it should oftentimes be violently taken from them.
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But that is a treasure which God keepeth in his own hands, and that by his owne inuincible power and strength.
But that is a treasure which God Keepeth in his own hands, and that by his own invincible power and strength.
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See also why our Lorde and Sauiour Christ in the 10. of Iohn, for our comforte saith, That the father who hath vs in his hand,
See also why our Lord and Saviour christ in the 10. of John, for our Comfort Says, That the father who hath us in his hand,
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and through whome wee are committed vnto him to be kept, is mightier and greater then they all.
and through whom we Are committed unto him to be kept, is Mightier and greater then they all.
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Accordingly then as wee knowe, the power of God to be infinite, so must we also assure our selues of our saluation.
Accordingly then as we know, the power of God to be infinite, so must we also assure our selves of our salvation.
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And therefore it is, that wee are to require of God as Dauid hath done, that we be not disapointed of our hope.
And Therefore it is, that we Are to require of God as David hath done, that we be not disappointed of our hope.
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Nowe in summe when we make such requests, it is too the end that the promises of God should be so much the more certaine and better ratified vnto vs. See then what God sayth vnto vs. Feare you not when as you shall put your trust in me,
Now in sum when we make such requests, it is too the end that the promises of God should be so much the more certain and better ratified unto us See then what God say unto us fear you not when as you shall put your trust in me,
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for I will nether deceiue, nor abuse you, ne yet shall you be destitue of mine ayde:
for I will neither deceive, nor abuse you, ne yet shall you be destitute of mine aid:
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but be you assured that my hande shall alwayes be streatched out too succour you.
but be you assured that my hand shall always be stretched out too succour you.
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We haue this promise made vnto vs which can neuer faile vs. Mow it behoueth that it be ratified and sealed in out heartes.
We have this promise made unto us which can never fail us Mow it behooves that it be ratified and sealed in out hearts.
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And how is that? That in our prayers and supplications, we beseech God to accomplish and performe that which he hath promised, which shall be in steade of a seale sealed within, to the ende we might haue such a certaintie as is requisite:
And how is that? That in our Prayers and supplications, we beseech God to accomplish and perform that which he hath promised, which shall be in stead of a seal sealed within, to the end we might have such a certainty as is requisite:
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and anon after God sheweth in effecte, that he speaketh not in vaine vnto vs. Loe, say I, what wee ought to note of the accorde that is betwixt the promises of God & the prayers which we make vnto him in desiring to make vs feele by experience, that he is faith full in what soeuer he speaketh.
and anon After God shows in Effect, that he speaks not in vain unto us Loe, say I, what we ought to note of the accord that is betwixt the promises of God & the Prayers which we make unto him in desiring to make us feel by experience, that he is faith full in what soever he speaks.
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Nowe Dauid by and by addeth, Holde thou me vp and I shall be safe: yea and my delight shall be continually in thy statutes.
Now David by and by adds, Hold thou me up and I shall be safe: yea and my delight shall be continually in thy statutes.
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Nowe the word which he vseth, signifieth somtimes to meditate, sometimes to speake: & therfore it may bee said I wil recite ouer thy Statutes.
Now the word which he uses, signifies sometimes to meditate, sometime to speak: & Therefore it may be said I will recite over thy Statutes.
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But the most proper sense & meaning is, I will meditate or study in thy Statutes, and therein take delight.
But the most proper sense & meaning is, I will meditate or study in thy Statutes, and therein take delight.
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In steade that before he hath sayd, Establish me O Lord, or stay me in thy worde:
In stead that before he hath said, Establish me Oh Lord, or stay me in thy word:
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Heere hee sayth, Holde mee vp. Nowe this is no simple and plaine prayer which heere he maketh,
Here he say, Hold me up. Now this is no simple and plain prayer which Here he makes,
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but hauing spoken of the woorde of God, he speaketh of the power which hee sheweth towards his faithfull? It is very true, that when wee thinke that wee haue not one foote of grounde too stand vppon, that there is nothing but the sea vnder vs,
but having spoken of the word of God, he speaks of the power which he shows towards his faithful? It is very true, that when we think that we have not one foot of ground too stand upon, that there is nothing but the sea under us,
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and darkenesse ouer vs, that we should be as it were in a bottomlesse pitte, and ouerwhelmed:
and darkness over us, that we should be as it were in a bottomless pit, and overwhelmed:
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yet we ought to stay & settle our selues on the worde of God.
yet we ought to stay & settle our selves on the word of God.
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But when as our hope shall be thus cxercised, and that we haue doone God this honor, to hold him for faythful,
But when as our hope shall be thus cxercised, and that we have done God this honour, to hold him for faithful,
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although we do not perceiue any succour to come from him:
although we do not perceive any succour to come from him:
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hee will adde a second grace, to wit, he will giue vs his hand, to be releeued by his powre,
he will add a second grace, to wit, he will give us his hand, to be relieved by his pour,
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and to be vpholden by him. and wil preserue vs all the dayes of our life.
and to be upholden by him. and will preserve us all the days of our life.
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Loe heere thē the meaning of Dauid, whē he desired God to stay him in his woord, he sayth, Holde me vp,
Loe Here them the meaning of David, when he desired God to stay him in his word, he say, Hold me up,
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yea by thy hand and power.
yea by thy hand and power.
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So then, let vs learne to to flye vnto God, when as we would be in any good safetie.
So then, let us Learn to to fly unto God, when as we would be in any good safety.
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For with out it, as I haue already sayde, wee may very wel for a while assure our selues:
For with out it, as I have already said, we may very well for a while assure our selves:
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and thinke no euill can come vnto vs:
and think no evil can come unto us:
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But when as we shall be thus foolishly persuaded, too say peace and assuraunce, destruction must needes suddainly come vpon vs, and we to be vtterly confounded.
But when as we shall be thus foolishly persuaded, too say peace and assurance, destruction must needs suddenly come upon us, and we to be utterly confounded.
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But after we haue wayted and seene God too haue appeared in very deed, let vs learne to seeke all our assuraunce in his woord, to walke in his cōmandements, to take our whole delight in them,
But After we have waited and seen God too have appeared in very deed, let us Learn to seek all our assurance in his word, to walk in his Commandments, to take our Whole delight in them,
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and in them to bestowe all our study.
and in them to bestow all our study.
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In summe, Dauid in this place declareth, That when as God shall haue bestowed any benefites vpon vs, that wee haue prooued his mercie, and fatherly affection:
In sum, David in this place Declareth, That when as God shall have bestowed any benefits upon us, that we have proved his mercy, and fatherly affection:
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It is to cōfirme vs more and more in his word, to tye all our senses therto:
It is to confirm us more and more in his word, to tie all our Senses thereto:
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to learne to forsake all vanities, which hinder and occupy our spirits in these wilde affections wherewith wee are carryed hither and thither.
to Learn to forsake all vanities, which hinder and occupy our spirits in these wild affections wherewith we Are carried hither and thither.
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That we then beeing retired from them, might be inflamed with such a zeale as Dauid was to meditate in the commaundements of God,
That we then being retired from them, might be inflamed with such a zeal as David was to meditate in the Commandments of God,
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and in them too take our whole delight. Nowe it followeth, Thou haste troden downe all them that departe from thy statutes: for their deceiteis vaine.
and in them too take our Whole delight. Now it follows, Thou haste trodden down all them that depart from thy statutes: for their deceiteis vain.
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Heere in this place Dauid considereth of the iudgementes of God, which hee executeth vpon the wicked:
Here in this place David Considereth of the Judgments of God, which he Executeth upon the wicked:
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howbeit we are not alwayes able to perceiue them.
howbeit we Are not always able to perceive them.
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For we shall oftentimes see (as it were against all Gods forbod, as wee say) the wicked to beare aucthoritie,
For we shall oftentimes see (as it were against all God's forbad, as we say) the wicked to bear Authority,
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and in such sorte to triumph, as that they think it cannot be possibly amended, and suppose them selues to be the most blessed people in the worlde.
and in such sort to triumph, as that they think it cannot be possibly amended, and suppose them selves to be the most blessed people in the world.
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And then for the while we shall see all things goe cleane against the haire.
And then for the while we shall see all things go clean against the hair.
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But after that the Lorde God shall long time paciently haue abidden all these abusers of his mercifull louing kindenesse:
But After that the Lord God shall long time patiently have abidden all these Abusers of his merciful loving kindness:
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it cannot bee chosen but that at the last hee must vtterly destroy them.
it cannot be chosen but that At the last he must utterly destroy them.
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And so let vs consider not too be so blockish as too forget the iudgements of God:
And so let us Consider not too be so blockish as too forget the Judgments of God:
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but let them rather instructe vs after the example of Dauid, to walke in his feare and to loue his Commaundementes.
but let them rather instruct us After the Exampl of David, to walk in his Fear and to love his commandments.
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Now he say thin the first place: Thou haste troden the vngodly vnder foote, and all them that departe from thy statutes,
Now he say thin the First place: Thou haste trodden the ungodly under foot, and all them that depart from thy statutes,
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for they imagine but deceite, sayth hee. He addeth one reason, which we ought throughly too weigh:for they imagine but deceit, say he. He adds one reason, which we ought thoroughly too weigh:
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For what is the cause that the vngodly hearkē not vnto God, & so outrage against him beyond all measure:
For what is the cause that the ungodly harken not unto God, & so outrage against him beyond all measure:
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For if at any time GOD mooueth them too repentaunce, through the admonitions of his woorde, they doe nothing else but scoffe and laugh at him:
For if At any time GOD moveth them too Repentance, through the admonitions of his word, they do nothing Else but scoff and laugh At him:
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yea they are so shamelesse, as it is pitifull too see? What is the cause of this? It is because the wicked haue their heartes faste shutte vpp in their backe warehouses, thinking thereby to beguile GOD, too escape his hand through their starting holes,
yea they Are so shameless, as it is pitiful too see? What is the cause of this? It is Because the wicked have their hearts fast shut vpp in their back warehouses, thinking thereby to beguile GOD, too escape his hand through their starting holes,
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and subtile deuises, and they seeing them selues too be brasen faced, to couer their villanyes before men, thinke that they shall easily inough put of the plagues and punishmentes of God.
and subtle devises, and they seeing them selves too be brazen faced, to cover their villanyes before men, think that they shall Easily enough put of the plagues and punishments of God.
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See howe the wicked doe increase in their willes, that they are euen come too this poynte that they feare nothing at all of what soeuer they ought too bee affrayde.
See how the wicked do increase in their wills, that they Are even come too this point that they Fear nothing At all of what soever they ought too be afraid.
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And this is it why the Prophet Isaiah also sayth, That they digge Caues in the earth for their defence, thinking that when their eyes are shutte vppe, that their sinnes shall be no more seene,
And this is it why the Prophet Isaiah also say, That they dig Caves in the earth for their defence, thinking that when their eyes Are shut up, that their Sins shall be no more seen,
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and that God shall not bee able too finde them. Accursed bee you (sayth hee,) which thus digge deepe pittes.
and that God shall not be able too find them. Accursed be you (say he,) which thus dig deep pits.
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Now Dauid sayth in this place, that all the subtiltie of the vngodly is nothing else but vanitie.
Now David say in this place, that all the subtlety of the ungodly is nothing Else but vanity.
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It shall bee forsooth to great purpose for them, when (as they thinke) they shall through their hypocrisies shroude them selues and couer their wiles and subtilties:
It shall be forsooth to great purpose for them, when (as they think) they shall through their Hypocrisies shroud them selves and cover their wiles and subtleties:
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yet shall their deuises bee but vanitie: for they shalbe taken in the tripp, as it is sayde in the other place,
yet shall their devises be but vanity: for they shall taken in the trip, as it is said in the other place,
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yea and in the ende shall be fast shutte vp in all their deceits and inuentions.
yea and in the end shall be fast shut up in all their Deceits and Inventions.
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Heerevpon he sayeth, Thou hast taken away all the vngodly of the earth like drosse: therefore I loue thy testimontes.
Hereupon he Saith, Thou hast taken away all the ungodly of the earth like dross: Therefore I love thy testimontes.
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Heere Dauid declareth vnto vs in breefe by his example, That when God punisheth the Godlesse, he layeth his hand vpon them, in such sort as that we may perceiue that he sheweth him selfe to be their Iudge, to the ende that wee thereby should be the rather stirred vp too loue his Commaundemens,
Here David Declareth unto us in brief by his Exampl, That when God Punisheth the Godless, he Layeth his hand upon them, in such sort as that we may perceive that he shows him self to be their Judge, to the end that we thereby should be the rather stirred up too love his Commaundemens,
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and to be ruled by them in bestowing al our desire and affection vpon them.
and to be ruled by them in bestowing all our desire and affection upon them.
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See then howe the iudgements and corrections which God layeth vpon the vngodly ought to profite vs. And this is it why Saint Paule in exhorting the faythfull to walke holyly,
See then how the Judgments and corrections which God Layeth upon the ungodly ought to profit us And this is it why Faint Paul in exhorting the faithful to walk holily,
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and to abstaine from all pollution sayths, Take heede that you be not beguiled through vaine woords:
and to abstain from all pollution sayths, Take heed that you be not beguiled through vain words:
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For, for such thinges the wrath of God commeth vpon the children of disobedience. For, for such things the wrath of God comes upon the children of disobedience.
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Now it is true, that before God hath executed his iudgementes we ought already to be instructed too walke in his feare.
Now it is true, that before God hath executed his Judgments we ought already to be instructed too walk in his Fear.
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But when God sheweth vs openly howe he putteth to his helping hand, it is good reason that wee should be so much the more attentiue to his Iudgements.
But when God shows us openly how he putteth to his helping hand, it is good reason that we should be so much the more attentive to his Judgments.
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And loe why the Prophet Isaiah sayth, That when God executeth his Iudgementes, that the inhabitantes of the earth might learne, that he dooth it righteously. And lo why the Prophet Isaiah say, That when God Executeth his Judgments, that the inhabitants of the earth might Learn, that he doth it righteously.
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Moreouer, let vs consider how slack we are to come vnto God, that hee is faine to drawe vs perforce vnto him.
Moreover, let us Consider how slack we Are to come unto God, that he is feign to draw us perforce unto him.
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Ought not we euen to run vnto him, so often as he lifteth vp his finger vnto vs? So often as he shall open his holy mouth to instruct,
Ought not we even to run unto him, so often as he lifts up his finger unto us? So often as he shall open his holy Mouth to instruct,
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and shew vs the way of saluation, should we slacke and deferre it from day to day? But what? Marke the peruersnesse,
and show us the Way of salvation, should we slack and defer it from day to day? But what? Mark the perverseness,
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and that not only of the most wicked, but euen of the holyest and perfectest which are infected with this vice.
and that not only of the most wicked, but even of the Holiest and perfectest which Are infected with this vice.
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See what Dauid sayth, that he had neede to be pricked forward like an Affe:
See what David say, that he had need to be pricked forward like an Affe:
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yea euen Dauid himselfe, who was the most forwarde of all other according to the graces which he had receiued.
yea even David himself, who was the most forward of all other according to the graces which he had received.
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If it hath so fallen out with him, by reason of the reste of the imperfection which he had, that hee was spurred,
If it hath so fallen out with him, by reason of the rest of the imperfection which he had, that he was spurred,
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and his fleshe pricked like an Asse:
and his Flesh pricked like an Ass:
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what shall become of vs which haue scarcely receiued one drop of the spirit of God, in respect and comparison of this holy mane? And so •et vs consider to be the more watchfull ouer our selues so often as God sheweth vs any token that hee is Iudge,
what shall become of us which have scarcely received one drop of the Spirit of God, in respect and comparison of this holy mane? And so •et us Consider to be the more watchful over our selves so often as God shows us any token that he is Judge,
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and calleth the vngodly to an accounte:
and calls the ungodly to an account:
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that at the leaste we be stirred vp to run vnto him for refuge, and to loue his word.
that At the jest we be stirred up to run unto him for refuge, and to love his word.
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Nowe in the meane time, to conclude Dauid addeth, My flesh trembleth for feare of thee:
Now in the mean time, to conclude David adds, My Flesh Trembleth for Fear of thee:
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and I am afraide because of thy iudgementes.
and I am afraid Because of thy Judgments.
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Heere Dauid setteth downe two things which seeme at the first sight not to agree togither:
Here David sets down two things which seem At the First sighed not to agree together:
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For it may bee sayde, that this feare whereof he speaketh can no way agree with the feare of the commaundements of God:
For it may be said, that this Fear whereof he speaks can no Way agree with the Fear of the Commandments of God:
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but yet there is a sweete hermony betweene the one and the other.
but yet there is a sweet hermony between the one and the other.
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And why so? For as the faithles in fearing God wax desperate, & are so thrown down, that they can neuer haue that boldnes to come neere vnto him:
And why so? For as the faithless in fearing God wax desperate, & Are so thrown down, that they can never have that boldness to come near unto him:
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Euen so on the cōtrary side, there is a frank & free feare in those which are gouerned by the spirit of God, which beareth a reuerence vnto his woorde, to make them tremble before it.
Even so on the contrary side, there is a frank & free Fear in those which Are governed by the Spirit of God, which bears a Reverence unto his word, to make them tremble before it.
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For by the iudgementes which Dauid heere speaketh of, he meaneth not the punishments onely which God executeth,
For by the Judgments which David Here speaks of, he means not the punishments only which God Executeth,
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but nowe hee treateth as he doth throughout the whole Psalme, either of Statuts or else of ordinaunces? which are to direct our life:
but now he Treateth as he does throughout the Whole Psalm, either of Statutes or Else of ordinances? which Are to Direct our life:
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as also the Prophet Isaiah saieth, that the faithfull tremble at the voice of God: that they conceiue his incomprehensible maiestie in his word, and thervpon are humbled:
as also the Prophet Isaiah Saith, that the faithful tremble At the voice of God: that they conceive his incomprehensible majesty in his word, and thereupon Are humbled:
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But yet they cease not for all that, too come boldely vnto GOD, knowing that he wil be their mercifull father and desireth nothing else but to receiue them.
But yet they cease not for all that, too come boldly unto GOD, knowing that he will be their merciful father and Desires nothing Else but to receive them.
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This humble feare then, may well be conioyned with the loue of God, agree with faith,
This humble Fear then, may well be conjoined with the love of God, agree with faith,
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and with a taste which we might take in the worde of God, in giuing our selues wholy thereto.
and with a taste which we might take in the word of God, in giving our selves wholly thereto.
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But the feare, which serueth to none other ende but to astonish the wicked, which onely feele an hell in their consciences,
But the Fear, which serveth to none other end but to astonish the wicked, which only feel an hell in their Consciences,
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and yet haue no taste of the grace of God:
and yet have no taste of the grace of God:
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this feare I say serueth to none other purpose, but to shut vpp the gate against these miserable accursed people, without all hope of saluation.
this Fear I say serveth to none other purpose, but to shut vpp the gate against these miserable accursed people, without all hope of salvation.
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Now Dauid speaking of the feare of the word of God, leadeth vs to a deeper and a more weightie consideration.
Now David speaking of the Fear of the word of God, leads us to a Deeper and a more weighty consideration.
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For his meaning is to shewe vnto vs, how that God is our father and Sauiour,
For his meaning is to show unto us, how that God is our father and Saviour,
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and that he freely draweth vs vnto himselfe, as already he hath declared.
and that he freely draws us unto himself, as already he hath declared.
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According to this holy doctrin, let vs prostate ourselues before the maiestie of our good God, in acknowledging our offences, beseeching him that it would please him too make vs to feele the sweetenesse of his worde,
According to this holy Doctrine, let us prostate ourselves before the majesty of our good God, in acknowledging our offences, beseeching him that it would please him too make us to feel the sweetness of his word,
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as his seruant Dauid hath beene thereon throughly setled:
as his servant David hath been thereon thoroughly settled:
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too the ende we might haue such a feruent affection to it, as that it might cause vs to forget all the desires of this worlde, wherein wee are too too much plagued:
too the end we might have such a fervent affection to it, as that it might cause us to forget all the Desires of this world, wherein we Are too too much plagued:
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and that wee might cut of all the superfluties of our flesh:
and that we might Cut of all the superfluties of our Flesh:
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to the ende we might be dedicated in all holinesse vnto our God, and to be confirmed more & more in his seruice.
to the end we might be dedicated in all holiness unto our God, and to be confirmed more & more in his service.
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And that being once brought by him into the way of saluation, although we must walke in this world,
And that being once brought by him into the Way of salvation, although we must walk in this world,
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because we are compassed about with so many daungers:
Because we Are compassed about with so many dangers:
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yet that he will alwayes stretch forth his hand vnto vs, to keepe and hold vs in his protection vnto the end.
yet that he will always stretch forth his hand unto us, to keep and hold us in his protection unto the end.
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That hee will not onely graunt vs this grace, but also vnto all people and nations of the worlde, &c.
That he will not only grant us this grace, but also unto all people and Nations of the world, etc.
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The xvi. Sermon vpon the hundreth and nineteenth Psalme. AIN. I haue executed Iudgement and iustice:
The xvi. Sermon upon the Hundredth and nineteenth Psalm. AIN. I have executed Judgement and Justice:
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giue me not ouer vnto mine oppressors. Answere for thy seruaunt in that which is good:
give me not over unto mine Oppressors's. Answer for thy servant in that which is good:
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and let not the proude doe me wrong. Mine eyes haue fayled in looking for thy saluation: and for thy iust promise.
and let not the proud doe me wrong. Mine eyes have failed in looking for thy salvation: and for thy just promise.
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Deale with thy seruant according vntoo thy louing mercies: and teach me thy statutes. I am thy seruaunt, graunt mee therefore vnderstanding:
Deal with thy servant according unto thy loving Mercies: and teach me thy statutes. I am thy servant, grant me Therefore understanding:
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that I may knowe thy testimonies. It is time for the Lorde too lay to his hand:
that I may know thy testimonies. It is time for the Lord too lay to his hand:
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for they haue destroyed thy lawe. Therefore loue I thy Commaundements, aboue golde: yea aboue moste fine golde.
for they have destroyed thy law. Therefore love I thy commandments, above gold: yea above most fine gold.
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Therefore I esteeme all thy commaundements most iust: and all false wayes I vtterly abhorre.
Therefore I esteem all thy Commandments most just: and all false ways I utterly abhor.
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THE holy Scripture oftentimes admonisheth vs, that if wee will haue God to stand with vs against our enemyes, wee must walke perfectly and soundly:
THE holy Scripture oftentimes Admonisheth us, that if we will have God to stand with us against our enemies, we must walk perfectly and soundly:
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For if wee will bee like the wicked, rendering euill for euill, it is in vaine for vs too hope that God will be on our side, either yet fauour vs:
For if we will be like the wicked, rendering evil for evil, it is in vain for us too hope that God will be on our side, either yet favour us:
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But it is meete that he be iudge on both partes, when as they incline thus to doe euill.
But it is meet that he be judge on both parts, when as they incline thus to do evil.
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Would we haue God to be our warrant and defender? Doe we beleeue that hee will haue compassion on vs,
Would we have God to be our warrant and defender? Do we believe that he will have compassion on us,
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when wee are troubled and violently oppressed? Let our consciences be pure & cleane before him,
when we Are troubled and violently oppressed? Let our Consciences be pure & clean before him,
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because we knowe that hee taketh vppon him selfe this title, too be the maintainer of all those which are vniustly oppressed,
Because we know that he Takes upon him self this title, too be the maintainer of all those which Are unjustly oppressed,
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and also of the miserable and afflicted.
and also of the miserable and afflicted.
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Now if we haue such wicked hearts, to inforce vs to wicked dealing, how shall God put foorth his hand too ayde vs? For then muste hee intermedle himselfe with a naughtie cause:
Now if we have such wicked hearts, to enforce us to wicked dealing, how shall God put forth his hand too aid us? For then must he intermeddle himself with a naughty cause:
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which is an impossibilitie, and altogither contrary to his nature. See then wherefore it is saide in this place, I haue executed iudgement and iustice:
which is an impossibility, and altogether contrary to his nature. See then Wherefore it is said in this place, I have executed judgement and Justice:
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giue me not ouer vnto mine oppressors.
give me not over unto mine Oppressors's.
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Dauid heere maketh a request vnto God, that he might not bee deliuered into the handes of his enemyes which sought to destroy him.
David Here makes a request unto God, that he might not be Delivered into the hands of his enemies which sought to destroy him.
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Nowe for the obtayning of that which he demaunded, he maketh this protestation, That hee hath walked rightly before God,
Now for the obtaining of that which he demanded, he makes this protestation, That he hath walked rightly before God,
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yea, euen with them which went about to destroy him.
yea, even with them which went about to destroy him.
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Moreouer these twoo wordes, Righteousnesse and Iudgement: when they goe togither, importe asmuch as too doe wrong too none:
Moreover these twoo words, Righteousness and Judgement: when they go together, import as as too do wrong too none:
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but too proceede in equitie, and in good fayth (as we say) for too maintaine euery good cause,
but too proceed in equity, and in good faith (as we say) for too maintain every good cause,
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and not to suffer any wronge to bee doone:
and not to suffer any wrong to be done:
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For it is not inough for vs too abstaine from hurting and greeuing of our neighbour.
For it is not enough for us too abstain from hurting and grieving of our neighbour.
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Neither is it enough for vs to goe aboute to discharge vs of our dueties:
Neither is it enough for us to go about to discharge us of our duties:
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But when wee shall see any man vniustly troden down, and a good cause goe too wrack, wee ought too oppose our selues against euery such wicked acte and iniury,
But when we shall see any man unjustly trodden down, and a good cause go too wrack, we ought too oppose our selves against every such wicked act and injury,
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and as it were to take parte with God, who as he is the commender of all equitie,
and as it were to take part with God, who as he is the commender of all equity,
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so will hee also haue vs to maintaine it forasmuch as we are his children.
so will he also have us to maintain it forasmuch as we Are his children.
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We see then in summe, the protestation which Dauid heere maketh, that is, that he did not only abstaine from hurting his neighboures,
We see then in sum, the protestation which David Here makes, that is, that he did not only abstain from hurting his neighbours,
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& go about to render to euery man, that which was his:
& go about to render to every man, that which was his:
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But ouer & besids al this he set himself against al violences & extortiōs, which were cōmitted, he would not suffer the innocent to be oppressed to be put forth for a pray or spoyle,
But over & besides all this he Set himself against all violences & extortions, which were committed, he would not suffer the innocent to be oppressed to be put forth for a prey or spoil,
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but payned him selfe to doe what in him lay to helpe them.
but pained him self to do what in him lay to help them.
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Whē we may be bolde too make such a protestation in trueth, Let vs not dout but that God will stretch foorth his hand:
When we may be bold too make such a protestation in truth, Let us not doubt but that God will stretch forth his hand:
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that if men went about to trouble vs, yea and that wee were as it were in great daunger too fall into their hands, Let vs not doute but that God will haue pittie on vs and ayde vs. For this Prayer which Dauid heere maketh was not made at aduenture:
that if men went about to trouble us, yea and that we were as it were in great danger too fallen into their hands, Let us not doubt but that God will have pity on us and aid us For this Prayer which David Here makes was not made At adventure:
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but the holy Ghoste put it into his mouth, to the end to teach vs to walke (as he hath doone) so soundly & perfectly.
but the holy Ghost put it into his Mouth, to the end to teach us to walk (as he hath done) so soundly & perfectly.
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And heerevpon, if men should lifte themselues vpp against vs, and vse all the outrages and malice they can against vs, Let vs haue recourse vnto God,
And hereupon, if men should lift themselves vpp against us, and use all the outrages and malice they can against us, Let us have recourse unto God,
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& be assured that he will be our defendor and protector.
& be assured that he will be our defendor and protector.
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Now we very well see by this, that Dauid made no mention of his merites vnto God,
Now we very well see by this, that David made no mention of his merits unto God,
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as if he should haue sayde, I haue right wel deserued, O Lord, that thou shouldest keepe and defend me against the wicked,
as if he should have said, I have right well deserved, Oh Lord, that thou Shouldst keep and defend me against the wicked,
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because I haue doone that which is lawfull and right. Dauid spake it not too any such end.
Because I have done that which is lawful and right. David spoke it not too any such end.
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But he had regarde (as I haue already said) to the goodnesse of God and to his promisses which are contayned in the lawe, and imprinted in his heart:
But he had regard (as I have already said) to the Goodness of God and to his promises which Are contained in the law, and imprinted in his heart:
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too wit, That God will vpholde all those that are vniustly troden down, and alwayes helpe those which are outraged and iniuryed:
too wit, That God will uphold all those that Are unjustly trodden down, and always help those which Are outraged and injuried:
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Because that they for their parte haue taken great paine to be at peace withall the world:
Because that they for their part have taken great pain to be At peace withal the world:
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that they haue not giuen occasion for any to greeue and torment them, and yet that the vngodly haue rysen vp against them.
that they have not given occasion for any to grieve and torment them, and yet that the ungodly have risen up against them.
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See what a regarde Dauid had. Nowe he addeth, Answere thou for thy seruant in that which is good:
See what a regard David had. Now he adds, Answer thou for thy servant in that which is good:
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and let not the proude doe me wrong.
and let not the proud doe me wrong.
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The saying that Dauid heere vseth, signifieth sometimes a man to giue his woord, as we say in this countrie:
The saying that David Here uses, signifies sometime a man to give his word, as we say in this country:
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that is, to become a mans suretie, and his pleadge, and some there are which doe so expound it:
that is, to become a men surety, and his pledge, and Some there Are which do so expound it:
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but the true sense and moste naturall meaning of it is this, that Dauid prayeth that hee might be giuen to doe good and to delight therein.
but the true sense and most natural meaning of it is this, that David Prayeth that he might be given to do good and to delight therein.
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Wherin wee see this to be a woorke of GOD, and a grace proceeding from him,
Wherein we see this to be a work of GOD, and a grace proceeding from him,
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when we shall desire too be giuen too doe good, so that we haue pleasure in it, and doe taste therof.
when we shall desire too be given too do good, so that we have pleasure in it, and do taste thereof.
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For this is very certaine, that notwithstanding that men followe the very inclination of their flesh, to hate the good and loue the euil:
For this is very certain, that notwithstanding that men follow the very inclination of their Flesh, to hate the good and love the evil:
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and when any thing shall be tolde them of God, we see howe it maketh them Melancolique and sorowfull.
and when any thing shall be told them of God, we see how it makes them Melancholic and sorrowful.
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So then, it is God that muste chaunge and reforme vs, or else we shall neuer attaine to this affection here spoken of, to take pleasure in wel dooing, and so to loue it.
So then, it is God that must change and reform us, or Else we shall never attain to this affection Here spoken of, to take pleasure in well doing, and so to love it.
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Nowe Dauid was no hypocrite, too make a faire shewe, to desire a thing at the handes of God, which was in his owne hand:
Now David was no hypocrite, too make a fair show, to desire a thing At the hands of God, which was in his own hand:
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But he knewe this too be the manner of men, that it was impossible for him to come to the ful perfection of that,
But he knew this too be the manner of men, that it was impossible for him to come to the full perfection of that,
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except it were giuen vnto him from aboue. See heere in summe, what we haue to learne and keepe by this.
except it were given unto him from above. See Here in sum, what we have to Learn and keep by this.
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For whē he addeth that the wicked (or the proude) outrage against him, he sheweth that when we shall be so giuen too well dooing, we must trust too the protection of God according to that which I haue already saide.
For when he adds that the wicked (or the proud) outrage against him, he shows that when we shall be so given too well doing, we must trust too the protection of God according to that which I have already said.
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Let vs also note that Dauid in this verse confirmeth the matter already handled.
Let us also note that David in this verse confirmeth the matter already handled.
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He hath heeretofore very well said, O Lorde, I haue done the thing that is lawfull and right:
He hath heretofore very well said, Oh Lord, I have done the thing that is lawful and right:
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and yet hee ceaseth not to beseech God too graunt him such courage and strength.
and yet he ceases not to beseech God too grant him such courage and strength.
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And howe is that? Forsooth, that he woulde increase it in him, & giue him the grace to stande stedfastly therein vnto the ende.
And how is that? Forsooth, that he would increase it in him, & give him the grace to stand steadfastly therein unto the end.
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We see then, that whensoeuer wee shall be the moste desirous in the worlde, to followe sinceritie & equitie:
We see then, that whensoever we shall be the most desirous in the world, to follow sincerity & equity:
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we must vnderstand for all that, that we may yet be amended, and that we are nothing neere that perfection which is requisite.
we must understand for all that, that we may yet be amended, and that we Are nothing near that perfection which is requisite.
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Wherfore it remayneth that we desire this performance with the graces that Dauid hath heere demaunded:
Wherefore it remaineth that we desire this performance with the graces that David hath Here demanded:
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Thy graces O Lord, had neede to increase in vs, graunt vs therfore that we may come too the accomplishment of them.
Thy graces Oh Lord, had need to increase in us, grant us Therefore that we may come too the accomplishment of them.
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Wee haue O Lorde walked purely so farfoorth as thou hast giuen vs the power: But wee flye vntoo thy promises:
we have Oh Lord walked purely so farforth as thou hast given us the power: But we fly unto thy promises:
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to the end thou mightest make vs to perseuer in well dooing.
to the end thou Mightest make us to persever in well doing.
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See, I say, how wee ought too craue the thing at the handes of God which he hath already giuen vs,
See, I say, how we ought too crave the thing At the hands of God which he hath already given us,
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and that we haue receiued from him:
and that we have received from him:
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that is, that it woulde please him to conserue and increase it, considering that we are very farre from such a perfection as is most requisite:
that is, that it would please him to conserve and increase it, considering that we Are very Far from such a perfection as is most requisite:
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in such sorte as that wee neuer decline from well dooing, which we should doe if he shaked his hande.
in such sort as that we never decline from well doing, which we should do if he shaked his hand.
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See then too what end this petition tendeth which is heere placed.
See then too what end this petition tendeth which is Here placed.
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Nowe we must turne againe to the matter, to wit, that Dauid heere repeateth, that they which haue beene thus perfect,
Now we must turn again to the matter, to wit, that David Here repeateth, that they which have been thus perfect,
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& haue loued well doing, should be vnder the hand and safegarde of God, neuer to be deliuered into the power of their enemyes,
& have loved well doing, should be under the hand and safeguard of God, never to be Delivered into the power of their enemies,
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so that the proude shall neuer be able to doe them that excceeding great wrong which they had pretended:
so that the proud shall never be able to do them that excceeding great wrong which they had pretended:
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Not that they shall not be assayled, neither yet that the wicked will not craftely goe about to worke them mischiefe:
Not that they shall not be assailed, neither yet that the wicked will not craftily go about to work them mischief:
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but yet so, as that God will be their buckler, and defend them with his mightie power.
but yet so, as that God will be their buckler, and defend them with his mighty power.
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And namely hee sayth, The proude. Because that they which are our enemyes, and make warre against vs, haue such an vnbrideled libertie,
And namely he say, The proud. Because that they which Are our enemies, and make war against us, have such an unbridled liberty,
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as that they thinke neither God nor yet any other liuing creature is able to stay them,
as that they think neither God nor yet any other living creature is able to stay them,
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but that they will bring to passe whatsoeuer they haue determined.
but that they will bring to pass whatsoever they have determined.
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Since then it is so, that we haue too deale with such kinde of people as are both stout and cruel, who lifte them selues vpp against all trueth, that neither the feare of GOD,
Since then it is so, that we have too deal with such kind of people as Are both stout and cruel, who lift them selves vpp against all truth, that neither the Fear of GOD,
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nor yet naturall honesty can stoppe them, but that they will destroye whether it be right or wrong as we say:
nor yet natural honesty can stop them, but that they will destroy whither it be right or wrong as we say:
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for this cause Dauid sayth, O Lord let not the proude doe me wrong.
for this cause David say, Oh Lord let not the proud doe me wrong.
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And so as often as we shall see this boldenesse in men, to lift themselues vp,
And so as often as we shall see this boldness in men, to lift themselves up,
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and to vomit out their pestilent malice against vs, let vs flye vnto GOD, and beseech him too holde his holy hande ouer vs,
and to vomit out their pestilent malice against us, let us fly unto GOD, and beseech him too hold his holy hand over us,
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& to represse so great and insolent arrogancie.
& to repress so great and insolent arrogancy.
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This beeing done, although men for their partes make such attempts, yet shall they neuer bring them to passe:
This being done, although men for their parts make such attempts, yet shall they never bring them to pass:
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For God will holde them back, as it were with a sharpe brake.
For God will hold them back, as it were with a sharp brake.
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Nowe if this petition came euer in season, it commeth nowe at this day in very good season.
Now if this petition Come ever in season, it comes now At this day in very good season.
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For wee see how many the enemyes of God are which bend themselues against the Gospell:
For we see how many the enemies of God Are which bend themselves against the Gospel:
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wee see the malice and obstinacy throughout the whole worlde.
we see the malice and obstinacy throughout the Whole world.
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And so, it is not possible but that a man which feareth God must needes be assayled & troubled on all sides.
And so, it is not possible but that a man which fears God must needs be assailed & troubled on all sides.
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Seeing then that men are so furious to wrong vs, so much the rather ought we to be carefull to make this request vnto God with Dauid,
Seeing then that men Are so furious to wrong us, so much the rather ought we to be careful to make this request unto God with David,
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yea and that with such a confidence, as that we should not doubt but that when wee are vnder his protection, he shall bee sufficient too maintaine and defende vs. Nowe it followeth:
yea and that with such a confidence, as that we should not doubt but that when we Are under his protection, he shall be sufficient too maintain and defend us Now it follows:
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Mine eyes haue fayled in looking for thy saluation: and for thy iust promise.
Mine eyes have failed in looking for thy salvation: and for thy just promise.
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We shall not neede to stande long vppon this sentence, because it hath beene already handled heere before.
We shall not need to stand long upon this sentence, Because it hath been already handled Here before.
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Dauid onely protesteth, that he hath looked for such helpe from God, as he desired. And that is to shewe, that he prayed not hypocritically, but faythfully.
David only protesteth, that he hath looked for such help from God, as he desired. And that is to show, that he prayed not hypocritically, but faithfully.
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And this is a thing which we ought throughly to marke.
And this is a thing which we ought thoroughly to mark.
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For wee thinke our selues too haue doone very substancially and sufficiently, when as wee haue pronounced and rightly placed our words in the time of prayer;
For we think our selves too have done very substantially and sufficiently, when as we have pronounced and rightly placed our words in the time of prayer;
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but if wee shall haue spoken neuer so loude, and with neuer so full and open mouth,
but if we shall have spoken never so loud, and with never so full and open Mouth,
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and yet haue emptie or fast closed vp heartes, emptie I say, and voyde of all trust and fast closed vpp, it is a moste manifest token that wee neuer surely looked for any succour at the hands of God:
and yet have empty or fast closed up hearts, empty I say, and void of all trust and fast closed vpp, it is a most manifest token that we never surely looked for any succour At the hands of God:
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and therefore beholde why of very right all our prayers are vnprofitable and to no purpose.
and Therefore behold why of very right all our Prayers Are unprofitable and to no purpose.
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And so, when as wee wil beseech the Lord our god to take our cause into his hād to help vs, let vs take this with vs which dauid here sheweth in this place by his example:
And so, when as we will beseech the Lord our god to take our cause into his hand to help us, let us take this with us which David Here shows in this place by his Exampl:
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to wit, let vs attend and looke for our saluation and deliuerance from God:
to wit, let us attend and look for our salvation and deliverance from God:
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Yea and let vs cōsider of that which is said, & according to the word of thy righteousnes.
Yea and let us Consider of that which is said, & according to the word of thy righteousness.
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For by this he signifieth to vs, vpō whom we must looke and cast our eyes,
For by this he signifies to us, upon whom we must look and cast our eyes,
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when as we would throughly stirre vp our selues vnto such an hope: to wit, vnto the promises which God hath giuen vs:
when as we would thoroughly stir up our selves unto such an hope: to wit, unto the promises which God hath given us:
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for if this be not in vs, it can neuer be said to be any more hope,
for if this be not in us, it can never be said to be any more hope,
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but a vaine imagination which we haue forged too our selues: for to hope or trust in God, is to be established in his promises.
but a vain imagination which we have forged too our selves: for to hope or trust in God, is to be established in his promises.
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For if a man imagine a thing which seemeth good in his own sight, & after, leaneth thereto, this mā trusteth not in God but in him self.
For if a man imagine a thing which seems good in his own sighed, & After, leaneth thereto, this man Trusteth not in God but in him self.
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So then, if we looke to haue any help at the hāds of God, we must haue a sure testimonie of his will, we must be sure that he loueth vs,
So then, if we look to have any help At the hands of God, we must have a sure testimony of his will, we must be sure that he loves us,
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and that when he loueth vs, hee will not fayle vs in our neede.
and that when he loves us, he will not fail us in our need.
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And how shal we be assured of this? It shalbe by the onely meane of his worde.
And how shall we be assured of this? It shall by the only mean of his word.
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Nowe bicause men are so hard to be brought to rest them selues vpon God,
Now Because men Are so hard to be brought to rest them selves upon God,
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and not to cōtent them with his promises, Dauid saith these promises to be iust, according to the word of thy righteousnesse, saith he, It is not in vayne that hee thus intituleth the word of God.
and not to content them with his promises, David Says these promises to be just, according to the word of thy righteousness, Says he, It is not in vain that he thus intituleth the word of God.
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And why so? For he thinketh that if he haue but his bare worde, that it is enough for him.
And why so? For he Thinketh that if he have but his bore word, that it is enough for him.
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And why so? For God maketh not vnto vs liberall and large promises as men doe,
And why so? For God makes not unto us liberal and large promises as men do,
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and then deceiueth vs. His wordes are iust.
and then deceiveth us His words Are just.
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And as he saieth in an other place, his wordes are like to pure siluer which is tried in the fier,
And as he Saith in an other place, his words Are like to pure silver which is tried in the fire,
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and hath beene seuen times purified in the furnace.
and hath been seuen times purified in the furnace.
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Euen so is it with all the promises of God, we ought to be very assured of them.
Eve so is it with all the promises of God, we ought to be very assured of them.
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Bicause hee is faithfull and iust, and that there is nothing but righteousnesse and truthe in all that he sayth.
Because he is faithful and just, and that there is nothing but righteousness and truth in all that he say.
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Now Dauid goeth further on for he speaketh not of a simple affection:
Now David Goes further on for he speaks not of a simple affection:
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But saith, that his eyes haue fayled, as if he should haue said, that he was hardly so resolued and not without great paine.
But Says, that his eyes have failed, as if he should have said, that he was hardly so resolved and not without great pain.
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By this hee sheweth vs, that his faith was so troubled, as that hee knewe not what would become of him, that hee had great and strong conflictes, that he was in marueilous anguishes,
By this he shows us, that his faith was so troubled, as that he knew not what would become of him, that he had great and strong conflicts, that he was in marvelous Anguishes,
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& troubles, so that he was as a man halfe dead:
& Troubles, so that he was as a man half dead:
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and yet that he was armed and fenced amiddest al these hard cases, with the hope & trust which he had in God.
and yet that he was armed and fenced amidst all these hard cases, with the hope & trust which he had in God.
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See what the words import which he vsed, that his eyes fayled for the health, and succoure, which hee looked for at the handes of God.
See what the words import which he used, that his eyes failed for the health, and succour, which he looked for At the hands of God.
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Will we then haue a right hope, and such an one as God alloweth of? Let vs then not trust onely when wee are quiet and at rest,
Will we then have a right hope, and such an one as God alloweth of? Let us then not trust only when we Are quiet and At rest,
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ne yet be throwne downe by any temptations:
ne yet be thrown down by any temptations:
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but when as we shalbe in our extreamest troubles that wee know not at all what shal become of vs, that we shal see nothing els but death before vs and round about vs:
but when as we shall in our Extremest Troubles that we know not At all what shall become of us, that we shall see nothing Else but death before us and round about us:
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here vpon, I say, let vs alwayes be firme and constant, trusting that God will be our sauiour,
Here upon, I say, let us always be firm and constant, trusting that God will be our Saviour,
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since he hath so promised vs. Loe howe we may make this protestation as Dauid here doeth.
since he hath so promised us Lo how we may make this protestation as David Here doth.
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Nowe it followeth, Deale with thy seruant according to thy louing mercies: and teache me thy statutes.
Now it follows, Deal with thy servant according to thy loving Mercies: and teach me thy statutes.
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Here it may very wel seeme that Dauid maketh two petitions, but yet they tende both to one ende.
Here it may very well seem that David makes two petitions, but yet they tend both to one end.
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For in the first part of this verse, he sheweth, how he desireth, and trusteth to be heard:
For in the First part of this verse, he shows, how he Desires, and Trusteth to be herd:
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to wit, through the meere mercy of God. As if he should haue said, O Lorde, teach me thy statutes:
to wit, through the mere mercy of God. As if he should have said, Oh Lord, teach me thy statutes:
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and teach mee them, not for that I thinke my selfe worthy of them, but bicause thou art pitifull and knowest my neede,
and teach me them, not for that I think my self worthy of them, but Because thou art pitiful and Knowest my need,
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and hast promised also to helpe all those which call vppon thee.
and hast promised also to help all those which call upon thee.
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Deale then, O Lorde, with thy seruant according too thy mercie, to the ende thou mightest teache me.
Deal then, Oh Lord, with thy servant according too thy mercy, to the end thou Mightest teach me.
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By this we see that, which I haue already touched: to wit, that this verse conteineth not two petitions, but one onely.
By this we see that, which I have already touched: to wit, that this verse Containeth not two petitions, but one only.
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And yet notwithstanding Dauid so setteth it forth, in declaring that when he commeth to God to praye him to teach him, that he doeth it not to the ende that hee presumeth of his merittes,
And yet notwithstanding David so sets it forth, in declaring that when he comes to God to pray him to teach him, that he doth it not to the end that he Presumeth of his merits,
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neither yet to make vaunt that hee deserueth any thing of him. Wherefore then? Forsooth bicause hee looketh and trusteth to the meere mercy of God.
neither yet to make vaunt that he deserves any thing of him. Wherefore then? Forsooth Because he looks and Trusteth to the mere mercy of God.
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And in very dede, this is a farre more precious thing then that which Dauid here demaundeth, to be taught the statutes of God, to say that it hangeth not vpon our merites,
And in very deed, this is a Far more precious thing then that which David Here demandeth, to be taught the statutes of God, to say that it hangs not upon our merits,
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neither yet of any worthinesse of ours.
neither yet of any worthiness of ours.
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It is a question to know the way of euerlasting life, and wherein it consisteth & lieth.
It is a question to know the Way of everlasting life, and wherein it Consisteth & lies.
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4692
It is very meete then that God do it, bicause he is pitifull: that he vse his goodnesse towardes vs, and looketh to none but vnto him selfe,
It is very meet then that God do it, Because he is pitiful: that he use his Goodness towards us, and looks to none but unto him self,
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bicause he is good, and that it pleaseth him to put to his helping hand to those which are his.
Because he is good, and that it Pleases him to put to his helping hand to those which Are his.
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4694
Now although he hath here spoken of an excellent thing, yet of all the petitions which wee make, were they the least in the worlde, we alwaies ought to laye this foundation,
Now although he hath Here spoken of an excellent thing, yet of all the petitions which we make, were they the least in the world, we always ought to say this Foundation,
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yea, and to staye vpon it, that is, vpon the mercie of God.
yea, and to stay upon it, that is, upon the mercy of God.
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4696
If we should onely demande but a droppe of water or a morcell of bread, wee must not thinke too obtaine, by reason of our desert,
If we should only demand but a drop of water or a morcell of bred, we must not think too obtain, by reason of our desert,
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as if God paid vnto vs our wages:
as if God paid unto us our wages:
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but his mercy must alwaies go before, for that is the cause why we receiue so many benefits at his hand,
but his mercy must always go before, for that is the cause why we receive so many benefits At his hand,
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and especially that we are taught his statutes. Now it followeth, I am thy seruauant, graunt me therefore vnderstanding:
and especially that we Are taught his statutes. Now it follows, I am thy seruauant, grant me Therefore understanding:
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that I may knowe thy testimonies. This is a more large exposition of the verse going before:that I may know thy testimonies. This is a more large exposition of the verse going before:
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he hath said, O Lord, deale with me according to thy mercies, & now he saith, I am thy seruant.
he hath said, Oh Lord, deal with me according to thy Mercies, & now he Says, I am thy servant.
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And how is this? it should seeme that there is some diuersitie betwixt these two sayings.
And how is this? it should seem that there is Some diversity betwixt these two sayings.
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For doth not Dauid in calling him self the seruant of God, set downe before, what seruice he hath done him? Nowe let vs note that for the first place that it is not said for any bragge,
For does not David in calling him self the servant of God, Set down before, what service he hath done him? Now let us note that for the First place that it is not said for any brag,
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nor that hee was so able a man to attaine vnto any such worthinesse, neither yet that he deserued to be preferred before others:
nor that he was so able a man to attain unto any such worthiness, neither yet that he deserved to be preferred before Others:
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hee meaneth not that this honour apperteined vnto him of right.
he means not that this honour appertained unto him of right.
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What then? It is as much as if he had said, O Lord, I am thine.
What then? It is as much as if he had said, Oh Lord, I am thine.
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Now, commeth it of our selues, that wee are the seruauntes of God? haue wee obtained this estate,
Now, comes it of our selves, that we Are the Servants of God? have we obtained this estate,
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or degree as of our selues? Alas it is very farre of: for we haue it of free gift.
or degree as of our selves? Alas it is very Far of: for we have it of free gift.
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Since the time that we were the bondslaues of Satan, God hath takē vs vnto him self, to be of his houshold and of his number.
Since the time that we were the bondslaves of Satan, God hath taken us unto him self, to be of his household and of his number.
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In that then that we are his, it is not bicause wee haue deserued it, but bicause hee hath called vs vnto him of his free mercie and goodnesse.
In that then that we Are his, it is not Because we have deserved it, but Because he hath called us unto him of his free mercy and Goodness.
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And in deede, if a man who was first of a base cōdition, serueth a noble man, he will not say that he was worthy of the seruice of such a maister,
And in deed, if a man who was First of a base condition, serveth a noble man, he will not say that he was worthy of the service of such a master,
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nor yet that he was put vnto him therefore:
nor yet that he was put unto him Therefore:
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but wil thus say, sir, I cōfesse that you haue receiued me into your seruice of your meere fauour and grace,
but will thus say, sir, I confess that you have received me into your service of your mere favour and grace,
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and haue done me the honour which apperteined not vnto me.
and have done me the honour which appertained not unto me.
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And thus should wee most wretched wormes of the earth say, Loe God, who ceaseth not still to do vs good:
And thus should we most wretched worms of the earth say, Lo God, who ceases not still to do us good:
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and yet we will bee so arrogant, as too determine to attribute vnto our selues I know not what,
and yet we will be so arrogant, as too determine to attribute unto our selves I know not what,
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as though he had herein nothing to do with vs. Nowe I beseech you tell me whether is this to goe? And that which is more, let vs consider a little, what seruice it is that God might drawe and plucke out from vs, to doe vnto his maiestie.
as though he had herein nothing to do with us Now I beseech you tell me whither is this to go? And that which is more, let us Consider a little, what service it is that God might draw and pluck out from us, to do unto his majesty.
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If he shall leaue vs vnto our selues to bee as wee are, about what shall he employe vs,
If he shall leave us unto our selves to be as we Are, about what shall he employ us,
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4719
and what seruice can we do him? For loe, both wee and all that is within vs are altogether giuen to wickednesse.
and what service can we do him? For lo, both we and all that is within us Are altogether given to wickedness.
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Wee cannot once thinke any good:
we cannot once think any good:
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how shall we then do any? Next of all, Dauid meaneth not, that hee beeing called to serue God, was able too discharge himselfe thereof:
how shall we then do any? Next of all, David means not, that he being called to serve God, was able too discharge himself thereof:
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for he felt him selfe vtterly vnable to do it.
for he felt him self utterly unable to do it.
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And so as touching this place, we must not thinke that he meant to make any vaūt of the seruice which he had done to God,
And so as touching this place, we must not think that he meant to make any vaunt of the service which he had done to God,
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4724
but it is as much as if hee had said, O Lord, thou hast shewed me that fauour and grace too bee one of thy number,
but it is as much as if he had said, Oh Lord, thou hast showed me that favour and grace too be one of thy number,
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4725
and hast receiued me into it, through thy bountie and goodnes.
and hast received me into it, through thy bounty and Goodness.
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I beseeche thee therfore to continue the same thy goodnesse and too heape grace vppon grace in me,
I beseech thee Therefore to continue the same thy Goodness and too heap grace upon grace in me,
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as in that behalfe thou art wonted to do. Let vs now come vnto his petition.
as in that behalf thou art wonted to do. Let us now come unto his petition.
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4728
He sayeth, O graunt me vnderstanding, that I may keepe thy testimonies. We haue already saide, that hee handled that which he had lately spoken.
He Saith, Oh grant me understanding, that I may keep thy testimonies. We have already said, that he handled that which he had lately spoken.
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For by these wordes he meaneth, that we should be alwayes like beastes, vntill such time as God had opened vnto vs the spirite or vnderstanding of humaine things.
For by these words he means, that we should be always like beasts, until such time as God had opened unto us the Spirit or understanding of human things.
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4730
Wery well, yet shall we learne them according too our naturall disposition.
weary well, yet shall we Learn them according too our natural disposition.
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It is very true, that it shalbe according to such measure, as God shall therein giue it vnto vs:
It is very true, that it shall according to such measure, as God shall therein give it unto us:
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but yet it is as it were after a naturall maner.
but yet it is as it were After a natural manner.
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4733
Moreouer, when wee shall talke of the secretes of the heauenly life, & of the wisedome which God sheweth vnto vs in his worde:
Moreover, when we shall talk of the secrets of the heavenly life, & of the Wisdom which God shows unto us in his word:
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there must all men confesse, that all their senses faile them, and that all their reason is dead and buried.
there must all men confess, that all their Senses fail them, and that all their reason is dead and buried.
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What is then to be done? Let vs come to the remedy which Dauid here giueth vs:
What is then to be done? Let us come to the remedy which David Here gives us:
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4736
to wit, that we desire of God to haue vnderstanding, that we might become very wel learned.
to wit, that we desire of God to have understanding, that we might become very well learned.
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4737
For without that, we must continue and remaine still in our beastlinesse.
For without that, we must continue and remain still in our beastliness.
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4738
And this prayer answereth and wery well agreeth with that which we haue seene in the verse next before,
And this prayer Answers and weary well agreeth with that which we have seen in the verse next before,
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4739
as that matter hath beene already touched. Now it followeth soone after. It is time for the Lorde to laye to his hand:
as that matter hath been already touched. Now it follows soon After. It is time for the Lord to say to his hand:
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for they haue destroyed thy lawe. Here Dauid maketh a petition against the contemners of God, and transgressers of his lawe:
for they have destroyed thy law. Here David makes a petition against the contemners of God, and Transgresses of his law:
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4741
saying, That it is time for the Lord to lay his hād, since that he seeth his law to be so destroyed, that there is no accompt made of it.
saying, That it is time for the Lord to lay his hand, since that he sees his law to be so destroyed, that there is no account made of it.
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4742
It is very true, that Dauid greatly desired the conuersion of all men, and by little and little their saluation.
It is very true, that David greatly desired the conversion of all men, and by little and little their salvation.
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4743
And it is no doubt but that hee prayed too God with a good affection, that it would please him to bring to repentance all those which he see to bee lead vnto wickednesse but yet hee was not without this zeale which wee see in this place:
And it is no doubt but that he prayed too God with a good affection, that it would please him to bring to Repentance all those which he see to be led unto wickedness but yet he was not without this zeal which we see in this place:
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4744
that is, that God would execute his iudgements vpon the obstinate, and vpō all those which were altogether stubburne.
that is, that God would execute his Judgments upon the obstinate, and upon all those which were altogether stubborn.
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4745
And see also howe we ought to temper our affections, that when we see men go to do mischief, let vs haue compassion vpon them:
And see also how we ought to temper our affections, that when we see men go to do mischief, let us have compassion upon them:
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4746
if we se them giuen to sinne and wickednesse, if we see them to be in the way of perdition, let vs trauell too bring them againe into the right way, to procure their saluatiō as much as in vs lieth,
if we see them given to sin and wickedness, if we see them to be in the Way of perdition, let us travel too bring them again into the right Way, to procure their salvation as much as in us lies,
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4747
and we ought to desire and to pray for it, haue we had any such affection? Then let vs neuer cease to pray vnto God, to stretch forth his hand vpon those his enemies whom he knoweth to be altogether desperat.
and we ought to desire and to pray for it, have we had any such affection? Then let us never cease to pray unto God, to stretch forth his hand upon those his enemies whom he Knoweth to be altogether desperate.
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4748
It is very true we must not condemne them:
It is very true we must not condemn them:
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4749
But wee ought rather, as I haue already said, to vse the effect of charitie towardes all,
But we ought rather, as I have already said, to use the Effect of charity towards all,
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4750
and pray vnto God that he would saue them:
and pray unto God that he would save them:
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4751
but bicause there are a great number which are stubburne and without amendement, we ought to beseech God, to shewe him selfe a iudge ouer those whome hee knoweth to bee such.
but Because there Are a great number which Are stubborn and without amendment, we ought to beseech God, to show him self a judge over those whom he Knoweth to be such.
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4752
And why so? Bicause they drawe the simple and ignoraunt vnto wickednesse, and are an offence vnto them,
And why so? Because they draw the simple and ignorant unto wickedness, and Are an offence unto them,
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4753
bicause also they make the worde of God to be euil spoken of, and are the occasion that libertie is giuen to al euil.
Because also they make the word of God to be evil spoken of, and Are the occasion that liberty is given to all evil.
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4754
When then we see the name of God to be euill spoken of, that there is no reckening made of his word, that all doctrine is cast vnderfoote, we are to praye vnto him to remedie it.
When then we see the name of God to be evil spoken of, that there is no reckoning made of his word, that all Doctrine is cast underfoot, we Are to pray unto him to remedy it.
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4755
It is time, saith he, for God to lay to his hād: for they haue destroyed thy lawe, O Lorde.
It is time, Says he, for God to lay to his hand: for they have destroyed thy law, Oh Lord.
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4756
He here speaketh in the third person: & after directeth him selfe to God.
He Here speaks in the third person: & After directeth him self to God.
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4757
And why doth he so? Although that this order is not alwayes to bee obserued, that he which prayeth vnto God is to continue in one self same person:
And why does he so? Although that this order is not always to be observed, that he which Prayeth unto God is to continue in one self same person:
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4758
yet it is so, that in this place, it seemeth that Dauid meant to speake with a greater vehemency,
yet it is so, that in this place, it seems that David meant to speak with a greater vehemency,
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4759
when he sayth, O Lord, lay to thy hand. As if he should haue shewed, what the office of God is:
when he say, Oh Lord, lay to thy hand. As if he should have showed, what the office of God is:
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4760
for if hee had simply saide, It is time O Lord, that thou diddest looke vnto the matter, bicause thy lawe is destroyed:
for if he had simply said, It is time Oh Lord, that thou didst look unto the matter, Because thy law is destroyed:
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4761
this had not beene spoken with the like vehemencie, as when he saide, it is time that thou O Lorde, lay to thy hande:
this had not been spoken with the like vehemency, as when he said, it is time that thou Oh Lord, lay to thy hand:
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for by this saying, hee declareth what the office of God is: to wit, to be iudge of the worlde:
for by this saying, he Declareth what the office of God is: to wit, to be judge of the world:
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4763
and beseecheth him to lay foorth his iustice, in punishing the offences, and horrible wickednesses committed here below:
and Beseecheth him to lay forth his Justice, in punishing the offences, and horrible Wickednesses committed Here below:
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4764
that after he had suffered them a long time, he desireth him to prouide for the punishing of all those which had beene so obstinate, and hard hearted against him.
that After he had suffered them a long time, he Desires him to provide for the punishing of all those which had been so obstinate, and hard hearted against him.
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4765
Now by this we are admonished, when as we see that the law of God is as it were vtterly cast vnderfoote, his doctrine to be a reproche amongst men,
Now by this we Are admonished, when as we see that the law of God is as it were utterly cast underfoot, his Doctrine to be a reproach among men,
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4766
and all right and equitie ouerthrowne, so that there is nothing but confusion throughout:
and all right and equity overthrown, so that there is nothing but confusion throughout:
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4767
that then we ought to pray vnto God the more earnestly, to the end it might be known that he doth his office.
that then we ought to pray unto God the more earnestly, to the end it might be known that he does his office.
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4768
If this euer were necessary, it is at this present most necessary.
If this ever were necessary, it is At this present most necessary.
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4769
For let vs cōsider the estate of the world I beseeche you, what hauocke is there made of the lawe of God? Are wee not come to the very extremitie, to contemne all doctrine of saluation?
For let us Consider the estate of the world I beseech you, what havoc is there made of the law of God? are we not come to the very extremity, to contemn all Doctrine of salvation?
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4770
When God at this day speaketh vnto vs, what eare giue we vnto him? and how reuerently? See heere, hee hath bestowed vppon vs a singular grace at this daye,
When God At this day speaks unto us, what ear give we unto him? and how reverently? See Here, he hath bestowed upon us a singular grace At this day,
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when as his worde hath beene once againe published.
when as his word hath been once again published.
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4772
Let vs beholde our vnthankefulnesse? Let vs lay all these things together, and we shall see that the maiestie of God his woorde is no more esteemed then the very pyll of an onion, as wee saye.
Let us behold our unthankfulness? Let us lay all these things together, and we shall see that the majesty of God his word is no more esteemed then the very pyll of an onion, as we say.
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4773
See I pray you too what a point wee are growne and come: euen vnto such an horrible and brutishe impietie as is most lamētable.
See I pray you too what a point we Are grown and come: even unto such an horrible and brutish impiety as is most lamentable.
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4774
Moreouer, let vs looke into the maner of our life and the order of gouernement: shall we finde either iustice, loyaltie, reason, or modestie? no:
Moreover, let us look into the manner of our life and the order of government: shall we find either Justice, loyalty, reason, or modesty? no:
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4775
but cleane contrary, wee shall see the whole state of our life, and order of gouernement, full of treason, malice, crueltie, and violence:
but clean contrary, we shall see the Whole state of our life, and order of government, full of treason, malice, cruelty, and violence:
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4776
al full of blasphemie against God: plentie of drunkennesse, gluttonie, and dissolutenesse: store of lecherie and all other vyllanies whatsoeuer:
all full of blasphemy against God: plenty of Drunkenness, gluttony, and dissoluteness: store of lechery and all other vyllanies whatsoever:
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4777
To be short, it seemeth that the whole world hath conspired to exceede euen vnto the highest degree of wickednesse.
To be short, it seems that the Whole world hath conspired to exceed even unto the highest degree of wickedness.
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4778
When then wee see the lawe of God to be thus ouerthrowne euery maner of waye, ought not wee to giue our mindes a great deale more then wee doe, to beseeche God to take order,
When then we see the law of God to be thus overthrown every manner of Way, ought not we to give our minds a great deal more then we do, to beseech God to take order,
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& to prouide for the same.
& to provide for the same.
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4780
Now when we shall haue such a zeale to pray vnto God, as wee see that Dauid had, let vs not doubt but that he wil remedy all the confusions which we see to be at this day.
Now when we shall have such a zeal to pray unto God, as we see that David had, let us not doubt but that he will remedy all the confusions which we see to be At this day.
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4781
And now he concludeth, and sayeth, Therefore loue I thy commandementes: aboue gold yea aboue most fine golde.
And now he Concludeth, and Saith, Therefore love I thy Commandments: above gold yea above most fine gold.
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4782
Therefore I esteeme all thy commaundements most iust: and all false waies I vtterly abhorre.
Therefore I esteem all thy Commandments most just: and all false ways I utterly abhor.
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4783
See here what a notable protestation he maketh, & such one as we ought throughly to marke.
See Here what a notable protestation he makes, & such one as we ought thoroughly to mark.
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4784
For whē Dauid hath said here before, that the wicked haue destroied the lawe:
For when David hath said Here before, that the wicked have destroyed the law:
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4785
yea, & speaking of no small number of men, but as of all in general, seeing al the world to exceede & to be corrupt:
yea, & speaking of no small number of men, but as of all in general, seeing all the world to exceed & to be corrupt:
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hee addeth for this cause, O Lord, I haue loued thy cōmandements, aboue all gold, yea and aboue most fine gold I haue loued them in all & through al,
he adds for this cause, Oh Lord, I have loved thy Commandments, above all gold, yea and above most fine gold I have loved them in all & through all,
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& haue vtterly abhorred all false wayes. Nowe I haue saide that this is an excellent protestation, considering the circumstances.
& have utterly abhorred all false ways. Now I have said that this is an excellent protestation, considering the Circumstances.
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For if Dauid had dwelt amongest the godly faithfull ones, which had serued God, and walked in his feare:
For if David had dwelled amongst the godly faithful ones, which had served God, and walked in his Fear:
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then it might haue beene said, that it was an easie matter for him to haue conformed him selfe vnto them.
then it might have been said, that it was an easy matter for him to have conformed him self unto them.
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For although we see men alwayes enclined to euill, yet they are many times reduced and framed to goodnesse through good examples.
For although we see men always inclined to evil, yet they Are many times reduced and framed to Goodness through good Examples.
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But I pray you in what time was it that Dauid liued? Forsooth in such a time as that he was compassed with the despisers of God, hee see nothing but following of euill throughout the worlde, hee see as it were a madde and diuelish impietie, he see euery thing full of all infection:
But I pray you in what time was it that David lived? Forsooth in such a time as that he was compassed with the despisers of God, he see nothing but following of evil throughout the world, he see as it were a mad and devilish impiety, he see every thing full of all infection:
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to bee short, there was neither iustice nor equitie, no feare of God, nor yet any religion.
to be short, there was neither Justice nor equity, no Fear of God, nor yet any Religion.
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And yet notwithstanding he saith, that he loued the word of God, and his commaundements,
And yet notwithstanding he Says, that he loved the word of God, and his Commandments,
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and that hee made more accompt of them, then of all the most precious things in the world.
and that he made more account of them, then of all the most precious things in the world.
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Let vs thē learne to loue the word of God, not only whē as wee shall be stirred vp by those which keepe vs company to serue God all with one accorde:
Let us them Learn to love the word of God, not only when as we shall be stirred up by those which keep us company to serve God all with one accord:
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but also when we shall bee amongest peruerse and frowarde people, that wee bee as it were in hell amiddest all the deuilles,
but also when we shall be amongst perverse and forward people, that we be as it were in hell amidst all the Devils,
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yet to perseuer in this affection, and not to leaue following of the worde of God:
yet to persever in this affection, and not to leave following of the word of God:
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that whatsoeuer offences wee shall see committed by men, that they withdrawe vs not from the loue which wee ought to beare to the woorde of God.
that whatsoever offences we shall see committed by men, that they withdraw us not from the love which we ought to bear to the word of God.
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See then what wee must keepe in minde for the vnderstanding of this text.
See then what we must keep in mind for the understanding of this text.
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And after, we are too note for the last verse, that Dauid saying, that he loued the commaundements of God, saith not that he did it by halfes, as wee many times doe:
And After, we Are too note for the last verse, that David saying, that he loved the Commandments of God, Says not that he did it by halves, as we many times do:
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but I, sayeth hee, haue loued thy commaundements aboue all thinges.
but I, Saith he, have loved thy Commandments above all things.
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As if he should haue sayd, I am not like vnto those, O Lord, which come to serue thee by halfes:
As if he should have said, I am not like unto those, Oh Lord, which come to serve thee by halves:
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but in all and through all, I loue whatsoeuer that thou hast commaunded. And after this maner it is that we must also do:
but in all and through all, I love whatsoever that thou hast commanded. And After this manner it is that we must also do:
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for it is not in vs to deuide and make a partition of the worde of God neither yet can wee make it.
for it is not in us to divide and make a partition of the word of God neither yet can we make it.
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And therefore, let vs bee wel aduised to obey God, in whatsoeuer he shal commaund vs,
And Therefore, let us be well advised to obey God, in whatsoever he shall command us,
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and to loue his commandementes from the first too the last:
and to love his Commandments from the First too the last:
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and not to do as a great many do, which wil be contēted to receiue the Gospel, forsooth,
and not to do as a great many do, which will be contented to receive the Gospel, forsooth,
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so farre foorth as it wil serue their turne and pleasure them. Or els, if they passe ouer this or that:
so Far forth as it will serve their turn and pleasure them. Or Else, if they pass over this or that:
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and thinke themselues to giue God greate credit, when as they shall giue him authoritie ouer them in some one point:
and think themselves to give God great credit, when as they shall give him Authority over them in Some one point:
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But if soone after, they shall bee any thing grieued, they wil neuer ouerslip that point.
But if soon After, they shall be any thing grieved, they will never overslip that point.
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Neuertheles we are there admonished too the contrary, that it is not for vs, as I haue already said to make a partition of that which god hath conioyned:
Nevertheless we Are there admonished too the contrary, that it is not for us, as I have already said to make a partition of that which god hath conjoined:
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but wee must yeelde our obedience vntoo him euen to the ful:
but we must yield our Obedience unto him even to the full:
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that although whatsoeuer he saieth or commaundeth vs to do, be hard and sharpe too our nature,
that although whatsoever he Saith or commandeth us to do, be hard and sharp too our nature,
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yet let vs take it in good parte with a gentle and mild mind:
yet let us take it in good part with a gentle and mild mind:
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and say with Dauid, O Lord I haue loued thy commaundements which thou hast giuen me, not in one, two,
and say with David, Oh Lord I have loved thy Commandments which thou hast given me, not in one, two,
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nor three points, but in al and through al. According to this holy doctrine, let vs humbly prostrate our selues before the Maiesty of our good god, in acknowledging our offēces, beseeching him that it would please him to make vs better to feele our miseries, to the end we might be grieued with them and to seeke for remedy at his hands:
nor three points, but in all and through all According to this holy Doctrine, let us humbly prostrate our selves before the Majesty of our good god, in acknowledging our offences, beseeching him that it would please him to make us better to feel our misery's, to the end we might be grieved with them and to seek for remedy At his hands:
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That in renouncing whatsoeuer that is in vs, and whatsoeuer power and strength wee thinke our selues to haue, let vs beseech him to fortifie vs,
That in renouncing whatsoever that is in us, and whatsoever power and strength we think our selves to have, let us beseech him to fortify us,
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and so to inlighten vs with his holy spirite, as that wee may more and more draw neare vnto him:
and so to inlighten us with his holy Spirit, as that we may more and more draw near unto him:
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And as hee hath already begunne to inlighten vs, that it would please him too cause vs to see his brightnes better than we haue don heretofore,
And as he hath already begun to inlighten us, that it would please him too cause us to see his brightness better than we have dONE heretofore,
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vntil such tyme as we shal come vnto his kingdome, where we shal perfectly see that which now we do but halfe know.
until such time as we shall come unto his Kingdom, where we shall perfectly see that which now we do but half know.
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And although this worlde be so peruerse & wicked, as that we might take occasion to withdraw vs frō the right way:
And although this world be so perverse & wicked, as that we might take occasion to withdraw us from the right Way:
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notwithstanding let vs beseech him, that he wil alwaies vphold vs with a mighty and strong hād, to thend wee may stand stedfastly in that whervnto he hath called vs,
notwithstanding let us beseech him, that he will always uphold us with a mighty and strong hand, to The end we may stand steadfastly in that whereunto he hath called us,
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& neuer decline frō it whatsoeuer came of vs. That it wold please, &c
& never decline from it whatsoever Come of us That it would please, etc.
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The seuenteenth Sermon vpon the hundreth and nineteenth Psalme. PHE. Thy testimonies are wonderful: therefore doth my soule keepe them. The entrance into thy wordes:
The Seventeenth Sermon upon the Hundredth and nineteenth Psalm. THE. Thy testimonies Are wondered: Therefore does my soul keep them. The Entrance into thy words:
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sheweth light, and giueth vnderstanding vnto the simple. I opened my mouth and panted: bicause I loued thy commaundementes.
shows Light, and gives understanding unto the simple. I opened my Mouth and panted: Because I loved thy Commandments.
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Looke thou vpon me and be mercifull vnto me: as thou vsest to do vnto those that loue thy name.
Look thou upon me and be merciful unto me: as thou usest to do unto those that love thy name.
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Order my steppes in thy worde: and let no wickednesse haue dominion ouer me. O deliuer me from the wrongfull dealings of men:
Order my steps in thy word: and let no wickedness have dominion over me. O deliver me from the wrongful dealings of men:
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and I will keepe thy commandements. Shewe the light of thy countenance vpon thy seruant: and teach me thy statutes.
and I will keep thy Commandments. Show the Light of thy countenance upon thy servant: and teach me thy statutes.
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Mine eyes gushe out with ryuers of water: bicause men keepe not thy lawe.
Mine eyes gush out with Rivers of water: Because men keep not thy law.
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IN very deede the sentence cōteined in this first verse of the eight, should be a very ordinarie and common thing with vs. And in very deede there is no man but will confesse it to be true:
IN very deed the sentence contained in this First verse of the eight, should be a very ordinary and Common thing with us And in very deed there is no man but will confess it to be true:
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but yet it is so very far of, as that there is none of vs al which hath the feeling thereof in him selfe:
but yet it is so very Far of, as that there is none of us all which hath the feeling thereof in him self:
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that is, that the lawe of God is a wonderfull wisedome: for we doe see how it is contemned and despised.
that is, that the law of God is a wonderful Wisdom: for we do see how it is contemned and despised.
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It is very true that God in all the holy scripture speaketh sharpely enough and also humbly:
It is very true that God in all the holy scripture speaks sharply enough and also humbly:
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but it is for this cause that he would fit himself to our simple capacities.
but it is for this cause that he would fit himself to our simple capacities.
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And bicause that wee are blockishe and earthly, it is meete that he should so plainely speake as that wee might vnderstand him.
And Because that we Are blockish and earthly, it is meet that he should so plainly speak as that we might understand him.
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Neuerthelesse, in this speache, whcih carrieth no great glorie with it, ne yet is coloured with any worldly eloquence, are certaine secretes, which may very well rauish vs with marueilous astonishment.
Nevertheless, in this speech, which Carrieth no great glory with it, ne yet is coloured with any worldly eloquence, Are certain secrets, which may very well ravish us with marvelous astonishment.
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And in deede, the very cause why these faithlesse, and comtemners of God, so little esteeme of the doctrine of saluation, is,
And in deed, the very cause why these faithless, and Contemners of God, so little esteem of the Doctrine of salvation, is,
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for that they beeing brutish, neuer tasted of that, which it meaneth to vtter.
for that they being brutish, never tasted of that, which it means to utter.
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See then wherevpon this pride and vngodlinesse ariseth which wee see at this daye too bee in the greater parte of the worlde,
See then whereupon this pride and ungodliness arises which we see At this day too be in the greater part of the world,
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so that there are very fewe which beare that reuerence to the woorde of God as they ought:
so that there Are very few which bear that Reverence to the word of God as they ought:
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for it is an olde saying, no man can loue a thing, before such time as he knoweth it.
for it is an old saying, no man can love a thing, before such time as he Knoweth it.
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They then which are so blockish, as that they haue neither sense nor iudgement rightly to discerne of the truth of God, slippe it ouer,
They then which Are so blockish, as that they have neither sense nor judgement rightly to discern of the truth of God, slip it over,
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yea, and treade such an inestimable treasure as it is vnder their feete.
yea, and tread such an inestimable treasure as it is under their feet.
uh, cc vvi d dt j n1 c-acp pn31 vbz p-acp po32 n2.
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But they which haue once knowne, what it is that God teacheth vs in the holy scripture, may very well saye with Dauid, that they are wōderful things,
But they which have once known, what it is that God Teaches us in the holy scripture, may very well say with David, that they Are wondered things,
p-acp pns32 r-crq vhb a-acp vvn, r-crq pn31 vbz cst np1 vvz pno12 p-acp dt j n1, vmb av av vvi p-acp np1, cst pns32 vbr vvn n2,
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and so high mysteries as that we ought to wonder at them, & doe deserue that euery one of vs should wholy apply his mynd thereto.
and so high Mysteres as that we ought to wonder At them, & do deserve that every one of us should wholly apply his mind thereto.
cc av j n2 c-acp cst pns12 vmd pc-acp vvi p-acp pno32, cc vdb vvi cst d crd pp-f pno12 vmd av-jn vvi po31 n1 av.
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Nowe he sayeth, That for this cause his soule did keepe the testimonies of God. This importeth a greater matter, then if he had simply sayd, I haue kept them:
Now he Saith, That for this cause his soul did keep the testimonies of God. This imports a greater matter, then if he had simply said, I have kept them:
av pns31 vvz, cst p-acp d n1 po31 n1 vdd vvi dt n2 pp-f np1. d vvz dt jc n1, cs cs pns31 vhd av-j vvn, pns11 vhb vvn pno32:
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for he signifieth that he hath kept them (as we say) with an hartie affection.
for he signifies that he hath kept them (as we say) with an hearty affection.
c-acp pns31 vvz cst pns31 vhz vvn pno32 (c-acp pns12 vvb) p-acp dt j n1.
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And loe, howe indeede, we ought to esteeme of the doctrine of God:
And lo, how indeed, we ought to esteem of the Doctrine of God:
cc uh, c-crq av, pns12 vmd pc-acp vvi pp-f dt n1 pp-f np1:
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it is not onely to haue an opinion, that it is excellent, and worthy to be had in soueraigne and high honour:
it is not only to have an opinion, that it is excellent, and worthy to be had in sovereign and high honour:
pn31 vbz xx av-j pc-acp vhi dt n1, cst pn31 vbz j, cc j pc-acp vbi vhn p-acp j-jn cc j n1:
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but that we should be very earnestly touched therwith that we might haue such a feare and an obedience rooted in our heartes,
but that we should be very earnestly touched therewith that we might have such a Fear and an Obedience rooted in our hearts,
cc-acp cst pns12 vmd vbi av av-j vvn av cst pns12 vmd vhi d dt n1 cc dt n1 vvn p-acp po12 n2,
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as that the saying of the Prophet Isaiah might bee fulfilled in vs, that we might trēble at the voice of our God.
as that the saying of the Prophet Isaiah might be fulfilled in us, that we might tremble At the voice of our God.
c-acp cst dt n-vvg pp-f dt n1 np1 vmd vbi vvn p-acp pno12, cst pns12 vmd vvi p-acp dt n1 pp-f po12 n1.
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Loe here in effect the content of the first verse, of these eight, which we are nowe about to handle:
Loe Here in Effect the content of the First verse, of these eight, which we Are now about to handle:
np1 av p-acp n1 dt n1 pp-f dt ord n1, pp-f d crd, r-crq pns12 vbr av a-acp pc-acp vvi:
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that is to saye, that the faithfull whose eyes God, hath opened, might knowe, that the holy scripture conteineth no common doctrine,
that is to say, that the faithful whose eyes God, hath opened, might know, that the holy scripture Containeth no Common Doctrine,
cst vbz pc-acp vvi, cst dt j rg-crq n2 np1, vhz vvn, vmd vvi, cst dt j n1 vvz dx j n1,
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but such a wise doctrine as is worthy to be reuerenced and honoured all the world ouer.
but such a wise Doctrine as is worthy to be reverenced and honoured all the world over.
cc-acp d dt j n1 c-acp vbz j pc-acp vbi vvn cc vvn d dt n1 a-acp.
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Nowe when as we shal once haue knowne that God layeth wyde opē his heauenly mysteries in his lawe, it is good reason that wee for our part be touched,
Now when as we shall once have known that God Layeth wide open his heavenly Mysteres in his law, it is good reason that we for our part be touched,
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& moued to hearken vnto our God when he speaketh vnto vs: yea and that in such sort, as that he handleth no small and light matters, and of no importance:
& moved to harken unto our God when he speaks unto us: yea and that in such sort, as that he handleth no small and Light matters, and of no importance:
cc vvd pc-acp vvi p-acp po12 n1 c-crq pns31 vvz p-acp pno12: uh cc cst p-acp d n1, c-acp cst pns31 vvz dx j cc j n2, cc pp-f dx n1:
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but openeth vnto vs his mysteries, which are farre beyond our reach and capacities, except that of his infinite goodnesse, hee bare vs that fauoure too fit him selfe to our vnderstanding.
but Openeth unto us his Mysteres, which Are Far beyond our reach and capacities, except that of his infinite Goodness, he bore us that favour too fit him self to our understanding.
cc-acp vvz p-acp pno12 po31 n2, r-crq vbr av-j p-acp po12 n1 cc n2, c-acp d pp-f po31 j n1, pns31 vvd pno12 d n1 av vvi pno31 n1 p-acp po12 n1.
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Now Dauid addeth in the second verse: The entrance into thy wordes, sheweth light and giueth vnderstanding vnto the most simple.
Now David adds in the second verse: The Entrance into thy words, shows Light and gives understanding unto the most simple.
av np1 vvz p-acp dt ord n1: dt n1 p-acp po21 n2, vvz n1 cc vvz n1 p-acp dt av-ds j.
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Wherein he signifieth, that if we vnderstand not all the mysteries of God which he sheweth vnto vs in his worde, we must not straightwayes therefore say, that the doctrine is vnprofitable vnto vs. Why so? Bicause the onely sauoure which we shall feele therein shall profit vs. It is not nedeful that wee bee great clarkes nor perfect doctors to receiue some benefire and edifying from the word of God:
Wherein he signifies, that if we understand not all the Mysteres of God which he shows unto us in his word, we must not straightways Therefore say, that the Doctrine is unprofitable unto us Why so? Because the only savour which we shall feel therein shall profit us It is not needful that we be great Clerks nor perfect Doctors to receive Some benefire and edifying from the word of God:
c-crq pns31 vvz, cst cs pns12 vvb xx d dt n2 pp-f np1 r-crq pns31 vvz p-acp pno12 p-acp po31 n1, pns12 vmb xx av av vvi, cst dt n1 vbz j p-acp pno12 c-crq av? c-acp dt j n1 r-crq pns12 vmb vvi av vmb vvi pno12 pn31 vbz xx j cst pns12 vbb j n2 ccx j n2 pc-acp vvi d n1 cc vvg p-acp dt n1 pp-f np1:
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for we can not haue so small an entrance into it, but that wee shal become already both wise and well aduised.
for we can not have so small an Entrance into it, but that we shall become already both wise and well advised.
c-acp pns12 vmb xx vhi av j dt n1 p-acp pn31, cc-acp cst pns12 vmb vvi av d j cc av vvn.
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Loe here in summe the meaning of the second verse. And it is a place which we very well ought to obserue:
Loe Here in sum the meaning of the second verse. And it is a place which we very well ought to observe:
np1 av p-acp n1 dt n1 pp-f dt ord n1. cc pn31 vbz dt n1 r-crq pns12 av av vmd pc-acp vvi:
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for like as there are a great sort of people which make no accompt of the worde of God,
for like as there Are a great sort of people which make no account of the word of God,
p-acp av-j c-acp pc-acp vbr dt j n1 pp-f n1 r-crq vvb dx n1 pp-f dt n1 pp-f np1,
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bicause they neuer tasted of the mysteries therein conteined:
Because they never tasted of the Mysteres therein contained:
c-acp pns32 av-x vvd pp-f dt n2 av vvn:
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euen so also there are some which excuse them selues and say that the worde of God is too too darke and harde, in so much that it maketh them too flie from it,
even so also there Are Some which excuse them selves and say that the word of God is too too dark and harden, in so much that it makes them too fly from it,
av-j av av a-acp vbr d r-crq vvb pno32 n2 cc vvb cst dt n1 pp-f np1 vbz av av j cc j, p-acp av av-d cst pn31 vvz pno32 av vvi p-acp pn31,
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& dare not come neare it.
& Dare not come near it.
cc vvb xx vvn av-j pn31.
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Alas will one say, I am a very ignoraunt soule, or, I am not so sharpe witted as in deede a man would iudge:
Alas will one say, I am a very ignorant soul, or, I am not so sharp witted as in deed a man would judge:
uh vmb crd vvb, pns11 vbm dt av j n1, cc, pns11 vbm xx av av-j vvn a-acp p-acp n1 dt n1 vmd vvi:
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or els, I am but a simple scholler, and therefore can not conceiue of so high mysteries,
or Else, I am but a simple scholar, and Therefore can not conceive of so high Mysteres,
cc av, pns11 vbm p-acp dt j n1, cc av vmb xx vvi pp-f av j n2,
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Lo here what excuses a number of men will make, bicause they would not be acquainted with the word of God.
Lo Here what excuses a number of men will make, Because they would not be acquainted with the word of God.
uh av r-crq n2 dt n1 pp-f n2 vmb vvi, c-acp pns32 vmd xx vbi vvn p-acp dt n1 pp-f np1.
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No doubt of it we shall haue of those people which will vse such excuses and startingholes, onely bicause they would be ignorant,
No doubt of it we shall have of those people which will use such excuses and startingholes, only Because they would be ignorant,
dx n1 pp-f pn31 pns12 vmb vhi pp-f d n1 r-crq vmb vvi d n2 cc n2, av-j c-acp pns32 vmd vbi j,
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and haue their eyes fast closed vp, although they haue the light of God too shine vpon them.
and have their eyes fast closed up, although they have the Light of God too shine upon them.
cc vhb po32 n2 av-j vvn a-acp, cs pns32 vhb dt n1 pp-f np1 av vvi p-acp pno32.
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Againe there are another sort which will keepe them selues cleane away from the worde of God, fearing that if they should once enter into it, that it would be like vnto a maze wherein they should be held fast in and so bee vtterly confounded.
Again there Are Another sort which will keep them selves clean away from the word of God, fearing that if they should once enter into it, that it would be like unto a maze wherein they should be held fast in and so be utterly confounded.
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And therefore, let vs for this cause throughly consider the saying of Dauid:
And Therefore, let us for this cause thoroughly Consider the saying of David:
cc av, vvb pno12 p-acp d n1 av-j vvi dt n-vvg pp-f np1:
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to wit, that although wee attaine not vnto such a perfection, as that wee are able to vnderstand and know whatsoeuer is written in the holy scriptures,
to wit, that although we attain not unto such a perfection, as that we Are able to understand and know whatsoever is written in the holy Scriptures,
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and to be so exercised therein euen at the full, as that nothing hath escaped vs:
and to be so exercised therein even At the full, as that nothing hath escaped us:
cc pc-acp vbi av vvn av av-j p-acp dt j, c-acp cst pix vhz vvn pno12:
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but let vs be throughly acquainted with the law, and haue the very true and vndoubted exposition and meaning of the Prophets,
but let us be thoroughly acquainted with the law, and have the very true and undoubted exposition and meaning of the prophets,
cc-acp vvb pno12 vbi av-j vvn p-acp dt n1, cc vhb dt j j cc j n1 cc n1 pp-f dt n2,
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yea and let vs know and vnderstand the Gospel at our fingers endes:
yea and let us know and understand the Gospel At our fingers ends:
uh cc vvb pno12 vvi cc vvi dt n1 p-acp po12 n2 n2:
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and yet although, I say we haue not attained vnto this excellency, let vs not for all this cease to bee inlightened.
and yet although, I say we have not attained unto this excellency, let us not for all this cease to be enlightened.
cc av cs, pns11 vvb pns12 vhb xx vvn p-acp d n1, vvb pno12 xx p-acp d d vvb pc-acp vbi vvn.
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Let vs then boldly approche, when as we see that God calleth and allureth vs, and is ready to teach vs his word:
Let us then boldly approach, when as we see that God calls and Allureth us, and is ready to teach us his word:
vvb pno12 av av-j vvi, c-crq c-acp pns12 vvb cst np1 vvz cc vvz pno12, cc vbz j pc-acp vvi pno12 po31 n1:
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and let vs know that when we shall haue neuer so little a tast thereof, that it shalbe for our saluation,
and let us know that when we shall have never so little a taste thereof, that it shall for our salvation,
cc vvb pno12 vvi d c-crq pns12 vmb vhi av-x av j dt n1 av, cst pn31 vmb|vbi p-acp po12 n1,
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so that we shall not be altogether blinde, but that we may be able to know which is the right way vnto euerlasting life.
so that we shall not be altogether blind, but that we may be able to know which is the right Way unto everlasting life.
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To be short, we shalbe inlightened as Dauid speaketh of in this place.
To be short, we shall enlightened as David speaks of in this place.
pc-acp vbi j, pns12 vmb|vbi vvn p-acp np1 vvz pp-f p-acp d n1.
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And hereby we may see, what a great abuse at this day raigneth in this point in Poperie,
And hereby we may see, what a great abuse At this day Reigneth in this point in Popery,
cc av pns12 vmb vvi, r-crq dt j n1 p-acp d n1 vvz p-acp d n1 p-acp n1,
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when as they shall put by the greater part of Christendome from the reading of the holy scripture vnder a colour, it should thereby be vtterly confoūded:
when as they shall put by the greater part of Christendom from the reading of the holy scripture under a colour, it should thereby be utterly confounded:
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and againe being neuer able once to come to haue any tast therof, that it is ouer high a thing for them to meddle with.
and again being never able once to come to have any taste thereof, that it is over high a thing for them to meddle with.
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Now, this is to make the holy Ghost a manifest liar, who hath spoken & pronoūced by the mouth of Dauid, that which we haue already heard, That the first entraunce into the woorde of God sheweth light:
Now, this is to make the holy Ghost a manifest liar, who hath spoken & pronounced by the Mouth of David, that which we have already herd, That the First Entrance into the word of God shows Light:
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in so much that so soone as we shal haue vnderstoode but one onely sentence thereof, the same to be already euen enough to leade and guide vs to euerlasting life.
in so much that so soon as we shall have understood but one only sentence thereof, the same to be already even enough to lead and guide us to everlasting life.
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Now sithens then wee see how the deuill possesseth the Papistes, when as vnder such a cloke, they withdrawe the simple people from the reading of the word of God,
Now since then we see how the Devil Possesses the Papists, when as under such a cloak, they withdraw the simple people from the reading of the word of God,
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yea in forbidding it them with such a cruell tyranny:
yea in forbidding it them with such a cruel tyranny:
uh p-acp vvg pn31 pno32 p-acp d dt j n1:
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let vs for our part, hauing so good and sure a ground, take great heede how we wauer,
let us for our part, having so good and sure a ground, take great heed how we waver,
vvb pno12 p-acp po12 n1, vhg av j cc av-j dt n1, vvb j n1 c-crq pns12 vvi,
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and how we alwayes abide wittingly ignorant, considering that God hauing openly and at large mainfested himself vnto vs, cōtinueth still more and more our good God,
and how we always abide wittingly ignorant, considering that God having openly and At large mainfested himself unto us, Continueth still more and more our good God,
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and giueth vs so great leisure and large a time to profit in his schoole. And why so? Bicause then tree alone is cleare and bright:
and gives us so great leisure and large a time to profit in his school. And why so? Because then tree alone is clear and bright:
cc vvz pno12 av j n1 cc j dt n1 pc-acp vvi p-acp po31 n1. cc q-crq av? c-acp cs n1 av-j vbz j cc j:
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what will it then bee when as wee shall enter on somewhat further:
what will it then be when as we shall enter on somewhat further:
r-crq vmb pn31 av vbi c-crq c-acp pns12 vmb vvi p-acp av jc:
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that euen in the very entrance, we finde saluation? in what case then I beseech you shall we be,
that even in the very Entrance, we find salvation? in what case then I beseech you shall we be,
cst av-j p-acp dt j n1, pns12 vvb n1? p-acp q-crq n1 cs pns11 vvb pn22 vmb pns12 vbi,
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when as we shal haue once passed the midway on? And to the ende that Dauid might the better expresse, that the question is not here of the great learned doctors he namely saieth, That it giueth instruction to the simple and silly soules, to the ende they might haue light and vnderstanding.
when as we shall have once passed the midway on? And to the end that David might the better express, that the question is not Here of the great learned Doctors he namely Saith, That it gives instruction to the simple and silly Souls, to the end they might have Light and understanding.
c-crq c-acp pns12 vmb vhi a-acp vvn dt av-an p-acp? cc p-acp dt n1 cst np1 vmd dt av-jc vvi, cst dt n1 vbz xx av pp-f dt j j n2 pns31 av vvz, cst pn31 vvz n1 p-acp dt j cc j n2, p-acp dt n1 pns32 vmd vhi n1 cc n1.
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As if he should haue said, that God hath so communicated his word vnto vs,
As if he should have said, that God hath so communicated his word unto us,
c-acp cs pns31 vmd vhi vvn, cst np1 vhz av vvn po31 n1 p-acp pno12,
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and in such sort framed and wrought it for our vnderstanding, as that there is not the most simple & ignorant which shal not find himselfe capable to bee the scholler of God,
and in such sort framed and wrought it for our understanding, as that there is not the most simple & ignorant which shall not find himself capable to be the scholar of God,
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yea so that we come vnto it in all lowlinesse and humblenesse.
yea so that we come unto it in all lowliness and humbleness.
uh av d pns12 vvb p-acp pn31 p-acp d n1 cc n1.
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For Dauid in saying that the word of God maketh the lowly to vnderstand, right wel sheweth, that if we come vnto it in the pride of our own minds, presuming of our own fine heads,
For David in saying that the word of God makes the lowly to understand, right well shows, that if we come unto it in the pride of our own minds, presuming of our own fine Heads,
p-acp np1 p-acp vvg cst dt n1 pp-f np1 vvz dt j pc-acp vvi, j-jn av vvz, cst cs pns12 vvb p-acp pn31 p-acp dt n1 pp-f po12 d n2, vvg pp-f po12 d j n2,
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as in this point a great nūber of proud and glorious men doe, who wil rather cōtroll God then submit them selues vnto him & to his word:
as in this point a great number of proud and glorious men do, who will rather control God then submit them selves unto him & to his word:
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415
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4900
no doubt of it wee shalbee left in the darke.
no doubt of it we shalbe left in the dark.
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4901
For let vs not bee abashed although such people of whome I haue already spoken, do continually remaine most blockish.
For let us not be abashed although such people of whom I have already spoken, do continually remain most blockish.
p-acp vvb pno12 xx vbi vvn cs d n1 pp-f r-crq pns11 vhb av vvn, vdb av-j vvi av-ds j.
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4902
But wee for our partes ought to know, that we must be hūbled & throwne down in ourselues, to thend god might lightē vs. And then let vs not dout but that we shal feele God to be euer more ready to play the part of a good schoolemaster vnto vs,
But we for our parts ought to know, that we must be humbled & thrown down in ourselves, to The end god might lighten us And then let us not doubt but that we shall feel God to be ever more ready to play the part of a good Schoolmaster unto us,
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4903
whē as we shal shew our selues to bee true and dutiful schollers. Now by and by followeth, I opened my mouth and panted:
when as we shall show our selves to be true and dutiful Scholars. Now by and by follows, I opened my Mouth and panted:
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he was scarsly able to fetch his breath.
he was scarcely able to fetch his breath.
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4905
And by this is signified the feruent zeale which he had, which was to be wel instructed in the law of God.
And by this is signified the fervent zeal which he had, which was to be well instructed in the law of God.
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4906
Now here Dauid sheweth, how it is that wee should bee enlightened, that is, that after wee are knowne to be lowly and hūbled, feeling our want and necessitie, let vs sigh & groane vnto the maiestie of our God, in beseeching him to instruct vs. For wee shall not neede to be greatly learned for our right and perfect walking,
Now Here David shows, how it is that we should be enlightened, that is, that After we Are known to be lowly and humbled, feeling our want and necessity, let us sighs & groan unto the majesty of our God, in beseeching him to instruct us For we shall not need to be greatly learned for our right and perfect walking,
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4907
if wee truely and earnestly desire to be his schollers, & to preferre his word before all other things.
if we truly and earnestly desire to be his Scholars, & to prefer his word before all other things.
cs pns12 av-j cc av-j vvb pc-acp vbi po31 n2, cc pc-acp vvi po31 n1 p-acp d j-jn n2.
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4908
Dauid might very wel say, O Lord, I haue desired to vnderstand that which thou hast shewed me by thy law,
David might very well say, Oh Lord, I have desired to understand that which thou hast showed me by thy law,
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4909
and yet contented not hee him selfe with this onely saying:
and yet contented not he him self with this only saying:
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4910
But saith namely, that he opened his mouth, as a forepined ghost, who was no longer able to abide it.
But Says namely, that he opened his Mouth, as a forepined ghost, who was no longer able to abide it.
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4911
And afterward he saieth that he drew in his breath, that he was so zelous, as that it tooke away as it were his very speach from him.
And afterwards he Saith that he drew in his breath, that he was so zealous, as that it took away as it were his very speech from him.
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There is no doubt that Dauid meant here the very single affection wherewith hee was touched:
There is no doubt that David meant Here the very single affection wherewith he was touched:
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not for any desire he had to commēd him self, but to shewe vnto vs by his example what our office & dutie is towardes God:
not for any desire he had to commend him self, but to show unto us by his Exampl what our office & duty is towards God:
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4914
that is, that we should seeke too profite our selues by his word.
that is, that we should seek too profit our selves by his word.
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4915
Now then we haue here to note, that euen thē we shall be enflamed with the word of God,
Now then we have Here to note, that even them we shall be inflamed with the word of God,
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4916
when as wee shall haue yea euen such a vehement desire, as hereof is mention made,
when as we shall have yea even such a vehement desire, as hereof is mention made,
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4917
and as hath byn before spoken off.
and as hath been before spoken off.
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4918
That the word of God ought to be more deare and precious vnto vs then all the riches of the world,
That the word of God ought to be more deer and precious unto us then all the riches of the world,
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4919
& more sweete then al other sweetnesse in the earth.
& more sweet then all other sweetness in the earth.
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4920
When then we shall haue such a desire as this, we shal finde God to bee alwayes ready to accomplish that which is saide in the song of the holy virgin, that hee hath filled and satisfied the hungry and empty ▪ God wil satisfie and fil those that hunger after the thinges which concerne but this present life.
When then we shall have such a desire as this, we shall find God to be always ready to accomplish that which is said in the song of the holy Virgae, that he hath filled and satisfied the hungry and empty ▪ God will satisfy and fill those that hunger After the things which concern but this present life.
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4921
And do you thinke that when we shalbe desirous of his doctrine, knowing it to bee the most principal benefite that we can possibly wish,
And do you think that when we shall desirous of his Doctrine, knowing it to be the most principal benefit that we can possibly wish,
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4922
& whereunto we ought to apply our whole hart, that he wil let vs famish?
& whereunto we ought to apply our Whole heart, that he will let us famish?
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4923
Do you suppose that he will not graunt vs so holy a desire, and such a one as he approueth aboue all the rest? But by the way let vs consider, that we perceiue not at this day, the profit and edifying which Dauid bringeth vnto vs in this place:
Do you suppose that he will not grant us so holy a desire, and such a one as he approveth above all the rest? But by the Way let us Consider, that we perceive not At this day, the profit and edifying which David brings unto us in this place:
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bicause in deede we are ouer colde to seeke after the will of God.
Because in deed we Are over cold to seek After the will of God.
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4925
And to say truly, I beseech you can we find one amongst an hundreth which desireth it, I say yea such a one as onely hath that affection to be taught of God? We see to the contrarie, that wee shall not neede the very least trifling toy to keepe vs at the gaze:
And to say truly, I beseech you can we find one among an Hundredth which Desires it, I say yea such a one as only hath that affection to be taught of God? We see to the contrary, that we shall not need the very lest trifling toy to keep us At the gaze:
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4926
bicause we are so full of all vanitie as is lamentable:
Because we Are so full of all vanity as is lamentable:
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4927
neither can the deuill no sooner set any thing before vs which wee will not runne after,
neither can the Devil no sooner Set any thing before us which we will not run After,
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4928
and take occasion to bee withdrawne from all whatsoeuer is good & godly.
and take occasion to be withdrawn from all whatsoever is good & godly.
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4929
Now then, when as we shall see our selues to be thus cold, is this to come with such a feruencie,
Now then, when as we shall see our selves to be thus cold, is this to come with such a fervency,
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4930
as is here declared vnto vs by Dauid? Alas where shall wee finde it? ought we not then euen to be abashed,
as is Here declared unto us by David? Alas where shall we find it? ought we not then even to be abashed,
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4931
when as we shal see so few to be truly taught of God? considering that so small a number of people are touched to the quicke with a true desire of his doctrine? But we ought rather to thinke it more straunge,
when as we shall see so few to be truly taught of God? considering that so small a number of people Are touched to the quick with a true desire of his Doctrine? But we ought rather to think it more strange,
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4932
when as we seeing God to be so full of louing kindnes, as too beare with our negligence that in steede of opening our mouthes,
when as we seeing God to be so full of loving kindness, as too bear with our negligence that in steed of opening our mouths,
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4933
and to desire his heauenly doctrine, as Dauid hath done, wee open our mouthes too craue such things as do nothing els but offende and grieue the maiestie of God:
and to desire his heavenly Doctrine, as David hath done, we open our mouths too crave such things as do nothing Else but offend and grieve the majesty of God:
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for in that is our whole delight, and vpon it bestowe we all our power and strength.
for in that is our Whole delight, and upon it bestow we all our power and strength.
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4935
When then wee shall after this sort forsake God, and seeke after the transitorie things of this worlde,
When then we shall After this sort forsake God, and seek After the transitory things of this world,
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4936
yea the which cannot but hurt, and leade into euerlasting destruction, are we not worthy that God should leaue and forsake vs as most miserable and wretched caitifes? And therefore this doctrine is not heere set downe in vayne.
yea the which cannot but hurt, and lead into everlasting destruction, Are we not worthy that God should leave and forsake us as most miserable and wretched caitiffs? And Therefore this Doctrine is not Here Set down in vain.
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4937
Let vs then vnderstande, that God meaneth here to exhort vs by the exāple of Dauid, that if we wil be wel instructed by his worde, we ought with such an humilitie as here mention is made of, too come vnto him with an earnest desire & zeale, knowing this to be such a benefite as deserueth to be preferred aboue all the rest,
Let us then understand, that God means Here to exhort us by the Exampl of David, that if we will be well instructed by his word, we ought with such an humility as Here mention is made of, too come unto him with an earnest desire & zeal, knowing this to be such a benefit as deserves to be preferred above all the rest,
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euen too knowe the will and loue of God towardes vs, considering that in it consisteth and resteth our whole saluation.
even too know the will and love of God towards us, considering that in it Consisteth and rests our Whole salvation.
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Nowe it followeth in the fourth verse: Looke thou vpon me, and be mercifull vnto mee:
Now it follows in the fourth verse: Look thou upon me, and be merciful unto me:
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4940
as thou vsest to doe vnto those that loue thy name.
as thou usest to do unto those that love thy name.
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4941
Heere Dauid right well sheweth, what the desires and petitions of all the Children of God ought to be, to witte that they must hang vpon the meere mercyes of God,
Here David right well shows, what the Desires and petitions of all the Children of God ought to be, to wit that they must hang upon the mere Mercies of God,
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4942
and to knowe that all their felicitie consisteth therein, and so to stay them selues vpon this ground and foundation, That God looketh with his eye vppon them, too guide and gouerne them.
and to know that all their felicity Consisteth therein, and so to stay them selves upon this ground and Foundation, That God looks with his eye upon them, too guide and govern them.
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4943
Nowe this thing is greatly to be obserued, because that men commonly make them selues beleeue that they shall bee blessed,
Now this thing is greatly to be observed, Because that men commonly make them selves believe that they shall be blessed,
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if they may obtaine that whiche their fleshe desireth.
if they may obtain that which their Flesh Desires.
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4945
As when the Glutton shall haue wherwithal to fill his filthy paunch, so that it may stand astrout:
As when the Glutton shall have wherewithal to fill his filthy paunch, so that it may stand astrout:
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4946
the Whoremonger to inioy all his foule villanyes & beastly lecheryes:
the Whoremonger to enjoy all his foul villanyes & beastly lecheries:
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4947
the Couetous man to be so scraping as that hee careth not what he getteth nor howe he commeth by his goods, to lay Land to lande,
the Covetous man to be so scraping as that he Careth not what he gets nor how he comes by his goods, to lay Land to land,
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4948
and too bee filled with an other mans blood: Loe these are the men, as they thinke, which are blessed.
and too be filled with an other men blood: Lo these Are the men, as they think, which Are blessed.
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4949
Yea, and although they were not so giuen to wickednes, as openly to greeue the maiestie of God:
Yea, and although they were not so given to wickedness, as openly to grieve the majesty of God:
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4950
yet for al that ye shal haue very few which wil acknowledge them selues to be accursed,
yet for all that you shall have very few which will acknowledge them selves to be accursed,
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4951
but that God hath care ouer them and their saluation, & that there is none other blessednesse nor felicitie but euen this, that they are in the hand of God and vnder his protection.
but that God hath care over them and their salvation, & that there is none other blessedness nor felicity but even this, that they Are in the hand of God and under his protection.
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4952
And so much the rather ought wee too recorde and haue often in minde this lesson when as Dauid sayth, O looke vpon me O Lord, and be mercifull vnto me.
And so much the rather ought we too record and have often in mind this Lesson when as David say, Oh look upon me Oh Lord, and be merciful unto me.
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4953
For by this hee signifieth vnto vs, that if we will haue our life to be blessed,
For by this he signifies unto us, that if we will have our life to be blessed,
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4954
if we will haue good successe in all our affaires, Lo from this fountaine muste wee drawe all our felicitie:
if we will have good success in all our affairs, Lo from this fountain must we draw all our felicity:
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4955
which is the prouidence of God, because we should in no wise dout, but that he careth for vs,
which is the providence of God, Because we should in no wise doubt, but that he Careth for us,
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4956
and bestoweth & imployeth himself for our preseruation. When it is thus with vs, all the reste cannot but goe well with vs:
and bestoweth & employeth himself for our preservation. When it is thus with us, all the rest cannot but go well with us:
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but if this point be wanting, we are very miserable, although it seemeth to vs to haue euen asmuch as can bee wished.
but if this point be wanting, we Are very miserable, although it seems to us to have even as as can be wished.
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Nowe by the way let vs note, that Dauid in beseeching God to be merciful vnto him, declareth, that so long as we are in this worlde, that we are subiecte too a number of calamities and afflictions.
Now by the Way let us note, that David in beseeching God to be merciful unto him, Declareth, that so long as we Are in this world, that we Are Subject too a number of calamities and afflictions.
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And so, we haue greate neede of the mercie of God, or else wee shall carry away all the blowes (as we say) amongst so many greeuous encounters, as shall be lamentable.
And so, we have great need of the mercy of God, or Else we shall carry away all the blows (as we say) among so many grievous encounters, as shall be lamentable.
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Nowe this may serue vs for twoo purposes:
Now this may serve us for twoo Purposes:
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The one is, that wee being heere belowe vppon the earth, might make our account that we cannot be here as it were in Paradise, to haue such reste and quietnesse as we would chiefely desire, to lack nothing,
The one is, that we being Here below upon the earth, might make our account that we cannot be Here as it were in Paradise, to have such rest and quietness as we would chiefly desire, to lack nothing,
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and not to bee subiect to any griefe nor displeasure: No, not so:
and not to be Subject to any grief nor displeasure: No, not so:
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But contrariwise, let vs know that here God subiecteth vs to a great number of wretchednesses and miseryes, to the ende wee should be alwayes calling vpon him for his mercie,
But contrariwise, let us know that Here God subjecteth us to a great number of wretchednesses and miseries, to the end we should be always calling upon him for his mercy,
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and too be alwayes running vnto him for it.
and too be always running unto him for it.
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Lo here the first point which wee are to consider of in this place, that the faithfull to the outwarde shewe shalbe very miserable,
Lo Here the First point which we Are to Consider of in this place, that the faithful to the outward show shall very miserable,
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and in a most wretched case, so long as they shall liue heere bylowe:
and in a most wretched case, so long as they shall live Here bylowe:
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and the meaning of God is, to holde vs vnder this condition, to the ende to awaken vs, that we might haue a far greater affection to call vpon him,
and the meaning of God is, to hold us under this condition, to the end to awaken us, that we might have a Far greater affection to call upon him,
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and to cleaue wholly vnto him.
and to cleave wholly unto him.
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Now if we shall haue this consideration with vs, we may then in the second place say with Dauid, Haue mercie vpon vs O Lorde:
Now if we shall have this consideration with us, we may then in the second place say with David, Have mercy upon us O Lord:
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that is to say, we may be assured in all our miseryes; that God wil be pitifull and mercifull vnto vs, yea so that we desire him,
that is to say, we may be assured in all our miseries; that God will be pitiful and merciful unto us, yea so that we desire him,
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as we are heere taught too doe by the spirite of God. Namely Dauid addeth, As thou vsest too doe vnto those which loue thy name.
as we Are Here taught too do by the Spirit of God. Namely David adds, As thou usest too do unto those which love thy name.
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This is a sentence of Iudgemēt which is here set downe: But it sometimes signifieth, measure, sometimes, estate, order or fashion: the sense is not darke:
This is a sentence of Judgement which is Here Set down: But it sometime signifies, measure, sometime, estate, order or fashion: the sense is not dark:
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for it is asmuch as if he had saide, O Lord, haue mercy vppon me, euen as thou art wonted to haue mercy vpon those which call vpon thy name.
for it is as as if he had said, Oh Lord, have mercy upon me, even as thou art wonted to have mercy upon those which call upon thy name.
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Now we are to gather from this saying, that Dauid made not this petition only for himself ▪ but hath set down vnto vs a general rule, which we may and ought too apply vnto euery childe of God, too the ende that euery one for his owne part might be sure that God wil haue mercy vpō him,
Now we Are to gather from this saying, that David made not this petition only for himself ▪ but hath Set down unto us a general Rule, which we may and ought too apply unto every child of God, too the end that every one for his own part might be sure that God will have mercy upon him,
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and stretch forth his hand to aide him in his neede.
and stretch forth his hand to aid him in his need.
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And why so? For the holy Ghost namely pronoūceth, that it is the ordinary maner of God to be louing and pitiful to al those which loue his name.
And why so? For the holy Ghost namely pronounceth, that it is the ordinary manner of God to be loving and pitiful to all those which love his name.
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What remayneth then for vs to do? Forsooth we must loue the name of God.
What remaineth then for us to do? Forsooth we must love the name of God.
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And heere we are also to consider, what this saying meaneth, too loue the name of God:
And Here we Are also to Consider, what this saying means, too love the name of God:
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For wee shal haue some men which wil feare god, so, so, and yet be contented neuer to come neere him, if they could otherwise chuse:
For we shall have Some men which will Fear god, so, so, and yet be contented never to come near him, if they could otherwise choose:
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yea they wil not sticke to shut the dore against him, and kepe themselues as far from him as is possible.
yea they will not stick to shut the door against him, and keep themselves as Far from him as is possible.
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Nowe Dauid sheweth heere vnto vs, what the true feare of God is to wit, that we must loue him of our owne good wil,
Now David shows Here unto us, what the true Fear of God is to wit, that we must love him of our own good will,
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and that with reuerence ▪ and not constrainedly to loue and feare him, but that we desire too come vnto him,
and that with Reverence ▪ and not constrainedly to love and Fear him, but that we desire too come unto him,
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and wholy to submit our selues vnto his Maiestie. If we shal do thus:
and wholly to submit our selves unto his Majesty. If we shall do thus:
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then may we truly say that wee loue him, & in louing him, feare him also.
then may we truly say that we love him, & in loving him, Fear him also.
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In very deed, these are things that may not be separated, bicause it is impossible for vs rightly too reuerence God,
In very deed, these Are things that may not be separated, Because it is impossible for us rightly too Reverence God,
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and to feare him as we ought, except (as it is said in the Psalme) that we first acknowledge him to bee our father, loking for al goodnes and courtesie from him.
and to Fear him as we ought, except (as it is said in the Psalm) that we First acknowledge him to be our father, looking for all Goodness and courtesy from him.
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This then affoordeth vs, in the first place, that wee are assured that God loueth vs, that wee must take him as for our father, that wee feele, that hee in the louing of vs, desireth nothing els but our saluation.
This then affordeth us, in the First place, that we Are assured that God loves us, that we must take him as for our father, that we feel, that he in the loving of us, Desires nothing Else but our salvation.
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And thus much for the first point. And after from thence also proceedeth, humilitie:
And thus much for the First point. And After from thence also Proceedeth, humility:
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whenas wee see GOD so too abase himselfe, as too seeke for vs myserable Creatures, wretched wormes of the Earth,
whenas we see GOD so too abase himself, as too seek for us miserable Creatures, wretched worms of the Earth,
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yea euen very condemned and vtterly loste persons, the bondslaues of Satan, That God seeketh for vs euen in Hell,
yea even very condemned and utterly lost Persons, the bondslaves of Satan, That God seeks for us even in Hell,
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and draweth vs so louingly vnto himself.
and draws us so lovingly unto himself.
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And must it not needes be that we are very stubborne, if we bee not touched,
And must it not needs be that we Are very stubborn, if we be not touched,
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and mooued to come vnto him, and yeelde our selues vntoo him, and bee ruled and gouerned by his hand and protection? Loe, say I,
and moved to come unto him, and yield our selves unto him, and be ruled and governed by his hand and protection? Loe, say I,
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how wee ought to loue the name of God, to the ende we might be glad of that felicitie which Dauid heere speaketh of, that is, that God looketh to keepe vs through his prouidence.
how we ought to love the name of God, to the end we might be glad of that felicity which David Here speaks of, that is, that God looks to keep us through his providence.
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And although wee are heere compassed with a great number of miseryes, afflicted a great number of wayes,
And although we Are Here compassed with a great number of miseries, afflicted a great number of ways,
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and iudged to be most wretched, yet God is at hand to help our necessities.
and judged to be most wretched, yet God is At hand to help our necessities.
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And namely it is sayd to loue the name of God, Because wee must receiue a testimony from him, to comprehend his good will.
And namely it is said to love the name of God, Because we must receive a testimony from him, to comprehend his good will.
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Wee see not God in his Essence, or as he is in deede, but he manifesteth himselfe vnto vs by a nother meane:
we see not God in his Essence, or as he is in deed, but he manifesteth himself unto us by a neither mean:
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to witte, that wee might beholde him in the glasse of his woorde, where he sheweth himselfe vnto vs openly inough.
to wit, that we might behold him in the glass of his word, where he shows himself unto us openly enough.
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Nowe Dauid addeth soone after, Order my steppes in thy woorde: and let no wickednesse haue dominion ouer me.
Now David adds soon After, Order my steps in thy word: and let no wickedness have dominion over me.
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Heere wee see more cleerely that, which I haue already touched:
Here we see more clearly that, which I have already touched:
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to wit, what the petitions of the faithfull ought to be, to the ende they should not be giuen to vaine things,
to wit, what the petitions of the faithful ought to be, to the end they should not be given to vain things,
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For we neede not to haue any thing to make vs by and by to goe astray, seeing our owne nature draweth vs readyly inough thereto.
For we need not to have any thing to make us by and by to go astray, seeing our own nature draws us readily enough thereto.
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There is no question, but that wee wil go more then a foote pace, when as wee are bent too doe mischiefe:
There is no question, but that we will go more then a foot pace, when as we Are bent too do mischief:
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yea we will trot on moste swiftly and violently, euen as wretched men that were bewitched.
yea we will trot on most swiftly and violently, even as wretched men that were bewitched.
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Wherefore, heere is a remedy set downe vnto vs:
Wherefore, Here is a remedy Set down unto us:
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considering that our nature is inclyned to all euill, and caryeth vs thereto headlong, that we only ought to indeuour our selues too bridle our vaine and wicked affections:
considering that our nature is inclined to all evil, and Carrieth us thereto headlong, that we only ought to endeavour our selves too bridle our vain and wicked affections:
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and besides wee ought too desire God to keepe vs through his woord, and not too suffer any iniquitie too reigne in vs. Loe, I say, in what sorte all the faithfull muste order them selues, fighting against all their fleshly lustes:
and beside we ought too desire God to keep us through his word, and not too suffer any iniquity too Reign in us Loe, I say, in what sort all the faithful must order them selves, fighting against all their fleshly lusts:
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For it is meete that wee vtterly renounce the euill that is in vs, if wee will seeke after God and come vnto him.
For it is meet that we utterly renounce the evil that is in us, if we will seek After God and come unto him.
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Nowe heere are two things which Dauid desiereth, To haue his so otesteppes ordered according to the worde of God:
Now Here Are two things which David desireth, To have his so otesteppes ordered according to the word of God:
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And afterwarde, that no iniquitie haue dominion ouer him.
And afterward, that no iniquity have dominion over him.
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Which is asmuch as if hee had sayde, That God had conformed him to his word,
Which is as as if he had said, That God had conformed him to his word,
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and giuen him power and strength to withstand all temptations. Nowe when he sayth, Order my steppes according too thy word:
and given him power and strength to withstand all temptations. Now when he say, Order my steps according too thy word:
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he meaneth, that we can doe nothing at all, excepte God gouerneth vs by his holy spirit.
he means, that we can do nothing At all, except God Governs us by his holy Spirit.
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So then, it is not enough that we haue the woorde of God preached vnto vs, to heare it,
So then, it is not enough that we have the word of God preached unto us, to hear it,
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and to be exercised in the reading thereof: But it is God that must put to his helping hand ouer & besids:
and to be exercised in the reading thereof: But it is God that must put to his helping hand over & besides:
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he it is that must make the preaching of it effectuall, and pearce our eares, to the ende wee might vnderstande that which is set downe vnto vs,
he it is that must make the preaching of it effectual, and pierce our ears, to the end we might understand that which is Set down unto us,
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and open our eyes when wee reade, and that altogither by his holy spirit. And thus much for this.
and open our eyes when we read, and that altogether by his holy Spirit. And thus much for this.
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For although we haue the woorde of God offred vnto vs, yet shall wee profite nothing thereby vntill such time as God giueth vs vnderstanding to see it.
For although we have the word of God offered unto us, yet shall we profit nothing thereby until such time as God gives us understanding to see it.
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And besides, it is not inough to haue the knowledge of the will of God, and to vnderstand the right way to saluation:
And beside, it is not enough to have the knowledge of the will of God, and to understand the right Way to salvation:
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But God also must leade vs him selfe, and holde vs by the hande euen vnto the ende.
But God also must lead us him self, and hold us by the hand even unto the end.
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And why so? For we will neuer cease drawing backward, when as God shall haue faithfully instructed vs,
And why so? For we will never cease drawing backward, when as God shall have faithfully instructed us,
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if so be he himself doth not stil conduct vs, and alwayes holdeth vs with a stronge and mightie arme:
if so be he himself does not still conduct us, and always holds us with a strong and mighty arm:
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because that our rebellious nature will neuer cease too withdrawe vs cleane contrary.
Because that our rebellious nature will never cease too withdraw us clean contrary.
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For Saint Paule, who had so greatly profited in the feare of God, and was so very forwarde therein as the like was not in his time,
For Saint Paul, who had so greatly profited in the Fear of God, and was so very forward therein as the like was not in his time,
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yet ceased hee not still too say, I see two lawes in my selfe:
yet ceased he not still too say, I see two laws in my self:
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I haue a desire to serue God, but yet there is another thing also which leadeth me to the contrary,
I have a desire to serve God, but yet there is Another thing also which leads me to the contrary,
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so that I doe the euill wich I abhorre, and would not doe:
so that I do the evil which I abhor, and would not do:
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and if I doe any good, it is not doone with so cheerefull an affection as I would. and if I do any good, it is not done with so cheerful an affection as I would.
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See heere in what sorte Saint Paule complayneth him selfe, and in the ende concludeth and sayeth:
See Here in what sort Saint Paul Complaineth him self, and in the end Concludeth and Saith:
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Alas most wretched man that I am, who shall deliuer me out of this prison? If Saint Paule vsed this kinde of speech, what shall become of vs, Alas most wretched man that I am, who shall deliver me out of this prison? If Saint Paul used this kind of speech, what shall become of us,
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when we shall be no whit guided by the spirit of God? I beseeech you what shall the bare doctrine profite vs? It is meete then, that after God shall haue taught vs, that hee also guide vs,
when we shall be no whit guided by the Spirit of God? I beseeech you what shall the bore Doctrine profit us? It is meet then, that After God shall have taught us, that he also guide us,
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& after, that he giue vs the power and strength to followe him, and too confirme, imprint and engraue his lawe in our heartes,
& After, that he give us the power and strength to follow him, and too confirm, imprint and engrave his law in our hearts,
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as also it is sufficiently sette downe in the scripture touching the same. Dauid goeth forward and sayth, Suffer not any iniquitie to haue dominion ouer me.
as also it is sufficiently Set down in the scripture touching the same. David Goes forward and say, Suffer not any iniquity to have dominion over me.
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To what end and purpose saieth he this? For he had before desired God too order his steppes, to the ende he might serue him in true and faithfull obedience.
To what end and purpose Saith he this? For he had before desired God too order his steps, to the end he might serve him in true and faithful Obedience.
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Forsooth it is, because that when God hath bestowed his grace vpon vs, to be desirous too cleaue vnto him,
Forsooth it is, Because that when God hath bestowed his grace upon us, to be desirous too cleave unto him,
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yet shall we neuer come to the ful ende there of without greate afflictions, hauing so mightie an enemie to stand against vs as we haue.
yet shall we never come to the full end there of without great afflictions, having so mighty an enemy to stand against us as we have.
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It is very true that we desire nothing else but to be made teachable of God,
It is very true that we desire nothing Else but to be made teachable of God,
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and to suffer our selues to be gouerned by the great Pastor or Shephearde Iesus Christe:
and to suffer our selves to be governed by the great Pastor or Shepherd Iesus Christ:
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this is already one good steppe: but let vs a little better consider, wherefore such grace profiteth vs not.
this is already one good step: but let us a little better Consider, Wherefore such grace profiteth us not.
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It is because the Deuil commeth soone after too set it on fire, for hee alwayes findeth good store of Woode in vs according as we are stored with many vices and imperfections in our nature,
It is Because the devil comes soon After too Set it on fire, for he always finds good store of Wood in us according as we Are stored with many vices and imperfections in our nature,
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vntill such time as God shall haue wholy taken vs frō out of this flesh.
until such time as God shall have wholly taken us from out of this Flesh.
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For all our lustes and affections are so many rebellions against God, as that wee neuer cease to fight against him, that if at anytime on the one side we go about to do good, we are on thother side caryed to do euil.
For all our lusts and affections Are so many rebellions against God, as that we never cease to fight against him, that if At anytime on the one side we go about to do good, we Are on tother side carried to do evil.
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What must we then doe? We had neede to haue God too array vs with a power and constancy, to resiste all these contrarietes and wicked lustes which are in vs:
What must we then do? We had need to have God too array us with a power and constancy, to resist all these contrarietes and wicked lusts which Are in us:
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that wee bee not onely teachable, and gouerned by him, but also that wee be fenced with such armour and weapon,
that we be not only teachable, and governed by him, but also that we be fenced with such armour and weapon,
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as are meeete too fight against Satan and all his craftie sleights and strengths, to the ende our enemie might haue no holde of vs:
as Are meeete too fight against Satan and all his crafty sleights and strengths, to the end our enemy might have no hold of us:
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so that wee hauing as Saint Paule sayth, bothe our headpeece, and shielde, might bee armed and appoynted at all peeces,
so that we having as Saint Paul say, both our headpiece, and shield, might be armed and appointed At all Pieces,
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And when as we shall be thus armed, then to see howe wee should wholly and fully cleaue vnto our God.
And when as we shall be thus armed, then to see how we should wholly and Fully cleave unto our God.
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And whatsoeuer the Deuil shall craftily inuent against vs, whatsoeuer stoppes and lettes are in vs:
And whatsoever the devil shall craftily invent against us, whatsoever stops and lets Are in us:
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yet let vs not doubt but too obtaine victory.
yet let us not doubt but too obtain victory.
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So then, it is not without cause, that Dauid heere ioyneth these twoo thinges togither, to be guided by the maiestie of GOD,
So then, it is not without cause, that David Here Joineth these twoo things together, to be guided by the majesty of GOD,
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and abooue all to bee so mightily strengthened, as that no iniquitie could haue dominion ouer him but that he was well able to ouercome all the temptations wherewith Satan any way coulde assaile him.
and above all to be so mightily strengthened, as that no iniquity could have dominion over him but that he was well able to overcome all the temptations wherewith Satan any Way could assail him.
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Nowe if Dauid, was faine to make such a petition vnto God, with out hypocrisie, by this we may gather of what strength and effect our free will is, which the Papistes so highly extoll.
Now if David, was feign to make such a petition unto God, with out hypocrisy, by this we may gather of what strength and Effect our free will is, which the Papists so highly extol.
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Whenas we shall speake of the seruing of God, they straight wayes think that it cōmeth of our owne power & strength.
Whenas we shall speak of the serving of God, they straight ways think that it comes of our own power & strength.
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Not that they doe not confesse, but that they had in some sorte neede of God his helpe,
Not that they do not confess, but that they had in Some sort need of God his help,
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but yet that they will bee companions and fellow workers with God, and that without they for their parte did something of their owne power and strength, all of it were nothing.
but yet that they will be Sodales and fellow workers with God, and that without they for their part did something of their own power and strength, all of it were nothing.
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And contrariwise, excepte the spirit of God leadeth and guideth vs, wee muste needes slippe, yea and vtterly fall away.
And contrariwise, except the Spirit of God leads and guideth us, we must needs slip, yea and utterly fallen away.
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We speake not heere of an halfe ayde onely:
We speak not Here of an half aid only:
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But it is GOD that must take the whole conducte and leading into his owne charge.
But it is GOD that must take the Whole conduct and leading into his own charge.
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And againe hath he taken vs into his hand? Then no doubt of it, there is a seconde grace to be looked for:
And again hath he taken us into his hand? Then no doubt of it, there is a seconde grace to be looked for:
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that is to say, that we be strengthened with his holy spirite, and so to be gouerned,
that is to say, that we be strengthened with his holy Spirit, and so to be governed,
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as that wee may haue an inuincible power to perseuer in wel dooing. Howbeit there is yet one point more to be considered of in this verse:
as that we may have an invincible power to persever in well doing. Howbeit there is yet one point more to be considered of in this verse:
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And that is, that Dauid desiereth to haue all his steepes ordered according too the woorde of God.
And that is, that David desireth to have all his steeps ordered according too the word of God.
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Nowe by this he sheweth that if we be gouerned according to our owne mindes and fantafies, wee will bee very swift to run:
Now by this he shows that if we be governed according to our own minds and fantafies, we will be very swift to run:
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But yet not be too seeke our saluation.
But yet not be too seek our salvation.
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And why so? because we runne thwart the fieldes, without holding any way and path.
And why so? Because we run thwart the fields, without holding any Way and path.
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Loe heere the maner of the Papists, are they able rightly to say, that their steppes are ordered by the woorde of God? but contrariwise, the abhomination of their Antichrist withdraweth them from the right way, to makethem wander and stray heere and there,
Loe Here the manner of the Papists, Are they able rightly to say, that their steps Are ordered by the word of God? but contrariwise, the abomination of their Antichrist withdraweth them from the right Way, to makethem wander and stray Here and there,
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and in the ende to cast them selues headlong into the bottome of hell:
and in the end to cast them selves headlong into the bottom of hell:
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in such sorte, as whatsoeuer they call the seruice of God, when as both the endes shall be brought togither, we shall finde to be so many blasphemyes against God.
in such sort, as whatsoever they call the service of God, when as both the ends shall be brought together, we shall find to be so many Blasphemies against God.
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And if they be asked, Now Sir.
And if they be asked, Now Sir.
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I beseech you, frō whom haue you your Masse, your inuocation of Saintes, prayer for the dead, images, your deifiing of Saintes, your erecting of Aultars vntoo them, your torches, candlelights, pilgrimages,
I beseech you, from whom have you your Mass, your invocation of Saints, prayer for the dead, Images, your deifiing of Saints, your erecting of Altars unto them, your Torches, candlelights, Pilgrimages,
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and all the rest of your beggerly trash? what aunswere will they make? They are neuer able to answere you one iotte for the maintenance of this their cloutery out of the holy scripture.
and all the rest of your beggarly trash? what answer will they make? They Are never able to answer you one jot for the maintenance of this their cloutery out of the holy scripture.
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What wil they thē say? Forsooth, we folow our fathers and their traditions.
What will they them say? Forsooth, we follow our Father's and their traditions.
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Yea, but it is heere namely set downe, that we must be ordered by the woord of God.
Yea, but it is Here namely Set down, that we must be ordered by the word of God.
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For all our whole life is a very great disorder:
For all our Whole life is a very great disorder:
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and we wander & stray like vnto brute beasts, except the word of God be our only rule and plaine square.
and we wander & stray like unto brutus beasts, except the word of God be our only Rule and plain square.
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Wherefore let vs bee wel aduised not to stray as these miserable accursed people, which close vp their eyes in the cleere day light,
Wherefore let us be well advised not to stray as these miserable accursed people, which close up their eyes in the clear day Light,
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yea and which whet them selues and stubbornly stand in opinion against God, when he goeth about to reforme them,
yea and which whet them selves and stubbornly stand in opinion against God, when he Goes about to reform them,
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and to shewe them that they haue hitherto vainely spente and loste all their time and trauell.
and to show them that they have hitherto vainly spent and lost all their time and travel.
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And although that they bee altogither so hardened, yet let not vs be so:
And although that they be altogether so hardened, yet let not us be so:
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But let vs knowe that there is none other direction that is good, but the very same which God sheweth vnto vs,
But let us know that there is none other direction that is good, but the very same which God shows unto us,
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as was sayde too Moyses, Loe this is the way which thou must followe. Nowe it followeth soone after, O deliuer me from the wrongfull dealings of men:
as was said too Moses, Lo this is the Way which thou must follow. Now it follows soon After, Oh deliver me from the wrongful dealings of men:
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and I will keepe thy commaundements.
and I will keep thy Commandments.
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Dauid by this manner of speaking right well declareth, that the Children of God shall alwayes bee assayled with many and sundry assaultes, persecutions & griefes,
David by this manner of speaking right well Declareth, that the Children of God shall always be assailed with many and sundry assaults, persecutions & griefs,
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so long as they liue heere in this worlde, and the meaning of God is to appoint him to be as it were a Glasse for all the faythfull to looke in.
so long as they live Here in this world, and the meaning of God is to appoint him to be as it were a Glass for all the faithful to look in.
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For as we see how he hath beene intreated, and do also see his condition and state, no doubt God hath set him as it were vpon a scaffolde, to the ende we might be conformed according to his example:
For as we see how he hath been entreated, and do also see his condition and state, no doubt God hath Set him as it were upon a scaffold, to the end we might be conformed according to his Exampl:
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as he was also in very deede, a figure of our Lord Iesus Christ.
as he was also in very deed, a figure of our Lord Iesus christ.
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Now we knowe that our Lorde Iesus was a true patron of all the Children of god, according vnto whose image we must be made like,
Now we know that our Lord Iesus was a true patron of all the Children of god, according unto whose image we must be made like,
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namely in this poynt, to wit, in afflictions, in anguishes, and miseryes, as Saint Paule therof witnesseth to the Romanes.
namely in this point, to wit, in afflictions, in Anguishes, and miseries, as Saint Paul thereof Witnesseth to the Romans.
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Since then it is so, let vs know that so long as we are to liue in this world, we shall be alwayes afflicted and troubled by wicked and vngodly men, neither ought wee too thinke it any strange thing,
Since then it is so, let us know that so long as we Are to live in this world, we shall be always afflicted and troubled by wicked and ungodly men, neither ought we too think it any strange thing,
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since that Dauid hath shewed vs the way:
since that David hath showed us the Way:
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and that God hath purposed too haue vs framed after his example, let not the afflictions and persecutions, which wee must abide at this day, seeme newe and strange vnto vs.
and that God hath purposed to have us framed After his Exampl, let not the afflictions and persecutions, which we must abide At this day, seem new and strange unto us
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Nowe heerevpon it followed, That he will keepe his commaundements.
Now hereupon it followed, That he will keep his Commandments.
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Whereby he signified, that he will not forget him selfe of such a benefite, when as he shall haue God too be his protector, to succour him against the malice of men that hee will keepe his commaundementes.
Whereby he signified, that he will not forget him self of such a benefit, when as he shall have God too be his protector, to succour him against the malice of men that he will keep his Commandments.
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Let vs learne then, that when God shall haue maintained and defended vs, that we ought to be a great deale the more ready too obay and feare him:
Let us Learn then, that when God shall have maintained and defended us, that we ought to be a great deal the more ready too obey and Fear him:
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and that this ought alwaies too stirre vs vp to a greater consideration:
and that this ought always too stir us up to a greater consideration:
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that as hee dayly increaceth more and more his benefites vppon vs ▪ so ought our affeetion also to serue him, increase and besides it muste more profite and inflame itselfe.
that as he daily increaceth more and more his benefits upon us ▪ so ought our affeetion also to serve him, increase and beside it must more profit and inflame itself.
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Nowe it followeth by and by after, Shewe the light of thy countenaunce vpon thy seruaunt: and teach me thy statutes.
Now it follows by and by After, Show the Light of thy countenance upon thy servant: and teach me thy statutes.
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By this he confirmeth the matter which he before handled: and therefore we shall not neede to stande much vpon this verse:
By this he confirmeth the matter which he before handled: and Therefore we shall not need to stand much upon this verse:
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for he sheweth that he is contented too haue God to looke and care for him,
for he shows that he is contented too have God to look and care for him,
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And to proue this too bee true, you may see, that the thing which hee desireth, is that which I haue already touched ▪ that is, the principall safetie which the Children of God ought to haue, is, to stay them selues vpon this prouidence of God,
And to prove this too be true, you may see, that the thing which he Desires, is that which I have already touched ▪ that is, the principal safety which the Children of God ought to have, is, to stay them selves upon this providence of God,
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when as they certainly knowe and may boldely say, that God standeth for vs, and will neuer forget vs:
when as they Certainly know and may boldly say, that God Stands for us, and will never forget us:
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and although wee be neuer so miserable creatures, yet for all that he careth for vs, watcheth ouer vs ▪ yea,
and although we be never so miserable creatures, yet for all that he Careth for us, watches over us ▪ yea,
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and also hee hath an eye vntoo vs, neither will he suffer any hurt to come vnto vs,
and also he hath an eye unto us, neither will he suffer any hurt to come unto us,
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but will prouide for all our needes and wantes.
but will provide for all our needs and Wants.
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And if we carry this minde with vs, we haue the greatest benefite that is possibly to be wished.
And if we carry this mind with us, we have the greatest benefit that is possibly to be wished.
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And this is it which Dauid speaketh of in this place, when he sayeth, Shewe the light of thy countenaunce, O Lorde, vpon thy seruant.
And this is it which David speaks of in this place, when he Saith, Show the Light of thy countenance, Oh Lord, upon thy servant.
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For he meaneth that when he shall feele the protection of God, he is then sure that God looketh vnto him,
For he means that when he shall feel the protection of God, he is then sure that God looks unto him,
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and that the same is it, which shall deliuer him from all cares.
and that the same is it, which shall deliver him from all Cares.
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Nowe let vs note that this manner of speech is drawne from a similitude, as when wee thinke God his countenaunce to be darkened in the time of our trouble & aduersitie:
Now let us note that this manner of speech is drawn from a similitude, as when we think God his countenance to be darkened in the time of our trouble & adversity:
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and feeling no comfort whereby too glad our selues in him, it seemeth to vs by & by, that there are great and monstrous thick cloudes betwixt him and vs,
and feeling no Comfort whereby too glad our selves in him, it seems to us by & by, that there Are great and monstrous thick Clouds betwixt him and us,
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and indifferently we imagine that God seeth vs not.
and indifferently we imagine that God sees us not.
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And therefore Dauid so farre as flesh and blood coulde reach vnto, saith, Shewe the light of thy countenaunce, that is, make me to feele that thou hast care ouer me.
And Therefore David so Far as Flesh and blood could reach unto, Says, Show the Light of thy countenance, that is, make me to feel that thou hast care over me.
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And in the ende he sayth, Mine eyes gush out with riuers of water: because men keepe not thy law.
And in the end he say, Mine eyes gush out with Rivers of water: Because men keep not thy law.
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Here he declareth that ouer and besids the desier which we ought to haue, and wherwith we ought to be affected to cleaue vnto God according to his word, what a great mischiefe & grief it should be vnto vs, to see the scorners which so contemne and despise the word of God, too treade the same vnder foote,
Here he Declareth that over and besides the desire which we ought to have, and wherewith we ought to be affected to cleave unto God according to his word, what a great mischief & grief it should be unto us, to see the Scorner's which so contemn and despise the word of God, too tread the same under foot,
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& besids, to see the wicked to ouerthrow all good order and iustice.
& besides, to see the wicked to overthrow all good order and Justice.
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See then, that the true childrē of God ought not onely to be contented with their own walking aright,
See then, that the true children of God ought not only to be contented with their own walking aright,
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& to be framed according to the law of God:
& to be framed according to the law of God:
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But they ought also by al meanes possible to labor to bring the whole world to that passe with them, too the ende that all the creatures of God might with one accord reuerence and glorifie his maiestie.
But they ought also by all means possible to labour to bring the Whole world to that pass with them, too the end that all the creatures of God might with one accord Reverence and Glorify his majesty.
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And therefore when as they see God to be contēned, they should begreeued thereat, & not only to be sory & vexed:
And Therefore when as they see God to be contemned, they should begreeued thereat, & not only to be sorry & vexed:
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but also to bee as it were mortally wounded.
but also to be as it were mortally wounded.
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For it is not without cause that Dauid saith here That riuers of water gushed out of his eyes:
For it is not without cause that David Says Here That Rivers of water gushed out of his eyes:
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He meaneth hereby, that he was so sorrowful & vexed as could not be expressed,
He means hereby, that he was so sorrowful & vexed as could not be expressed,
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Now if Dauid had occasion to grone and weepe after this sort, when he see God to be reiected, what shall become of this our time I pray you? to what an extremitie are we cōe? Is not impietie or vngodlines growne at this day to a full measure? Doe we not see the vngodly exceede in al abundance of wickednes? one sorte is fallen out with God and the gospel:
Now if David had occasion to groan and weep After this sort, when he see God to be rejected, what shall become of this our time I pray you? to what an extremity Are we come? Is not impiety or ungodliness grown At this day to a full measure? Do we not see the ungodly exceed in all abundance of wickedness? one sort is fallen out with God and the gospel:
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Another sort will confesse with the mouth that they allowe of it or desire it: and yet we see them to be an hundreth thousand times worse then the papists:
another sort will confess with the Mouth that they allow of it or desire it: and yet we see them to be an Hundredth thousand times Worse then the Papists:
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no dout of it we shall find amongst vs of that sort, such deuils incarnate,
no doubt of it we shall find among us of that sort, such Devils incarnate,
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and so vilanous and detestable, as that the very aire cryeth out vnto god for vengeāce against them.
and so villaInous and detestable, as that the very air Cries out unto god for vengeance against them.
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When then we shall see these accursed monsters to make no account of God nor godlines, must we not needs be greeued as Dauid was? Let vs know that God wil blesse our crying and groning,
When then we shall see these accursed monsters to make no account of God nor godliness, must we not needs be grieved as David was? Let us know that God will bless our crying and groaning,
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when we shall haue this godly sorrowe:
when we shall have this godly sorrow:
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as too see his law thus destroyed and ouerthrown, & not to bee regarded with that reuerence that it deserueth.
as too see his law thus destroyed and overthrown, & not to be regarded with that Reverence that it deserves.
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And yet notwithstanding the contemners of God must one day come to an account, when as they shalbe mery after another sorte,
And yet notwithstanding the contemners of God must one day come to an account, when as they shall merry After Another sort,
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& then they shalbe assured to make a reckoning for the grones and lamentations of the childrē of God:
& then they shall assured to make a reckoning for the groans and lamentations of the children of God:
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when they do not only vexe the mortall creatures of God, but euen the liuing God him self,
when they do not only vex the Mortal creatures of God, but even the living God him self,
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and his holy spirit which dwelleth in vs, frō whome all such sighes and grones doe proceede.
and his holy Spirit which dwells in us, from whom all such sighs and groans do proceed.
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And so, when as we lament, to see the law of God to be so destroyed by the wicked, let vs put them ouer too the iudgement of God,
And so, when as we lament, to see the law of God to be so destroyed by the wicked, let us put them over too the judgement of God,
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before whome they shall make an accounte of all the grones and sighes whiche wee shall haue powred out, which they thought by their gibinges and laughinges too strangle and choke.
before whom they shall make an account of all the groans and sighs which we shall have poured out, which they Thought by their gibinges and laughings too strangle and choke.
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For although they treade vnder foote the lawe of God so much as in them lyeth,
For although they tread under foot the law of God so much as in them lies,
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yet the sorrowe and griefe which we abide for it, shall ascend into the heauens to cry for vengeaunce of them.
yet the sorrow and grief which we abide for it, shall ascend into the heavens to cry for vengeance of them.
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According to this holsome Doctrine, let vs prostrate our selues before the maiestie of our good God, in acknowledging our offences, beseeching him that it woulde please him to make vs better to feele our miseryes then we haue heretofore felt them,
According to this wholesome Doctrine, let us prostrate our selves before the majesty of our good God, in acknowledging our offences, beseeching him that it would please him to make us better to feel our miseries then we have heretofore felt them,
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yea to the end we may lay them open vnto him, and to seeke for remedy where it is too bee founde:
yea to the end we may lay them open unto him, and to seek for remedy where it is to be found:
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that is, that after this our good God hath inlightened vs in his knowledge, that it would please him more and more, to increase the brightnesse thereof in vs,
that is, that After this our good God hath enlightened us in his knowledge, that it would please him more and more, to increase the brightness thereof in us,
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and so to confirme vs, as that wee neuer chaunge from the right way.
and so to confirm us, as that we never change from the right Way.
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And although we are too withstand a great number of assaultes, and that the Deuill neuer ceaseth craftely too goe about infinite wayes too trouble vs:
And although we Are too withstand a great number of assaults, and that the devil never ceases craftily too go about infinite ways too trouble us:
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yet notwithstanding let vs beseech him too giue vs an inuincible power to resist them,
yet notwithstanding let us beseech him too give us an invincible power to resist them,
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vntill such time as we beecome fully Conquerors, and bee conioyned vnto him selfe, too liue in his kingdome in euerlasting ioy and felicitie.
until such time as we become Fully Conquerors, and be conjoined unto him self, too live in his Kingdom in everlasting joy and felicity.
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The xviii. Sermon vpon the hundreth and nineteenth Psalme. ZADE. Righteous art thou O Lorde: and true in thy Iudgement. Thou hast commaunded:
The xviii. Sermon upon the Hundredth and nineteenth Psalm. ZADE. Righteous art thou Oh Lord: and true in thy Judgement. Thou hast commanded:
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iustice by thy testimonies and trueth especially. My zeale hath euen consumed me: because mine enemyes haue forgotten thy words.
Justice by thy testimonies and truth especially. My zeal hath even consumed me: Because mine enemies have forgotten thy words.
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Thy word is proued moste pure: and thy seruant loueth it. I am small and of no reputation:
Thy word is proved most pure: and thy servant loves it. I am small and of no reputation:
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yet doe I not forget thy commaundements. Thy righteousnesse is an euerlasting righteousnesse: and thy lawe is the trueth.
yet do I not forget thy Commandments. Thy righteousness is an everlasting righteousness: and thy law is the truth.
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Trouble and heauinesse haue taken holde vpon mee: yet is my delight in thy commaundements. The righteousnesse of thy testimonies is euerlasting:
Trouble and heaviness have taken hold upon me: yet is my delight in thy Commandments. The righteousness of thy testimonies is everlasting:
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graunt me vnderstanding and I shall liue.
grant me understanding and I shall live.
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IT is certaine that there is no man but will easily graunte, the lawe of God to be bothe good and holy,
IT is certain that there is no man but will Easily grant, the law of God to be both good and holy,
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and that wee ought not onely to allowe of it: but also to receiue it with all feare and reuerence.
and that we ought not only to allow of it: but also to receive it with all Fear and Reverence.
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Notwithstanding, there are very few touched with this affection, to vnderstand that there is such a perfection in the word of God,
Notwithstanding, there Are very few touched with this affection, to understand that there is such a perfection in the word of God,
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as that nothing can bee founde therein, but all puritie and sinceritie:
as that nothing can be found therein, but all purity and sincerity:
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and too be so infallible a trueth, & a righteousnesse so certaine as possible can not be more certaine and sure.
and too be so infallible a truth, & a righteousness so certain as possible can not be more certain and sure.
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But very fewe there are which vnderstand this, or at the leaste which are very greatly touched heerewith.
But very few there Are which understand this, or At the jest which Are very greatly touched herewith.
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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:
And Therefore it is not without cause, that David in this present psalm, uses such a repetition, that he so highly magnifieth the Doctrine which he hath learned out of the law of God:
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to the ende too declare vntoo vs, that wee haue greatly profited, when wee shall haue such a sauour and iudgement throughly imprinted in our heartes.
to the end too declare unto us, that we have greatly profited, when we shall have such a savour and judgement thoroughly imprinted in our hearts.
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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 vnto vs:
When as, I say, this righteousness, this Wisdom, and this sincerity which is contained in the word of God, shall be very well and thoroughly known unto us:
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then may we be able to say with Dauid, Righteous art thou, O Lord, and true in thy iudgements.
then may we be able to say with David, Righteous art thou, Oh Lord, and true in thy Judgments.
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Now as the holy spirite of God speaking by the mouth Dauid, hath set down here no superfluous matter,
Now as the holy Spirit of God speaking by the Mouth David, hath Set down Here no superfluous matter,
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but such as he knewe to be profitable for our instruction: Let vs also dillgently weigh and consider all the wordes, which are heere touched.
but such as he knew to be profitable for our instruction: Let us also dillgently weigh and Consider all the words, which Are Here touched.
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In the first place he sayth, Righteous art thou O Lord: and true in thy Iudgements.
In the First place he say, Righteous art thou Oh Lord: and true in thy Judgments.
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We haue already heretofore handled, that the iudgements of God in this Psalme are called, the commandements of the law which he giueth vnto vs, to rule our liues by.
We have already heretofore handled, that the Judgments of God in this Psalm Are called, the Commandments of the law which he gives unto us, to Rule our lives by.
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Euen so, when Dauid saith, that God is righteous & true in his iudgemēts:
Eve so, when David Says, that God is righteous & true in his Judgments:
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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.
It is as 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 glass.
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This then is asmuch as if he should haue said, O Lord, wee haue thine Image truely and liuely pictured and expressed in this doctrine which thou hast deliuered vnto vs in thy law, there we see thee to be righteous,
This then is as as if he should have said, Oh Lord, we have thine Image truly and lively pictured and expressed in this Doctrine which thou hast Delivered unto us in thy law, there we see thee to be righteous,
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and also that thou hast commaunded nothing therein, which tendeth not to the same ende.
and also that thou hast commanded nothing therein, which tendeth not to the same end.
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Wil we thē magnifie God aright? We must know him to be such a one as he sheweth himselfe to be by his word,
Wil we them magnify God aright? We must know him to be such a one as he shows himself to be by his word,
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& not to fashion our selues like vnto a great number of scoffers, which wil not stick to say that god is altogither good, wise, and righteous:
& not to fashion our selves like unto a great number of scoffers, which will not stick to say that god is altogether good, wise, and righteous:
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but yet they wil separate them selues frō his word:
but yet they will separate them selves from his word:
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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.
forge themselves a God in the air, or Else they would be contented that there were such a medley as that there were no more divinity known.
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Now see how god sheweth himself, as I haue said, by his word.
Now see how god shows himself, as I have said, by his word.
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We must then, if wee intend to cōfesse him to be righteous, good, true, & faithfull, to giue these cōmendarions vnto his word, wherin he hath once for all declared vnto vs his wil.
We must then, if we intend to confess him to be righteous, good, true, & faithful, to give these commendarions unto his word, wherein he hath once for all declared unto us his will.
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Now after Dauid hath vsed this word righteous, he addeth, Thou hast commanded iustice by thy testimomes, and trueth especially.
Now After David hath used this word righteous, he adds, Thou hast commanded Justice by thy testimomes, and truth especially.
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See thē how Dauid handleth it him selfe, shewing that the lawe of God is wholy righteous,
See them how David handleth it him self, showing that the law of God is wholly righteous,
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because saith he, that it leadeth vs to righteousnes and trueth.
Because Says he, that it leads us to righteousness and truth.
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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.
Now when these two things Are in it, what may we say, but that which hath already been before said? What is that? It is so Far of with a great number, that when they Are convinced hereof, Are persuaded in good earnest to say Amen without dissembling.
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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 vs by his word? How many I say, shal we find, which wil yeeld thē selues teachable vnto it? But contrariwise, we shall finde the greatest part cleane contrary.
And to prove it to be so, how many men shall we see submit themselves in this point to the truth of God, whereunto he Desires to lead us by his word? How many I say, shall we find, which will yield them selves teachable unto it? But contrariwise, we shall find the greatest part clean contrary.
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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:
It is very true we shall ashamed, yea even horribly afraid, to say, that there is any thing in the law of God, which is not true & just:
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& 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.
& yet for all that it may as Easily be perceived, that there is no such knowledge engraved in our hearts, as to be assured thereof.
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To be short, this is fardest of from our mindes, when we shal say thus:
To be short, this is farthest of from our minds, when we shall say thus:
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I speake now of those which are not yet throughly instructed by the spirit of God.
I speak now of those which Are not yet thoroughly instructed by the Spirit of God.
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Neither yet let vs think this too be a common & ordinary thing, when as Dauid saith, That the testimonies of God are nothing but true & righteous.
Neither yet let us think this too be a Common & ordinary thing, when as David Says, That the testimonies of God Are nothing but true & righteous.
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For although we haue learned somwhat out of them, yet is not this inough, vntil such time as we are conformed & framed vnto them, that we fully & wholy agree with this saying & cōmendation which is heere giuen to the law of God.
For although we have learned somewhat out of them, yet is not this enough, until such time as we Are conformed & framed unto them, that we Fully & wholly agree with this saying & commendation which is Here given to the law of God.
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Now because Dauid would shew with what affectiō he is moued, he protesteth, that he was not only greued,
Now Because David would show with what affection he is moved, he protesteth, that he was not only grieved,
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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,
when as he felt in himself any rebellion against God, but when he perceived it in Others, that he conceived a wondered sorrow and grief,
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yea euen a memelous torment of minde.
yea even a memelous torment of mind.
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For hee sayeth, That his zeale had euen consumed him, that he was as one deade,
For he Saith, That his zeal had even consumed him, that he was as one dead,
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and so throwne downe as hee coulde not be more. Now, he namely speaketh of his enemies, and of such as had affiled him:
and so thrown down as he could not be more. Now, he namely speaks of his enemies, and of such as had affiled him:
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5192
But hee signifieth anon after, that all the mischiefes and iniuryes which they had done vnto him, did not halfe so mightily greeue him,
But he signifies anon After, that all the mischiefs and injuries which they had done unto him, did not half so mightily grieve him,
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as the contempte which he kriewe to be in them touching the lawe of God. For hee sayth, My zeale hath euen consumed me:
as the contempt which he kriewe to be in them touching the law of God. For he say, My zeal hath even consumed me:
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because mine enemyes haue forgotten thy woordes.
Because mine enemies have forgotten thy words.
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5195
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,
Here then David shows in Effect, that he was not so greatly grieved nor yet so sorrowful for all the evils and wrongs which he endured At the hands of men,
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5196
as too see the woord of God to be cast vnder feete and clcerely forgotten.
as too see the word of God to be cast under feet and clcerely forgotten.
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See heere, I say, a moste sure testimony that he highly preferred the word of God, before his owne person:
See Here, I say, a most sure testimony that he highly preferred the word of God, before his own person:
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that he had not that pleasure in his life, nor in whatsoeuer concerned the same,
that he had not that pleasure in his life, nor in whatsoever concerned the same,
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as he had in the reuerēce which al the creatures of God ought to haue towards his maiestie,
as he had in the Reverence which all the creatures of God ought to have towards his majesty,
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Nowe if he had not had this zeale, he could neuer haue bene thus grieued and vexed,
Now if he had not had this zeal, he could never have be thus grieved and vexed,
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when as men made no reckoning of the word of God, and cast it behinde their backs.
when as men made no reckoning of the word of God, and cast it behind their backs.
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And heere we are throughty too consider, that Dauid spake not in this place of a meane sorrowe.
And Here we Are throughty too Consider, that David spoke not in this place of a mean sorrow.
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For then this had beene inough.
For then this had been enough.
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5204
to haue said, Alas my God, I haue beene a great deale mote greeued to see the wicked cōtemne thy word,
to have said, Alas my God, I have been a great deal mote grieved to see the wicked contemn thy word,
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then when as they persecuted my self although that I wis sore troubled & greuously oppressed,
then when as they persecuted my self although that I wis soar troubled & grievously oppressed,
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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:
yet had I greater regard to thy law, then to alwhatsoeuer concerned mine own person. This had been enough, say I, if David had said but thus much:
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but he went a great deale farther, saying, The zeale of the house of God, hath euen gnawne and eaten me vp.
but he went a great deal farther, saying, The zeal of the house of God, hath even gnawn and eaten me up.
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Heere he saith that he was consumed & brought to nothing, fo that he had no strength in himself.
Here he Says that he was consumed & brought to nothing, fo that he had no strength in himself.
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Now here we must note by the way, that Dauid spake not this to bragge of him self:
Now Here we must note by the Way, that David spoke not this to brag of him self:
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but rather hath set foorth this his example for our better instruction, to the ende we might learne to haue the honour of God and the reuerence of his woorde in such recommendation,
but rather hath Set forth this his Exampl for our better instruction, to the end we might Learn to have the honour of God and the Reverence of his word in such recommendation,
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5211
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,
as that when we see the world to make Light of it, and too forget it, we should be grieved and tormented a great deal more,
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then if we did abide all the griefes, extreeme wronges and iniuries that were possible:
then if we did abide all the griefs, extreme wrongs and injuries that were possible:
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yea, that all our particular benefite, or domage, and whatsoeuer is most deare, ought to be nothing vnto vs in respect of this light reckoning of the word of God.
yea, that all our particular benefit, or damage, and whatsoever is most deer, ought to be nothing unto us in respect of this Light reckoning of the word of God.
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5214
Loe here what holsome lessons and instructions, we haue to gather out of this place.
Loe Here what wholesome Lessons and instructions, we have to gather out of this place.
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Nowe when he saith, that it grieued him to see the word of God cleane forgotten, what then shall become of the matter,
Now when he Says, that it grieved him to see the word of God clean forgotten, what then shall become of the matter,
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5216
when as men shall not onely forget it, but euen with a most detestable furie oppose them selues wholy against it? As at this day, we shal not onely say that the word of God is forgotten:
when as men shall not only forget it, but even with a most detestable fury oppose them selves wholly against it? As At this day, we shall not only say that the word of God is forgotten:
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but men of a set purpose runne violently vpon it vtterly to abolishe it.
but men of a Set purpose run violently upon it utterly to Abolah it.
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5218
And to proue it to bee so, I beseeche you, whence commeth this crueltie and furie of the Papistes:
And to prove it to be so, I beseech you, whence comes this cruelty and fury of the Papists:
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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 vnto him by any maner of meanes? They will not say thus in plaine woordes,
but Because that they Are purposed clearly to go against it? to be angry with God, not abiding too suffer them selves to be Subject unto him by any manner of means? They will not say thus in plain words,
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but wee may iudge of the matter so farre foorth as wee see it.
but we may judge of the matter so Far forth as we see it.
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For, howe should it be possible, that they should so rage against the knowne and certaine truth,
For, how should it be possible, that they should so rage against the known and certain truth,
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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,
if they were not even the very professed enemies of God? and without they went about to stand against him even to the hard hedge,
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as we say? I will not denie but that men many times shall forget the word of God,
as we say? I will not deny but that men many times shall forget the word of God,
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when as they shalbe carried away with their wicked affections.
when as they shall carried away with their wicked affections.
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As thus, when a man is greatly giuen to lecherie, this villainous desire so blindeth him,
As thus, when a man is greatly given to lechery, this villainous desire so blinds him,
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as that hee clerely forgetteth whatsoeuer he hath heard spoken against it neuer so little before:
as that he clearly forgetteth whatsoever he hath herd spoken against it never so little before:
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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,
to wit, they which defile their bodies with lechery, do deface, as much as in them lies the image of God, pollute his temple, divide and pull in Pieces the body of Iesus christ, shut them selves quite out of the Kingdom of heaven,
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and prouoke the heauy wrath and curse of God against them.
and provoke the heavy wrath and curse of God against them.
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And yet an whoremaister forgetteth all these notable sayings, which are set downe too keepe him within his reyne.
And yet an whoremaster forgetteth all these notable sayings, which Are Set down too keep him within his rein.
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The couetous man also forgetteth what equitie and right is, let him be admonished thereof neuer so often,
The covetous man also forgetteth what equity and right is, let him be admonished thereof never so often,
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as to bee pitifull to his neighbours, to helpe the poore and needy, rather then to take away an other mans goods and substance,
as to be pitiful to his neighbours, to help the poor and needy, rather then to take away an other men goods and substance,
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and to be so giuē to our own gaine:
and to be so given to our own gain:
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to procure and profit the welfare of our neighbours, rather then to be giuen too seeke our owne priuate commoditie.
to procure and profit the welfare of our neighbours, rather then to be given too seek our own private commodity.
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A couetous man I say, will quite forget all this. And why so? Forsooth, bicause he is blinded with this couetous desire of gayne,
A covetous man I say, will quite forget all this. And why so? Forsooth, Because he is blinded with this covetous desire of gain,
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and too heape vp together the goods of this world.
and too heap up together the goods of this world.
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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.
See then when it is, that the word of God shall be forgotten, verily even then when as men shall be drunken with their inordinate greedy passion.
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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 onely forget the word of God,
But they which Set them selves against God ▪ yea with a fury & Frenzy utterly to abrogate his word, too turn his truth into leasings, these men, I say, do not only forget the word of God,
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but remember them selues of it too too much, euen to sett them selues purposely against it.
but Remember them selves of it too too much, even to Set them selves purposely against it.
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And we need to go no further but euen into the state of Popery, to see such a villanous and detestable impietie.
And we need to go no further but even into the state of Popery, to see such a villainous and detestable impiety.
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For we shal see these contemners of God, which are euen here amōgst vs, yea and which come sometimes to defile the temple of God, to thrust in their swynish groynes:
For we shall see these contemners of God, which Are even Here amongst us, yea and which come sometime to defile the temple of God, to thrust in their swynish groynes:
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and to scorne the doctrine which shalbe read, which maketh euen the very deuils in hell too tremble.
and to scorn the Doctrine which shall read, which makes even the very Devils in hell too tremble.
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Wee shal see then here these contemners of God, which will euen lift them velues vp against him,
we shall see then Here these contemners of God, which will even lift them velues up against him,
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and powre out their blasphemies, & is it meete that we dissemble this? No, not so,
and pour out their Blasphemies, & is it meet that we dissemble this? No, not so,
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but let vs 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,
but let us rather stir up our selves to groaning yea to cry out with a loud voice, beseeching GOD too stretch forth his mighty and strong arm, against such villains,
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& 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 vs for our saluation.
& fire brands of hell, such upholders of Satan, which thus come too defile the sacred and holy things of God, which his majesty hath Set before us for our salvation.
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And thus much for this point.
And thus much for this point.
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And againe let vs not onely bee grieued and sorrowefull, bicause there are in vs rebellious affections which so hinder vs,
And again let us not only be grieved and sorrowful, Because there Are in us rebellious affections which so hinder us,
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as that wee cannot take any such taste as is to be wished for in the worde of God:
as that we cannot take any such taste as is to be wished for in the word of God:
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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.
but also when as we see that men so lightly esteem and forget this word of God, that they outrage in all wickedness, it can not be but that we must be grieved and sorrowful for the same.
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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 yet there is a further matter to be required At our hands, which is this, that when we shall see and hear the name of God to be blasphemed,
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and his maiestie violated, we should be tormented, and feele a greater griefe for the same,
and his majesty violated, we should be tormented, and feel a greater grief for the same,
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then for all the euill that might come vnto our selues:
then for all the evil that might come unto our selves:
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for it is very good reason that the maiestie of God should be more deare vnto vs without all comparison,
for it is very good reason that the majesty of God should be more deer unto us without all comparison,
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then our owne persons and liues.
then our own Persons and lives.
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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,
Now since it is so, that if we ought to be sorrowful, when as we see the word of God to be forgotten by Others,
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euen to beginne at the best end, if the euill be founde in vs (as Satan moueth vs to fall vnto wickednesse,
even to begin At the best end, if the evil be found in us (as Satan moves us to fallen unto wickedness,
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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 haue so many sinnes fighting against the lawe of God:
and we Are very Far of from truly serving of God, and looking to his word, with such Fear and humility as in deed we ought:) since then, I say, we Are so greatly to be amended, that we have so many Sins fighting against the law of God:
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euen so much the more ought we to sigh and groane:
even so much the more ought we to sighs and groan:
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as saint Paul right well sheweth vs, saying, Oh accursed man that I am, who shall deliuer me out this mortall body.
as saint Paul right well shows us, saying, O accursed man that I am, who shall deliver me out this Mortal body.
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Loe here saint Paul, in shewing their condition & state to be miserable which liue in this world, exhorteth thē to groaning,
Loe Here saint Paul, in showing their condition & state to be miserable which live in this world, exhorteth them to groaning,
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and to a continuall sorrowe and care, bicause they are not able fully and throughly to yelde them selues to the word of God:
and to a continual sorrow and care, Because they Are not able Fully and thoroughly to yield them selves to the word of God:
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so that whensoeuer wee shall doe but euen so much, we shall render a true proufe and testimonie of our faith & Christianitie.
so that whensoever we shall do but even so much, we shall render a true proof and testimony of our faith & Christianity.
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Now it followeth soone after, Thy word is proued most pure: and thy seruant loueth it.
Now it follows soon After, Thy word is proved most pure: and thy servant loves it.
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Here it verily seemeth (as we haue before saide) that Dauid bringeth in a most manifest sentēce,
Here it verily seems (as we have before said) that David brings in a most manifest sentence,
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yea, knowne euen vnto the simplest: to wit, that the word of God is pure and cleane, without spot and blemishe.
yea, known even unto the simplest: to wit, that the word of God is pure and clean, without spot and blemish.
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But what? let vs see a little whether wee putte this puritie in practize or not,
But what? let us see a little whither we put this purity in practice or not,
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alas, wee are farre from it.
alas, we Are Far from it.
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For euen then wee may saye the worde of God too bee pure and without spot,
For even then we may say the word of God too be pure and without spot,
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when as without any gaynesaying we only trust in him, and that we haue a true certaintie of our saluation,
when as without any gaynesaying we only trust in him, and that we have a true certainty of our salvation,
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bicause he hath once stretched foorth his hand vnto vs, and promised neuer too faile vs. When then we shall haue such a confidence in God that wee may boldly walke through death,
Because he hath once stretched forth his hand unto us, and promised never too fail us When then we shall have such a confidence in God that we may boldly walk through death,
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and the very gulfe of hell:
and the very gulf of hell:
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that in seeing the bottomles pittes open too swallowe vs vp, we should not doubt of our saufetie,
that in seeing the bottomless pits open too swallow us up, we should not doubt of our saufetie,
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since that we are in the hand of God:
since that we Are in the hand of God:
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loe howe the word of God shalbe pure vnto vs. But nowe are wee all in a cleane contrary vayne.
lo how the word of God shall pure unto us But now Are we all in a clean contrary vain.
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And from whence commeth this? It is bicause we are full of infinite filthinesse and pollutions:
And from whence comes this? It is Because we Are full of infinite filthiness and pollutions:
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to be short, there is nothing but stenche in vs, and all our senses are defiled.
to be short, there is nothing but stench in us, and all our Senses Are defiled.
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Let vs first beginne at our eyes, and we shall haue such a number of filthy troublesome and glimsing gloatings:
Let us First begin At our eyes, and we shall have such a number of filthy troublesome and glimpsing gloatings:
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to wit, such a number of vanities which hinder vs too knowe the puritie that is in the worde of God,
to wit, such a number of vanities which hinder us too know the purity that is in the word of God,
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as loe wee haue already lost one of our senses.
as lo we have already lost one of our Senses.
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Afterwarde, we are depriued of our hearing, bicause our eares are so filled with such trifling yea and peruerse matters, that wee can giue no eare vnto God,
Afterward, we Are deprived of our hearing, Because our ears Are so filled with such trifling yea and perverse matters, that we can give no ear unto God,
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or els, that which entreth in at one eare, goeth out at another, as we say.
or Else, that which entereth in At one ear, Goes out At Another, as we say.
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Now if this be already a great vice in vs, to be so slacke as to receiue but one good lesson, the second is no whit lesse, that when we shall haue gotten euen a very little, it shall incontinent so melt away from vs,
Now if this be already a great vice in us, to be so slack as to receive but one good Lesson, the second is no whit less, that when we shall have got even a very little, it shall incontinent so melt away from us,
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as that wee shall neuer thinke more of it.
as that we shall never think more of it.
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We see howe iolly and frisking our feete and handes are, when as wee heare any talke of ribauldrie and filthinesse,
We see how jolly and frisking our feet and hands Are, when as we hear any talk of ribaldry and filthiness,
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and altogether dull and sensles when any speach is of vertue and godlinesse.
and altogether dull and senseless when any speech is of virtue and godliness.
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There is neuer a finger in our handes, but will bee as good as a raysour, to cut euen to the quicke,
There is never a finger in our hands, but will be as good as a raysour, to Cut even to the quick,
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if any talke shalbe had to offend the maiestie of God.
if any talk shall had to offend the majesty of God.
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And in the meane while we shall not finde one man that will once lift him selfe vp too doe any good.
And in the mean while we shall not find one man that will once lift him self up too do any good.
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See howe all our senses are corrupt, and howe full of pollutions and filthinesse.
See how all our Senses Are corrupt, and how full of pollutions and filthiness.
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And this is it which hindreth vs, that we are not able to knowe howe the worde of God is to be tried.
And this is it which hindereth us, that we Are not able to know how the word of God is to be tried.
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Now it followeth, I am small and of no reputation: yet do I not forget thy commaundementes.
Now it follows, I am small and of no reputation: yet do I not forget thy Commandments.
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This saying here importeth more then at the first sight it seemeth to doe:
This saying Here imports more then At the First sighed it seems to do:
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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:
It is very true, that it should seem a Far harder matter for the mighty men of this world to serve God then the meaner sort:
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in so much as wee will neuer accompt it straunge if a man of base condition hath not forgotten the word of God.
in so much as we will never account it strange if a man of base condition hath not forgotten the word of God.
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But what is the cause why wee so greatly prattle, iangle, and lift vp our selues so arrogantly against him,
But what is the cause why we so greatly prattle, jangle, and lift up our selves so arrogantly against him,
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and that we submitte not our selues wholy vnto him? Forsooth euen the very honours and delightes of this worlde are oftentimes the chiefest causes.
and that we submit not our selves wholly unto him? Forsooth even the very honours and delights of this world Are oftentimes the chiefest Causes.
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When a man shalbe in any credit, estimation, and reputation hee imagineth vnto him selfe an idoll in his owne heart:
When a man shall in any credit, estimation, and reputation he imagineth unto him self an idol in his own heart:
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and herevpō forgetteth God, and thinketh him selfe to bee no longer vnder his gouernement.
and hereupon forgetteth God, and Thinketh him self to be no longer under his government.
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When then our Lorde God holdeth vs in a lowe estate, hee putteth vs in minde,
When then our Lord God holds us in a low estate, he putteth us in mind,
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and forceth vs by this meanes not to forget his commandements, and to walke in his feare with all humilitie.
and forceth us by this means not to forget his Commandments, and to walk in his Fear with all humility.
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But Dauid his meaning tendeth to another ende, that is, although he was as it were contemned,
But David his meaning tendeth to Another end, that is, although he was as it were contemned,
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yet ceased he not to loue God. Nowe as I haue said, this is not here set downe without cause.
yet ceased he not to love God. Now as I have said, this is not Here Set down without cause.
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It is very true, that when God liberally bestoweth vpon vs great store of benefites, then are we so blockish, as that we thinke our selues least beholden vnto him.
It is very true, that when God liberally bestoweth upon us great store of benefits, then Are we so blockish, as that we think our selves least beholden unto him.
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And contrariwise, they vpon whome hee hath not bestowed such graces, thinke them selues for their partes, not so greatly bounden vnto him.
And contrariwise, they upon whom he hath not bestowed such graces, think them selves for their parts, not so greatly bounden unto him.
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And in very deede, the worlde will alwayes finde starting holes, to keepe it selfe out from the seruice and feare of God,
And in very deed, the world will always find starting holes, to keep it self out from the service and Fear of God,
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or els will be so lightly discharged thereof, as that it may be done without any great paine.
or Else will be so lightly discharged thereof, as that it may be done without any great pain.
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As howe I praye you? We see, that they which pretend colour of ignorance, which haue neither knowledge either of God or of true religion, will say,
As how I pray you? We see, that they which pretend colour of ignorance, which have neither knowledge either of God or of true Religion, will say,
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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:
surely for my part I am but a poor simple man, and without learning, and Therefore I will leave this gear to those that Are learned. One sort will excuse them selves one Way, Another, Another Way:
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but yet they all tende to this ende, to exempt them selues from the obedience of God,
but yet they all tend to this end, to exempt them selves from the Obedience of God,
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& not to be subiect either to him or yet to his word. See here the common saying amōgst the Papistes. Ha sirra:
& not to be Subject either to him or yet to his word. See Here the Common saying amongst the Papists. Would sirrah:
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This is the office of the priestes & the cloysterers: our prelates haue the charge ouer vs:
This is the office of the Priests & the cloisterers: our Prelates have the charge over us:
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wee are secular and lay men, we must haue nothing to do with this geare.
we Are secular and lay men, we must have nothing to do with this gear.
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And besides, euen the meanest sort of vs, haue 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 haue scarsly any leysure once co come to heare a sermon on the Sunday.
And beside, even the Meanest sort of us, have also our excuses, and will say, I am a poor man, I must get my living with great pains all the day long by my handy work, I have scarcely any leisure once counterfeit come to hear a sermon on the Sunday.
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See what starting holes we finde out, to the ende we might followe our vanities, pleasures,
See what starting holes we find out, to the end we might follow our vanities, pleasures,
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and idle times, or I knowe not what other our slouthfulnes, rather then wee woulde heare the word of God and meditate thereon.
and idle times, or I know not what other our slothfulness, rather then we would hear the word of God and meditate thereon.
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So then, Dauid contrarily sheweth, that whiles he was small and of no reputation:
So then, David contrarily shows, that while he was small and of no reputation:
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yet that he neuer ceased continually to be exercised in this lesson, euen to submit him selfe to the obedience of God.
yet that he never ceased continually to be exercised in this Lesson, even to submit him self to the Obedience of God.
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And so we see him to be giuē from his childhood:
And so we see him to be given from his childhood:
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and that he did not onely 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:
and that he did not only take pleasure therein, when God had advanced him to the Kingdom, that he did not begin then to taste of the law of God & to apply his Whole study thereto:
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but when hee kept his fathers sheepe and cattle, and was brought vp in the sheepecoates,
but when he kept his Father's sheep and cattle, and was brought up in the sheepecoates,
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before hee came any thing neare the court:
before he Come any thing near the court:
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euen all that while, I say, he neuer ceased but was wholy occupied in the holy study of the lawe of God.
even all that while, I say, he never ceased but was wholly occupied in the holy study of the law of God.
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Nowe let vs learne hereby not to exempt out selues by our trifling excuses, as a great number of men do:
Now let us Learn hereby not to exempt out selves by our trifling excuses, as a great number of men do:
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but let vs vnderstand, that Dauid here exhorteth all the faithfull in general:
but let us understand, that David Here exhorteth all the faithful in general:
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that the contemptible, base, and simple pesons, yea euen as simple as yong children and that haue no knowledge of that which is most esteemed amōgst mē, that they ought not for all that to forget the word of God.
that the contemptible, base, and simple pesons, yea even as simple as young children and that have no knowledge of that which is most esteemed amongst men, that they ought not for all that to forget the word of God.
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And so, let also both great and smal giue them selues to the study thereof, that we may be all the schollers of the lawe,
And so, let also both great and small give them selves to the study thereof, that we may be all the Scholars of the law,
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and of the Prophets, but especially of our sauiour Iesus Christ seeing that God hath now bestowed a more excellēt grace vppon vs,
and of the prophets, but especially of our Saviour Iesus christ seeing that God hath now bestowed a more excellent grace upon us,
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then euer hee bestowed vppon Dauid.
then ever he bestowed upon David.
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For ouer and besides the doctrine which Dauid receiued from the mouth of Moyses, see how God hath layd open vnto vs the infinite treasure of his heauenly wisedome, insomuch as we haue the Gospel, out of which the sonne of God hath spoken vnto vs, who is maister ouer the whole houshold,
For over and beside the Doctrine which David received from the Mouth of Moses, see how God hath laid open unto us the infinite treasure of his heavenly Wisdom, insomuch as we have the Gospel, out of which the son of God hath spoken unto us, who is master over the Whole household,
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as it is said in the Epistle to the Hebrewes.
as it is said in the Epistle to the Hebrews.
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Now is this the doctrine that must make heauen and earth to tremble, as it is spoken by the Prophet Haggay:
Now is this the Doctrine that must make heaven and earth to tremble, as it is spoken by the Prophet Haggai:
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& as this place is alledged by the Apostle, to shew vnto vs that we ought to receiue the Gospel with greater reuerence,
& as this place is alleged by the Apostle, to show unto us that we ought to receive the Gospel with greater Reverence,
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then the fathers did the law & the Prophets.
then the Father's did the law & the prophets.
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For God made the earth to shake when he gaue the law by Moyses, which since that time hath bin cōfirmed & ratified by the Prophets:
For God made the earth to shake when he gave the law by Moses, which since that time hath been confirmed & ratified by the prophets:
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but when as hee opened his holy mouth by his sonne to teach vs:
but when as he opened his holy Mouth by his son to teach us:
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that was to make both heauen and earth to shake, bicause he hath layd open such a wonderfull wisedome,
that was to make both heaven and earth to shake, Because he hath laid open such a wonderful Wisdom,
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as that it ought to shake & astonish vs, when as God speaketh with such power & maiestie vnto vs. See then as concerning this saying, where Dauid saith, that he did not forget the cōmandemēts of God,
as that it ought to shake & astonish us, when as God speaks with such power & majesty unto us See then as Concerning this saying, where David Says, that he did not forget the Commandments of God,
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although he was smal & of no reputation. Now he addeth. Thy righteousnes is an euerlasting righteousnes:
although he was small & of no reputation. Now he adds. Thy righteousness is an everlasting righteousness:
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and thy lawe is the truth. and thy law is the truth.
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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.
Yea in such sort, that when he was afflicted & grieved, that he took pleasure in saying, thy righteousness is an everlasting righteousness, Here David repeateth a word which hath a double signification.
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For in the first place Righteousnes, signifieth the law of God, & that bicause it is the rule of all goodnes.
For in the First place Righteousness, signifies the law of God, & that Because it is the Rule of all Goodness.
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And thē next, he giueth it the title of righteousnesse, signifying thereby, that this law is so certaine a rule,
And them next, he gives it the title of righteousness, signifying thereby, that this law is so certain a Rule,
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as that when we shal haue throughly soūded it euen to the bottome, we shal finde that God hath set down therein a perfection of all equitie and sinceritie:
as that when we shall have thoroughly sounded it even to the bottom, we shall find that God hath Set down therein a perfection of all equity and sincerity:
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as if hee should haue said, this is without all doubt a perfect rule of righteousnes.
as if he should have said, this is without all doubt a perfect Rule of righteousness.
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Now he coupleth as hee hath already before done, truth, with righteousnesse. I haue already saide, that these wordes here, are oftentimes repeated:
Now he Coupleth as he hath already before done, truth, with righteousness. I have already said, that these words Here, Are oftentimes repeated:
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and yet it is no superfluous kinde of speache.
and yet it is no superfluous kind of speech.
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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 what is the reason? Because we might Fully and wholly confess that God hath spoken most wisely, that all men's mouths might be stopped,
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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:
and that we all At once might be silent and still to hear him. There is no man but will confess this At the tongues end:
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But in the meane time for vs to knowe this equitie and trueth, which is contayned in the word of God,
But in the mean time for us to know this equity and truth, which is contained in the word of God,
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Alas we are too too farre off.
Alas we Are too too Far off.
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So then, let euery man looke well vnto him selfe, and see whether his life be agreeable vnto the word of God or no.
So then, let every man look well unto him self, and see whither his life be agreeable unto the word of God or no.
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And if it be, it is a manifest proofe that the righteousnesse and trueth thereof is deepely imprinted in his heart.
And if it be, it is a manifest proof that the righteousness and truth thereof is deeply imprinted in his heart.
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Nowe if this be so, then no doubt of it God his woord is honoured as it is worthy.
Now if this be so, then no doubt of it God his word is honoured as it is worthy.
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Then let vs render vnto him effectually, the prayses which are heere attributed vnto him, and as they doe appertaine vnto his maiestie.
Then let us render unto him effectually, the praises which Are Here attributed unto him, and as they do appertain unto his majesty.
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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,
But if we do say that the word of God is good and holy, that it is a wondered righteousness and power that cannot fail,
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and yet despise it in deede, shewe our selues cleane contrary vnto it in our life and conuersation,
and yet despise it in deed, show our selves clean contrary unto it in our life and Conversation,
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and making a goodly shewe to honor it, doe spit at it:
and making a goodly show to honour it, do spit At it:
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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.
What a kind of honour call ye this? Wherefore we Are to Consider, that it is meet that this righteousness and truth of the law of God be imprinted in our hearts, that we may make such a Confessi thereof, as David Here hath done.
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And see why heere hee addeth, Yet is my delight in thy Commaundements, Yea when hee was afflicted, and in aduersitie.
And see why Here he adds, Yet is my delight in thy commandments, Yea when he was afflicted, and in adversity.
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For it is an easy matter for men to praise God whiles they are quiet and out of trouble,
For it is an easy matter for men to praise God while they Are quiet and out of trouble,
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& haue all their heartes desire.
& have all their hearts desire.
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Yea wee shall see the very hypocrites cry out with open mouthe, O blessed bee God, and our good God:
Yea we shall see the very Hypocrites cry out with open Mouth, Oh blessed bee God, and our good God:
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Forsooth when as hee sendeth them euen their wishe, and intreateth them according too their owne desires.
Forsooth when as he sends them even their wish, and intreateth them according too their own Desires.
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But when God shall afflict vs, so that wee be grieuously vexed, vntill we can no more:
But when God shall afflict us, so that we be grievously vexed, until we can no more:
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Loe heere a good tryall to make vs feele, that we haue willingly and in earnest honored him in his word.
Lo Here a good trial to make us feel, that we have willingly and in earnest honoured him in his word.
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And we shall shew it too bee so, when as we shall not chaunge our mindes:
And we shall show it too be so, when as we shall not change our minds:
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but constantly perseuer in it, and say, whether shall I now runne? see how I am afflicted:
but constantly persever in it, and say, whither shall I now run? see how I am afflicted:
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well, it is my God that must restore me.
well, it is my God that must restore me.
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It is very true that I am not without great stoare of sorrowes and griefes which trouble mee:
It is very true that I am not without great stoare of sorrows and griefs which trouble me:
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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 yet I will content my self with this, that God loves me. It is true that as touching the world I am tormented:
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but I will comfort my selfe that my God hath called me vnto him, that he sheweth vnto me in deede that he will haue compassion vpon mee, that he taketh me for one of his children,
but I will Comfort my self that my God hath called me unto him, that he shows unto me in deed that he will have compassion upon me, that he Takes me for one of his children,
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and will extende his fatherly goodnes towardes mee.
and will extend his fatherly Goodness towards me.
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See here a very good proufe and triall, that we take the woorde of God to bee true and righteous:
See Here a very good proof and trial, that we take the word of God to be true and righteous:
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that is, that if wee bee grieued with trouble and aduersitie, yet that we do neuer forget him, nor it.
that is, that if we be grieved with trouble and adversity, yet that we do never forget him, nor it.
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But what? let vs once come to the practize thereof, and then we shall see howe it fareth with vs. For it is a matter of nothing too lende our eares,
But what? let us once come to the practice thereof, and then we shall see how it fareth with us For it is a matter of nothing too lend our ears,
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and saye, surely this is a very good sermō, & that there was, nothing taught in it but very good and holsome doctrine,
and say, surely this is a very good sermon, & that there was, nothing taught in it but very good and wholesome Doctrine,
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and truely if wee haue once sayde but euen thus much, wee will by and by thinke, that God is greatly in our debte.
and truly if we have once said but even thus much, we will by and by think, that God is greatly in our debt.
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A man that commeth thus euen with the eares of an Asse to playe the hypocrite, thinketh verly that God is bounde vnto him,
A man that comes thus even with the ears of an Ass to play the hypocrite, Thinketh verly that God is bound unto him,
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bicause hee hath done him thus much honour.
Because he hath done him thus much honour.
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Now this is an ouergrosse and impudent kinde of dissembling, in this maner to thinke to please the maiestie of God.
Now this is an ouergrosse and impudent kind of dissembling, in this manner to think to please the majesty of God.
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But yet the case so standeth, as that the greater part is euen so giuen:
But yet the case so Stands, as that the greater part is even so given:
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nowe what is the next way for vs too bee ridde of all togither? Forsooth euen this, That when wee for a time shall make a showe to giue diligent eare vnto the worde of God, that all whatsoeuer we haue heard, will incontinent melt and vanish cleane away from vs. And hereby wee very well shewe, that the truth and righteousnesse which is in his word, is not so imprinted in vs as it ought to be Now Dauid addeth in the ende, Yet my delight is in thy commandements.
now what is the next Way for us too be rid of all together? Forsooth even this, That when we for a time shall make a show to give diligent ear unto the word of God, that all whatsoever we have herd, will incontinent melt and vanish clean away from us And hereby we very well show, that the truth and righteousness which is in his word, is not so imprinted in us as it ought to be Now David adds in the end, Yet my delight is in thy Commandments.
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Whereby he aduertiseth vs, that it is not enough that we cal to minde that we haue vnderstoode the word of saluation, too the ende to profite our selues in the time of affliction:
Whereby he advertiseth us, that it is not enough that we call to mind that we have understood the word of salvation, too the end to profit our selves in the time of affliction:
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but it must be of this strength and power euen to gladde vs in the middest of our sorrowes.
but it must be of this strength and power even to glad us in the midst of our sorrows.
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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.
It is very true, that we shall not be senseless and without feeling. And David also hath very well experimented, how greatly affliction and anguish tormented him.
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He felt then both harde and bitter passions: and yet this hindered him little, to reioyce and to be glad.
He felt then both harden and bitter passion: and yet this hindered him little, to rejoice and to be glad.
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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.
And although he was greatly vexed as touching the Flesh, yet felt he such spiritual joy in the testimonies of God, that sorrow overcame him not.
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Now, if Dauid as before wee haue declared, tooke such pleasure in the law, wheras God only shewed himself to the ancient fathers,
Now, if David as before we have declared, took such pleasure in the law, whereas God only showed himself to the ancient Father's,
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as it were in shadowes I beseeche you, how ought the word of God at this day to glad vs? Where as he sheweth him self so familiar a father towards vs,
as it were in shadows I beseech you, how ought the word of God At this day to glad us? Where as he shows him self so familiar a father towards us,
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euē opening vnto vs the very botome of his heart, hiding nothing from vs? When thē our Lord God poureth out the treasures of his infinite loue and goodnes vpon vs so aboundantly:
even opening unto us the very bottom of his heart, hiding nothing from us? When them our Lord God pours out the treasures of his infinite love and Goodness upon us so abundantly:
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haue not wee a farre greater occasion to reioyce, then the fathers who liued vnder the lawe? Yes verely:
have not we a Far greater occasion to rejoice, then the Father's who lived under the law? Yes verily:
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but our vnthankefulnesse so hindreth vs, as that in knowing, we know nothing, and in seeing, we see no whit at al. And yet is not this written without cause.
but our unthankfulness so hindereth us, as that in knowing, we know nothing, and in seeing, we see no whit At all And yet is not this written without cause.
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Euen so, when as we shall feele the griefes, anguishes, and afflictions of this worlde to trouble vs, let vs haue recourse vnto this word of God:
Eve so, when as we shall feel the griefs, Anguishes, and afflictions of this world to trouble us, let us have recourse unto this word of God:
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for in it we shal finde him to stretch forth his hand to drawe vs vnto him, declaring that he will helpe the afflicted, haue pitie of the miserable and vexed, ayde the wretched, desireth nothing els but to bring back againe poore sinners which wil yeld them selues vnto him, lay all their cares in his lappe,
for in it we shall find him to stretch forth his hand to draw us unto him, declaring that he will help the afflicted, have pity of the miserable and vexed, aid the wretched, Desires nothing Else but to bring back again poor Sinners which will yield them selves unto him, lay all their Cares in his lap,
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and that hee will vnburden vs of them all.
and that he will unburden us of them all.
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When then wee are sure, and resolute of such God his goodnesse towardes vs, by his promises, wee ought to come vnto him, to call vpon him, and to reioyce in him:
When then we Are sure, and resolute of such God his Goodness towards us, by his promises, we ought to come unto him, to call upon him, and to rejoice in him:
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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.
so that we may say with David, Oh Lord, my delight hath been in thy testimonies, that they might glad me in the midst of my afflictions.
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Loe how the children of God, win all the time of their affliction may continually doe, reioyce in the assurance of their saluation,
Loe how the children of God, win all the time of their affliction may continually do, rejoice in the assurance of their salvation,
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yea when as they shal settle them selues vpon his promises, and receiue them in such sort as that they may turne to their benefit.
yea when as they shall settle them selves upon his promises, and receive them in such sort as that they may turn to their benefit.
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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.
Now for a conclusion David Says, The righteousness of thy testimonies is everlasting: and afterwards he makes his prayer & Says, grant me understanding and I shall live.
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See yet againe this worde, righteousnes which is here repeated, and that to very good purpose:
See yet again this word, righteousness which is Here repeated, and that to very good purpose:
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For this is according to that which I haue already said, that they which dare not openly rayle & iangle against God to blaspheme his word,
For this is according to that which I have already said, that they which Dare not openly rail & jangle against God to Blaspheme his word,
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yet will they be for all that ful of malice, and treason:
yet will they be for all that full of malice, and treason:
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or els they wilbe so nusseled in their vanities as that the righteousnes of God shall not appeare in them.
or Else they will so nusseled in their vanities as that the righteousness of God shall not appear in them.
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So then, Dauid yet setteth it down, to bee an euerlasting righteousnesse:
So then, David yet sets it down, to be an everlasting righteousness:
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signifying that we ought not to take them as puftes of wynde, as a great number of men haue done, to magnifie God,
signifying that we ought not to take them as puftes of wind, as a great number of men have done, to magnify God,
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and after in the turning of an hand to go cleane backward.
and After in the turning of an hand to go clean backward.
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As at this daye wee shall haue them which will make a shew of great deuotion,
As At this day we shall have them which will make a show of great devotion,
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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:
and say, Oh what an excellent sermon, Oh what notable Doctrine was taught this day? But I beseech you what will they say the next day? Forsooth they will not for all this stick too mock God, make one jest or other At his word:
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or els, if God send them any aduersitie, they wilbe grieued and angry with him:
or Else, if God send them any adversity, they will grieved and angry with him:
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so that if they be put in minde of that which they before had heard, they will answere, that they haue cleane forgotten it.
so that if they be put in mind of that which they before had herd, they will answer, that they have clean forgotten it.
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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.
David Therefore meaning to show, that we must not be so slack as At sometime to commend the word of God, Saith, that it is an everlasting righteousness.
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As if he should haue said, it is very true that men are chaungeable, and this present life also is subiect to very many chaunges,
As if he should have said, it is very true that men Are changeable, and this present life also is Subject to very many changes,
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as to daye we shall haue some griefe or other, and to morrowe be well againe:
as to day we shall have Some grief or other, and to morrow be well again:
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oftentimes many troubles shall come vnto vs: and wee shall see them at last too haue an ende:
oftentimes many Troubles shall come unto us: and we shall see them At last too have an end:
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and yet for all these continuall chaunges, men must not in the meane while be carried away with euery blast of wynde, to bee inconstāt and vnstedfast:
and yet for all these continual changes, men must not in the mean while be carried away with every blast of wind, to be inconstant and unsteadfast:
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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.
but while they Are sailing through the waves of the sea, they must hold them selves firm and sure in this righteousness and sincerity which is in the word of God.
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See then howe me must know the euerlasting stablenes of the righteousnesse of the lawe.
See then how me must know the everlasting stableness of the righteousness of the law.
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And in deede wee shall haue thereof a full feeling and declaration in the worde of God,
And in deed we shall have thereof a full feeling and declaration in the word of God,
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when as wee shall receiue it as wee ought:
when as we shall receive it as we ought:
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but for so much as wee faile herein, and that wee haue not as of our selues the spirite to comprehend this righteousnesse, wherof in this place mention is made, ne yet to attaine thereto:
but for so much as we fail herein, and that we have not as of our selves the Spirit to comprehend this righteousness, whereof in this place mention is made, ne yet to attain thereto:
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yea, and if that we should attaine therto, so that there were nothing to leade vs to iniquitie,
yea, and if that we should attain thereto, so that there were nothing to lead us to iniquity,
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yet let vs pray with Dauid, that it would please God to giue vs vnderstanding.
yet let us pray with David, that it would please God to give us understanding.
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Now it is most true that Dauid had already receiued some portion and measure of vnderstanding:
Now it is most true that David had already received Some portion and measure of understanding:
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for els he could neuer haue saide, I haue beene grieued and troubled, and yet my delight was in thy lawe.
for Else he could never have said, I have been grieved and troubled, and yet my delight was in thy law.
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Hee coulde not possibly bee carried with such an affection, but that the word of God had touched the very bottome of his heart:
He could not possibly be carried with such an affection, but that the word of God had touched the very bottom of his heart:
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but when he besought God to giue him vnderstāding, he meāt, to haue God to encrease that grace which before he had receiued.
but when he besought God to give him understanding, he meant, to have God to increase that grace which before he had received.
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Nowe if he who was so greatly aduaūced:
Now if he who was so greatly advanced:
av cs pns31 r-crq vbds av av-j vvn:
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yea that had receiued the spirite of prophecie to instruct others, which is the principall spirite to gouerne the people of God:
yea that had received the Spirit of prophecy to instruct Others, which is the principal Spirit to govern the people of God:
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If hee, I saye, had neede to make such a prayer, what shall wee do, which haue scarsely any one sparke of vnderstanding in our myndes? ought not we, I beseeche you, to praye with a more feruent desire, to haue God to graūt vs vnderstanding? And a great deale the more ought wee to bee stirred vp thereto,
If he, I say, had need to make such a prayer, what shall we do, which have scarcely any one spark of understanding in our minds? ought not we, I beseech you, to pray with a more fervent desire, to have God to grant us understanding? And a great deal the more ought we to be stirred up thereto,
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when as Dauid sayeth, that wee are not able too lyue, vntill such time as GOD hath so enlightened vs:
when as David Saith, that we Are not able too live, until such time as GOD hath so enlightened us:
c-crq p-acp np1 vvz, cst pns12 vbr xx j av vvi, c-acp d n1 c-acp np1 vhz av vvn pno12:
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too the ende wee might conceiue this truthe and righteousnesse which is in his lawe.
too the end we might conceive this truth and righteousness which is in his law.
av dt n1 pns12 vmd vvi d n1 cc n1 r-crq vbz p-acp po31 n1.
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See here, I saye, howe that the life of men cannot be but accursed, vntill such time as they are come euen vnto this point.
See Here, I say, how that the life of men cannot be but accursed, until such time as they Are come even unto this point.
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And so, let vs not learne too please our selues, as these miserable wretched worldlinges doe, who are euen drunken in their pleasures and pastimes,
And so, let us not Learn too please our selves, as these miserable wretched worldlings do, who Are even drunken in their pleasures and pastimes,
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and thinke that there is no pleasure nor felicitie, without they exceede and outrage in all vanities and follies:
and think that there is no pleasure nor felicity, without they exceed and outrage in all vanities and follies:
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But lette vs looke a great deale higher, lette vs seeke after God, & know that then our life shalbe blessed,
But let us look a great deal higher, let us seek After God, & know that then our life shall blessed,
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when as God shall haue deliuered vs from these vayne allurements of this wicked worlde, to make vs feele truth and righteousnes which is in his word:
when as God shall have Delivered us from these vain allurements of this wicked world, to make us feel truth and righteousness which is in his word:
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that it may be the onely ende of our life, of all our councelles, and our onely exercise and study:
that it may be the only end of our life, of all our Councils, and our only exercise and study:
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To be short, the very summarie of all whatsoeuer we take in hande.
To be short, the very summary of all whatsoever we take in hand.
pc-acp vbi j, dt j n1 pp-f d r-crq pns12 vvb p-acp n1.
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According too this holy doctrine, let vs prostrate our selues before the maiestie of our good God, in acknowledging our offences, beseeching him that it woulde please him to make vs to feele them better then heretofore wee haue:
According too this holy Doctrine, let us prostrate our selves before the majesty of our good God, in acknowledging our offences, beseeching him that it would please him to make us to feel them better then heretofore we have:
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that we knowing our owne wretchednesse and miseries, & what neede we haue of his assistance, might haue recourse vnto him, hauing our whole refuge to his goodnes and mercy,
that we knowing our own wretchedness and misery's, & what need we have of his assistance, might have recourse unto him, having our Whole refuge to his Goodness and mercy,
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and stay our selues vpon his promises, not douting but that as he is true and faithfull in all that he sayeth,
and stay our selves upon his promises, not doubting but that as he is true and faithful in all that he Saith,
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so also that he will fulfill whatsoeuer hee hath shewed vnto vs in his worde:
so also that he will fulfil whatsoever he hath showed unto us in his word:
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to wit, that he wil so vnite vs vnto him self, as that after he hath separated vs from all the filthinesse of this world, he will make vs partakers of his righteousnesse, and finally of his glorie.
to wit, that he will so unite us unto him self, as that After he hath separated us from all the filthiness of this world, he will make us partakers of his righteousness, and finally of his glory.
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That he will not onely graunt vs, this grace, but also all people and nations of the earth. &c.
That he will not only grant us, this grace, but also all people and Nations of the earth. etc.
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The nineteenth Sermon vpon the hundreth and nineteenth Psalme. COPH. I haue cried out with my whole heart:
The nineteenth Sermon upon the Hundredth and nineteenth Psalm. COPH. I have cried out with my Whole heart:
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heare me O Lord, and I will keepe thy statutes. Yea euen vpon thee haue I called, helpe me, and I wil keepe thy testimonies.
hear me Oh Lord, and I will keep thy statutes. Yea even upon thee have I called, help me, and I will keep thy testimonies.
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Early in the morning I cried vnto thee: for in thy word is my trust. Mine eies preuent the night watches:
Early in the morning I cried unto thee: for in thy word is my trust. Mine eyes prevent the night watches:
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that I might be occupied in thy wordes. Heare my voyce (O Lorde) according vnto thy louing kindnesse:
that I might be occupied in thy words. Hear my voice (Oh Lord) according unto thy loving kindness:
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quicken mee according too thy iudgement. They drawe nigh that followe after malice: and are farre from thy lawe.
quicken me according too thy judgement. They draw High that follow After malice: and Are Far from thy law.
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Thou art nigh at hande, O Lorde: for all thy commandementes are true. I haue knowne long since by thy testimonies:
Thou art High At hand, Oh Lord: for all thy Commandments Are true. I have known long since by thy testimonies:
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that thou hast grounded them for euer.
that thou hast grounded them for ever.
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FOrasmuch as the most requisite thing that wee can possibly desire for our saluation, is praier vnto God,
FOrasmuch as the most requisite thing that we can possibly desire for our salvation, is prayer unto God,
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and bicause we are so slacke and colde therein, or els that a very small matter will make vs colde:
and Because we Are so slack and cold therein, or Else that a very small matter will make us cold:
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we are to consider of the examples which the holy scripture setteth forth vnto vs of the children of God,
we Are to Consider of the Examples which the holy scripture sets forth unto us of the children of God,
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& of the faithfull in deede, how they continually were exercised in prayer.
& of the faithful in deed, how they continually were exercised in prayer.
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Euen as in this place Dauid his meaning is to set before our eyes, not that he meant to glorifie him selfe of his owne strength, thereby to get him estimation,
Eve as in this place David his meaning is to Set before our eyes, not that he meant to Glorify him self of his own strength, thereby to get him estimation,
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but to the ende that this example might direct vs the right waye.
but to the end that this Exampl might Direct us the right Way.
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We see then howe carefull Dauid was to call vpō the name of God, how he applied his whole affection,
We see then how careful David was to call upon the name of God, how he applied his Whole affection,
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and continued therein, bicause that euery of vs might doe the like. Nowe in the first place he sayeth, I haue cried out with my whole heart.
and continued therein, Because that every of us might do the like. Now in the First place he Saith, I have cried out with my Whole heart.
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Wherety he signifieth vnto vs, that he babbled not euē as the hypocrites doe, or els that he cried not out vppon God for a fashion or coldely,
Wherety he signifies unto us, that he babbled not even as the Hypocrites do, or Else that he cried not out upon God for a fashion or coldly,
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but prayed with a true & earnest zeale.
but prayed with a true & earnest zeal.
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Neither do we any otherwise but euen prophane the name of God, when as wee pray vnto him without attentiue mindes hauing our thoughts wandring this waye and that waye, and on euery side.
Neither do we any otherwise but even profane the name of God, when as we pray unto him without attentive minds having our thoughts wandering this Way and that Way, and on every side.
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Let vs then consider, what it is principally to be required in our prayers, which is, that we must not only wagge the tongue,
Let us then Consider, what it is principally to be required in our Prayers, which is, that we must not only wag the tongue,
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and open our mouth, with an intent to pray vnto God:
and open our Mouth, with an intent to pray unto God:
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but we must pray sincerely and purely also vnto him from the bottom of our harts.
but we must pray sincerely and purely also unto him from the bottom of our hearts.
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Now in very deed we ought to bring this into a more plaine order:
Now in very deed we ought to bring this into a more plain order:
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But yet according to the manner which wee haue heretofore kept in handling of this Psalme, it shal suffice that we set down euery thing briefly in certain articles.
But yet according to the manner which we have heretofore kept in handling of this Psalm, it shall suffice that we Set down every thing briefly in certain Articles.
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It remaineth then for this tyme that euery one priuately by himself doth more diligently meditate & bestow his whole studie herein.
It remains then for this time that every one privately by himself does more diligently meditate & bestow his Whole study herein.
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Nowe let vs see how we ought too make our prayers to God, to wit, our prayers must not proceed from the midst of our mouth,
Now let us see how we ought too make our Prayers to God, to wit, our Prayers must not proceed from the midst of our Mouth,
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but from a godly minde, and pure truth. This word to cry out, importeth vehemency, as shall again soone after be spoken of.
but from a godly mind, and pure truth. This word to cry out, imports vehemency, as shall again soon After be spoken of.
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Nowe Dauid meaneth not that he strained his throate to cal and cry out, but he rather signifieth that he went not coldly vnto it,
Now David means not that he strained his throat to call and cry out, but he rather signifies that he went not coldly unto it,
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as they do which pray vnto God, they know not why nor wherfore, without it be for a fashion:
as they do which pray unto God, they know not why nor Wherefore, without it be for a fashion:
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or if they be pressed through any neede, yet are they no whit at al rightly moued,
or if they be pressed through any need, yet Are they not whit At all rightly moved,
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bycause they doo not assure themselues that hee will heare and receiue them.
Because they do not assure themselves that he will hear and receive them.
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Dauid thē sheweth that he was not so blockish, but that he had such an earnest desire as pusshed him thereto as S. Paul saieth, that when we come to pray vnto God, wee ought to approch with groaning harts, which no toung cā expresse, by which we are pusshed forward by the spirit of god.
David them shows that he was not so blockish, but that he had such an earnest desire as pushed him thereto as S. Paul Saith, that when we come to pray unto God, we ought to approach with groaning hearts, which no tongue can express, by which we Are pushed forward by the Spirit of god.
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Se thē the 2. cōdiciō which is required in our prayers, that is, that we must lift our harts & minds vp into heauen,
See them the 2. condition which is required in our Prayers, that is, that we must lift our hearts & minds up into heaven,
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when as wee pray vnto God.
when as we pray unto God.
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For we knowing what great need we haue of his help, must pray that he wil haue cōpassiō of our miserable estate,
For we knowing what great need we have of his help, must pray that he will have compassion of our miserable estate,
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yea & cōfesse that we are the childrē of perditiō, if hee stretched not foorth his merciful hand vntoo vs:
yea & confess that we Are the children of perdition, if he stretched not forth his merciful hand unto us:
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and therefore that hereupon, we ought to set out and call vpon him with an earnest affection.
and Therefore that hereupon, we ought to Set out and call upon him with an earnest affection.
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Nowe in the third place Dauid telleth vs that he was very diligēt in praying vnto God: to wit:
Now in the third place David Telleth us that he was very diligent in praying unto God: to wit:
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that he hoped euen vnto the last cast, as there are very many which doe so,
that he hoped even unto the last cast, as there Are very many which do so,
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when as they see welynough that they can go no further, except God help them:
when as they see welynough that they can go no further, except God help them:
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and yet for all that they steppe backe from him as much as in them lyeth,
and yet for all that they step back from him as much as in them lies,
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and are neuer carried to the very point, with all their heartes to call vpon God, without it bee that they can neither will nor choose,
and Are never carried to the very point, with all their hearts to call upon God, without it be that they can neither will nor choose,
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and are driuen euen too their wittes ends, as we say.
and Are driven even too their wits ends, as we say.
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Dauid declareth that he was not so drowsy, for he saieth, that he preuented the night watches, that hee occupied him selfe, seeing that it was the true,
David Declareth that he was not so drowsy, for he Saith, that he prevented the night watches, that he occupied him self, seeing that it was the true,
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and onely refuge of the children of God, and the very faithfull, to recommend them selues into his protection.
and only refuge of the children of God, and the very faithful, to recommend them selves into his protection.
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Nowe he lastly declareth, that he continued it, that it was no suddaine motion or blast,
Now he lastly Declareth, that he continued it, that it was no sudden motion or blast,
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and afterward to waxe colde agarne, as some do:
and afterwards to wax cold agarne, as Some doe:
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and I would it pleased God that we might not practize it so often as wee haue done.
and I would it pleased God that we might not practice it so often as we have done.
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But there is not that hee amongst vs which hath not founde by experience that wee are by and by tyered in praying to God,
But there is not that he among us which hath not found by experience that we Are by and by tyered in praying to God,
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and that wee waxe very colde so soone as we haue poured out one onely sigh and groane.
and that we wax very cold so soon as we have poured out one only sighs and groan.
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For we thinke it inough, if we haue set down our whole summe to God in a worde, a and do suppose, that if we haue made one onely prayer, that we are discharged of all together,
For we think it enough, if we have Set down our Whole sum to God in a word, a and do suppose, that if we have made one only prayer, that we Are discharged of all together,
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and that God will helpe vs, if hee thinke it good. Nowe Dauid sheweth vnto vs, that hee perseuered in calling vpon the name of God.
and that God will help us, if he think it good. Now David shows unto us, that he persevered in calling upon the name of God.
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Loe heere the foure pointes which we haue to note in this place, to the ende that euery of vs might discharge our selues of them.
Loe Here the foure points which we have to note in this place, to the end that every of us might discharge our selves of them.
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For see from whence we must learne the maner to pray wel:
For see from whence we must Learn the manner to pray well:
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to wit, in the first place, not with hauing our mouth going, but we must lay open our heartes,
to wit, in the First place, not with having our Mouth going, but we must lay open our hearts,
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and all our affections before the maiestie of God, and pray in spirituall truth:
and all our affections before the majesty of God, and pray in spiritual truth:
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and not onely so, but we must also be enflamed with such a zeale, as that wee be fully assured that he will both heare and helpe vs. And for performance hereof, we must be touched to the quick with the knowledge of our sinnes:
and not only so, but we must also be inflamed with such a zeal, as that we be Fully assured that he will both hear and help us And for performance hereof, we must be touched to the quick with the knowledge of our Sins:
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and knowe that our estate is moste accursed, if God hath not pittie on vs: and also what the saluation is which he hath promised vs:
and know that our estate is most accursed, if God hath not pity on us: and also what the salvation is which he hath promised us:
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wee must haue alwayes these things in minde, to the ende wee might be the more carefull, watchfully to call vppon him:
we must have always these things in mind, to the end we might be the more careful, watchfully to call upon him:
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and not to waite vntill God constrayneth vs through extreeme necessities, but to be alwayes in such a readinesse,
and not to wait until God constraineth us through extreme necessities, but to be always in such a readiness,
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as Dauid heere speaketh of, we must day and night, and euery minute be occupyed to looke vnto God, and too call vpon him:
as David Here speaks of, we must day and night, and every minute be ocupied to look unto God, and too call upon him:
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and to haue this vnderstanding with vs, that whensoeuer any of vs shall wake in the night, that it be to this end to poure out some sighes vnto our good GOD for our sinnes and transgressions.
and to have this understanding with us, that whensoever any of us shall wake in the night, that it be to this end to pour out Some sighs unto our good GOD for our Sins and transgressions.
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And also when as wee shall be alone by our selue, wee muste doe the like knowing right wel that God seeth vs,
And also when as we shall be alone by our self, we must do the like knowing right well that God sees us,
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and that we are alwayes as it were in his presence.
and that we Are always as it were in his presence.
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Lastly we must perseuer heerein, & not take vp the Bucklers, and by and by lay them downe againe, and be soone wearyed:
Lastly we must persever herein, & not take up the Bucklers, and by and by lay them down again, and be soon wearied:
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But we must still continue in our prayers, as Dauid heere sheweth vs an example.
But we must still continue in our Prayers, as David Here shows us an Exampl.
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Nowe after hee hath made these protestations, he goeth on and sayth, That after he shall be hearde,
Now After he hath made these protestations, he Goes on and say, That After he shall be heard,
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and shall haue obtayned his requests, that he wil keepe the testimonies of God.
and shall have obtained his requests, that he will keep the testimonies of God.
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Heere Dauid sheweth that he will not be vnthankfull for the grace which was bestowed vpon him.
Here David shows that he will not be unthankful for the grace which was bestowed upon him.
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And this is a poynt which ought greatly to be considered of by vs. For what is the cause that God so easily graunteth vnto vs whatsoeuer we demaund according to his holy will that he so louingly intreateth vs,
And this is a point which ought greatly to be considered of by us For what is the cause that God so Easily granteth unto us whatsoever we demand according to his holy will that he so lovingly intreateth us,
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yea that his hands are continually open vnto vs, to the ende liberally to bestowe his benefites and riches vpon vs? Wherefore sheweth he himselfe so liberall euery way vnto vs? It is to the ende that wee might haue wherefore to yeelde him our heartie thankes, and too glorifie him.
yea that his hands Are continually open unto us, to the end liberally to bestow his benefits and riches upon us? Wherefore shows he himself so liberal every Way unto us? It is to the end that we might have Wherefore to yield him our hearty thanks, and too Glorify him.
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Let vs then learne, that it is impossible for vs rightly to pray vnto God,
Let us then Learn, that it is impossible for us rightly to pray unto God,
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except we be already prepared to acknowledge his benefites, and too haue this full resolute minde that Dauid had:
except we be already prepared to acknowledge his benefits, and too have this full resolute mind that David had:
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to wit, to glorifie God, when as he shall haue hearde our prayers.
to wit, to Glorify God, when as he shall have heard our Prayers.
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As also we see these two things to goo togither in another place, where it is said, Call vpon me in the day of trouble,
As also we see these two things to goo together in Another place, where it is said, Call upon me in the day of trouble,
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and I will deliuer thee, and thou shalt gorifie me. and I will deliver thee, and thou shalt gorifie me.
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See then what we haue to note vpon this saying where Dauid sayth, That hee will keepe the ordinaunces and testimonyes of God.
See then what we have to note upon this saying where David say, That he will keep the ordinances and testimonies of God.
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But wee are to consider in the seconde place, what the thankes are which God requireth of vs,
But we Are to Consider in the seconde place, what the thanks Are which God requires of us,
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after he hath holpen vs, & that we haue felt his goodnes in not reiecting our prayers.
After he hath helped us, & that we have felt his Goodness in not rejecting our Prayers.
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Now this is true, that it is meete that the mouth doth his office to magnifie the name of God, in confessing how greatly we are beholden vnto him:
Now this is true, that it is meet that the Mouth does his office to magnify the name of God, in confessing how greatly we Are beholden unto him:
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and yet it is not inough that our mouth hath spoken, but wee muste glorifie him with the whole action of our life,
and yet it is not enough that our Mouth hath spoken, but we must Glorify him with the Whole actium of our life,
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and too shewe this acknowledgement, howe greatly we are bounden vnto him, in seruing & honowring him in all and through all.
and too show this acknowledgement, how greatly we Are bounden unto him, in serving & honowring him in all and through all.
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Dauid then in saying, That he would giue thanks vnto God because he heard him, sayth not, that he wold do it only with the mouth,
David then in saying, That he would give thanks unto God Because he herd him, say not, that he would do it only with the Mouth,
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but sheweth that he will passe farther that is, to keepe the testimonies of God, and to submit him vnto his ordinaunces.
but shows that he will pass farther that is, to keep the testimonies of God, and to submit him unto his ordinances.
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See howe the glory of God ought to resound, not onely at the tounges end of the faithfull,
See how the glory of God ought to resound, not only At the tongues end of the faithful,
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but also in the whole action of their handes and feete, and whatsoeuer else ought to apply them too honor this good God, that wee should doe him homage all our life longe, considering that wee holde all of him:
but also in the Whole actium of their hands and feet, and whatsoever Else ought to apply them too honour this good God, that we should do him homage all our life long, considering that we hold all of him:
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and not onely for our creation, but also for our maintenaunce and conseruation, and for that hee continually sheweth him selfe too be our protector.
and not only for our creation, but also for our maintenance and conservation, and for that he continually shows him self too be our protector.
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For there passeth not one hower ouer our heads, wherein God deliuereth vs not from one mischiefe or other.
For there passes not one hour over our Heads, wherein God Delivereth us not from one mischief or other.
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We haue then a large matter to thanke him for, not onely with the mouth and in words:
We have then a large matter to thank him for, not only with the Mouth and in words:
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but also in making protestation therof all the dayes of our life.
but also in making protestation thereof all the days of our life.
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Wee see nowe the summe and effect of that which is heere spoken, to witte, I haue called vppon thee with my whole hart, O heare me,
we see now the sum and Effect of that which is Here spoken, to wit, I have called upon thee with my Whole heart, Oh hear me,
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and I will keepe thy Statutes. And afterwardes, I haue called vpon thee, saue me, and I will keepe thy Testimonyes. and I will keep thy Statutes. And afterwards, I have called upon thee, save me, and I will keep thy Testimonies.
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And after that, I haue preuented the dawning of the day. I haue called vppon thee, yea in trusting in thy worde.
And After that, I have prevented the dawning of the day. I have called upon thee, yea in trusting in thy word.
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Now heere he againe repeateth the point which wee haue noted in the other Sermon:
Now Here he again repeateth the point which we have noted in the other Sermon:
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that is, that for our well praying vnto God, we muste builde vppon the trust of his promises.
that is, that for our well praying unto God, we must build upon the trust of his promises.
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And this is the true preparation which wee ought to make, euen such a one as this.
And this is the true preparation which we ought to make, even such a one as this.
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It is true that we had neede to feele our miseryes and necessities, as it hath beene before declared.
It is true that we had need to feel our miseries and necessities, as it hath been before declared.
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For wee shall neuer pray vnto God with a right affection, and from the hearte without this.
For we shall never pray unto God with a right affection, and from the heart without this.
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And besides it is very needefull also that we so lay open our heartes, as that we come boldely too present them before our good God too discharge and vnburthen those our heartes of all their cares and sorrowes.
And beside it is very needful also that we so lay open our hearts, as that we come boldly too present them before our good God too discharge and unburthen those our hearts of all their Cares and sorrows.
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But in the meane while, howe is it possible for vs, so watchfully and carefully too pray vnto GOD,
But in the mean while, how is it possible for us, so watchfully and carefully too pray unto GOD,
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and to be at full libertie to come before him, if wee had not this hope that hee woulde heare vs? And howe coulde wee haue any hope,
and to be At full liberty to come before him, if we had not this hope that he would hear us? And how could we have any hope,
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if hee had not giuen vs his woorde which witnesseth vnto vs his will, and certifieth vs that wee shall not lose our labour in praying vnto him? The firste laying open then which is requisite for rightly calling vppon GOD, is, that wee come vntoo him in full assuraunce that he will heare vs. And why so? Because hee hath promised vs. They then which shall pray at all aduenture, shall gaine nothing, as the scripture sayeth:
if he had not given us his word which Witnesseth unto us his will, and certifieth us that we shall not loose our labour in praying unto him? The First laying open then which is requisite for rightly calling upon GOD, is, that we come unto him in full assurance that he will hear us And why so? Because he hath promised us They then which shall pray At all adventure, shall gain nothing, as the scripture Saith:
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For it is doone but in hypocrisie:
For it is done but in hypocrisy:
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when as wee assure not our selues that God will heare vs. We must, as the Apostle sayth, in drawing neere vnto God, knowe that it is GOD which calleth vs vnto him.
when as we assure not our selves that God will hear us We must, as the Apostle say, in drawing near unto God, know that it is GOD which calls us unto him.
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And they which haue not this knoweledge, shall be voyde of their hope. And therefore euery man must looke into him selfe, to be thus resolued and say,
And they which have not this knowledge, shall be void of their hope. And Therefore every man must look into him self, to be thus resolved and say,
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Wel, since it is God, that calleth and biddeth me to come vnto him, I must not stand in doubt of obtayning that which I shall aske of him,
Well, since it is God, that calls and bids me to come unto him, I must not stand in doubt of obtaining that which I shall ask of him,
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yea because I trust to his woorde. When then wee shall be thus fully assured, we may very well beginne too pray:
yea Because I trust to his word. When then we shall be thus Fully assured, we may very well begin too pray:
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But if this be not in vs, we may bestow great paines in praying vnto God, yea from morning vntill euening:
But if this be not in us, we may bestow great pains in praying unto God, yea from morning until evening:
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wee may continue all the whole night in babling, but wee shall get nothing at all by it:
we may continue all the Whole night in babbling, but we shall get nothing At all by it:
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although we had some desire and zeale, we should neuer know what gaine we should haue by our prayers,
although we had Some desire and zeal, we should never know what gain we should have by our Prayers,
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because wee trust not to the promises of God nor yet stay our selues vpon them.
Because we trust not to the promises of God nor yet stay our selves upon them.
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Let vs then not dout but that hee will helpe vs, and that we shall feele his ayde in time conuenient.
Let us then not doubt but that he will help us, and that we shall feel his aid in time convenient.
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Heereby wee see, that we could neuer duely and truely pray vnto God in all the Religion of Popery, I say according too that doctrine which they hold.
Hereby we see, that we could never duly and truly pray unto God in all the Religion of Popery, I say according too that Doctrine which they hold.
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And why so? Because they teach the wretched world to be alwayes in doubt and wauering.
And why so? Because they teach the wretched world to be always in doubt and wavering.
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See then that a meere and professed Papist can neuer bee able too make one prayer to please God:
See then that a mere and professed Papist can never be able too make one prayer to please God:
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and cannot choose but to prouoke the wrath of God against them selues in all their Prayers.
and cannot choose but to provoke the wrath of God against them selves in all their Prayers.
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And why so? Forsomuch as they looke not vnto his promises, vpon which we must settle our selues, to be assured:
And why so? Forsomuch as they look not unto his promises, upon which we must settle our selves, to be assured:
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but that which is worse, they teach that in their prayers they must alwayes stand in doubt.
but that which is Worse, they teach that in their Prayers they must always stand in doubt.
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So much the more then ought this doctrine rightly too be considered of vs, where it is declared, that the key which openeth the gate for vs to approch vnto God in calling vppon his name, is this, that we must haue the promises contained in the holy Scripture,
So much the more then ought this Doctrine rightly to be considered of us, where it is declared, that the key which Openeth the gate for us to approach unto God in calling upon his name, is this, that we must have the promises contained in the holy Scripture,
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& to learne such an affiaunce out of it, as that we doubt not that God regardeth vs:
& to Learn such an affiance out of it, as that we doubt not that God Regardeth us:
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and that so oftentimes as we pray vnto him, that our prayers enter into him,
and that so oftentimes as we pray unto him, that our Prayers enter into him,
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and that he will receiue them, declaring that hee is ready too graunte vnto, vs what soeuer wee shall craue of him in his sonnes name according to his wil.
and that he will receive them, declaring that he is ready too grant unto, us what soever we shall crave of him in his Sons name according to his will.
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Nowe in the meane while, because that God ordinarily heareth not vs at the first chop, that is to say, sheweth not it according to the outwarde shewe,
Now in the mean while, Because that God ordinarily hears not us At the First chop, that is to say, shows not it according to the outward show,
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and as we would wish, heere is required patience to remaine constant in this assuraunce, and too retaine and nourish it in our heartes after the example of Dauid.
and as we would wish, Here is required patience to remain constant in this assurance, and too retain and nourish it in our hearts After the Exampl of David.
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For hee sayth not, that hee prayed onely vnto God for a time: but sheweth that he continued therein, and that hee preuented the night watches.
For he say not, that he prayed only unto God for a time: but shows that he continued therein, and that he prevented the night watches.
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See then what perseueraunce was in him as touching prayer.
See then what perseverance was in him as touching prayer.
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Nowe it is a signe that God shewed him not too haue obtayned the thing that he prayed for.
Now it is a Signen that God showed him not too have obtained the thing that he prayed for.
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It falleth out then that Dauid his patience was troubled in that that hee languished: and yet for all that he alwayes trusted to the woorde of God.
It falls out then that David his patience was troubled in that that he languished: and yet for all that he always trusted to the word of God.
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Nowe wee for our partes are to doe euen the like.
Now we for our parts Are to do even the like.
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For although God sheweth not himself to be mercifull vnto vs so soone as we would wish,
For although God shows not himself to be merciful unto us so soon as we would wish,
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and too graunt vs our requests, yet ought we notwithstanding too builde heerevpon that hee will bee faithfull,
and too grant us our requests, yet ought we notwithstanding too build hereupon that he will be faithful,
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and shewe him selfe so in the ende.
and show him self so in the end.
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Although he prolongeth it for a time, he doth it because he knoweth it to be very profitable for vs to humble vs, and to proue our patience.
Although he prolongeth it for a time, he does it Because he Knoweth it to be very profitable for us to humble us, and to prove our patience.
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It followeth soone after, Mine eyes preuent the night watches: that I might be occupyed in thy worde.
It follows soon After, Mine eyes prevent the night watches: that I might be ocupied in thy word.
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This verse is not put to without cause.
This verse is not put to without cause.
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I haue already sayd, that we can haue no accesse vnto God in our prayers, without we trust to his word.
I have already said, that we can have no access unto God in our Prayers, without we trust to his word.
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For it is a very harde matter for vs to stay vpon God, if we onely consider of him according to our naturall reason,
For it is a very harden matter for us to stay upon God, if we only Consider of him according to our natural reason,
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whether he bee neere vs or no, and whether he putteth foorth his hand to help vs. When then we shall not perceiue this power and grace of God,
whither he be near us or not, and whither he putteth forth his hand to help us When then we shall not perceive this power and grace of God,
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as we would wishe, it is a very hard thing for vs too beleeue in him,
as we would wish, it is a very hard thing for us too believe in him,
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and therefore wee must stoutely striue in this behalfe.
and Therefore we must stoutly strive in this behalf.
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And see why Dauid sayth, That his eyes preuented the night watch, to be occupyed in that which might confirme him.
And see why David say, That his eyes prevented the night watch, to be ocupied in that which might confirm him.
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As if he should haue sayde, O Lorde, I haue beleeued thy word, but it was with greate paine, and with many harde conflicts.
As if he should have said, Oh Lord, I have believed thy word, but it was with great pain, and with many harden conflicts.
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For I am a weake man, and of mine owne nature inclyned to distrust, and besides I am assayled with a greate number of temptations:
For I am a weak man, and of mine own nature inclined to distrust, and beside I am assailed with a great number of temptations:
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But yet haue I remedied all this geere, when as I occupyed my selfe aboute this continuall meditation of thy word, which I did not onely bestowe on the day time,
But yet have I remedied all this gear, when as I ocupied my self about this continual meditation of thy word, which I did not only bestow on the day time,
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but also in parte of the night. See heere what we are in very deede to gather out of this place.
but also in part of the night. See Here what we Are in very deed to gather out of this place.
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But first we must mark the proceeding of Dauid.
But First we must mark the proceeding of David.
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For after hee hath spoken of the hope wherein he was setled, to pray vntoo God without doubting that he would heare him, hee sayeth, That he carefully meditated on his woord.
For After he hath spoken of the hope wherein he was settled, to pray unto God without doubting that he would hear him, he Saith, That he carefully meditated on his word.
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And why did hee so? Shall that which was necessary for Dauid to doe, bee superfluous for vs? God forbid.
And why did he so? Shall that which was necessary for David to do, be superfluous for us? God forbid.
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For if such a Prophet as hee, had neede too arme himselfe against the temptations of his fleshe, against the infirmities wherwith he might be assayled, I pray you how quickly shal he be ouerthrowne,
For if such a Prophet as he, had need too arm himself against the temptations of his Flesh, against the infirmities wherewith he might be assailed, I pray you how quickly shall he be overthrown,
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if we haue not the same remedy which we vsed, and the courage also which he heere exhorteth vs vnto?
if we have not the same remedy which we used, and the courage also which he Here exhorteth us unto?
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Let vs then consider, that if we will be stayed vpon the promises of God,
Let us then Consider, that if we will be stayed upon the promises of God,
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because we would call vppon him in the time of neede, we ought many times to meditate vpon his woords both day and night:
Because we would call upon him in the time of need, we ought many times to meditate upon his words both day and night:
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and to set all our study and affection therein ▪ And see what the cause is why there are so fewe which be disposed to pray vnto God.
and to Set all our study and affection therein ▪ And see what the cause is why there Are so few which be disposed to pray unto God.
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Yea, and when they are thereto inforced, they knowe not which way too beginne, because they cannot he fully resolued, to say, It is very requisite that when I shall call vpon my good God, that I be fully assured that hee will not refuse to heare me.
Yea, and when they Are thereto enforced, they know not which Way too begin, Because they cannot he Fully resolved, to say, It is very requisite that when I shall call upon my good God, that I be Fully assured that he will not refuse to hear me.
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What is the cause of this vncertaintie? It is because they are not wel acquainted with the promises of God.
What is the cause of this uncertainty? It is Because they Are not well acquainted with the promises of God.
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For a man will thinke that it were euen inough sleightly and lightly to beleeue, that God will heare those that are his.
For a man will think that it were even enough slightly and lightly to believe, that God will hear those that Are his.
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And when we come to prayer with this thought, we thinke that if we haue said, but a word or two: that it is too much.
And when we come to prayer with this Thought, we think that if we have said, but a word or two: that it is too much.
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Yea and if wee come to a Sermon, and heare the promises of God spoken of, we thinke it by and by too bee an vnprofitable speach,
Yea and if we come to a Sermon, and hear the promises of God spoken of, we think it by and by too be an unprofitable speech,
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and will say, that it is more then needeth, for what is he that vnderstandeth not that well inough? And in the meane while,
and will say, that it is more then needs, for what is he that understandeth not that well enough? And in the mean while,
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beholde a mightie great temptation, like vnto a boysterous whirlewinde and tempest euen at hande:
behold a mighty great temptation, like unto a boisterous whirlwind and tempest even At hand:
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and then he which thought him selfe so able a man, is become a very Milkesop:
and then he which Thought him self so able a man, is become a very Milksop:
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He wil looke whether God wil haue pitie of him:
He will look whither God will have pity of him:
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He will possibly imagine, that he hath turned his back, yea or else hee will doubt of his prouidence,
He will possibly imagine, that he hath turned his back, yea or Else he will doubt of his providence,
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whether he hath any care of the worlde or no, there are a thousand fantasies which the Deuill goeth about to put in our mindes.
whither he hath any care of the world or no, there Are a thousand fantasies which the devil Goes about to put in our minds.
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And when we are in this case, see we are so astonied, as that there is no comming for vs too pray vnto God.
And when we Are in this case, see we Are so astonished, as that there is no coming for us too pray unto God.
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And what is the reason? It is because wee haue not beene carefull to meditate vpon his promises.
And what is the reason? It is Because we have not been careful to meditate upon his promises.
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And therefore we ought so much the more, throughly to consider of this lesson, when as it is said, That Dauid his eyes preuented the night watches, too meditate vppon the promises of God.
And Therefore we ought so much the more, thoroughly to Consider of this Lesson, when as it is said, That David his eyes prevented the night watches, too meditate upon the promises of God.
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Let vs nowe compare our selues with him.
Let us now compare our selves with him.
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But it is so farre of that any of vs in particular hath this care, whereof mention is heere made,
But it is so Far of that any of us in particular hath this care, whereof mention is Here made,
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as that wee cannot by any meanes possible bee trayned vnto it.
as that we cannot by any means possible be trained unto it.
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And although God biddeth vs to come vnto him, yet cannot wee be brought to come any thinge neere him.
And although God bids us to come unto him, yet cannot we be brought to come any thing near him.
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See howe the Bel shal ring euery day to moue vs to come to the Sermon:
See how the Bel shall ring every day to move us to come to the Sermon:
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God there telleth vs of his will, hee declareth vnto vs that he is ready to receiue vs to his mercie,
God there Telleth us of his will, he Declareth unto us that he is ready to receive us to his mercy,
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as often as wee shall call vpon him.
as often as we shall call upon him.
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Nowe euery of vs may very well see, that wee passe not of his helpe one minute of an houre.
Now every of us may very well see, that we pass not of his help one minute of an hour.
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And yet howe many are there notwithstanding which will vouchsafe too steppe one foote, too come to occupy them selues aboute the promises of God, that their memoryes might be refreshed in them to thend they might so much the better be remembred of them? Nay we shall sarcely haue a number of them com to it on the Sunday,
And yet how many Are there notwithstanding which will vouchsafe too step one foot, too come to occupy them selves about the promises of God, that their memories might be refreshed in them to The end they might so much the better be remembered of them? Nay we shall sarcely have a number of them come to it on the Sunday,
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yea, and if percase they come once, they thinke it too bee as it were ouer much.
yea, and if percase they come once, they think it too be as it were over much.
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And forsooth they muste not come thither neither euery Sunday, because their eares will bee ouer much filled with noyse:
And forsooth they must not come thither neither every Sunday, Because their ears will be over much filled with noise:
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and againe such as doe come too it, with what affection come they, thinke you? Verely,
and again such as do come too it, with what affection come they, think you? Verily,
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because that they cannot deny, but that there must bee one day in the weeke for them to meete togither:
Because that they cannot deny, but that there must be one day in the Week for them to meet together:
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and besides, they will for once come thither:
and beside, they will for once come thither:
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but it shall be to sleepe, so that they vnderstand and carry away asmuch as these pillers,
but it shall be to sleep, so that they understand and carry away as as these pillars,
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or else the stoles whereon they sit. Loe heere, howe a great number of the people come to the Sermon.
or Else the stoles whereon they fit. Loe Here, how a great number of the people come to the Sermon.
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Yea and there are no small number which wil come thither, euen to mock God,
Yea and there Are no small number which will come thither, even to mock God,
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as we see these scoffers and gibers, who come to none other ende, but too dispite him, bring with them whorishe and shamelesse faces,
as we see these scoffers and gibers, who come to none other end, but too despite him, bring with them whorish and shameless faces,
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and such a beastly impudencie as cannot bee greater. All this we see.
and such a beastly impudency as cannot be greater. All this we see.
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Nowe let vs consider that it is so farre of that our slouthfulnesse should be excused,
Now let us Consider that it is so Far of that our slothfulness should be excused,
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as that God cannot but iustly punish vs, in that we shall be depriued of the abilitie to call vpon him in our neede,
as that God cannot but justly Punish us, in that we shall be deprived of the ability to call upon him in our need,
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and shall haue our mouthes also stopped.
and shall have our mouths also stopped.
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And afterwarde the mischiefe shall increase dayly more and more, vntill such time as we are come euen to the deapth of the bottomlesse pittes:
And afterward the mischief shall increase daily more and more, until such time as we Are come even to the depth of the bottomless pits:
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that is to say, wee shall be vtterly excluded from the help of our good God, that he will retire him selfe from vs,
that is to say, we shall be utterly excluded from the help of our good God, that he will retire him self from us,
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and cleerely banish vs his kingdome.
and clearly banish us his Kingdom.
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Beholde heere the fruite which commerh by our negligence, when as we shall make no accounte of the exercising of our selues in this study of the promises of God.
Behold Here the fruit which commerh by our negligence, when as we shall make no account of the exercising of our selves in this study of the promises of God.
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Nowe Dauid addeth, Heare my voyce, O Lord, at cording vnto thy louing kindenes: quicken me according to thy iudgement.
Now David adds, Hear my voice, Oh Lord, At cording unto thy loving kindness: quicken me according to thy judgement.
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Heere Dauid declareth yet more plainly, vppon what ground he layde his foundation of praying vnto God:
Here David Declareth yet more plainly, upon what ground he laid his Foundation of praying unto God:
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to wit, he brought no kinde of presumption with him, thinking to make account of this or that,
to wit, he brought no kind of presumption with him, thinking to make account of this or that,
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and so to be thought very woorthy that God should heare him: but he preferred the goodnesse and faithfulnesse of God aboue all his owne woorthinesses.
and so to be Thought very worthy that God should hear him: but he preferred the Goodness and faithfulness of God above all his own woorthinesses.
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Loe heere, wherevnto wee must looke if wee wil haue God to be merciful vnto vs. And whē as we would profite our selues by our prayers, wee must not once talke of bringing in of any thing of ours with vs,
Loe Here, whereunto we must look if we will have God to be merciful unto us And when as we would profit our selves by our Prayers, we must not once talk of bringing in of any thing of ours with us,
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ne yet alledge this thing nor that, as thinking too binde God vnto vs for some good turne that wee haue doone him:
ne yet allege this thing nor that, as thinking too bind God unto us for Some good turn that we have done him:
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but too haue this principall regarde with vs, God is good, and faithfull, and iust.
but too have this principal regard with us, God is good, and faithful, and just.
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See then wheron it is that we must settle our confidence, if we will be resolued that he will heare vs. And this is such a doctrine, I tell you, aswe ought well to holde and keepe.
See then whereon it is that we must settle our confidence, if we will be resolved that he will hear us And this is such a Doctrine, I tell you, aswe ought well to hold and keep.
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For in very deede, vnder this worde, Promise, this must altogither be vnder stoode.
For in very deed, under this word, Promise, this must altogether be under stood.
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For what is it that induceth God to helpe vs, and to saye, come vnto me, without hee looke that wee would craue something at his handes? What is the cause that our God presenteth himselfe thus vnto vs? Are they our merites? haue we any wayes on our parte deserued, that he shoulde be so louing and kinde vnto vs? No without all doubt.
For what is it that induceth God to help us, and to say, come unto me, without he look that we would crave something At his hands? What is the cause that our God presents himself thus unto us? are they our merits? have we any ways on our part deserved, that he should be so loving and kind unto us? No without all doubt.
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We must then needes conclude, that the promises do spring out from this fountaine euen his meere mercie.
We must then needs conclude, that the promises do spring out from this fountain even his mere mercy.
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And therefore it is not without cause that Dauid, after hee hath spoken of the promises of God, declareth heere that he desireth not to bee heard,
And Therefore it is not without cause that David, After he hath spoken of the promises of God, Declareth Here that he Desires not to be herd,
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but in this respect, That God is good and merciful.
but in this respect, That God is good and merciful.
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As if he shoulde haue sayde, O Lorde, if any man inquire the cause why thou hast hearde me,
As if he should have said, Oh Lord, if any man inquire the cause why thou hast heard me,
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and haste pittie on me, I am able to say nothing as touching mine owne person,
and haste pity on me, I am able to say nothing as touching mine own person,
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but that I iustly deserue too bee reiected of thee, but thou hast taken the matter and cause vnto thine owne goodnesse and righteousnesse. Now it followeth soone after,
but that I justly deserve too be rejected of thee, but thou hast taken the matter and cause unto thine own Goodness and righteousness. Now it follows soon After,
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They drawe nighe that follow after malice: and are farre from thy lawe. Thou art nigh at hand, O Lord:
They draw High that follow After malice: and Are Far from thy law. Thou art High At hand, Oh Lord:
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for all thy commaundements are true.
for all thy Commandments Are true.
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Heere Dauid complayneth vnto God, and desireth him to helpe him against the wicked and vngodly contemners of his maiestie:
Here David Complaineth unto God, and Desires him to help him against the wicked and ungodly contemners of his majesty:
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As if he had said vnto him, O Lorde, I can alledge nothing at all for mine one defence,
As if he had said unto him, Oh Lord, I can allege nothing At all for mine one defence,
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but that they which draw nigh vnto me to hurt me, are so much the farther of from thy lawe,
but that they which draw High unto me to hurt me, Are so much the farther of from thy law,
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and I the neerer thy commaundements It is a commonen entendement, that they which doe imagine ma1ice, are farre from God, in withdrawing themselues from his lawe:
and I the nearer thy Commandments It is a commonen entendement, that they which do imagine ma1ice, Are Far from God, in withdrawing themselves from his law:
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but when as wee shall narrowly looke into the matter, that is the very true and naturall sense of the Prophet which I haue already touched, that they which imagine malice or deceit, are farre off:
but when as we shall narrowly look into the matter, that is the very true and natural sense of the Prophet which I have already touched, that they which imagine malice or deceit, Are Far off:
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that is, they are retyred from the lawe of God, to persecute those which drawe nigh vnto it.
that is, they Are retired from the law of God, to persecute those which draw High unto it.
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And see how Dauid hath taken for his aduantage, that, that the wicked are farre from God,
And see how David hath taken for his advantage, that, that the wicked Are Far from God,
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bicause hee did very well see, that he had beene ouerthrowne through their malice, without God had holpen him.
Because he did very well see, that he had been overthrown through their malice, without God had helped him.
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Which thing he sheweth by this cōplaint, that the wicked troubled him euen to the vttermost.
Which thing he shows by this complaint, that the wicked troubled him even to the uttermost.
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And so much the more ought wee to consider of this, bicause we being so womānish as possibly may be, do by & by think that if the wicked beare the sway,
And so much the more ought we to Consider of this, Because we being so womamnish as possibly may be, do by & by think that if the wicked bear the sway,
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and craftily goe about too deuise any thing against vs, that all is loste, and that God hath giuen vs ouer for a spoile.
and craftily go about too devise any thing against us, that all is lost, and that God hath given us over for a spoil.
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We can in no wise abide that God should exercise our patience nor yet humble vs. Let vs then throughly confider of the example of Dauid.
We can in no wise abide that God should exercise our patience nor yet humble us Let us then thoroughly confider of the Exampl of David.
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For although that God had specially chosen him out, amongst the rest, and had bestowed so many excellent graces vpon him:
For although that God had specially chosen him out, among the rest, and had bestowed so many excellent graces upon him:
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yet for all that hee was contented that the vngodly shoulde persecute him, neither could he make them stande aloofe off,
yet for all that he was contented that the ungodly should persecute him, neither could he make them stand aloof off,
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for hee had neither Rampares or Bulwarkes, that he was able to saye, you shall not come neare me.
for he had neither Rampares or Bulwarks, that he was able to say, you shall not come near me.
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For he saieth that they drew nigh him.
For he Saith that they drew High him.
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So then, when God giueth such leaue to the wicked, as too haue the raines at will,
So then, when God gives such leave to the wicked, as too have the reins At will,
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so that it should seeme, that they had the power euen to set their feete on our throates,
so that it should seem, that they had the power even to Set their feet on our throats,
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yea and to swallowe vs cleane vp, Let vs consider, that it hath beene the will of our God in all ages, to haue his children subiect to the malice of their enemies.
yea and to swallow us clean up, Let us Consider, that it hath been the will of our God in all ages, to have his children Subject to the malice of their enemies.
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Let vs also haue a further cōsideration of this which he sayeth, that they are farre from the lawe of God.
Let us also have a further consideration of this which he Saith, that they Are Far from the law of God.
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For this importeth, that they neither had truthe nor equitie in them.
For this imports, that they neither had truth nor equity in them.
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When then the vngodly, shall with the contempt of God, and an extreeme impietie, euen rushe vpon vs to ouerthrowe vs, let vs then, I say, remember the example of Dauid and saye,
When then the ungodly, shall with the contempt of God, and an extreme impiety, even rush upon us to overthrown us, let us then, I say, Remember the Exampl of David and say,
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wherefore doe the wicked thus persecute vs, without any regarde too him, who ought and will when it pleaseth him both with force and violence represse them? It is bicause they are both blynde and blockish,
Wherefore do the wicked thus persecute us, without any regard too him, who ought and will when it Pleases him both with force and violence repress them? It is Because they Are both blind and blockish,
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and are without all truthe and equitie.
and Are without all truth and equity.
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But on the contrary side, let vs not be afearde, bicause wee knowe that God is nigh vs:
But on the contrary side, let us not be afeard, Because we know that God is High us:
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& let vs continually cal vpō him, to the ende he may be alwayes nearer and nearer vnto vs, too put him selfe betwixt vs,
& let us continually call upon him, to the end he may be always nearer and nearer unto us, too put him self betwixt us,
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and make him selfe our buckler to put backe the attemptes, and to beare the blowes wherewith the wicked shal assail vs. Moreouer, let vs besure & resolute, that notwithstanding that the vngodly shall thus oppresse vs,
and make him self our buckler to put back the attempts, and to bear the blows wherewith the wicked shall assail us Moreover, let us besure & resolute, that notwithstanding that the ungodly shall thus oppress us,
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yet that God is not farre from vs, although that we can not perceiue it.
yet that God is not Far from us, although that we can not perceive it.
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For God will oftentimes be neare vs, when as we shall thinke that he is cleane hidden:
For God will oftentimes be near us, when as we shall think that he is clean hidden:
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that is to say, he sheweth not vnto vs his power and vertue, neither laieth he it open at the first chop.
that is to say, he shows not unto us his power and virtue, neither Layeth he it open At the First chop.
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For we must also call vpō him, that we might shew what honour wee beare him:
For we must also call upon him, that we might show what honour we bear him:
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that although hee prolongeth the time, and tarrieth longer before hee helpe vs, then we would,
that although he prolongeth the time, and tarrieth longer before he help us, then we would,
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yet must we notwithstāding tarry his good leisure.
yet must we notwithstanding tarry his good leisure.
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In summe we must alwayes bee resolute in this which Dauid here speaketh of, saying, are the vngodly nighe? very well, and God is at hand.
In sum we must always be resolute in this which David Here speaks of, saying, Are the ungodly High? very well, and God is At hand.
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That is to say, God is not asleepe in heauen, whiles these men are maliciously imagining to do vs hurte.
That is to say, God is not asleep in heaven, while these men Are maliciously imagining to do us hurt.
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God his armes are not a crosse, neither are his handes closed, notwithstanding that these men seeke nothing els but to deuoure vs. God is not yet blynde,
God his arms Are not a cross, neither Are his hands closed, notwithstanding that these men seek nothing Else but to devour us God is not yet blind,
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whyles these vngodly awake, to destroye and confounde vs. Se then howe God, according to the necessities which he knoweth to be in vs, will alwayes be at hande,
whiles these ungodly awake, to destroy and confound us See then how God, according to the necessities which he Knoweth to be in us, will always be At hand,
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so to assist vs, as that whatsoeuer mischiefe is neare vs, it shall neuer be able to ouercome vs,
so to assist us, as that whatsoever mischief is near us, it shall never be able to overcome us,
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yea, inuent the wicked what they can on all sides. This is it that Dauid meaneth to signifie in this place.
yea, invent the wicked what they can on all sides. This is it that David means to signify in this place.
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Nowe he also sayeth, That the commaundements of God are true.
Now he also Saith, That the Commandments of God Are true.
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Wherein he exhorteth vs to haue recourse vnto the worde of God, for although wee are thus tormented and fast closed vp in sorrowe and griefes:
Wherein he exhorteth us to have recourse unto the word of God, for although we Are thus tormented and fast closed up in sorrow and griefs:
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yea and that we looke this way and that way for helpe, and yet see not God to remedie the same:
yea and that we look this Way and that Way for help, and yet see not God to remedy the same:
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then I saye, hee teacheth vs too haue recourse vnto his worde. And this is a most profitable admonition.
then I say, he Teaches us too have recourse unto his word. And this is a most profitable admonition.
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For when we seeke after God, we must not haue regard to our own fantasies,
For when we seek After God, we must not have regard to our own fantasies,
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nor to any worldly maner, as we are accustomed, nor too looke that hee submit him selfe vnto our will, to shewe him selfe vnto vs after a visible sort, to haue him come downe from heauen in his maiestie, too consume with fire and brimstone all our enemies, to set vs aloft,
nor to any worldly manner, as we Are accustomed, nor too look that he submit him self unto our will, to show him self unto us After a visible sort, to have him come down from heaven in his majesty, too consume with fire and brimstone all our enemies, to Set us aloft,
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and to beare vs such fauour, as that wee might haue all things at our owne desire:
and to bear us such favour, as that we might have all things At our own desire:
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Loe I beseech you howe wee desire to haue GOD to shewe him selfe, for like as wee are fleshly,
Lo I beseech you how we desire to have GOD to show him self, for like as we Are fleshly,
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so also would we haue him to shew him selfe vnto vs in a visible maner.
so also would we have him to show him self unto us in a visible manner.
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All this while, his worde is of no great authoritie with vs:
All this while, his word is of no great Authority with us:
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for if hee shewe vs not why and wherefore, we are not contented with that which hee hath spoken,
for if he show us not why and Wherefore, we Are not contented with that which he hath spoken,
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but we would forsooth see his hande altogether open. Wherefore, this admonition which Dauid here giueth vs, is very necessary:
but we would forsooth see his hand altogether open. Wherefore, this admonition which David Here gives us, is very necessary:
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to wit, that the commandementes of God are true.
to wit, that the Commandments of God Are true.
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As if he should haue said, O Lorde, I haue already said, that thou art neare vnto vs,
As if he should have said, Oh Lord, I have already said, that thou art near unto us,
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for as much as thou seest vs to bee persecuted and troubled by the wicked,
for as much as thou See us to be persecuted and troubled by the wicked,
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and how they come vpon vs to destroye vs, and that thou arte right before them and against them to beate them backe, and to beare their blowes.
and how they come upon us to destroy us, and that thou art right before them and against them to beat them back, and to bear their blows.
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All this do I confesse, O Lorde, But yet I vee not this after a visible & worldly maner.
All this do I confess, Oh Lord, But yet I vee not this After a visible & worldly manner.
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Howe then? It is bicause thy commaundements are true.
Howe then? It is Because thy Commandments Are true.
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Dauid then knewe that God was neare vnto him, bicause hee settled him selfe vpon the lawe,
David then knew that God was near unto him, Because he settled him self upon the law,
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and the promises which were giuen him.
and the promises which were given him.
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And euen so must we do, although it seeme very hard, as we haue already touched.
And even so must we do, although it seem very hard, as we have already touched.
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It followeth, I haue knowne long since by testimonies: that thou hast grounded them for euer.
It follows, I have known long since by testimonies: that thou hast grounded them for ever.
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In this latter verse, for a conclusion, Dauid sayeth, that he was not like a nouice, to bee nowe too learne to knowe what the commaundements of God were,
In this latter verse, for a conclusion, David Saith, that he was not like a novice, to be now too Learn to know what the Commandments of God were,
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but hee was resolute that God was neare him, bicause hee had his worde, from which he could not starte.
but he was resolute that God was near him, Because he had his word, from which he could not start.
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He sheweth then, that the faithfull ought not too bee as it were in their A. B. C. but must bee long time exercised:
He shows then, that the faithful ought not too be as it were in their A. B. C. but must be long time exercised:
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as Dauid protesteth of him selfe, I haue knowne them, sayeth hee, long since. Now here he setteth downe a woorde which signifieth continuaunce:
as David protesteth of him self, I have known them, Saith he, long since. Now Here he sets down a word which signifies Continuance:
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From the beginning haue I knowen saieth hee, long since thy commaundements which thou haste grounded for euer. From the beginning have I known Saith he, long since thy Commandments which thou haste grounded for ever.
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So then, let vs learne that if wee will boldely striue against all the assaultes, wherewith wee may bee assayled, wee muste continue in this knowledge of the woorde of God,
So then, let us Learn that if we will boldly strive against all the assaults, wherewith we may be assailed, we must continue in this knowledge of the word of God,
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and we shall alwayes finde him ready to be neerehand vs:
and we shall always find him ready to be neerehand us:
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so that we may be sure of his protection, not for a day onely but all the dayes of our life.
so that we may be sure of his protection, not for a day only but all the days of our life.
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And so let vs throughly recorde this lesson, to the ende we may say with Dauid, that wee haue the testimonyes of GOD so deepely imprinted in our heartes,
And so let us thoroughly record this Lesson, to the end we may say with David, that we have the testimonies of GOD so deeply imprinted in our hearts,
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as that wee haue longe time since knowen what is already in them, too witte, that God hath established them:
as that we have long time since known what is already in them, too wit, that God hath established them:
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That is to say, that although we shall see a great number of chaunges in this world, that all things are chaunged and turned,
That is to say, that although we shall see a great number of changes in this world, that all things Are changed and turned,
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yet that God is no chaungeling, that hee neuer altereth his minde, that his woorde is,
yet that God is no changeling, that he never altereth his mind, that his word is,
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as it was from the beginning, and as it shall continue for euer: that it shall neuer be subiect to al the turnes and chaunges of this worlde,
as it was from the beginning, and as it shall continue for ever: that it shall never be Subject to all the turns and changes of this world,
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but shall euer abide in his ful strength and vertue, because that God hath established it for euer.
but shall ever abide in his full strength and virtue, Because that God hath established it for ever.
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And this is euen so, as that we ought to bee prepapared to call vpon God, to witte,
And this is even so, as that we ought to be prepapared to call upon God, to wit,
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when as we shall be setled vpon the true confidence of his promises:
when as we shall be settled upon the true confidence of his promises:
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that we shall haue knowne the euerlasting power & strength which he hath giuen to his woorde:
that we shall have known the everlasting power & strength which he hath given to his word:
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that is, that he will remaine alwayes like vnto him selfe.
that is, that he will remain always like unto him self.
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When, I say, wee shall haue knowen this, we may boldely come and present our selues before him, beeing assured that hee will make vs feele by proofe, that which he promiseth vs,
When, I say, we shall have known this, we may boldly come and present our selves before him, being assured that he will make us feel by proof, that which he promises us,
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so oftentimes as wee shall haue recourse vnto him, trusting heerein that he hath rendered vnto vs a testimonie of the loue which hee beareth vs.
so oftentimes as we shall have recourse unto him, trusting herein that he hath rendered unto us a testimony of the love which he bears us
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Nowe let vs prostrate our selues before the Maiestie of our good God, and father, in acknowledging our innumerable offences, which wee dayly commit against him:
Now let us prostrate our selves before the Majesty of our good God, and father, in acknowledging our innumerable offences, which we daily commit against him:
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Beseeching him that he will so touch vs, as that in steede that wee haue beene ouer much giuen to our fleshly affections,
Beseeching him that he will so touch us, as that in steed that we have been over much given to our fleshly affections,
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and vanities of this world, that nowe we seeke none other way but wholy too order our selues according to his good will, beeing assured that although we bee feeble and weake,
and vanities of this world, that now we seek none other Way but wholly too order our selves according to his good will, being assured that although we be feeble and weak,
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yea and vtterly voyde of all strength, so that wee cannot stepe one foote forwarde without stumbling,
yea and utterly void of all strength, so that we cannot steep one foot forward without stumbling,
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or else in going backwarde we bee farre from him, yet let vs not doute but that hee will be neere at hand too helpe vs:
or Else in going backward we be Far from him, yet let us not doubt but that he will be near At hand too help us:
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And also that when hee hath made vs too feele his helpe, that he will giue vs that grace that wee may bee so thankfull vnto him,
And also that when he hath made us too feel his help, that he will give us that grace that we may be so thankful unto him,
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as hee deserueth, desiring nothing else but too glorifie him all the dayes of our life,
as he deserves, desiring nothing Else but too Glorify him all the days of our life,
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for so many his benefites as he dayly giueth vs, and liberally bestoweth vpon vs.
for so many his benefits as he daily gives us, and liberally bestoweth upon us
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That hee will not onely graunt vnto vs this grace, but also vnto all people and nations of the earth. &c.
That he will not only grant unto us this grace, but also unto all people and Nations of the earth. etc.
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The xx. Sermon vpon the hundreth and nineteenth Psalme. RESH. Beholde mine affliction, and deliuer mee:
The xx. Sermon upon the Hundredth and nineteenth Psalm. RESH. Behold mine affliction, and deliver me:
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for I haue not forgotten thy lawe. Pleade my cause and deliuer me: quicken me according vnto thy woorde.
for I have not forgotten thy law. Plead my cause and deliver me: quicken me according unto thy word.
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Saluation is farre from the vngodly: because they seeke not thy statutes. Great are thy tender mercyes O Lord:
Salvation is Far from the ungodly: Because they seek not thy statutes. Great Are thy tender Mercies Oh Lord:
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quicken me according to thy iudgements. Many there are, that trouble me, and persecute mee: yet doe I not swarue from thy testimonies.
quicken me according to thy Judgments. Many there Are, that trouble me, and persecute me: yet do I not swerve from thy testimonies.
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It greeued mee when I sawe the transgressors: bee ▪ cause they kept not thy lawe.
It grieved me when I saw the transgressors: bee ▪ cause they kept not thy law.
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Consider, O Lorde, howe I loue thy Commaundementes: quicken mee according vnto thy louing kindenesse. Thy worde is true from euerlasting:
Consider, Oh Lord, how I love thy commandments: quicken me according unto thy loving kindness. Thy word is true from everlasting:
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& all the iudgements of thy righteousnesse inudre for euermore.
& all the Judgments of thy righteousness inudre for evermore.
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IF wee might haue whatsoeuer we would desire & wish, in very deede wee should bee the better at ease, and without any griefe.
IF we might have whatsoever we would desire & wish, in very deed we should be the better At ease, and without any grief.
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And this is it that man naturally desireth.
And this is it that man naturally Desires.
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But in the meane while wee are to consider, that God wil exercise vs with diuerse afflictions,
But in the mean while we Are to Consider, that God will exercise us with diverse afflictions,
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so long as we are in this worlde.
so long as we Are in this world.
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Wherefore such is the condition and state of Christians, so long as they shall liue heere vpon the earth:
Wherefore such is the condition and state of Christians, so long as they shall live Here upon the earth:
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That is, they must striue, & be exercised with diuerse sortes of greeues, sometimes of the body, and otherwhiles of the soule.
That is, they must strive, & be exercised with diverse sorts of grieves, sometime of the body, and otherwhiles of the soul.
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And therefore for this cause must we arme our selues to the ende we be not ouercome in the midest of our conflicts.
And Therefore for this cause must we arm our selves to the end we be not overcome in the midst of our conflicts.
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Now the principal peece of our armour is, to pray vn-God, and to call vpon him to helpe vs. And to bring this about, we are throughly to consider howe all the faithfull which liued long before our time, proceeded heerein, too the ende we might order our selues after their example,
Now the principal piece of our armour is, to pray vn-God, and to call upon him to help us And to bring this about, we Are thoroughly to Consider how all the faithful which lived long before our time, proceeded herein, too the end we might order our selves After their Exampl,
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as in this texte heere, we see howe Dauid was euen extreemely afflicted.
as in this text Here, we see how David was even extremely afflicted.
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Againe, wee see also howe he behaued him selfe in all his afflictions, which although they were very vehement,
Again, we see also how he behaved him self in all his afflictions, which although they were very vehement,
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yet did they not hinder him too haue recourse vntoo God, and of him he was rescued and saued.
yet did they not hinder him too have recourse unto God, and of him he was rescued and saved.
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See then what we haue to meditate vppon, too the ende that wee might doe the like.
See then what we have to meditate upon, too the end that we might do the like.
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Beholde mine affliction, and deliuer me: for I doe not forget thy lawe.
Behold mine affliction, and deliver me: for I do not forget thy law.
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When as he desireth God to looke vnto his afflictions, it is euen the same which wee haue already saide:
When as he Desires God to look unto his afflictions, it is even the same which we have already said:
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too wit, That although God loued him, yet would he not but that he should be subiect, too a greate number of miseryes, torments and griefes.
too wit, That although God loved him, yet would he not but that he should be Subject, too a great number of miseries, torments and griefs.
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Let vs not think then to be priuiledged, so long as we are to walke heere bilowe on the earth,
Let us not think then to be privileged, so long as we Are to walk Here bilowe on the earth,
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but that God will exercise vs and assay and proue our patience, as he hath prooued Dauids, whome he so greatly loued,
but that God will exercise us and assay and prove our patience, as he hath proved David, whom he so greatly loved,
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as the scripture witnesseth of him.
as the scripture Witnesseth of him.
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Nowe heere we are to note two things, The one is, that when Dauid desired God to looke vpon his afflictions,
Now Here we Are to note two things, The one is, that when David desired God to look upon his afflictions,
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and to deliuer him out of them: hee confesseth that hee was astonyed, as if God had turned his backe vpon him.
and to deliver him out of them: he Confesses that he was astonied, as if God had turned his back upon him.
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It is very true, that Dauid considered not of all that was too bee considered neither did he conclude, that God would cast off his children in such sorte:
It is very true, that David considered not of all that was to be considered neither did he conclude, that God would cast off his children in such sort:
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But yet so farre forth as naturall reason coulde reach, see howe he might iudge of his estate.
But yet so Far forth as natural reason could reach, see how he might judge of his estate.
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And at that pointe also are all the Children of God.
And At that point also Are all the Children of God.
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For on the one side, when as they shall looke vppon their owne state and condition, they cannot chose but that they must be forced to say, what a thing is this,
For on the one side, when as they shall look upon their own state and condition, they cannot chosen but that they must be forced to say, what a thing is this,
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Surely, if God hath any compassion vpon vs, and that he seeth vs, is it possible that euer wee should bee thus cruelly handled, will not he take some better order for this:
Surely, if God hath any compassion upon us, and that he sees us, is it possible that ever we should be thus cruelly handled, will not he take Some better order for this:
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See then, that wee cannot choose, but to conceiue these and such like imaginations in our heartes,
See then, that we cannot choose, but to conceive these and such like Imaginations in our hearts,
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when as wee are greeued and persecuted, and looke into our owne present estate:
when as we Are grieved and persecuted, and look into our own present estate:
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yea, euen as I haue already sayde, we cannot choose euen too feele our selues as it were to be forsaken of GOD.
yea, even as I have already said, we cannot choose even too feel our selves as it were to be forsaken of GOD.
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And yet for all this, wee muste bee fully perswaded and resolued, that GOD beholdeth vs:
And yet for all this, we must be Fully persuaded and resolved, that GOD beholdeth us:
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and although it seemeth, that hee hath turned his backe vppon vs, yet that hee ceaseth not too helpe vs,
and although it seems, that he hath turned his back upon us, yet that he ceases not too help us,
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and is carefull for our saluation, yea and though wee see nothing, yet let vs holde this for a certaine and an vndoubted trueth, in oure heartes.
and is careful for our salvation, yea and though we see nothing, yet let us hold this for a certain and an undoubted truth, in our hearts.
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And therfore so often as we shall be thus troubled to thinke that God hath no lenger care ouer vs,
And Therefore so often as we shall be thus troubled to think that God hath no longer care over us,
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but that he hath clerely forsakē vs, yet let not this hinder vs from praying, after the example of Dauid:
but that he hath clearly forsaken us, yet let not this hinder us from praying, After the Exampl of David:
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neither let vs be slacke, but euen say, O Lord, beholde me. In the second place we haue to note, the reason which Dauid here setteth downe.
neither let us be slack, but even say, Oh Lord, behold me. In the second place we have to note, the reason which David Here sets down.
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For I do not forget thy lawe.
For I do not forget thy law.
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If then wee will haue God to heare vs, wee must haue his lawe as it were fully settled in our heartes.
If then we will have God to hear us, we must have his law as it were Fully settled in our hearts.
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And howe is that? Forsooth, wee must thinke and study vpon his promises, we must know him to bee louing and mercifull, to helpe all those that are his,
And how is that? Forsooth, we must think and study upon his promises, we must know him to be loving and merciful, to help all those that Are his,
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and too ayde them in all their necessities, and besides, this must bee oure sure foundation that his promises are infallible,
and too aid them in all their necessities, and beside, this must be our sure Foundation that his promises Are infallible,
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and that he will not suffer his children to goe emptie away, when as they shall tende them selues thereto.
and that he will not suffer his children to go empty away, when as they shall tend them selves thereto.
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See then how we must meditate vpon the lawe of God that is to say, vpon his word.
See then how we must meditate upon the law of God that is to say, upon his word.
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For vnder this worde, the law, there is no doubt, but that Dauid comprehended the summe of al the doctrine which God gaue vnto his church.
For under this word, the law, there is no doubt, but that David comprehended the sum of all the Doctrine which God gave unto his Church.
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Euery of vs then must be exercised in this study, and we hauing the lawe thus imprinted in our heartes, may bee certaine and sure that God beholdeth vs,
Every of us then must be exercised in this study, and we having the law thus imprinted in our hearts, may be certain and sure that God beholdeth us,
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and will helpe vs in all our afflictions:
and will help us in all our afflictions:
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yea although it seemeth, and wee may iudge according to our carnall senses, that hee hath turned his backe vpon vs,
yea although it seems, and we may judge according to our carnal Senses, that he hath turned his back upon us,
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or that he hath closed vp his eyes, and sleepeth, and as a man would saye, neuer thinketh more of vs. Now it followeth in the second verse, Pleade my cause and deliuer me:
or that he hath closed up his eyes, and Sleepeth, and as a man would say, never Thinketh more of us Now it follows in the second verse, Plead my cause and deliver me:
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quicken me according vnto thy worde. Here Dauid expresseth what this his affection is, whereof hee hath spoken:
quicken me according unto thy word. Here David Expresses what this his affection is, whereof he hath spoken:
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too wit, howe that the wicked vniustly persecuted him, as againe hereafter shall more at large bee declared.
too wit, how that the wicked unjustly persecuted him, as again hereafter shall more At large be declared.
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Now wee knowe, that the griefes which the children of God doe suffer in this worlde, are diuerse and sundrie:
Now we know, that the griefs which the children of God do suffer in this world, Are diverse and sundry:
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For sometimes God will lay heauy hande vppon them, without any man his touching:
For sometime God will lay heavy hand upon them, without any man his touching:
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sometimes also men shall persecute them with vniust actions, so that the wicked shall torment and grieue them.
sometime also men shall persecute them with unjust actions, so that the wicked shall torment and grieve them.
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Dauid then sheweth that the affliction which he endured, was of this second kinde, to wit:
David then shows that the affliction which he endured, was of this second kind, to wit:
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that hee had enemies which did vniustly trouble him. And see wherefore hee desireth God, too pleade his cause, and restore him.
that he had enemies which did unjustly trouble him. And see Wherefore he Desires God, too plead his cause, and restore him.
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By this wee are admonished, according to that which I haue already saide, that when we haue liued in a good conscience,
By this we Are admonished, according to that which I have already said, that when we have lived in a good conscience,
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and haue trauelled euen to doe good vnto euery man, so that no man hath any cause iustly to complaine of vs,
and have traveled even to do good unto every man, so that no man hath any cause justly to complain of us,
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yet although wee are persecuted and troubled wee must not for all that bee ouermuch abashed:
yet although we Are persecuted and troubled we must not for all that be overmuch abashed:
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bicause as great matters as al these were layde vpon Dauid.
Because as great matters as all these were laid upon David.
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For this is most sure, that hee walked so marueilous soundly as that euery man had occasion too loue him.
For this is most sure, that he walked so marvelous soundly as that every man had occasion too love him.
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And yet notwithstanding hee was not without troubles amongest men. And why so? Bicause of their vnthankefulnesse.
And yet notwithstanding he was not without Troubles amongst men. And why so? Because of their unthankfulness.
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Let vs then vnderstande that this vice began not first in these dayes, (I meane the vnthankefulnesse and iniquitie of men:) But long time a goe,
Let us then understand that this vice began not First in these days, (I mean the unthankfulness and iniquity of men:) But long time a go,
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and therefore as much as in vs lyeth, let vs seeke after peace:
and Therefore as much as in us lies, let us seek After peace:
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but if so be wee shall procure to doe any wrong, the worlde will neuer giue ouer hating of vs,
but if so be we shall procure to do any wrong, the world will never give over hating of us,
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and procuring of our hurte, yea, and goe about euen to destroye vs. But as I haue already saide, let not that seeme straunge vnto vs, seeing it came so to passe in Dauid. And thus much for this.
and procuring of our hurt, yea, and go about even to destroy us But as I have already said, let not that seem strange unto us, seeing it Come so to pass in David. And thus much for this.
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Nowe in the second place, wee are to beseeche God too auenge our cause, too comfort vs,
Now in the second place, we Are to beseech God too avenge our cause, too Comfort us,
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when we see our selues to be wrongfully dealt withal, when as we are oppressed with false and slaunderous reportes, that we are euill spoken of without iust desert:
when we see our selves to be wrongfully dealt withal, when as we Are oppressed with false and slanderous reports, that we Are evil spoken of without just desert:
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we must thē desire God to be our warrant and deliuerer:
we must them desire God to be our warrant and deliverer:
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and let vs not dout but that he will take our cause into his owne hand,
and let us not doubt but that he will take our cause into his own hand,
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& shewe him selfe to be more then a protector & lawyer.
& show him self to be more then a protector & lawyer.
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For he saieth that he is the aduerse partie for the maintenance and defence of the causes and quarrels of all his,
For he Saith that he is the adverse party for the maintenance and defence of the Causes and quarrels of all his,
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when as they shall haue walked sincerely before him selfe & before men. Loe here a notable, and very profitable admonition:
when as they shall have walked sincerely before him self & before men. Loe Here a notable, and very profitable admonition:
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That is, we must cast all our care vpon God, when as we are wrongfully accused, iniuriously dealt withall, troubled, and oppressed:
That is, we must cast all our care upon God, when as we Are wrongfully accused, injuriously dealt withal, troubled, and oppressed:
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and beseech God to take the cause into his own hand, and to auenge it him selfe.
and beseech God to take the cause into his own hand, and to avenge it him self.
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Nowe this may serue too make vs patient:
Now this may serve too make us patient:
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for what is the cause that men so trouble and torment them selues, waxe so fierce,
for what is the cause that men so trouble and torment them selves, wax so fierce,
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and cruell, vse reuenge, or els, growe to be very cowardes when any wrong is done them,
and cruel, use revenge, or Else, grow to be very cowards when any wrong is done them,
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but bicause that they haue not recourse vnto God, put not thē selues vnder his protectiō,
but Because that they have not recourse unto God, put not them selves under his protection,
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& pray him not, to holde his holy hand ouer them, and to defend their cause? Now if wee knowe this, it is most certaine, that oure heartes shall incontinent bee a great deale more quiet,
& pray him not, to hold his holy hand over them, and to defend their cause? Now if we know this, it is most certain, that our hearts shall incontinent be a great deal more quiet,
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and let vs not haue such boyling affections as wee haue, to be auenged of them which trouble vs,
and let us not have such boiling affections as we have, to be avenged of them which trouble us,
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but let vs followe the doctrine which is here set downe vnto vs:
but let us follow the Doctrine which is Here Set down unto us:
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to wit, that when we are vniustly entreated, let vs pray vnto God that he will auenge our cause.
to wit, that when we Are unjustly entreated, let us pray unto God that he will avenge our cause.
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And besides also, let vs learne to stay our selues of the promise, which is made vnto vs thereof:
And beside also, let us Learn to stay our selves of the promise, which is made unto us thereof:
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for like as a Dauid maketh here such a request, so also we are to consider, that he made it not of his owne head,
for like as a David makes Here such a request, so also we Are to Consider, that he made it not of his own head,
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nor at aduenture, but he knewe it to bee the office of God:
nor At adventure, but he knew it to be the office of God:
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That is, That he will auenge all outrages, as it is said in the song of Moyses, That if men oppresse any vniustly, our Lord sayeth, that it is be which auengeth the cause of the innocent,
That is, That he will avenge all outrages, as it is said in the song of Moses, That if men oppress any unjustly, our Lord Saith, that it is be which avengeth the cause of the innocent,
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and of him that is troubled without a cause. and of him that is troubled without a cause.
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Dauid then knowing, that God hauing taken this title vnto him selfe, and declared that he will not suffer the throates of the righteous too bee thus cut, to be tormented,
David then knowing, that God having taken this title unto him self, and declared that he will not suffer the throats of the righteous too be thus Cut, to be tormented,
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and troaden vnderfoote, but that hee will stretche foorth his hand too helpe them: hee hauing knowne this calleth vpon God with a sure constancie, that will receiue him.
and troaden underfoot, but that he will stretch forth his hand too help them: he having known this calls upon God with a sure constancy, that will receive him.
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Wherefore it is meete that we looke vnto this promise when as wee praye, to the ende wee praye not doubtfully but in full assurance, that God will be incontinent ready to helpe our necessities.
Wherefore it is meet that we look unto this promise when as we pray, to the end we pray not doubtfully but in full assurance, that God will be incontinent ready to help our necessities.
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And this is it why Dauid by and by after sayeth, Quicken mee according vnto thy worde.
And this is it why David by and by After Saith, Quicken me according unto thy word.
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It is not without cause that this saying was added.
It is not without cause that this saying was added.
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For as I haue already said, when as we will beseeche the the lorde our God to take vpon him our quarrell,
For as I have already said, when as we will beseech the the lord our God to take upon him our quarrel,
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and too assiste vs in our afflictions:
and too assist us in our afflictions:
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and then we in the meane time shall stand in doubte of his so doing, wee shall profite our selues little in so praying.
and then we in the mean time shall stand in doubt of his so doing, we shall profit our selves little in so praying.
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But we must bee fully assured that he will deliuer vs. And whensoeuer it shall come too passe, that we shalbe destitute of all mens ayde,
But we must be Fully assured that he will deliver us And whensoever it shall come too pass, that we shall destitute of all men's aid,
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yea that it shall seeme that all the whole worlde had conspired our destruction and decay,
yea that it shall seem that all the Whole world had conspired our destruction and decay,
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then should we chiefliest assure our selues, that God will auenge our cause:
then should we chiefliest assure our selves, that God will avenge our cause:
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and not onely serue vs in steade of a proctour, but will be altogether also our iudge,
and not only serve us in stead of a proctor, but will be altogether also our judge,
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& aduerse partie against our enemies, and against all those which haue vniustly afflicted vs. For he it is that must take in hand all iust causes.
& adverse party against our enemies, and against all those which have unjustly afflicted us For he it is that must take in hand all just Causes.
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Wee had neede then too assure our selues of this. But from whēce shal we learne this? euen out of the worde of God,
we had need then too assure our selves of this. But from whence shall we Learn this? even out of the word of God,
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5851
bicause hee hath lefte vnto vs a testimonie thereof in it:
Because he hath left unto us a testimony thereof in it:
c-acp pns31 vhz vvn p-acp pno12 dt n1 av p-acp pn31:
(23) sermon (DIV1)
475
Image 174
5852
as wee see that Dauid speaketh not here at a wilde aduēture, but hath already groūded him self vpon a good foundation, whereon he hath settled him self. Now it followeth,
as we see that David speaks not Here At a wild adventure, but hath already grounded him self upon a good Foundation, whereon he hath settled him self. Now it follows,
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(23) sermon (DIV1)
475
Image 174
5853
Saluation is farre from the vngodly: bicause they seeke not thy statutes. And afterwarde hee sayeth, Great are thy tender mercies, O Lorde: Salvation is Far from the ungodly: Because they seek not thy statutes. And afterward he Saith, Great Are thy tender Mercies, Oh Lord:
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(23) sermon (DIV1)
476
Image 174
5854
quicken me, according to thy iudgementes. Nowe here are two thinges to bee considered off.quicken me, according to thy Judgments. Now Here Are two things to be considered off.
vvb pno11, vvg p-acp po21 n2. av av vbr crd n2 pc-acp vbi vvn a-acp.
(23) sermon (DIV1)
476
Image 174
5855
The one is, that Dauid telleth the reason why all the contemners of God, and all that rebell against his maiestie runne headlong into destruction, and that hee forsaketh them:
The one is, that David Telleth the reason why all the contemners of God, and all that rebel against his majesty run headlong into destruction, and that he Forsaketh them:
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(23) sermon (DIV1)
477
Image 174
5856
that they feele no taste nor ease in their afflictions, but that God clerely forsaketh them.
that they feel no taste nor ease in their afflictions, but that God clearly Forsaketh them.
cst pns32 vvb dx n1 ccx vvi p-acp po32 n2, cc-acp cst np1 av-j vvz pno32.
(23) sermon (DIV1)
477
Image 174
5857
Dauid setteth downe here the cause of all this:
David sets down Here the cause of all this:
np1 vvz a-acp av dt n1 pp-f d d:
(23) sermon (DIV1)
477
Image 174
5858
it is, saith he, bicause they haue not sought after thy lawes, and therefore are farre from thy saluation.
it is, Says he, Because they have not sought After thy laws, and Therefore Are Far from thy salvation.
pn31 vbz, vvz pns31, c-acp pns32 vhb xx vvn p-acp po21 n2, cc av vbr av-j p-acp po21 n1.
(23) sermon (DIV1)
477
Image 174
5859
Nowe he cleane contrary, protesteth of him selfe ▪ that hee followed the lawe of God,
Now he clean contrary, protesteth of him self ▪ that he followed the law of God,
av pns31 av-j j-jn, vvz pp-f pno31 n1 ▪ cst pns31 vvd dt n1 pp-f np1,
(23) sermon (DIV1)
477
Image 174
5860
and kept it in his heart. So then we must needes conclude, that he could not be estraunged from it.
and kept it in his heart. So then we must needs conclude, that he could not be estranged from it.
cc vvd pn31 p-acp po31 n1. av cs pns12 vmb av vvi, cst pns31 vmd xx vbi vvn p-acp pn31.
(23) sermon (DIV1)
477
Image 174
5861
In very deede, this sentence at the first sight is somwhat darke, but I will make it plaine in three woordes,
In very deed, this sentence At the First sighed is somewhat dark, but I will make it plain in three words,
p-acp j n1, d n1 p-acp dt ord n1 vbz av j, cc-acp pns11 vmb vvi pn31 av-j p-acp crd n2,
(23) sermon (DIV1)
477
Image 174
5862
and then by little and little shewe what doctrine wee are too gather out of this.
and then by little and little show what Doctrine we Are too gather out of this.
cc av p-acp j cc av-j vvi r-crq n1 pns12 vbr av vvb av pp-f d.
(23) sermon (DIV1)
477
Image 174
5863
When any telleth vs of our saluation, wee must in the first place know, whence it proceedeth:
When any Telleth us of our salvation, we must in the First place know, whence it Proceedeth:
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(23) sermon (DIV1)
477
Image 174
5864
to wit, from God, and that there is no saluation but in him:
to wit, from God, and that there is no salvation but in him:
p-acp n1, p-acp np1, cc cst pc-acp vbz dx n1 cc-acp p-acp pno31:
(23) sermon (DIV1)
477
Image 174
5865
in so much that so long as God is good and gracious vnto vs, it must needes be that all must goe very well on our side,
in so much that so long as God is good and gracious unto us, it must needs be that all must go very well on our side,
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(23) sermon (DIV1)
477
Image 174
5866
and be assured that our life is blessed, and that we shall want nothing that is meete for our welfare and felicitie.
and be assured that our life is blessed, and that we shall want nothing that is meet for our welfare and felicity.
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(23) sermon (DIV1)
477
Image 174
5867
So then, our saluation, and all fulnesse and perfection of benefites consist in this one onely pointe, that God loueth vs and receiueth vs vnto himselfe.
So then, our salvation, and all fullness and perfection of benefits consist in this one only point, that God loves us and receiveth us unto himself.
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(23) sermon (DIV1)
477
Image 174
5868
And since it is so, let vs nowe consider, what he is whome God will forsake.
And since it is so, let us now Consider, what he is whom God will forsake.
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(23) sermon (DIV1)
477
Image 174
5869
Once, we are his creatures, and euen as he hath created and fashioned vs, so also will he continne his goodnesse towards vs. Now, seeing that his mercie extendeth euen to brute beasts,
Once, we Are his creatures, and even as he hath created and fashioned us, so also will he continne his Goodness towards us Now, seeing that his mercy extendeth even to brutus beasts,
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(23) sermon (DIV1)
477
Image 174
5870
euen to the moste vile and abiect thinges, yea euen which wee contemne, and disdaine once to looke on, seeing the mercie of God extendeth so farre,
even to the most vile and abject things, yea even which we contemn, and disdain once to look on, seeing the mercy of God extendeth so Far,
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(23) sermon (DIV1)
477
Image 174
5871
as the holy Scripture teacheth vs, how can it be that he wil forsake vs,
as the holy Scripture Teaches us, how can it be that he will forsake us,
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(23) sermon (DIV1)
477
Image 174
5872
yea vnto whom he hath graunted so great dignitie and excellencie? For wee haue a thing excelling all other his creatures, which is this, that God hath imprinted-his owne similitude and likenesse, in vs:
yea unto whom he hath granted so great dignity and excellency? For we have a thing excelling all other his creatures, which is this, that God hath imprinted-his own similitude and likeness, in us:
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(23) sermon (DIV1)
477
Image 174
5873
Now when as he hath exalted vs vnto so highe a degree of honor, will he, thinke you,
Now when as he hath exalted us unto so high a degree of honour, will he, think you,
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(23) sermon (DIV1)
477
Image 174
5874
now forsake vs? Hee will not without all doubt.
now forsake us? He will not without all doubt.
av vvb pno12? pns31 vmb xx p-acp d n1.
(23) sermon (DIV1)
477
Image 174
5875
What is the cause then that wee see so many caitifes, and miserable wretches which are euē giuen ouer,
What is the cause then that we see so many caitiffs, and miserable wretches which Are even given over,
q-crq vbz dt n1 av cst pns12 vvb av d n2, cc j n2 r-crq vbr av vvn a-acp,
(23) sermon (DIV1)
477
Image 174
5876
so that God sendeth them not so much as the leaste ayde and comfort, that it seemeth, that he hath set them as it were vpon a stage, to be a shame and rebuke to the whole worlde? Whence commeth this? Forsooth because they withdrawe them selues from God:
so that God sends them not so much as the jest aid and Comfort, that it seems, that he hath Set them as it were upon a stage, to be a shame and rebuke to the Whole world? Whence comes this? Forsooth Because they withdraw them selves from God:
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(23) sermon (DIV1)
477
Image 174
5877
for when as they withdrewe not them selues from him:
for when as they withdrew not them selves from him:
c-acp c-crq c-acp pns32 vvd xx pno32 n2 p-acp pno31:
(23) sermon (DIV1)
477
Image 174
5878
it is most sure that then he shewed him selfe vnto them, such a one as indeede hee is of his owne nature, that is, louing, kinde pitifull, gentle, & mercifull.
it is most sure that then he showed him self unto them, such a one as indeed he is of his own nature, that is, loving, kind pitiful, gentle, & merciful.
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(23) sermon (DIV1)
477
Image 174
5879
To be short, so long as we will be ordered by him as his children, it is most sure, that he will play the parte of a father towards vs:
To be short, so long as we will be ordered by him as his children, it is most sure, that he will play the part of a father towards us:
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(23) sermon (DIV1)
477
Image 174
5880
so long as we will yeelde our obedience vnto him, he wil intreate vs gently. But when we are so peruerse as that wee will not submitte our selues neither,
so long as we will yield our Obedience unto him, he will entreat us gently. But when we Are so perverse as that we will not submit our selves neither,
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(23) sermon (DIV1)
477
Image 174
5881
vnto him selfe, nor yet vnto his word, but contemne his loue & grace offered vnto vs:
unto him self, nor yet unto his word, but contemn his love & grace offered unto us:
p-acp pno31 n1, ccx av p-acp po31 n1, cc-acp vvb po31 n1 cc n1 vvn p-acp pno12:
(23) sermon (DIV1)
477
Image 175
5882
is it reason that God should put forth his hand to helpe vs? is it meete he should entreat vs as his children,
is it reason that God should put forth his hand to help us? is it meet he should entreat us as his children,
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(23) sermon (DIV1)
477
Image 175
5883
and accompt vs in the number of those which wholy dedicate them selues vnto his maiestie? No not so.
and account us in the number of those which wholly dedicate them selves unto his majesty? No not so.
cc vvi pno12 p-acp dt n1 pp-f d r-crq av-jn vvn pno32 n2 p-acp po31 n1? uh-dx xx av.
(23) sermon (DIV1)
477
Image 175
5884
But we rather are worthy to be set farre from him, and too haue nothing at all to do with him.
But we rather Are worthy to be Set Far from him, and too have nothing At all to do with him.
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(23) sermon (DIV1)
477
Image 175
5885
Loe here the meaning of Dauid in this place, when he saieth, O Lord, helth is farre from the vngodly bicause they regard not thy statutes:
Loe Here the meaning of David in this place, when he Saith, Oh Lord, health is Far from the ungodly Because they regard not thy statutes:
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(23) sermon (DIV1)
477
Image 175
5886
As if hee should haue said, we ought not to be abashed, O Lorde, although thou giuest vs ouer,
As if he should have said, we ought not to be abashed, Oh Lord, although thou givest us over,
c-acp cs pns31 vmd vhi vvn, pns12 vmd xx pc-acp vbi vvn, uh n1, cs pns21 vv2 pno12 a-acp,
(23) sermon (DIV1)
477
Image 175
5887
and that we feele no succoure of thy goodnes, but that we languish in al miserie and calamitie.
and that we feel no succour of thy Goodness, but that we languish in all misery and calamity.
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(23) sermon (DIV1)
477
Image 175
5888
And why so? Bicause wee haue forsaken and refused thy grace: and therefore of very right we ought to be confounded and come to naught.
And why so? Because we have forsaken and refused thy grace: and Therefore of very right we ought to be confounded and come to nought.
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(23) sermon (DIV1)
477
Image 175
5889
Now I pray you tell vs, what meaneth it that God will not be nigh vs,
Now I pray you tell us, what means it that God will not be High us,
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(23) sermon (DIV1)
477
Image 175
5890
but by meanes of his word? we must needes feele his goodnes by the effect,
but by means of his word? we must needs feel his Goodness by the Effect,
cc-acp p-acp n2 pp-f po31 n1? pns12 vmb av vvi po31 n1 p-acp dt n1,
(23) sermon (DIV1)
477
Image 175
5891
yea forsooth, and yet God commeth nigh vnto vs by his word:
yea forsooth, and yet God comes High unto us by his word:
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(23) sermon (DIV1)
477
Image 175
5892
for that is a preparatiue by which he fashioneth our heartes, to the ende he might shewe him selfe to be a mercifull father vnto vs. And so he maketh an entrance into our heartes for his mercie, that we might be capable to enioye his benefites.
for that is a preparative by which he fashioneth our hearts, to the end he might show him self to be a merciful father unto us And so he makes an Entrance into our hearts for his mercy, that we might be capable to enjoy his benefits.
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(23) sermon (DIV1)
477
Image 175
5893
Seeing then it is so, that God by his worde, sheweth him selfe and also commeth nigh vnto vs, we must not be abashed,
Seeing then it is so, that God by his word, shows him self and also comes High unto us, we must not be abashed,
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(23) sermon (DIV1)
477
Image 175
5894
although they which refuse his worde, yea, which so vilananously and contemptuously reiect it, as wee see:
although they which refuse his word, yea, which so vilananously and contemptuously reject it, as we see:
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(23) sermon (DIV1)
477
Image 175
5895
we must not, I say, thinke it straunge, although that they feele no help at the hand of God in their afflictions,
we must not, I say, think it strange, although that they feel no help At the hand of God in their afflictions,
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(23) sermon (DIV1)
477
Image 175
5896
& that his mercifull goodnesse stretcheth not it selfe vnto them.
& that his merciful Goodness Stretcheth not it self unto them.
cc cst po31 j n1 vvz xx pn31 n1 p-acp pno32.
(23) sermon (DIV1)
477
Image 175
5897
Now Dauid returneth to this sentēce which we haue seene, and desireth to be quickened according vnto the worde of God.
Now David returns to this sentence which we have seen, and Desires to be quickened according unto the word of God.
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(23) sermon (DIV1)
477
Image 175
5898
It is very true he vseth the word, Iudgement, but al cōmeth to one, as we haue already heretofore declared.
It is very true he uses the word, Judgement, but all comes to one, as we have already heretofore declared.
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(23) sermon (DIV1)
477
Image 175
5899
Quicken me then according to thy iudgements, sayth he, yea which I have loued. Quicken me then according to thy Judgments, say he, yea which I have loved.
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(23) sermon (DIV1)
477
Image 175
5900
But yet notwithstanding, he sheweth vs how it is that God hath promised to quicken vs,
But yet notwithstanding, he shows us how it is that God hath promised to quicken us,
p-acp av a-acp, pns31 vvz pno12 c-crq pn31 vbz cst np1 vhz vvn pc-acp vvi pno12,
(23) sermon (DIV1)
477
Image 175
5901
and why hee attributeth it vnto his onely mercie. Nowe this is a saying which importeth a very good and excellent lesson:
and why he attributeth it unto his only mercy. Now this is a saying which imports a very good and excellent Lesson:
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(23) sermon (DIV1)
477
Image 175
5902
for they which confesse, that they can not be saued but by the grace of God,
for they which confess, that they can not be saved but by the grace of God,
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(23) sermon (DIV1)
478
Image 175
5903
yet notwithstāding how soeuer it is, they cease not to ouerthrow the grace of God, in extolling their merites,
yet notwithstanding how soever it is, they cease not to overthrow the grace of God, in extolling their merits,
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(23) sermon (DIV1)
478
Image 175
5904
or els in making them selues beleeue that God hath promised them to bee so kinde vnto them, bicause they haue deserued it.
or Else in making them selves believe that God hath promised them to be so kind unto them, Because they have deserved it.
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(23) sermon (DIV1)
478
Image 175
5905
It is requisite then that we know with Dauid, what it is that hath moued and stirred vp God to promise to quicken vs:
It is requisite then that we know with David, what it is that hath moved and stirred up God to promise to quicken us:
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478
Image 175
5906
to wit, to mainteine vs. For this worde to Quicken, importeth all whatsoeuer concerneth our estate & saluation.
to wit, to maintain us For this word to Quicken, imports all whatsoever concerns our estate & salvation.
p-acp n1, pc-acp vvi pno12 p-acp d n1 p-acp vvb, vvz d r-crq vvz po12 n1 cc n1.
(23) sermon (DIV1)
478
Image 175
5907
It is bicause he is good, and neuer sought the cause otherwise but in his goodnesse.
It is Because he is good, and never sought the cause otherwise but in his Goodness.
pn31 vbz c-acp pns31 vbz j, cc av-x vvd dt n1 av cc-acp p-acp po31 n1.
(23) sermon (DIV1)
478
Image 175
5908
When then we are enforced to cōfesse that it is God which mainteineth vs, we must also forthwith confesse that God hath done it for his promise sake,
When then we Are Enforced to confess that it is God which maintaineth us, we must also forthwith confess that God hath done it for his promise sake,
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(23) sermon (DIV1)
478
Image 175
5909
and for that he hath reueled it as a testimonie in his worde. Moreouer, see wherein a great number of people are too too grossely deceiued:
and for that he hath revealed it as a testimony in his word. Moreover, see wherein a great number of people Are too too grossly deceived:
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(23) sermon (DIV1)
478
Image 175
5910
that is, that God promiseth too mainteine and conserue vs, accordingly as we are worthy thereof,
that is, that God promises too maintain and conserve us, accordingly as we Are worthy thereof,
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478
Image 175
5911
or accordingly as euery man shall deserue.
or accordingly as every man shall deserve.
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And herevpon, as I haue already said, we darken the grace of God, and faine through arrogancie, I know not what presumption, that it seemeth, that wee our selues are the cause why God fauoureth vs,
And hereupon, as I have already said, we darken the grace of God, and feign through arrogancy, I know not what presumption, that it seems, that we our selves Are the cause why God favours us,
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and that the same commeth at the least, partely of our selues.
and that the same comes At the least, partly of our selves.
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And therefore we ought so much the more throughly to consider of that which Dauid speaketh of in this place.
And Therefore we ought so much the more thoroughly to Consider of that which David speaks of in this place.
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Thy mercies, O Lord, are great, O quicken me according to thy testimonies. He sayeth not onely, O Lord, I am conserued by thee, bicause thou hast promised:Thy Mercies, Oh Lord, Are great, Oh quicken me according to thy testimonies. He Saith not only, Oh Lord, I am conserved by thee, Because thou hast promised:
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but meaning to declare that it commeth altogether freely, hee sheweth that God was not moued too make any such promise,
but meaning to declare that it comes altogether freely, he shows that God was not moved too make any such promise,
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ne yet was induced by any occasion that he found in vs, or that he tooke it on our behalf. No, no:
ne yet was induced by any occasion that he found in us, or that he took it on our behalf. No, no:
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but bicause his mercies are great.
but Because his Mercies Are great.
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So then, by this saying Dauid teacheth vs, that the promises of God are altogether free, that they hang not of our worthinesse,
So then, by this saying David Teaches us, that the promises of God Are altogether free, that they hang not of our worthiness,
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ne yet bicause God found some thing in vs, why to loue & succour vs so:
ne yet Because God found Some thing in us, why to love & succour us so:
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but bicause he is good, & pitieth our miseries.
but Because he is good, & Pitieth our misery's.
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Loe what made him to offer himselfe so liberall to vs, & consequently to perfourme his promise.
Loe what made him to offer himself so liberal to us, & consequently to perform his promise.
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Wee must learne then to glorifie our selues in the meere grace of God, and not to attribute any thing whatsoeuer, either to our owne persons,
we must Learn then to Glorify our selves in the mere grace of God, and not to attribute any thing whatsoever, either to our own Persons,
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or yet to our merites, for there is nothing at all in vs. Nowe it followeth, Many there are that trouble and persecute me:
or yet to our merits, for there is nothing At all in us Now it follows, Many there Are that trouble and persecute me:
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yet doe I not swarue from thy testimonies.
yet do I not swerve from thy testimonies.
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Here Dauid maketh a protestation and complaint, too the ende God might the rather encline him selfe to heare, and helpe him.
Here David makes a protestation and complaint, too the end God might the rather incline him self to hear, and help him.
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And that is, according too that which hee hath already said.
And that is, according too that which he hath already said.
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For if we will haue God to helpe vs, it is good reason that wee should patiently attende his leisure.
For if we will have God to help us, it is good reason that we should patiently attend his leisure.
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And in very deede hee that shall presume to aduaunce him selfe, or thinketh that God will haue mercy vpon him,
And in very deed he that shall presume to advance him self, or Thinketh that God will have mercy upon him,
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and then letteth him selfe to be ouercome with temtation, and becommeth altogether desperate: hee by this meanes suffereth not God too exercise his goodnesse as he hath promised:
and then lets him self to be overcome with temptation, and becomes altogether desperate: he by this means suffers not God too exercise his Goodness as he hath promised:
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but in thus doing, shutteth the gate against God as it were.
but in thus doing, shutteth the gate against God as it were.
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Wherefore if wee be moued to be reuenged of our enemies, to be our owne caruers,
Wherefore if we be moved to be revenged of our enemies, to be our own carvers,
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as we say, in reuenge and not tary vntill God doth his office, doe we thinke that hee ought to helpe vs? Hee that will doe iustice with his owne hand,
as we say, in revenge and not tarry until God does his office, do we think that he ought to help us? He that will do Justice with his own hand,
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5934
and of his owne priuate authoritie, will hee come to craue aide of the Magistrate,
and of his own private Authority, will he come to crave aid of the Magistrate,
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after that hee hath killed his enemy? If so be then there be any man which thinketh to be saued of him selfe,
After that he hath killed his enemy? If so be then there be any man which Thinketh to be saved of him self,
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and yet sayeth vnto God ▪ Saue me O Lorde, this a very mockery.
and yet Saith unto God ▪ Save me Oh Lord, this a very mockery.
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And therefore for this cause Dauid saieth in this place, Many there are, O Lorde, which trouble and persecute me:
And Therefore for this cause David Saith in this place, Many there Are, Oh Lord, which trouble and persecute me:
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yet do I not swarue from thy statutes. yet do I not swerve from thy statutes.
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Dauid speaketh not here to boast him selfe, but it is to declare that he wayted for the help of God:
David speaks not Here to boast him self, but it is to declare that he waited for the help of God:
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and putting him selfe vnder his protection, trusted to obteine his request, bicause he might boldely craue it of him.
and putting him self under his protection, trusted to obtain his request, Because he might boldly crave it of him.
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See then what a full boldnes we may conceiue to haue in calling vpon God,
See then what a full boldness we may conceive to have in calling upon God,
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& not to dout but that we shal obtain whatsoeuer we pray for vnto him according to his wil:
& not to doubt but that we shall obtain whatsoever we pray for unto him according to his will:
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that is, he hath pitie of vs:
that is, he hath pity of us:
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so that, I say, we must alwayes stay our selues vpon his promises, as we see Dauid here hath done.
so that, I say, we must always stay our selves upon his promises, as we see David Here hath done.
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So then, let vs here consider in the first place, that so often as we come vnto God, we must come vnto him attending his good leysure,
So then, let us Here Consider in the First place, that so often as we come unto God, we must come unto him attending his good leisure,
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and not to be shaken with what soeuer temptations shall come vnto vs, but we must alwaies seeke after God, meditate continually vpon his promises,
and not to be shaken with what soever temptations shall come unto us, but we must always seek After God, meditate continually upon his promises,
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& haue them alwayes in minde:
& have them always in mind:
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we must, I say, haue all this, if we will haue God to help and defende vs. Now,
we must, I say, have all this, if we will have God to help and defend us Now,
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as I haue already said, Dauid bragged not here of his vertues, but meaneth onely that hee was not caried away with the iniquitie of men, to be euen with them,
as I have already said, David bragged not Here of his Virtues, but means only that he was not carried away with the iniquity of men, to be even with them,
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or to crie quittance, as wee say, that hee was not in haste to haue that which was promised him,
or to cry quittance, as we say, that he was not in haste to have that which was promised him,
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5951
but helde him selfe continually quiet and still, attending paciētly to haue God to accomplishe that which he had promised, touching the reuenge of his enemies:
but held him self continually quiet and still, attending patiently to have God to accomplish that which he had promised, touching the revenge of his enemies:
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euen so, when as any shall grieue & trouble vs, yet must we not leaue to followe our vocation,
even so, when as any shall grieve & trouble us, yet must we not leave to follow our vocation,
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and to perseuer in the feare of God.
and to persever in the Fear of God.
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For the greater part of vs will alwayes be full of malice and vnthankefulnesse, vntil such time as God hath refourmed vs. So then,
For the greater part of us will always be full of malice and unthankfulness, until such time as God hath reformed us So then,
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when as wee shall not haue hurt any man, if they ryse vp against vs in armes, let vs not be astonied thereat. And thus much for this.
when as we shall not have hurt any man, if they rise up against us in arms, let us not be astonished thereat. And thus much for this.
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Nowe the other is, that when our enemies shalbe infinite in number, wee must not be troubled for all this:
Now the other is, that when our enemies shall infinite in number, we must not be troubled for all this:
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but let vs knowe what the power of God is, and glorifie him as he ought to be glorified.
but let us know what the power of God is, and Glorify him as he ought to be glorified.
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And this is a very necessary point for vs to learne: For wee must not bee afeard of our owne shadowes, as we say.
And this is a very necessary point for us to Learn: For we must not be afeard of our own shadows, as we say.
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And therefore, if there be two or three men which are in credit and authoritie, that shall make warre against vs, wee are so faint hearted before the blowe come,
And Therefore, if there be two or three men which Are in credit and Authority, that shall make war against us, we Are so faint hearted before the blow come,
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as that it semeth vnto vs that we are vtterly vndone:
as that it Seemeth unto us that we Are utterly undone:
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euen as though God were not strong enough to helpe vs. See how we through fond ignoraunce glorie in the power of men,
even as though God were not strong enough to help us See how we through found ignorance glory in the power of men,
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and vtterly ouerthrowe the power and might of God, And therefore wee ought a great deale the better to consider of this place, where it is saide, Many there are, O Lord, which trouble and persecute me:
and utterly overthrown the power and might of God, And Therefore we ought a great deal the better to Consider of this place, where it is said, Many there Are, Oh Lord, which trouble and persecute me:
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yet doe I not swarue from thy lawe, neither yet haue I forgotten it: yet do I not swerve from thy law, neither yet have I forgotten it:
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That is to saye, that although wee see an infinite number of people too rise vp against vs, that wee see a generall conspiracie of the whole world,
That is to say, that although we see an infinite number of people too rise up against us, that we see a general Conspiracy of the Whole world,
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and of all the creatures therein, yet let vs not be too too much afeard, knowing that the power of our God shal be sufficient inough to saue & defend vs. See what we haue to note out of this place, where it is said, It grieued me when I sawe the transgressors:
and of all the creatures therein, yet let us not be too too much afeard, knowing that the power of our God shall be sufficient enough to save & defend us See what we have to note out of this place, where it is said, It grieved me when I saw the transgressors:
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bicause they kept not thy lawe. Here Dauid sheweth that, which we haue already seene before:Because they kept not thy law. Here David shows that, which we have already seen before:
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to wit, that it greeued him more, to see the offences which were committed against God,
to wit, that it grieved him more, to see the offences which were committed against God,
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then all the outrages which he bare in his owne person. And this is also it, which we ought to haue in great recommendation.
then all the outrages which he bore in his own person. And this is also it, which we ought to have in great recommendation.
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For if we bee so fine and as it were womannish, that wee can abide nothing,
For if we be so fine and as it were womanish, that we can abide nothing,
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and yet in the meane while haue no care howe God is dishonoured, his iustice violated, and his commaundements broken:
and yet in the mean while have no care how God is dishonoured, his Justice violated, and his Commandments broken:
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I beseech you do we not right well shewe, that wee are so giuen too please our selues,
I beseech you doe we not right well show, that we Are so given too please our selves,
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as that wee euen contemne his sacred maiestie.
as that we even contemn his sacred majesty.
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If a man, meaning to defende his honour euen with tooth and nayle as we saye,
If a man, meaning to defend his honour even with tooth and nail as we say,
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and maketh no accompt too see the glorie of God troden vnder feete:
and makes no account too see the glory of God trodden under feet:
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if he bee so gallant and hawtie, as to bee reuenged for euery iniurie, and can abide too heare the holy name of God to be euill spoken off, his lawe to be cast vnder foote, doth he not right well shewe him selfe to be a very sensuall and fleshly man? Yes surely, hee is no better then a brute beaste.
if he be so gallant and haughty, as to be revenged for every injury, and can abide too hear the holy name of God to be evil spoken off, his law to be cast under foot, does he not right well show him self to be a very sensual and fleshly man? Yes surely, he is no better then a brutus beast.
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And therefore for this cause let vs learne, after the exāple of Dauid to be chiefly grieued and vexed,
And Therefore for this cause let us Learn, After the Exampl of David to be chiefly grieved and vexed,
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whē as we shall see the commaundements of God to be broken.
when as we shall see the Commandments of God to be broken.
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It is the common and ordinarie fashion amongest vs, too bee extreemly vexed when as any iniurie is done vnto vs,
It is the Common and ordinary fashion amongst us, too be extreemly vexed when as any injury is done unto us,
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as if the honour or credit of any of vs be touched, we are by and by in a great heate,
as if the honour or credit of any of us be touched, we Are by and by in a great heat,
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and desire nothing els but too followe the matter hoatly. And why so? bicause we haue no regarde but to our owne person.
and desire nothing Else but too follow the matter hotly. And why so? Because we have no regard but to our own person.
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If one man shall robbe another, his choler or anger will not be apeased:
If one man shall rob Another, his choler or anger will not be appeased:
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hee looketh to his purse, his medowes, his possessions, and to his houses, euen as he shalbe hindered either in this thing or in that.
he looks to his purse, his meadows, his possessions, and to his houses, even as he shall hindered either in this thing or in that.
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Now, a man that can well rule his affections shall neuer haue so great regard to his honour,
Now, a man that can well Rule his affections shall never have so great regard to his honour,
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nor to his goodes as hee shall haue when as hee shall see the righteousnes of God to bee violated.
nor to his goods as he shall have when as he shall see the righteousness of God to be violated.
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What? (shall hee saye, euen groning in him selfe) ought men in this sort to peruert the righteousnes of God? shall men breake and corrupt all order and equitie? Loe, say I, what it is that ought to touch vs,
What? (shall he say, even groaning in him self) ought men in this sort to pervert the righteousness of God? shall men break and corrupt all order and equity? Loe, say I, what it is that ought to touch us,
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and to make vs very angry:
and to make us very angry:
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that is, when we see offences committed against God, and not that which toucheth our owne persons.
that is, when we see offences committed against God, and not that which touches our own Persons.
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But what shall we speake of this: for very fewe there are which haue any care hereof.
But what shall we speak of this: for very few there Are which have any care hereof.
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And yet for all that it is not in vaine that Dauid hath set downe vnto vs this example:
And yet for all that it is not in vain that David hath Set down unto us this Exampl:
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but to shewe how the children of God ought to moderate their passiōs:
but to show how the children of God ought to moderate their passion:
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that is, they should alwaies beginne at this end, to be grieued and sorrowfull to see the transgressors, which breake, contemne,
that is, they should always begin At this end, to be grieved and sorrowful to see the transgressors, which break, contemn,
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and treade vnder foote the worde of God, and this should bee their chief grief and sorrowe which should crucifie them,
and tread under foot the word of God, and this should be their chief grief and sorrow which should crucify them,
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5993
and not to haue such regarde to their owne persons as they haue, but to let God alwayes to be preferred before them selues,
and not to have such regard to their own Persons as they have, but to let God always to be preferred before them selves,
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and to let him to haue the most soueraigne degree, as he is most worthy.
and to let him to have the most sovereign degree, as he is most worthy.
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Now if it grieueth vs to see the transgressors, which teare in pieces, and breake al iustice and pollicy, it is certaine, that we should also be grieued at the euil which we know to be in our selues.
Now if it grieves us to see the transgressors, which tear in Pieces, and break all Justice and policy, it is certain, that we should also be grieved At the evil which we know to be in our selves.
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For euery man is to iudge of him selfe without exception.
For every man is to judge of him self without exception.
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As for those which will say, Oh see, I am not grieued as touching mine own person:
As for those which will say, O see, I am not grieved as touching mine own person:
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and in very deede, I care not so much for my selfe, as I am grieued to see men thus horribly to offend the maiestie of God,
and in very deed, I care not so much for my self, as I am grieved to see men thus horribly to offend the majesty of God,
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and yet they themselues will take leaue to cōmit as great or els greater villanies & wickednes, thē the rest:
and yet they themselves will take leave to commit as great or Else greater villainies & wickedness, them the rest:
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and yet when they haue thus said, they will couer their own vices, & flatter thē selues when they haue offended his maiestie,
and yet when they have thus said, they will cover their own vices, & flatter them selves when they have offended his majesty,
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wheras they should lay thē wide opē: now in deede these men shew thē selues to be right hypocrites.
whereas they should lay them wide open: now in deed these men show them selves to be right Hypocrites.
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And why so I beseech you? bicause they are not grieued at the transgressors,
And why so I beseech you? Because they Are not grieved At the transgressors,
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when as they see the glorie of God impaired, his seruice not obserued and his righteousnesse contemned:
when as they see the glory of God impaired, his service not observed and his righteousness contemned:
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But rather persecute the persons, and hate not the vices which are nourished, and purposely mainteined in them.
But rather persecute the Persons, and hate not the vices which Are nourished, and purposely maintained in them.
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6005
For what shewe soeuer they make of condemning the euil, yet it may bee easely seene that they are no whit touched therewith.
For what show soever they make of condemning the evil, yet it may be Easily seen that they Are no whit touched therewith.
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And by this they right well shewe, that they know not what it is to be grieued as they ought.
And by this they right well show, that they know not what it is to be grieved as they ought.
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Now this is not to do as wee ought:
Now this is not to do as we ought:
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For whatsoeuer shewe wee shall make of the great zeale wee haue to the honour and glorie of God, we shall very well see, that there is nothing but hypocrisie and dissimulation in vs,
For whatsoever show we shall make of the great zeal we have to the honour and glory of God, we shall very well see, that there is nothing but hypocrisy and dissimulation in us,
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if wee looke indifferently into the matter. Loe here what we haue to note out of this place.
if we look indifferently into the matter. Loe Here what we have to note out of this place.
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Now Dauid saieth in the ende. Consider, O Lord, how I loue thy commaundementes: quicken me according vnto thy louing kindnesse.
Now David Saith in the end. Consider, Oh Lord, how I love thy Commandments: quicken me according unto thy loving kindness.
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Here Dauid doth nothing els but setteth downe more manifestly that which was spoken of heretofore, Consider O Lorde, I loue thy commaundementes, hee speaketh not onely of that which is said vnto vs, that wee must loue our neighbour, liue chastely, honour our father and mother, do wrong to none:
Here David does nothing Else but sets down more manifestly that which was spoken of heretofore, Consider Oh Lord, I love thy Commandments, he speaks not only of that which is said unto us, that we must love our neighbour, live chastely, honour our father and mother, do wrong to none:
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but vnder these wordes, hee comprehendeth all the doctrine, wherewith God meaneth to gouerne his people,
but under these words, he comprehendeth all the Doctrine, wherewith God means to govern his people,
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and church, as we haue already handled. Nowe in this doctrine, are conteined the promises, which witnesse vnto vs his goodnesse:
and Church, as we have already handled. Now in this Doctrine, Are contained the promises, which witness unto us his Goodness:
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yea and they haue the chiefest place, bicause that God shewing himselfe vnto vs to bee our father, wil not giue vs ouer for any thing:
yea and they have the chiefest place, Because that God showing himself unto us to be our father, will not give us over for any thing:
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forsomuch as we be assured of our eternall saluation, and that in this worlde he hath care ouer vs,
forsomuch as we be assured of our Eternal salvation, and that in this world he hath care over us,
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and our life is as it were committed vnto him, so that herein lieth the whole substance, that after hee hath pardoned vs of our sinnes, hee alloweth vs for righteous,
and our life is as it were committed unto him, so that herein lies the Whole substance, that After he hath pardoned us of our Sins, he alloweth us for righteous,
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and will also gouerne vs with his holy spirite. See then what it is, that is conteined in the testimonies of God.
and will also govern us with his holy Spirit. See then what it is, that is contained in the testimonies of God.
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And so Dauid in summe, protesteth in this verse, that he alwaies walked in this loue of God which hee founde in his promises.
And so David in sum, protesteth in this verse, that he always walked in this love of God which he found in his promises.
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This is it which he protesteth, and thereupon sayeth, Quicken me according vnto thy mercy.
This is it which he protesteth, and thereupon Saith, Quicken me according unto thy mercy.
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If Dauid then loued the commaundement of God and his testimonies, wherefore desireth he not to be quicke••ed according to his merites? And if it be so that he hath deserued,
If David then loved the Commandment of God and his testimonies, Wherefore Desires he not to be quicke••ed according to his merits? And if it be so that he hath deserved,
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why hath he recourse to the mercie of God? Nowe he very well sheweth, that he meant not too boaste of his vertues neither yet of any such, I know not what perfection, to haue fulfilled the lawe of God:
why hath he recourse to the mercy of God? Now he very well shows, that he meant not too boast of his Virtues neither yet of any such, I know not what perfection, to have fulfilled the law of God:
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but he had a speciall regard, as I haue already saide, to the content of God his promises.
but he had a special regard, as I have already said, to the content of God his promises.
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He alledgeth not here that he had deserued to bee holpen: but he desired to bee defended according to the mercie of God.
He allegeth not Here that he had deserved to be helped: but he desired to be defended according to the mercy of God.
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In this point he setteth before vs his example, to the ende wee might followe him,
In this point he sets before us his Exampl, to the end we might follow him,
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as this is also the meaning of the holy Ghost, when as he spake by the mouth of Dauid.
as this is also the meaning of the holy Ghost, when as he spoke by the Mouth of David.
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Now he goeth on for a conclusion and saieth, Thy word is true from euerlasting and all the iudgementes of thy righteousnes endure for euermore.
Now he Goes on for a conclusion and Saith, Thy word is true from everlasting and all the Judgments of thy righteousness endure for evermore.
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That is to say, thy iust iudgementes are euerlasting: or els, thy iudgementes are alwayes righteous.
That is to say, thy just Judgments Are everlasting: or Else, thy Judgments Are always righteous.
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Heere Dauid, in summe, meaneth to signifie, that hee so stayed him selfe vpon the worde of God,
Here David, in sum, means to signify, that he so stayed him self upon the word of God,
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as that he had set his heart vppon it, yelded him selfe wholy vnto it, and bestowed all his thoughtes & wittes on it.
as that he had Set his heart upon it, yielded him self wholly unto it, and bestowed all his thoughts & wits on it.
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And why did he so? sayth he, The beginning of it is true, and the righteousnesse thereof endureth for euermore.
And why did he so? say he, The beginning of it is true, and the righteousness thereof Endureth for evermore.
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As if he should haue thus said, Thou, O Lord, art true in thy word,
As if he should have thus said, Thou, Oh Lord, art true in thy word,
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& shalt alwayes bee found so, & afterward, It is nothing but righteous, it is true from the beginning & thy righteousnes shall endure vnto thend, and with out end.
& shalt always be found so, & afterwards, It is nothing but righteous, it is true from the beginning & thy righteousness shall endure unto The end, and with out end.
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See how the two borders or limittes of the worde of God are layde out.
See how the two borders or Limits of the word of God Are laid out.
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When as we shall seeke for this word, wee must make a destinction and difference, betweene truthe,
When as we shall seek for this word, we must make a distinction and difference, between truth,
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and righteousnes, with this resolution, see how God sheweth him self true and righteous.
and righteousness, with this resolution, see how God shows him self true and righteous.
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And the farther we go on, the better shall we finde his worde to bee such:
And the farther we go on, the better shall we find his word to be such:
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so that after we haue throughly vnripped and examined it, we shall not haue one syllable, where righteousnes,
so that After we have thoroughly unripped and examined it, we shall not have one syllable, where righteousness,
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& truth, wil not shewe them selues.
& truth, will not show them selves.
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Euen so may wee alwayes attribute this title to the woorde of God, as Dauid here sheweth vs. In summe,
Eve so may we always attribute this title to the word of God, as David Here shows us In sum,
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when as wee would haue a perfect assurance, to be confirmed, and strengthened in all temptations,
when as we would have a perfect assurance, to be confirmed, and strengthened in all temptations,
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so that the deuill shall neuer be able to take fast holde vppon vs: let vs haue this regard, to stay our selues chiefly vpon the worde of God,
so that the Devil shall never be able to take fast hold upon us: let us have this regard, to stay our selves chiefly upon the word of God,
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and therewith to arme vs, attributing thereto these true titles which are here set downe, that there is nothing in it but all truthe and righteousnesse.
and therewith to arm us, attributing thereto these true titles which Are Here Set down, that there is nothing in it but all truth and righteousness.
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And therefore this ought greatly to content vs, to assure our selues of God, not doubting but that hee will graunt vs the grace, that when he hath once brought vs into the waye of saluation, that he will continually conduct and gouerne vs,
And Therefore this ought greatly to content us, to assure our selves of God, not doubting but that he will grant us the grace, that when he hath once brought us into the Way of salvation, that he will continually conduct and govern us,
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and hold vs with a mightie strong arme, vntill such time as hee hath brought vs to that ende whereunto he hath called vs.
and hold us with a mighty strong arm, until such time as he hath brought us to that end whereunto he hath called us
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According too this holy doctrine, let vs prostrate our selues before the maiestie of our good God, in acknowledging our offences, beseeching him that it would please him to make vs better to feele our miseries then wee haue heretofore felt them, to the ende we may laye our selues open vnto him And that we may in the meane while attaine too that remedy,
According too this holy Doctrine, let us prostrate our selves before the majesty of our good God, in acknowledging our offences, beseeching him that it would please him to make us better to feel our misery's then we have heretofore felt them, to the end we may say our selves open unto him And that we may in the mean while attain too that remedy,
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as to craue pardon of him for them:
as to crave pardon of him for them:
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not douting but that he will graunt vs pardon for them according to our desire, through the death and passion of our Lorde Iesus Christ, albeit we are miserable sinners:
not doubting but that he will grant us pardon for them according to our desire, through the death and passion of our Lord Iesus christ, albeit we Are miserable Sinners:
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And also that he wil through his holy spirite so purge vs frō our sinnes,
And also that he will through his holy Spirit so purge us from our Sins,
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as that we desire nothing els but to be cōfirmed vnto his righteousnesse, to come vnto him,
as that we desire nothing Else but to be confirmed unto his righteousness, to come unto him,
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& to aduaūce vs thereunto daily more and more, vntill such time as he hath coupled vs vnto that holinesse of life, whereunto he continually exhorteth vs. That hee will not only graunt vnto vs this grace,
& to advance us thereunto daily more and more, until such time as he hath coupled us unto that holiness of life, whereunto he continually exhorteth us That he will not only grant unto us this grace,
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but also vnto all people & nations of the earth, &c.
but also unto all people & Nations of the earth, etc.
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The xxi. Sermon vpon the hundreth and nineteenth Psalme. SCHYN. Princes haue persecuted me without cause:
The xxi. Sermon upon the Hundredth and nineteenth Psalm. SCHYN. Princes have persecuted me without cause:
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but my heart standeth in awe of thy worde. I am as glad of thy worde:
but my heart Stands in awe of thy word. I am as glad of thy word:
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as one that findeth great spoiles. I hate falshood and abhorre it: but thy lawe doe I loue. Seuen times a daye doe I prayse thee: bicause of thy righteous iudgementes.
as one that finds great spoils. I hate falsehood and abhor it: but thy law do I love. Seuen times a day do I praise thee: Because of thy righteous Judgments.
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They that loue thy lawe, shall haue great prosperitie: and they shall haue no hurt. Lord I haue trusted in thy sauing health: and haue done thy commaundements.
They that love thy law, shall have great Prosperity: and they shall have no hurt. Lord I have trusted in thy Saving health: and have done thy Commandments.
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My soule hath kept thy testimonies: and I loue them exceedingly. I haue kept thy commaundementes and testimonies:
My soul hath kept thy testimonies: and I love them exceedingly. I have kept thy Commandments and testimonies:
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for all my wayes are before thee.
for all my ways Are before thee.
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WHen as men shall trouble vs, and do vs many iniuries, or els any waye griue and vexe vs,
WHen as men shall trouble us, and do us many injuries, or Else any Way grieve and vex us,
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yet are there twoo thinges too leade vs too walke wickedly without the feare of God.
yet Are there twoo things too lead us too walk wickedly without the Fear of God.
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The one is, that it wil seme that God hath not compassion of vs, to helpe vs. The other, that wee will bee more afearde of men then in deede wee ought:
The one is, that it will seem that God hath not compassion of us, to help us The other, that we will be more afeard of men then in deed we ought:
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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.
For we imagine that all is in their hand, and that they may do all things At their own pleasure and as them selves list, do God what he can to the contrary.
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Lo heere, I say what it is that he hindereth vs frō perseuering in the feare of God:
Lo Here, I say what it is that he hindereth us from persevering in the Fear of God:
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That is, That when men trouble vs with iniuries, violences, & extortions, we are straightwayes discouraged.
That is, That when men trouble us with injuries, violences, & extortions, we Are straightways discouraged.
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And so we are heere throughly too consider of this place where Dauid saith that hee stoode in awe of the woorde of God,
And so we Are Here thoroughly too Consider of this place where David Says that he stood in awe of the word of God,
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although princes persecuted him without a cause:
although Princes persecuted him without a cause:
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& in deede, wee ought euen then most specially too weygh it, when as we fee the mightinesse of men to astonish vs,
& in deed, we ought even then most specially too weigh it, when as we fee the mightiness of men to astonish us,
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& 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 haue no meane too resist their violence,
& our enemies to be in great credit and Authority, yea that it seem we Are even as sheep in the Jaws of wolves, that we have no mean too resist their violence,
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but that they may do whatsoeuer seemeth, good-vnto them, in so much that no man dareth once to open his mouth against them.
but that they may do whatsoever seems, good-vnto them, in so much that no man dareth once to open his Mouth against them.
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When as, I say, our enemies shall haue all this, and bee thus highly lifted vp ouer vs, that wee knowe not what shall become of vs:
When as, I say, our enemies shall have all this, and be thus highly lifted up over us, that we know not what shall become of us:
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then it is a harde matter for vs too conceiue, what the helpe which God hath promised vs is worth,
then it is a harden matter for us too conceive, what the help which God hath promised us is worth,
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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.
so that we Are overtaken with this Fear, to say, Oh see we Are utterly undone, all our cause is clean cast to the ground.
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And yet in the meane while we neuer once thinke, that they are but Gnattes,
And yet in the mean while we never once think, that they Are but Gnats,
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or els when wee shall esteeme most of thē, that they are but Frogges leaping and skipping vp and downe heere belowe.
or Else when we shall esteem most of them, that they Are but Frogs leaping and skipping up and down Here below.
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Neither yet haue they so mighty thighes and legges as that they are able too iustle against God:
Neither yet have they so mighty thighs and legs as that they Are able too justle against God:
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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,
but that whensoever he shall stretch forth his hand, it shall throw down even into the depth, whatsoever men shall of purpose with all their accomplices,
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or aftely or wickedly deuise, and whatsoeuer power they shall be any waye able to make.
or aftely or wickedly devise, and whatsoever power they shall be any Way able to make.
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See then what wee haue here especially too note:
See then what we have Here especially too note:
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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,
that is, that whensoever we shall fallen into the hands of our enemies, and that it shall seem they might At their pleasure bring to pass whatsoever they listed,
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so that there remained no way to withstande them:
so that there remained no Way to withstand them:
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yet let vs looke vnto this infinite power of God, and not too doubt, but that when it shall please him to deliuer vs, that the Deuill ne yet all his rable of maintayners shall be able to doe any thinge against vs. And although all the creatures in the worlde lifted them selues vp against vs,
yet let us look unto this infinite power of God, and not too doubt, but that when it shall please him to deliver us, that the devil ne yet all his rabble of maintainers shall be able to do any thing against us And although all the creatures in the world lifted them selves up against us,
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yet are they not able too doe vs any hurt so long as God is on our side.
yet Are they not able to do us any hurt so long as God is on our side.
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And thus we must I say, receiue the grace of God, which hee hath promised vs, to the ende we might not doubt, that all the world can doe vs any harme,
And thus we must I say, receive the grace of God, which he hath promised us, to the end we might not doubt, that all the world can do us any harm,
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when as he shall haue taken vs into his protection.
when as he shall have taken us into his protection.
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And see also I pray you whether it is that the Scripture leadeth, vs, Although, sayth Dauid, an hundreth thousand men did set them selues against me,
And see also I pray you whither it is that the Scripture leads, us, Although, say David, an Hundredth thousand men did Set them selves against me,
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yet will not I bee afrayde. And why so? Because the Lord is with me. yet will not I be afraid. And why so? Because the Lord is with me.
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And againe, If I should walke in the shadowe of death, so long as I shall looke vnto God,
And again, If I should walk in the shadow of death, so long as I shall look unto God,
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and see his Sheepcrooke before mee, I will not bee afrayde but be assured that I shall liue. and see his Sheepcrooke before me, I will not be afraid but be assured that I shall live.
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Saint Paule also comprehendeth all this, speaking not onely of this present life, but of the health of our soules likewise, Saint Paul also comprehendeth all this, speaking not only of this present life, but of the health of our Souls likewise,
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when as he sayth, If God be on our side, who shall be against vs. I cannot deny, but that wee shall haue a greate number of enemyes, and Satan will labour by all meanes possible to hurt vs:
when as he say, If God be on our side, who shall be against us I cannot deny, but that we shall have a great number of enemies, and Satan will labour by all means possible to hurt us:
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we shall haue great store of his supporters to goe a bout to cast vs downe headlong into the bottomlesse pit:
we shall have great store of his supporters to go a bout to cast us down headlong into the bottomless pit:
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and yet all they shall doe nothing, when as wee shall bee in the safekeeping of our God.
and yet all they shall do nothing, when as we shall be in the safekeeping of our God.
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Nowe this is the summe, which we are too gather heereby, in the firste place of this text.
Now this is the sum, which we Are too gather hereby, in the First place of this text.
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But yet we must goe on a great deale farther.
But yet we must go on a great deal farther.
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For Dauid doth not onely shew vnto vs, that we ought highly too esteeme of this mightie power,
For David does not only show unto us, that we ought highly too esteem of this mighty power,
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and greate goodnesse of God, wherewith he hath promised to helpe vs in our nede:
and great Goodness of God, wherewith he hath promised to help us in our need:
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but also aduertiseth and exhorteth vs not too turne aside from his obedience, for any hurte that men can doe vntoo vs. Nowe it is very true, that the one hangeth vppon the other.
but also advertiseth and exhorteth us not too turn aside from his Obedience, for any hurt that men can do unto us Now it is very true, that the one hangs upon the other.
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For how can it be that wee should haue heartes too serue GOD, when as wee see the whole worlde too bee against vs,
For how can it be that we should have hearts too serve GOD, when as we see the Whole world too be against us,
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and we alwayes in daunger to be hurt:
and we always in danger to be hurt:
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That is to say, Let vs pot our trust in God, although the allarme and assaultes bee giuen vs on euery side:
That is to say, Let us pot our trust in God, although the alarm and assaults be given us on every side:
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For otherwise it shalbe impossible for vs too stande stoutly to it, without we be throughly perswaded, that God is sufficient to defende vs:
For otherwise it shall impossible for us too stand stoutly to it, without we be thoroughly persuaded, that God is sufficient to defend us:
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yea when as we see all the men in the world, to set them selues against vs:
yea when as we see all the men in the world, to Set them selves against us:
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but that we trusting in his power, cease not to followe that which he hath commaunded vs:
but that we trusting in his power, cease not to follow that which he hath commanded us:
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notwithding all the lets that men can possibly lay before vs. Moreouer, we must giue our minds to this word of God,
notwithding all the lets that men can possibly lay before us Moreover, we must give our minds to this word of God,
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as here it is said, I stand in awe of thy word, For Dauid meaneth not that he would haue God to shew himselfe in a visible manner, that he might come vnto him to doe him homage:
as Here it is said, I stand in awe of thy word, For David means not that he would have God to show himself in a visible manner, that he might come unto him to do him homage:
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but he is contented that God hath shewed vnto him his will & pleasure, and holdeth him selfe well pleased therewith.
but he is contented that God hath showed unto him his will & pleasure, and holds him self well pleased therewith.
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And euen so must wee also doe. For there are a great many of people, which wil brag that they feare God,
And even so must we also do. For there Are a great many of people, which will brag that they Fear God,
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and professe it with open mouth.
and profess it with open Mouth.
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And yet notwithstanding, see how God calleth vs vnto him by his word, & we for al that are no whit moued therwith:
And yet notwithstanding, see how God calls us unto him by his word, & we for all that Are no whit moved therewith:
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yea we scarcely vouchsafe once too open our mouthes to declare that we are contented to obay him.
yea we scarcely vouchsafe once too open our mouths to declare that we Are contented to obey him.
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Where then is that feare wherof we so brag, since the word, wherin the maiestie of God appeareth, is so contemned of vs? 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,
Where then is that Fear whereof we so brag, since the word, wherein the majesty of God appears, is so contemned of us? See then Wherefore we ought a great deal the more to Consider of this manner of speaking which David Here uses, that he Stands in awe of the word of God,
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and that he desired none other visible presence: but it suffised him that God had onely spoken, and hee made good accounte thereof.
and that he desired none other visible presence: but it sufficed him that God had only spoken, and he made good account thereof.
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Now, if we doe not thus, we shall euer be letted frō following that which God hath commaunded vs,
Now, if we do not thus, we shall ever be letted from following that which God hath commanded us,
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neither shall we euer haue the harts, to discharge our selues perfectly of our dueties.
neither shall we ever have the hearts, to discharge our selves perfectly of our duties.
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Contrariwise, they that shalbe resolued as Dauid was, only to giue their mindes to the word of God, shall ouercome all lets & stops:
Contrariwise, they that shall resolved as David was, only to give their minds to the word of God, shall overcome all lets & stops:
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Moreouer after they haue 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,
Moreover After they have walked aright, do they see that men murmur against them for it, that it seems that they for their well doing shall recompensed with evil,
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and that this thing & that is mischeously wrought against them? that they muste needes languish in long attending without spating,
and that this thing & that is mischeously wrought against them? that they must needs languish in long attending without spating,
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yea that they haue 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:
yea that they have kindled the fury of men against them, without any occasion given by them? do they see, I say, all this? And if they do thus, it is very well:
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for then stande they in awe of the word of God, knowing that they shall not be without the help of God,
for then stand they in awe of the word of God, knowing that they shall not be without the help of God,
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as also our sauiour Christe exhorteth vs. Feare not saith he them which may kill the body:
as also our Saviour Christ exhorteth us fear not Says he them which may kill the body:
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but I wil shewe you whome you ought to feare, to wit: feare him who hath both soule and body in his subiection. but I will show you whom you ought to Fear, to wit: Fear him who hath both soul and body in his subjection.
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When as then you shall looke vnto your God, then shall you not neede to feare whatsoeuer men goe about to cause you to turne aside,
When as then you shall look unto your God, then shall you not need to Fear whatsoever men go about to cause you to turn aside,
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& to withdraw you from the right way.
& to withdraw you from the right Way.
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And thus we see in summe, that it is our infirmitie, or rather our infidelitie which hindereth vs,
And thus we see in sum, that it is our infirmity, or rather our infidelity which hindereth us,
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when as men threaten vs, when as we see the wicked practizes which are imagined against vs,
when as men threaten us, when as we see the wicked practises which Are imagined against us,
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and that wee are troubled and tormented without cause. For if wee still looked vnto God, this should neuer be able to withdrawe vs,
and that we Are troubled and tormented without cause. For if we still looked unto God, this should never be able to withdraw us,
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but that wee should alwayes remaine constant to doe that which hee commaundeth vs. And by this also we may see,
but that we should always remain constant to do that which he commandeth us And by this also we may see,
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how al to the cōtrary raigneth at this day in the world, and that there is very little feare of the word of God.
how all to the contrary Reigneth At this day in the world, and that there is very little Fear of the word of God.
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For so that wee can holde the fauour of men, in doing our duetie any way: wel, this goeth for payment:
For so that we can hold the favour of men, in doing our duty any Way: well, this Goes for payment:
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But if there bloweth an ill winde, and that wee perceiue any euill practise, or that we bee threatened,
But if there blows an ill wind, and that we perceive any evil practice, or that we be threatened,
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and that the vngodly beare the sway:
and that the ungodly bear the sway:
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we are incontinent astonyed, yea and that in such a feare, as that we are not able once to stirr a finger.
we Are incontinent astonied, yea and that in such a Fear, as that we Are not able once to stir a finger.
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And that which is more, to gratifie the wicked whom we see to be in authoritie, we will make no bones at it,
And that which is more, to gratify the wicked whom we see to be in Authority, we will make no bones At it,
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as we say, to offend the maiestie of God.
as we say, to offend the majesty of God.
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And frō whence commeth this? but that we loke not vnto 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 from whence comes this? but that we look not unto his word, as Here it is Set down? We Are then even convinced of infidelity when as we assure not our selves of the help of our God, to do that which he hath ordained,
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and that which is our duty to doe: that we haue not this inuincible power to resist the assaultes of men.
and that which is our duty to do: that we have not this invincible power to resist the assaults of men.
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And why so? Because it is most certaine, that we haue not earnestly stoode in awe of the word of God, which ought to be as an assured fortresse,
And why so? Because it is most certain, that we have not earnestly stood in awe of the word of God, which ought to be as an assured fortress,
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and not to make any account of whatsoeuer that Satan can any way craftely inuent against vs.
and not to make any account of whatsoever that Satan can any Way craftily invent against us
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Now after that Dauid hath thus spoken, hee goeth on and sayth, I am as glad of thy worde,
Now After that David hath thus spoken, he Goes on and say, I am as glad of thy word,
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as one that findeth great spoyles.
as one that finds great spoils.
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That is to say, he gladded more in the promises of God, then in all the riches in the worlde,
That is to say, he gladded more in the promises of God, then in all the riches in the world,
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as wee haue 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,
as we have seen in the nienth part, beginning with the Letter TETH, which hath been in that place song, That he esteemed more of the word of God,
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then of all the golde & Siluer in the worlde.
then of all the gold & Silver in the world.
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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,
And Here he say, that he rejoices to hear God speak, more then if he had sound all the goods in the world, that all the riches in the world were nothing to him in respect of it, It seems greatly At the First sighed that Here is Some contrariety,
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as to stand in feare & awe of the word of God, & also to reioyce in it.
as to stand in Fear & awe of the word of God, & also to rejoice in it.
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For ioy & feare are meere contraryes. But we haue already declared what it is that Dauid meaneth by this feare:
For joy & Fear Are mere contraries. But we have already declared what it is that David means by this Fear:
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not that hee was abashed too serue God, ne yet that he douted of his saluation:
not that he was abashed too serve God, ne yet that he doubted of his salvation:
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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,
But it was to bridle him and to hold him in Obedience, and also to declare, that God gave him such a constancy against all the men in the world,
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as that when hee seeth all the creatures of God to lifte thē selues vp against him,
as that when he sees all the creatures of God to lift them selves up against him,
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yet that hee ceased not to goe on to doe that which God had committed vnto him,
yet that he ceased not to go on to do that which God had committed unto him,
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and that which he saw was his duetie to doe.
and that which he saw was his duty to do.
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To be short, let vs then holde this for a resolute point, that Dauid had not such a feare as made him fierce and cruell,
To be short, let us then hold this for a resolute point, that David had not such a Fear as made him fierce and cruel,
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ne yet which made him to flye from the presence of God:
ne yet which made him to fly from the presence of God:
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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,
but he so reverenced that, which God spoke, as that he stood boldly At defiance with all men, declaring that he made no reckoning of their fury, poison,
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nor yet of all their deadly enmities.
nor yet of all their deadly enmities.
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Dauid, I say, cared for none of all this, And why so? Because he so reuerenced and honoured God,
David, I say, cared for none of all this, And why so? Because he so reverenced and honoured God,
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as that he fully reposed him selfe vpon his worde.
as that he Fully reposed him self upon his word.
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Nowe, when as we haue such a feare, it is nothing contrary to the ioy which Dauid heere speaketh off:
Now, when as we have such a Fear, it is nothing contrary to the joy which David Here speaks off:
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But it is rather an excellent accorde, or sweete hermony:
But it is rather an excellent accord, or sweet hermony:
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for it is impossible for vs rightly to giue our selues vnto God, and to obay him in such sort as we ought without we loue him, and that his word be pleasaunt and sweete vnto vs. And see wherefore Dauid doth not onely say, that the woorde of God was more deere vnto him, then either golde or siluer:
for it is impossible for us rightly to give our selves unto God, and to obey him in such sort as we ought without we love him, and that his word be pleasant and sweet unto us And see Wherefore David does not only say, that the word of God was more deer unto him, then either gold or silver:
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but he sayth, that it was sweeter vnto him then hony. Hee setteth downe these two thinges which ought too be coupled together:
but he say, that it was Sweeten unto him then honey. He sets down these two things which ought too be coupled together:
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to wit, that the word of God ought too be more deere and sweete vnto vs,
to wit, that the word of God ought too be more deer and sweet unto us,
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then all other thinges, and that we ought to take all our delight and pleasure therein, desiring nothing else,
then all other things, and that we ought to take all our delight and pleasure therein, desiring nothing Else,
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but to order and holde our selues to it:
but to order and hold our selves to it:
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knowing that whatsoeuer God hath, is to this ende, too communicate the same vnto vs, that wee might taste of his bountie and loue.
knowing that whatsoever God hath, is to this end, too communicate the same unto us, that we might taste of his bounty and love.
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Nowe wee see that Dauid did not without cause ioyne this ioy: which he conceiued of the woorde of God, with feare:
Now we see that David did not without cause join this joy: which he conceived of the word of God, with Fear:
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signifiing that he stoode not in awe of God perforce, and with a slauish feare, as we say:
signifying that he stood not in awe of God perforce, and with a slavish Fear, as we say:
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but he did it in acknowledging him too be his God and Sauiour, and setling him selfe wholly vpon his promises.
but he did it in acknowledging him too be his God and Saviour, and settling him self wholly upon his promises.
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And thus much for this second verse. Nowe he addeth soone after: I hate falshod and abhorre it:
And thus much for this second verse. Now he adds soon After: I hate falsehood and abhor it:
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but thy lawe doe I loue. This verse is not heere added but to good purpose:
but thy law do I love. This verse is not Here added but to good purpose:
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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.
For David shows that we can never be glad (as he hath declared how he hath been) neither yet stand in awe of the word of God, without we detest falsehood.
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Now, we of our owne nature are so nusseled in vanitie, as that it is lamentable.
Now, we of our own nature Are so nusseled in vanity, as that it is lamentable.
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The lawe of God then shall neuer come so fully home vnto vs, as that we may iustly say, that we earnestly heare it,
The law of God then shall never come so Fully home unto us, as that we may justly say, that we earnestly hear it,
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and receiue it from the hart, vntil such time as we haue striued against our fleshly affections, that is too say, against all whatsoeuer is in our nature,
and receive it from the heart, until such time as we have strived against our fleshly affections, that is too say, against all whatsoever is in our nature,
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because it is all but vanitie.
Because it is all but vanity.
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In summe, Dauid, after hee had spoken of this ioy, which hee had conceiued of the promises of God, wherein hee declareth vnto vs his goodnesse:
In sum, David, After he had spoken of this joy, which he had conceived of the promises of God, wherein he Declareth unto us his Goodness:
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after he had spoken of the feare which we owe him, to become subiect vnto him,
After he had spoken of the Fear which we owe him, to become Subject unto him,
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and after that he had giuen him the authoritie which hee deserued aboue all other men and creatures:
and After that he had given him the Authority which he deserved above all other men and creatures:
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for a conclusion hee addeth, the meane howe to attaine to all this:
for a conclusion he adds, the mean how to attain to all this:
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to wit, that we must eschewe falshod, and not onely eschew, & hate it, but also detest it:
to wit, that we must eschew falsehood, and not only eschew, & hate it, but also detest it:
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yea, signifying that wee must greatly abhorre it, so that wee ouercome all our wicked desires and tame them,
yea, signifying that we must greatly abhor it, so that we overcome all our wicked Desires and tame them,
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and all other our lustes which cary vs away too wickednesse, & withdraw vs from the obedience of God.
and all other our lusts which carry us away too wickedness, & withdraw us from the Obedience of God.
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So then, we see nowe, that naturall men can neuer be disposed to serue God,
So then, we see now, that natural men can never be disposed to serve God,
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vntil such time as they haue striuē against the vanitie of their owne nature, and that not onely once,
until such time as they have striven against the vanity of their own nature, and that not only once,
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or twise, but also too continue it all the dayes of their life.
or twice, but also too continue it all the days of their life.
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For what are the lustes which are in vs, and which doe wickedly leade vs from the right way? In very deede, the more parte are so preuented with them,
For what Are the lusts which Are in us, and which do wickedly lead us from the right Way? In very deed, the more part Are so prevented with them,
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as that they feele them not: or else thinke, that it is nothing so meruelous thicke darkenesse remaineth in them.
as that they feel them not: or Else think, that it is nothing so marvelous thick darkness remains in them.
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As for those which haue a desire with all their hart to forsake them, yet shall we finde them also to be ouermuch nusseled in them.
As for those which have a desire with all their heart to forsake them, yet shall we find them also to be overmuch nusseled in them.
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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,
Moreover, if all the men in the world were examined, and an inquisition made, I confess that we shall find the most wicked sometime to be remorsed and stung,
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and to be inwardly pricked and constrayned manger their hearts to haue loathing to doe euill.
and to be inwardly pricked and constrained manger their hearts to have loathing to do evil.
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They haue an eye vnto it by fittes:
They have an eye unto it by fits:
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and yet they cease not too follows the euill with a continuall course, although betweene whiles they haue a lothing of it.
and yet they cease not too follows the evil with a continual course, although between while they have a loathing of it.
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And we must not greatly meruell at this:
And we must not greatly marvel At this:
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For carnall men which are not gouerned by the spirit of God, are carryed away with their wicked affectiōs,
For carnal men which Are not governed by the Spirit of God, Are carried away with their wicked affections,
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as with a fury, so that their whole reason is altogither brutish.
as with a fury, so that their Whole reason is altogether brutish.
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And euen they shal very wel haue an hatred of their euill, but yet not so flye frō it,
And even they shall very well have an hatred of their evil, but yet not so fly from it,
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as that wee shall not be able to say, that they haue such a feare of God as is to be required, too forsake them selues,
as that we shall not be able to say, that they have such a Fear of God as is to be required, too forsake them selves,
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and wholy to submit themselues vnto his will. Se heere what we haue to consider out of this place.
and wholly to submit themselves unto his will. See Here what we have to Consider out of this place.
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But in the meane while one thing is to be obserued, that Dauid maketh a comparison betweene the lawe of God,
But in the mean while one thing is to be observed, that David makes a comparison between the law of God,
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and all whatsoeuer that men can imagine on their owne head, with all their reasons and desires:
and all whatsoever that men can imagine on their own head, with all their Reasons and Desires:
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as if he should haue said, That there is but onely rule that is good, and worthy to be beloued, to wit, the lawe of God.
as if he should have said, That there is but only Rule that is good, and worthy to be Beloved, to wit, the law of God.
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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:
When then our life shall conformable to the word of God, all shall go well: But we shall not withdraw our selves never so little from it:
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as that we shal not by and by royle ouerthwart al the fields.
as that we shall not by and by roil overthwart all the fields.
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And why so? For all our trueth and sinceritie is inclosed within this rule which God hath set downe vnto vs. Wee ought then to beare this honor vnto the word of God, too heare it as it is layde out vnto vs,
And why so? For all our truth and sincerity is enclosed within this Rule which God hath Set down unto us we ought then to bear this honour unto the word of God, too hear it as it is laid out unto us,
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and to follow it in all simplicitie:
and to follow it in all simplicity:
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or else so soone as we shall decline from it neuer so little, see, we are quite out of the way of saluation,
or Else so soon as we shall decline from it never so little, see, we Are quite out of the Way of salvation,
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so that we cannot chose but to be confounded, vntill such time as we are entred againe into the way, which God hath shewed vs. Now hee addeth: Seuen times a day doe I prayse thee: because of thy righteous iudgements.
so that we cannot chosen but to be confounded, until such time as we Are entered again into the Way, which God hath showed us Now he adds: Seuen times a day do I praise thee: Because of thy righteous Judgments.
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Heere we may take this word Iudgement, for the manner which God holdeth in gouerning the worlde,
Here we may take this word Judgement, for the manner which God holds in governing the world,
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and the punishments which he layeth vpon the vngodly: as also for the grace which he causeth them to feele which call vppon him,
and the punishments which he Layeth upon the ungodly: as also for the grace which he Causes them to feel which call upon him,
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and which walke sincerely before him.
and which walk sincerely before him.
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For the holy Scripture oftentimes when it speaketh of the Iudgementes of God, meaneth al this.
For the holy Scripture oftentimes when it speaks of the Judgments of God, means all this.
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But because that in this Psalme, the Iudgements, are for the most parte taken for the statutes,
But Because that in this Psalm, the Judgments, Are for the most part taken for the statutes,
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& ordinaunces that are contayned in the law of God: I gladly meane too handle it at this present thus:
& ordinances that Are contained in the law of God: I gladly mean too handle it At this present thus:
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that is, That Dauid praysed GOD, because he had giuen vnto his people a lawe which was bothe iuste and full of equitie,
that is, That David praised GOD, Because he had given unto his people a law which was both just and full of equity,
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and that therein hee had whereof to bee glad, and to prayse and magnifie him. Loe heere a place well woorthy the noting.
and that therein he had whereof to be glad, and to praise and magnify him. Lo Here a place well worthy the noting.
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For by these woordes Dauid doth vs too witte, that wee cannot prayse GOD, so longe as wee are not instructed in his woorde, our mouthe shall bee closed vppe,
For by these words David does us too wit, that we cannot praise GOD, so long as we Are not instructed in his word, our Mouth shall be closed up,
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and our hearte looked fast vppe, so that a man shall not pull from vs one good woorde, which may turne too the prayse of God.
and our heart looked fast up, so that a man shall not pull from us one good word, which may turn too the praise of God.
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And to proue this to be so, we see that the vnfaithful shal not onely bee dumbe too praise God:
And to prove this to be so, we see that the unfaithful shall not only be dumb too praise God:
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But they will also fall out with him, that whatsoeuer shall come from their mouthes, shalbe to blaspheme God,
But they will also fallen out with him, that whatsoever shall come from their mouths, shall to Blaspheme God,
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& to murmur against his diuine maiestie.
& to murmur against his divine majesty.
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As for the ignoraunt, they shalbe so blockish as that they shall haue no desire to prayse God:
As for the ignorant, they shall so blockish as that they shall have no desire to praise God:
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& if they doe prayse him, it shall bee but for fashions sake, because it is but a mocking of God and his word.
& if they do praise him, it shall be but for fashions sake, Because it is but a mocking of God and his word.
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How then may we praise God in good earnest & without hypocrisie? Forsooth.
How then may we praise God in good earnest & without hypocrisy? Forsooth.
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euen when as wee shall be instructed in his ordinaunces, when as we shall haue knowen what care he hath of our saluation,
even when as we shall be instructed in his ordinances, when as we shall have known what care he hath of our salvation,
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how he gouerneth his Church, howe hee embaceth him selfe, to apply him self vnto our grosse capacities,
how he Governs his Church, how he embaceth him self, to apply him self unto our gross capacities,
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& to make himself to be familiarly acquainted with vs. When then we shal see God to haue such a care ouer vs to instruct vs, that he hath so rightly ruled our life, that hee so purueieth for al our necessities as that we want nothing:
& to make himself to be familiarly acquainted with us When then we shall see God to have such a care over us to instruct us, that he hath so rightly ruled our life, that he so purueieth for all our necessities as that we want nothing:
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ought not we to giue our mindes vnto him, yea euen to be inflamed wholly to magnifie his holy name,
ought not we to give our minds unto him, yea even to be inflamed wholly to magnify his holy name,
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and to bee rauished with that desire which Dauid heere speaketh of. Let vs now see what we haue to gather in summe out of this place:
and to be ravished with that desire which David Here speaks of. Let us now see what we have to gather in sum out of this place:
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and thereby we may see how slenderly wee haue at this day profited in the Schoole of God.
and thereby we may see how slenderly we have At this day profited in the School of God.
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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 vs,
For, whence comes this circumspection? Where is that zeal of ours in praising of God, which David say, that he had? Seeing that sarcely one word can be pulled from us,
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when any speech shalbe of praysing God, yea, were it not for fashion sake and contenaunce onely.
when any speech shall of praising God, yea, were it not for fashion sake and countenance only.
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This is farre from continuing in it, and farre from extending our whole study thereto,
This is Far from Continuing in it, and Far from extending our Whole study thereto,
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as to make it the most principall thing that ought to bee in our whole life.
as to make it the most principal thing that ought to be in our Whole life.
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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,
Now we Are hereby convinced of our slender studving and meditating in the word of God Because we Are so cold and negligent in praising of him,
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and without hauing a greater care in acknowledging his benefites bestowed vpon vs. And that which is more, Let vs throughly consider that Dauid sayeth not onely, that he was stirred vp to prayer vnto God for once,
and without having a greater care in acknowledging his benefits bestowed upon us And that which is more, Let us thoroughly Consider that David Saith not only, that he was stirred up to prayer unto God for once,
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& so continued it for certaine dayes, but hee sayth dayly, & afer, seuen times: that is, that he cōtinued in it all his life long.
& so continued it for certain days, but he say daily, & afer, seuen times: that is, that he continued in it all his life long.
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For this word Seuen, is taken in the holy Scripture for a meruelous perseuerance, when as men continue it,
For this word Seuen, is taken in the holy Scripture for a marvelous perseverance, when as men continue it,
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and are not drawne away for any cause whatsoeuer, but do alwayes holde thē selues therto.
and Are not drawn away for any cause whatsoever, but do always hold them selves thereto.
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And this is the meaning of the Scripture, for this number of Seuen.
And this is the meaning of the Scripture, for this number of Seuen.
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Nowe Dauid protesting that hee dayly praysed God seuen times, meaneth that he exercised him selfe therin, from the morning vnto the euening.
Now David protesting that he daily praised God seuen times, means that he exercised him self therein, from the morning unto the evening.
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And after that, hee exhorteth all other men too haue the like desire and zeale too praise God.
And After that, he exhorteth all other men too have the like desire and zeal too praise God.
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So then, let vs compare our selues with Dauid, and we shall finde, that wee haue learned very little out of the word of God, considering that we are so slouthfull in praysing of him.
So then, let us compare our selves with David, and we shall find, that we have learned very little out of the word of God, considering that we Are so slothful in praising of him.
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And yet for all that wee are greatly too giue him, yea infinite thanks, when as wee shall haue knowne his grace and goodnesse towards vs, in that hee is so carefull to gouerne and order our life,
And yet for all that we Are greatly too give him, yea infinite thanks, when as we shall have known his grace and Goodness towards us, in that he is so careful to govern and order our life,
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and too shewe vs the way of saluation. The Papistes haue applyed this saying to their set houres:
and too show us the Way of salvation. The Papists have applied this saying to their Set hours:
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and haue layde holde onely on the first parte of the verse, saying, That they prayse God seuen times a day,
and have laid hold only on the First part of the verse, saying, That they praise God seuen times a day,
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when as they sing their Mattaines, Primes, their third houre, sixth houre, at midnight, their euensong and Compline.
when as they sing their Mattaines, Primes, their third hour, sixth hour, At midnight, their evensong and Compline.
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See heere how God shall be well praysed seauen times a day as they thinke.
See Here how God shall be well praised seauen times a day as they think.
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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,
Yea, yea, good enough, As though God would call back that, which he hath pronounced by his Prophet Isaiah, This people, Says he, honour me with their lips,
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but their hearts are very farre from me. but their hearts Are very Far from me.
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He goeth on farther and sayth, that hee will shewe them that hee cannot abide such mockeryes, He Goes on farther and say, that he will show them that he cannot abide such mockeries,
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and to be so dallyed withall.
and to be so dallied withal.
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See heere howe God threateneth the Iewes with an horrible vengeaunce, because they onely praysed him with the mouth.
See Here how God threateneth the Iewes with an horrible vengeance, Because they only praised him with the Mouth.
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Nowe, we knowe, what their set houres which their Monkes, Fryers, and Priestes doe sing,
Now, we know, what their Set hours which their Monks, Friars, and Priests do sing,
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or rather which they bleate and houle out in their Churches, are that they are without either vnderstanding, deuotion, and any good desire whatsoeuer.
or rather which they bleat and houle out in their Churches, Are that they Are without either understanding, devotion, and any good desire whatsoever.
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And they thinke it not inough that they shewe them selues in deede openly to mock God:
And they think it not enough that they show them selves in deed openly to mock God:
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but their deuilish doctrine also emporteth the same, that they cannot but merit, hauing this finall meaning to prayse God.
but their devilish Doctrine also emporteth the same, that they cannot but merit, having this final meaning to praise God.
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So that when a Chanon hath put on his Grayamisse, and Surplisse, and going out of his Chamber with this finall intent:
So that when a Canon hath put on his Grayamisse, and Surplice, and going out of his Chamber with this final intent:
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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.
and yet anon After Thinketh of his Gossip, his cheer, and his pastime: yea that he play the Hypocrite there, yet forsooth he must needs merit.
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It is very true, that they will confesse, that there is veniall sinne entermedled amongest:
It is very true, that they will confess, that there is venial sin intermeddled amongst:
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but yet that the same cannot hinder them from meriting, when as they had this finall intent to prayse God:
but yet that the same cannot hinder them from meriting, when as they had this final intent to praise God:
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yea and so also, as that when they come home againe vntoo their house, they think them selues to haue discharged their dutye.
yea and so also, as that when they come home again unto their house, they think them selves to have discharged their duty.
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To be short, so that at the beginning and the end, they had some motion to deuotion, it is inough.
To be short, so that At the beginning and the end, they had Some motion to devotion, it is enough.
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And is not this wholly to mock God, and to dally with him, more then a man would dandle a young Childe.
And is not this wholly to mock God, and to dally with him, more then a man would dandle a young Child.
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But see how this miserable cursed people haue peruerted all the holy Scripture, in mingling it with so shameful thinges that euen the very Heathen,
But see how this miserable cursed people have perverted all the holy Scripture, in mingling it with so shameful things that even the very Heathen,
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when as they shall haue 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 as they shall have got the understanding of the least spark of truth, will be ashamed too see such service in the Papacy too be called godly service.
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When it is all after this manner, I pray you what praysing of GOD shall there remains? Let vs then vnderstande, that these people are very farre from Dauid:
When it is all After this manner, I pray you what praising of GOD shall there remains? Let us then understand, that these people Are very Far from David:
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and that if wee woulde take example by them, they right well shewe, that they knowe not what it is too prayse God,
and that if we would take Exampl by them, they right well show, that they know not what it is too praise God,
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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:
but rather profane his holy name, when as they will thrust in such abominations among, as we daily see them to commit against his word. Now David adds soon After:
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They which loue thy law, shall haue great prosperitie, and they shall haue no hurt.
They which love thy law, shall have great Prosperity, and they shall have no hurt.
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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,
Here David being led by the Spirit of God, as a true Prophet, contents not him self with speaking of the benefits which he had received,
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But instructeth others of that, which they haue to doe. Although in trueth, all the protestations which wee haue seene heere, are full of doctrine.
But Instructeth Others of that, which they have to do. Although in truth, all the protestations which we have seen Here, Are full of Doctrine.
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And that it is so, wee see that Dauid might very well haue praysed God in his hart, without declaring what he had done:
And that it is so, we see that David might very well have praised God in his heart, without declaring what he had done:
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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 it was needful that he might be Set as a Glass before our eyes, to the end we might be led too follow him.
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But yet in this verse, he more expressely setteth foorth the office and duetie of a prophet,
But yet in this verse, he more expressly sets forth the office and duty of a Prophet,
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when as hee sayth, They which loue thy lawe, shall haue great prosperitie, and they shall haue no hurt.
when as he say, They which love thy law, shall have great Prosperity, and they shall have no hurt.
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Nowe by this he sheweth vnto vs that wee are euen in good earnest accursed,
Now by this he shows unto us that we Are even in good earnest accursed,
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when as wee giue our selues vp vnto our owne fleshly liking, because we would bee esteemed amongst men,
when as we give our selves up unto our own fleshly liking, Because we would be esteemed among men,
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and take pleasure in our pastimes and delightes.
and take pleasure in our pastimes and delights.
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And why so? Because we shall be alwayes tormenmented with vnquietnesse and griefe, so that we shall neuer be at peace and rest.
And why so? Because we shall be always tormenmented with unquietness and grief, so that we shall never be At peace and rest.
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And although wee veryly thinke our selues to be assured of victory all the dayes of our life,
And although we verily think our selves to be assured of victory all the days of our life,
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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,
yet shall we reel this Way and that, and willingly hurt our selves, so that it should seem we had a will too break both our arms and legs,
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& in the end, neck and all.
& in the end, neck and all.
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And the reasō is, for that we follow not the way which God hath set before vs. Let vs then cōsider, what the meaning of Dauid is, to wit, that we must not make reckoning of any assurāce heere in this worlde,
And the reason is, for that we follow not the Way which God hath Set before us Let us then Consider, what the meaning of David is, to wit, that we must not make reckoning of any assurance Here in this world,
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except we loue the woorde of God:
except we love the word of God:
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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,
yea and that so to, as that we desire nothing Else, but to be wholly ordered by it, to submit and hold our selves thereto, without being withdrawn by the intisementes of Satan,
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and with all the temptations of our corrupte fleshe and nature shall laye before our eyes.
and with all the temptations of our corrupt Flesh and nature shall say before our eyes.
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In very deede it may very well seeme at the firste sight, that experience teacheth vs the contrary of that which Dauid speaketh.
In very deed it may very well seem At the First sighed, that experience Teaches us the contrary of that which David speaks.
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For who are moste greeued, vexed, and troubled? Forsooth euen the children of God, who haue al the shame & offences doone vnto them? Euen the selfe same men.
For who Are most grieved, vexed, and troubled? Forsooth even the children of God, who have all the shame & offences done unto them? Eve the self same men.
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For it is saide, That our sauiour Christ is as it were a badge and marke of all these contrarieties, we must then haue all the vngodly to be our enemyes.
For it is said, That our Saviour christ is as it were a badge and mark of all these contrarieties, we must then have all the ungodly to be our enemies.
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In summe, all they which intend too serue God, cannot escape from shame and slaunderous reportes, from beeing despised, troubled,
In sum, all they which intend too serve God, cannot escape from shame and slanderous reports, from being despised, troubled,
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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 outraged, & to endure great numbers of injuries and violences: Lo how the Children of God Are entreated and handled in this present life.
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And so by this reason, it seemeth that Dauid promiseth vs heere, that which we haue not.
And so by this reason, it seems that David promises us Here, that which we have not.
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But we are heere too consider, that Dauid promiseth vs not such a rest, as shalbe as it were an earthly Paradise.
But we Are Here too Consider, that David promises us not such a rest, as shall as it were an earthly Paradise.
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Hee speaketh of this true prosperitie, which the Children of God haue, when they are contented to serue him: that in all their griefes:
He speaks of this true Prosperity, which the Children of God have, when they Are contented to serve him: that in all their griefs:
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yea in all their anguishes and troubles, they runne onely vntoo him, and lay all their cares vpon him, not doubting but that he will helpe them:
yea in all their Anguishes and Troubles, they run only unto him, and lay all their Cares upon him, not doubting but that he will help them:
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and afterward, heerevpon not too feare, whatsoeuer that mortall men can imagine or deuise against them.
and afterwards, hereupon not too Fear, whatsoever that Mortal men can imagine or devise against them.
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When as then wee shall haue such a peace as this, although our estate and condition be in the viewe of men the moste miserable in the whole worlde,
When as then we shall have such a peace as this, although our estate and condition be in the view of men the most miserable in the Whole world,
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yet ought we too bee throughly contented, knowing that God will raise vs vp, and make vs to tryumph ouer all our enemyes,
yet ought we too be thoroughly contented, knowing that God will raise us up, and make us to triumph over all our enemies,
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6298
although we thought we should fall euen to bee crusshed and vtterly beaten too poulder, yet will God bee ready too vpholde vs, and make vs to be blessed.
although we Thought we should fallen even to be crushed and utterly beaten too poulder, yet will God be ready too uphold us, and make us to be blessed.
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As it is said in the 91. Psalme.
As it is said in the 91. Psalm.
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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:
That God will not suffer his faithful too tumble over and over, neither yet so to fallen as that they shall not be able to relieve them selves again:
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but will rather sende his Angels to lifte them vpp into the Ayre.
but will rather send his Angels to lift them vpp into the Air.
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In very deede, yet shall it not bee so, as that we shall not sometimes hurt our selues:
In very deed, yet shall it not be so, as that we shall not sometime hurt our selves:
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6303
howbeit the assaultes shall not be such as to frush vs deadly:
howbeit the assaults shall not be such as to frush us deadly:
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howe euer it bee wee shall in the ende feele in what sort God shall haue assisted vs by his Angels.
how ever it be we shall in the end feel in what sort God shall have assisted us by his Angels.
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6305
This is the meane and the manner too feele by effecte, that which Dauid speaketh off.
This is the mean and the manner too feel by Effect, that which David speaks off.
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Now in trueth, the wicked shal neuer be able to take any such holde: because they are not worthy of it.
Now in truth, the wicked shall never be able to take any such hold: Because they Are not worthy of it.
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For by reason they know not what God, nor his worde is, without it be to hate him, and too anger him:
For by reason they know not what God, nor his word is, without it be to hate him, and too anger him:
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it is meete that they proue by experiment the contrary of that which is heere spoken of by Dauid:
it is meet that they prove by experiment the contrary of that which is Here spoken of by David:
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to wit, because they loue not the lawe of God, it is good reason that they shoulde bee inwardly troubled, and greeuously tormented without end.
to wit, Because they love not the law of God, it is good reason that they should be inwardly troubled, and grievously tormented without end.
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Now it followeth, Lorde I haue trusted in thy sauing health: and haue done thy commaundements.
Now it follows, Lord I have trusted in thy Saving health: and have done thy Commandments.
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Heere Dauid more liuely expresseth and declareth that which I haue already touched:
Here David more lively Expresses and Declareth that which I have already touched:
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to wit, that our affection in seruing of God, proceedeth of the trust which wee haue in him, in beleeuing his promises,
to wit, that our affection in serving of God, Proceedeth of the trust which we have in him, in believing his promises,
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If then we conceiue not that God is our sauiour, and so by that meanes truste that hee will help vs, it is impossible that we should be inflamed too serue him.
If then we conceive not that God is our Saviour, and so by that means trust that he will help us, it is impossible that we should be inflamed too serve him.
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It is true, we may very well haue some feeling of the duetie which we owe vnto him,
It is true, we may very well have Some feeling of the duty which we owe unto him,
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6315
and be some what touched therewith, although in deed few there are which think therof:
and be Some what touched therewith, although in deed few there Are which think thereof:
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but admit it be so, yet will no man for all that freely and of his owne accord, say, O come, Let vs serue,
but admit it be so, yet will no man for all that freely and of his own accord, say, Oh come, Let us serve,
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yea let vs serue our God, euen vntill such time as we are fully assured of the good which he meaneth,
yea let us serve our God, even until such time as we Are Fully assured of the good which he means,
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and is ready to procure vs, and of the true and full hope of our saluation, throughly imprinted in our heartes.
and is ready to procure us, and of the true and full hope of our salvation, thoroughly imprinted in our hearts.
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And so let vs rightly consider, that they which remember no more of that which is preached vnto them but this, to say,
And so let us rightly Consider, that they which Remember no more of that which is preached unto them but this, to say,
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Loe this is it which GOD commaundeth vs: we must either doe this or that: Truely this is no pointe of true Christianitie.
Lo this is it which GOD commandeth us: we must either doe this or that: Truly this is no point of true Christianity.
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And why so? Because the principallest pointe of Christianitie, is to knowe the goodnesse of God,
And why so? Because the principallest point of Christianity, is to know the Goodness of God,
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and the mercie which hee vseth towardes vs.
and the mercy which he uses towards us
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Loe, this is I say, the true knowledge which wee muste learne in the Schoole of our Lorde Iesus Christe,
Lo, this is I say, the true knowledge which we must Learn in the School of our Lord Iesus Christ,
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and holde vs to that which he hath declared vnto vs. And besides, we are also to consider of that which he commaundeth vs:
and hold us to that which he hath declared unto us And beside, we Are also to Consider of that which he commandeth us:
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but his promises must be preferred, & haue the cheefest place.
but his promises must be preferred, & have the chiefest place.
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And by this also we are shewed, that in the popish religiō, the principall doctrine of Christianitie is put out & made nothing:
And by this also we Are showed, that in the popish Religion, the principal Doctrine of Christianity is put out & made nothing:
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Because that when the Papistes creake and chatter their prayers, making as though they presented their supplications vnto God, they say, that they must neuer assure them selues of that which they pray for.
Because that when the Papists creak and chatter their Prayers, making as though they presented their supplications unto God, they say, that they must never assure them selves of that which they pray for.
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And the cause is, for that they looke not vnto the free promises of God.
And the cause is, for that they look not unto the free promises of God.
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And how so? Beholde an hypocrite shall step vp and preach nothing else but that which euery man is bounde to doe.
And how so? Behold an hypocrite shall step up and preach nothing Else but that which every man is bound to do.
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Hee will preach vnto you of Chastitie, he will make you another Sermon of Almes, one of this matter, another of that:
He will preach unto you of Chastity, he will make you Another Sermon of Alms, one of this matter, Another of that:
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and yet for all this, we knowe not what it is to beleeue in God.
and yet for all this, we know not what it is to believe in God.
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Then doe we a great deale lesse know what it is to call vpon him in full assurance, to say, God is our father, he alloweth vs for his children,
Then do we a great deal less know what it is to call upon him in full assurance, to say, God is our father, he alloweth us for his children,
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because he hath vs as he would wish, & that our sins are forgiuen vs through the grace of our lord Iesus Christ.
Because he hath us as he would wish, & that our Sins Are forgiven us through the grace of our lord Iesus christ.
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There is no whit of this in popery:
There is no whit of this in popery:
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& therfore it is impossible that there should be one word of good and sound doctrine in it, and profitable vnto saluation.
& Therefore it is impossible that there should be one word of good and found Doctrine in it, and profitable unto salvation.
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Let vs then well consider of this saying of Dauid, O Lorde, I haue trusted in thy sauing health, and haue doone thy Commaundements.
Let us then well Consider of this saying of David, Oh Lord, I have trusted in thy Saving health, and have done thy commandments.
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Nowe in the ende he sayth: My soule hath kept thy testimonyes: and I loue them exceedingly.
Now in the end he say: My soul hath kept thy testimonies: and I love them exceedingly.
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I haue kept thy commaundements and testimonies: for all my wayes are before thee.
I have kept thy Commandments and testimonies: for all my ways Are before thee.
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After that Dauid hath sufficiently protested, that hee loueth the word of God, that it was so sweete and pleasant vnto him,
After that David hath sufficiently protested, that he loves the word of God, that it was so sweet and pleasant unto him,
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as that all his study and delight consisted therin:
as that all his study and delight consisted therein:
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he concludeth and saith, That his soule had kept it, as if he should haue said, O Lord, in that I was giuen to serue thee, it was not with my hands and feete onely,
he Concludeth and Says, That his soul had kept it, as if he should have said, Oh Lord, in that I was given to serve thee, it was not with my hands and feet only,
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but because I loued thy word, yea and that with all my soule, and I take my whole delight therein.
but Because I loved thy word, yea and that with all my soul, and I take my Whole delight therein.
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For when the Hebrewes meane too shewe a pure and sounde lyking, they say, My soule hath done this,
For when the Hebrews mean too show a pure and sound liking, they say, My soul hath done this,
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or that, that is asmuch to say, as I haue doone it with all mine hearte.
or that, that is as to say, as I have done it with all mine heart.
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Loe then an heartie seruice which Dauid heere expresseth: & this is yet a point which ought throughly too be considered of:
Loe then an hearty service which David Here Expresses: & this is yet a point which ought thoroughly too be considered of:
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For wee see howe men are giuen to play the hypocrites:
For we see how men Are given to play the Hypocrites:
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euen too set a very fayre outwarde shewe of the matter, and by that meanes thinke them selues to be discharged before God.
even too Set a very fair outward show of the matter, and by that means think them selves to be discharged before God.
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Nowe wee must beginne farder of, as Dauid heere sheweth vs, that is, wee muste keepe the woorde of God in our heartes.
Now we must begin farther of, as David Here shows us, that is, we must keep the word of God in our hearts.
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Wherein hee confirmeth the matter, which we haue already heeretofore handled:
Wherein he confirmeth the matter, which we have already heretofore handled:
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to witte, that the question is not, to haue GOD simply to teach vs, whereby wee might know what he requireth at our hands,
to wit, that the question is not, to have GOD simply to teach us, whereby we might know what he requires At our hands,
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& what our duetie is towards him: but he buildeth vpon his promises.
& what our duty is towards him: but he builds upon his promises.
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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 haue had that true lyking to haue serued his maiestie.
Howbeit David having said, that his soul kept the Commandments of God, Because he loved them, by this which he adds soon After he Joineth the promises with the Commandments, saying For all my ways Are before thine eyes, It is true, that he shows by these words, that except he had been sure that god protected him, it had not been possible for him to have had that true liking to have served his majesty.
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And herevpon hangeth the seconde pointe, that God helde him alwayes in his presence, because hee should not haue leaue to doe euill:
And hereupon hangs the seconde point, that God held him always in his presence, Because he should not have leave to do evil:
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as if hee shoulde haue saide, O Lorde, because I knowe that no man is able too hide him selfe from thee,
as if he should have said, Oh Lord, Because I know that no man is able too hide him self from thee,
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Loe why I giue my selfe wholly too feare and serue thee.
Lo why I give my self wholly too Fear and serve thee.
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And too say the trueth, what is the cause that the vngodly take such libertie, to commit and deuise such vilanous and greeuous Actes,
And too say the truth, what is the cause that the ungodly take such liberty, to commit and devise such villaInous and grievous Acts,
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as that they them selues are ashamed off, yea that it maketh the very heares of their head to stand vpright:
as that they them selves Are ashamed off, yea that it makes the very hears of their head to stand upright:
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What is the cause of this? The reason is, for that they knowe not that God seeth them,
What is the cause of this? The reason is, for that they know not that God sees them,
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for if they were sure of that, they would be somwhat moued with the feare of his maiestie.
for if they were sure of that, they would be somewhat moved with the Fear of his majesty.
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So then, in that the faithles war thus against God, and take libertie too doe wickedly:
So then, in that the faithless war thus against God, and take liberty too do wickedly:
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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.
it is, Because they think that God sees them not, according too that saying in the Scripture, The wicked man hath said, God sees not, he Knoweth nothing of that which is done Here on the earth.
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I meane not that the wicked doe thus openly speake: yet for all that they think no lesse:
I mean not that the wicked do thus openly speak: yet for all that they think no less:
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as by experience wee see, for they thinke that God marketh not all their iniquities,
as by experience we see, for they think that God marks not all their iniquities,
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neither yet that it is needefull for them once too make any account of their sinnes.
neither yet that it is needful for them once too make any account of their Sins.
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Howbeit Dauid sayth cleane contrary, That because hee knewe that all his wayes were before God, therefore he kept his commaundements.
Howbeit David say clean contrary, That Because he knew that all his ways were before God, Therefore he kept his Commandments.
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See also why the scripture, in speaking of the holy fathers which liued sinceerly, sayth, That they walked before God:
See also why the scripture, in speaking of the holy Father's which lived sinceerly, say, That they walked before God:
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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.
to wit, they had this consideration, that they knew that God did see them: and Therefore they walked, as if they had been in his presence.
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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,
And this imports, that they took not such liberty as they themselves Thought good, but that they wholly ordered them selves according to the will of God,
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as hee had declared it by his worde. See then Dauid his meaning.
as he had declared it by his word. See then David his meaning.
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And euen so must we also doe, if wee will haue our life and conuersation to be well ordered:
And even so must we also do, if we will have our life and Conversation to be well ordered:
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to witte, to know that God seeth vs, and therefore that we cannot flye from his hand,
to wit, to know that God sees us, and Therefore that we cannot fly from his hand,
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but must submit our selues vnto it, albeit wee wil not doe it freely and of our owne accorde.
but must submit our selves unto it, albeit we will not do it freely and of our own accord.
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And so let vs willingly be contented to be, ruled by him, beeing certifyed of his loue and goodnesse towards vs, to the ende wee might in trueth make this protestation which Dauid heere maketh.
And so let us willingly be contented to be, ruled by him, being certified of his love and Goodness towards us, to the end we might in truth make this protestation which David Here makes.
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According too this holy doctrine, let vs humbly prostrate our selues before the maiestie of our good god, in acknowledging our offences, beseeching him that it woulde please him to make vs to feele the power of his woorde, in such sort,
According too this holy Doctrine, let us humbly prostrate our selves before the majesty of our good god, in acknowledging our offences, beseeching him that it would please him to make us to feel the power of his word, in such sort,
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as his holy Prophet heere sheweth vs, and so too feele it, as that wee may wholy submitte our selues vnto it:
as his holy Prophet Here shows us, and so too feel it, as that we may wholly submit our selves unto it:
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Knowing that when it shall come in question for vs too remitte our selues, and cleaue vnto him as hee requireth, that wee must forsake the whole worlde,
Knowing that when it shall come in question for us too remit our selves, and cleave unto him as he requires, that we must forsake the Whole world,
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and all our carnall affections which any way hinder vs from comming vnto him:
and all our carnal affections which any Way hinder us from coming unto him:
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to the ende wee may so climbe vp vnto 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 vs before his face:
to the end we may so climb up unto his majesty, as that not fearing the world nor all his assaults, we may put our Whole confidence in his merciful Goodness, and boldly present us before his face:
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to the ende the may receiue vs, so that wee might alwayes bee gouerned through his holy spirit,
to the end the may receive us, so that we might always be governed through his holy Spirit,
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vntil such time as he hath brought vs vnto that perfectiō, wherevnto he calleth and biddeth vs. That hee will not onely graunt vntoo vs this grace, but also &c.
until such time as he hath brought us unto that perfection, whereunto he calls and bids us That he will not only grant unto us this grace, but also etc.
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The xxii. Sermon vpon the hundreth and nineteenth Psalme. THAV. Let my complaint come before thee, O Lorde:
The xxii. Sermon upon the Hundredth and nineteenth Psalm. THAV. Let my complaint come before thee, Oh Lord:
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and giue me vnderstanding according to thy word. Let my supplication come before thee and deliuer me according vnto thy worde.
and give me understanding according to thy word. Let my supplication come before thee and deliver me according unto thy word.
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My lippes shall speake of thy prayse when thou hast hast taught me thy statutes. My tongue shall treate of thy worde:
My lips shall speak of thy praise when thou hast hast taught me thy statutes. My tongue shall Treat of thy word:
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for all thy cōmandementes are righteous. Let thine hande helpe me: for I haue chosen thy cōmaundementes.
for all thy Commandments Are righteous. Let thine hand help me: for I have chosen thy Commandments.
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I haue longed for thy sauing health, O Lorde: and in thy lawe is my delight.
I have longed for thy Saving health, Oh Lord: and in thy law is my delight.
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Let my soule liue, and it shall prayse thee: and thy iudgementes shall helpe me. I haue gone astray like a sheepe that is lost:
Let my soul live, and it shall praise thee: and thy Judgments shall help me. I have gone astray like a sheep that is lost:
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seeke thy seruaunt for I doe not forget thy commaundementes.
seek thy servant for I do not forget thy Commandments.
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THese eight last verses, which arche knitting vp of the whole Psalme, do shew vnto vs that, which we oftentimes haue before seene:
THese eight last Verses, which arch knitting up of the Whole Psalm, do show unto us that, which we oftentimes have before seen:
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to wit, that Dauid his chiefest desire was this, to be duely and truely instructed in the word of God, and therin to be cōfirmed:
to wit, that David his chiefest desire was this, to be duly and truly instructed in the word of God, and therein to be confirmed:
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for he tooke such pleasure in it, as that all the rest was little, or nothing worth vnto him in respect of the same.
for he took such pleasure in it, as that all the rest was little, or nothing worth unto him in respect of the same.
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Now it is very true, that he hath already sufficiētly spoken of this matter:
Now it is very true, that he hath already sufficiently spoken of this matter:
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and yet that which he presently addeth is not supperfluous, especially, if we consider in what sort our carnall desires rule vs. For that is it which letteth vs that we can not onely haue that feruency which Dauid had, to seeke throughly to profit in the schoole of God:
and yet that which he presently adds is not supperfluous, especially, if we Consider in what sort our carnal Desires Rule us For that is it which lets us that we can not only have that fervency which David had, to seek thoroughly to profit in the school of God:
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but we scarsely haue so much as any small desire.
but we scarcely have so much as any small desire.
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And therefore as I haue already said, we are too too much nuzzeled in our earthly affections.
And Therefore as I have already said, we Are too too much nuzzled in our earthly affections.
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Wherefore this is a lesson which ought many times too put vs in minde:
Wherefore this is a Lesson which ought many times too put us in mind:
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that if wee will pray vnto God according vnto his will, wee must not come vnto him with a desire of our owne, to saye whatsoeuer commeth in our brayne,
that if we will pray unto God according unto his will, we must not come unto him with a desire of our own, to say whatsoever comes in our brain,
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yea and to leaue out the most principall parte: but we must beginne with this saying:
yea and to leave out the most principal part: but we must begin with this saying:
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to wit, that it would please God so to instruct vs, as that our life may be squared according to his law,
to wit, that it would please God so to instruct us, as that our life may be squared according to his law,
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and we to cleaue so vnto it, as not to come with a double and twyfold heart.
and we to cleave so unto it, as not to come with a double and twofold heart.
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Although we are to striue against the worlde, and our owne nature, yet must we remaine constant in this chiefly to loue the woorde of God.
Although we Are to strive against the world, and our own nature, yet must we remain constant in this chiefly to love the word of God.
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And therefore for this cause Dauid here sayeth, Let my Complaint come before thee, O Lord:
And Therefore for this cause David Here Saith, Let my Complaint come before thee, Oh Lord:
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and giue me vnderstanding according vnto thy word.
and give me understanding according unto thy word.
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When he speaketh of his complaint which hee maketh vnto the Lord, he sheweth that he made no cold prayer vnto God,
When he speaks of his complaint which he makes unto the Lord, he shows that he made no cold prayer unto God,
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as we many times, and as it were daily do but with great vehemency.
as we many times, and as it were daily doe but with great vehemency.
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I can not deny but that an hypocrite may very well make complaint with a loude noyse, and thrust out his weasaunt.
I can not deny but that an hypocrite may very well make complaint with a loud noise, and thrust out his weasaunt.
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But Dauid hauing here consideratiō of God, meaneth not to make an outward shew before men.
But David having Here consideration of God, means not to make an outward show before men.
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Wherefore, That he cried out aloude, importeth as much as an earnest testimonie wherewith hee was pricked forward.
Wherefore, That he cried out aloud, imports as much as an earnest testimony wherewith he was pricked forward.
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Now by this we see, that he chiefly desired that which he craueth: to wit, to haue God to instruct him, and to giue him vnderstāding.
Now by this we see, that he chiefly desired that which he craveth: to wit, to have God to instruct him, and to give him understanding.
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And in desiring this gift of God, he cōfesseth that he was of him selfe a very wretched blind soule ▪ that hee neuer vnderstoode any thing,
And in desiring this gift of God, he Confesses that he was of him self a very wretched blind soul ▪ that he never understood any thing,
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yea although he had the lawe in his hands, which he might reade, wherein was conteined a true perfection of all wisedome,
yea although he had the law in his hands, which he might read, wherein was contained a true perfection of all Wisdom,
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yet that he still continued euē like a poore miserable blind wretch, except God enlightened him.
yet that he still continued even like a poor miserable blind wretch, except God enlightened him.
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So then, let vs vnderstande that this is an especiall gift which God bestoweth vpon vs,
So then, let us understand that this is an especial gift which God bestoweth upon us,
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when hee openeth our eyes, too make vs vnderstande that which is shewed in his word,
when he Openeth our eyes, too make us understand that which is showed in his word,
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whether we reade it, or that it be preached vnto vs. Yea, and let vs not here make any exception, thinking our selues to bee more sharpe witted, or abler then Dauid was:
whither we read it, or that it be preached unto us Yea, and let us not Here make any exception, thinking our selves to be more sharp witted, or abler then David was:
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but let vs rather knowe, that if hee needed to beseech God to giue him vnderstanding, that we for our partes haue as great neede.
but let us rather know, that if he needed to beseech God to give him understanding, that we for our parts have as great need.
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So then, it can not bee chosen but that whē God hath deliuered vnto vs his word,
So then, it can not be chosen but that when God hath Delivered unto us his word,
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and declared his will therein conteined: and for performance hereof inlighteneth our hearts by his holy spirite:
and declared his will therein contained: and for performance hereof Enlighteneth our hearts by his holy Spirit:
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for other waies we shal haue our cares beaten in vaine: and then the doctrine which we haue heard will do vs no good.
for other ways we shall have our Cares beaten in vain: and then the Doctrine which we have herd will do us no good.
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Now that which followeth, According vnto thy worde, may two wayes beset forth, According vnto thy word:
Now that which follows, According unto thy word, may two ways beset forth, According unto thy word:
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that is to say, that thou wilt make me wise.
that is to say, that thou wilt make me wise.
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And after what maner? That I be altogether ruled by thee, and do that which thou commaundest.
And After what manner? That I be altogether ruled by thee, and do that which thou Commandest.
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This is a very true saying, for by this wee are admonished to heare God speake,
This is a very true saying, for by this we Are admonished to hear God speak,
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and we againe must suffer him to haue dominion ouer vs:
and we again must suffer him to have dominion over us:
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and not to be ouertakē, with this fooolish arrogancie, and saye, I haue knowledge inough, I neede not so much teaching.
and not to be overtaken, with this fooolish arrogancy, and say, I have knowledge enough, I need not so much teaching.
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Wherefore, when as God shall haue spoken the worde, let vs passe it simply and without gainesaying.
Wherefore, when as God shall have spoken the word, let us pass it simply and without gainsaying.
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This sentence then which I haue spoken is very true but yet it agreeth not with the meaning of Dauid, he yet with the plamenesse of the text.
This sentence then which I have spoken is very true but yet it agreeth not with the meaning of David, he yet with the plamenesse of the text.
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For he craueth here two things, the one in the first verse, the other in the second.
For he craveth Here two things, the one in the First verse, the other in the second.
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He sayeth in the first verse, Let my complaint come before thee, that I might be instructed according vnto thy worde.
He Saith in the First verse, Let my complaint come before thee, that I might be instructed according unto thy word.
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And afterwarde he addeth ▪ 〈 ◊ 〉 my supplication come be fore thee: and deliuer me according vnto thy worde.
And afterward he adds ▪ 〈 ◊ 〉 my supplication come be before thee: and deliver me according unto thy word.
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It is very true that he vseth two sentences: but yet they are not without a marueilous grace in one selfe same signification:
It is very true that he uses two sentences: but yet they Are not without a marvelous grace in one self same signification:
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and by this repetition we may the better perceiue that Dauid meant not, but to haue God to graunt either obboth his requestes, according to the promises which he had made him.
and by this repetition we may the better perceive that David meant not, but to have God to grant either obboth his requests, according to the promises which he had made him.
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See then, what the naturall sense is of the first verse, O Lord, giue me vnderstanding as thou hast promised.
See then, what the natural sense is of the First verse, Oh Lord, give me understanding as thou hast promised.
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And this is according vnto the rule which wee haue heretofore touched, that wee ought not too craue of God any thing whatsoeuer, without it bee that which hee hath promised,
And this is according unto the Rule which we have heretofore touched, that we ought not too crave of God any thing whatsoever, without it be that which he hath promised,
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yea so that we be assured of his wil.
yea so that we be assured of his will.
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It is very true, that God dealeth very familiarly with vs, when as hee calleth vs, to come vnto him,
It is very true, that God deals very familiarly with us, when as he calls us, to come unto him,
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as the father calleth his childrē, suffereth vs to poure abroade all our affections vnto him,
as the father calls his children, suffers us to pour abroad all our affections unto him,
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and to vnburden them as it were in his lappe, as the scriptune maketh mention and yet hee meaneth notwithstanding that wee should holde this modestie, not too craue of him any thing whatsoeuer that seemeth good in our owne eyes:
and to unburden them as it were in his lap, as the scriptune makes mention and yet he means notwithstanding that we should hold this modesty, not too crave of him any thing whatsoever that seems good in our own eyes:
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but to discerne of that which best liketh him. And howe shall wee knowe that? Forsooth by his promises.
but to discern of that which best liketh him. And how shall we know that? Forsooth by his promises.
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Wherefore we must be well assured of our prayers; and not to craue of God at a wilde aduenture, this thing, or that:
Wherefore we must be well assured of our Prayers; and not to crave of God At a wild adventure, this thing, or that:
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but we must beseeche him, and be certaine and sure that he will heare vs. And how may this bee done, seeing that no man hath beene of his counsell, too saye that wee haue any such certaintie,
but we must beseech him, and be certain and sure that he will hear us And how may this be done, seeing that no man hath been of his counsel, too say that we have any such certainty,
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except hee his selfe had tolde vs, that it is his pleasure to graunt vs? So then, it is requisite that al our prayers be conformable vnto the promises of God, that we gather together, I say, out of the holy scripture, al whatsoeuer he hath promised vs, to the ende wee may that waye haue an entrance to make our supplications, and prayers vnto him.
except he his self had told us, that it is his pleasure to grant us? So then, it is requisite that all our Prayers be conformable unto the promises of God, that we gather together, I say, out of the holy scripture, all whatsoever he hath promised us, to the end we may that Way have an Entrance to make our supplications, and Prayers unto him.
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Now it remaineth for vs to knowe, whether Dauid had the promise alone made vnto him by God,
Now it remains for us to know, whither David had the promise alone made unto him by God,
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or els, whether it bee common vnto vs all. No doubt of it God spake not to Dauid as to a priuate man:
or Else, whither it be Common unto us all. No doubt of it God spoke not to David as to a private man:
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but too declare in generall that he would not misse to instruct all those which come vnto him in humilitie,
but too declare in general that he would not miss to instruct all those which come unto him in humility,
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and to aske nothing, but according vnto his worde.
and to ask nothing, but according unto his word.
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Since then it is so, that God hath spoken to vs in generall, declaring that he is ready to playe the part of a schoolemaister,
Since then it is so, that God hath spoken to us in general, declaring that he is ready to play the part of a Schoolmaster,
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if we will become as his schollers: we may then say with Dauid, O Lorde, giue me vnderstanding according to thy promise.
if we will become as his Scholars: we may then say with David, Oh Lord, give me understanding according to thy promise.
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Now we are here briefly to marke two notes. The first is, that we are aduertised to acknowledge our ignorance and rudenesse.
Now we Are Here briefly to mark two notes. The First is, that we Are advertised to acknowledge our ignorance and rudeness.
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For if we craue of God to bee made wise, and then we thinke to become wise through our owne industrie and power, this is a meere mockerie.
For if we crave of God to be made wise, and then we think to become wise through our own industry and power, this is a mere mockery.
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We muse then acknowledge our selues to be vnprouided both of wit and reason, if wee will make this request in truth:
We muse then acknowledge our selves to be unprovided both of wit and reason, if we will make this request in truth:
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to wit, to haue God to giue vs vnderstāding. And thus much for the first point.
to wit, to have God to give us understanding. And thus much for the First point.
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For the rest, we ought to know, that God desireth but to receiue vs with this condition:
For the rest, we ought to know, that God Desires but to receive us with this condition:
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to wit, euen when we shalbe humbled and cast down.
to wit, even when we shall humbled and cast down.
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For otherwise we will neuer abide to bee instructed, whatsoeuer holy scripture we haue, bicause that in it hee sayeth, that it is his office to teach the humble and meeke, that it is as it were his very proper nature to open the eyes of the blinde,
For otherwise we will never abide to be instructed, whatsoever holy scripture we have, Because that in it he Saith, that it is his office to teach the humble and meek, that it is as it were his very proper nature to open the eyes of the blind,
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and to instruct those which are altogether ignorant, to gather together the strayed sheepe, and to bring them to the hauen of saluation,
and to instruct those which Are altogether ignorant, to gather together the strayed sheep, and to bring them to the Haven of salvation,
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when as they are in the way of perdition.
when as they Are in the Way of perdition.
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Since then it is so, that God taketh all this vpō him selfe, let not vs doubt but that he will heare all our requestes.
Since then it is so, that God Takes all this upon him self, let not us doubt but that he will hear all our requests.
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But what? We see howe colde we are.
But what? We see how cold we Are.
p-acp q-crq? pns12 vvb c-crq n-jn pns12 vbr.
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For we are so hindered with the things of this worlde as that wee leaue out the principal.
For we Are so hindered with the things of this world as that we leave out the principal.
c-acp pns12 vbr av vvn p-acp dt n2 pp-f d n1 c-acp cst pns12 vvb av dt n-jn.
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Now after that Dauid had declared what he chiefly desired, he goeth on and sayeth, My lippes shall speake of thy praise:
Now After that David had declared what he chiefly desired, he Goes on and Saith, My lips shall speak of thy praise:
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when thou hast taught me thy statutes. Here he prosecuteth that which he began withall at the first:
when thou hast taught me thy statutes. Here he prosecuteth that which he began withal At the First:
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that is, to shew that he would not be vnthankefull, but that he would acknowledge the benefites of God.
that is, to show that he would not be unthankful, but that he would acknowledge the benefits of God.
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It is very true that whē we come vnto God, it is not any thing nedefull for vs to make great outwarde shewes,
It is very true that when we come unto God, it is not any thing needful for us to make great outward shows,
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as though hee knew them not perfectly inough as of him selfe:
as though he knew them not perfectly enough as of him self:
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but thus he meaneth, that when we pray, hee would haue vs to saye, that we will neuer hereafter be vnthankefull vnto him:
but thus he means, that when we pray, he would have us to say, that we will never hereafter be unthankful unto him:
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and this needed not neither but to the ende, the better to stirre vs vp to do our dueties.
and this needed not neither but to the end, the better to stir us up to do our duties.
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And this also maketh vs to praye with a boulder courage, to feele the fruite which shall come vnto vs,
And this also makes us to pray with a boulder courage, to feel the fruit which shall come unto us,
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when as we shal haue obtained that which we haue craued and desired.
when as we shall have obtained that which we have craved and desired.
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Dauid then, in saying here, My lippes, O Lord, shall speake of thy prayse, when thou hast taught me thy statutes:
David then, in saying Here, My lips, Oh Lord, shall speak of thy praise, when thou hast taught me thy statutes:
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hee meaneth that hee shalbe disposed to praise God with open mouth. Nowe why speaketh Dauid after this maner? In thus doing, he taketh vppon him,
he means that he shall disposed to praise God with open Mouth. Now why speaks David After this manner? In thus doing, he Takes upon him,
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and stirreth vp him selfe too such an acknowledgement, as hee protesteth to make: and it is, as if he had said:
and stirs up him self too such an acknowledgement, as he protesteth to make: and it is, as if he had said:
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Goe to nowe, when as God shall haue shewed me this fauour to instruct me, what is then my dutie to do? Forsooth, I must euen thē prayse him,
Go to now, when as God shall have showed me this favour to instruct me, what is then my duty to do? Forsooth, I must even them praise him,
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for that I ought to be thereto the more stirred vp, and to be greatlier occasioned therein.
for that I ought to be thereto the more stirred up, and to be greatlier occasioned therein.
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And since I desire God too teach mee, what fruite shall I reape thereby, when as he shall haue called me vnto the waye of saluation? I shall then haue wherefore too sing prayses vnto his holy name, knowing the grace which hee hath bestowed on me.
And since I desire God too teach me, what fruit shall I reap thereby, when as he shall have called me unto the Way of salvation? I shall then have Wherefore too sing praises unto his holy name, knowing the grace which he hath bestowed on me.
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See then how that in this protestation Dauid speaketh not to bynde God, through any recompense or seruice:
See then how that in this protestation David speaks not to bind God, through any recompense or service:
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but onely stirreth his selfe vp, and pricketh him selfe foreward as it were with a spurre, to the ende he might be the better disposed, too receiue the benefite which God had promised him:
but only stirs his self up, and pricks him self forward as it were with a spur, to the end he might be the better disposed, too receive the benefit which God had promised him:
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and that he might knowe, that this benefite ought not to be an occasion to make him vnthankefull vnto him from whom he receiued it.
and that he might know, that this benefit ought not to be an occasion to make him unthankful unto him from whom he received it.
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Howebeit we are here briefly to consider of two pointes.
Howbeit we Are Here briefly to Consider of two points.
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The one is, that as God hath liberally bestowed vppon vs his graces, so much the more ought we to be ready to prayse, and magnifie him for euer.
The one is, that as God hath liberally bestowed upon us his graces, so much the more ought we to be ready to praise, and magnify him for ever.
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For furely this is all the recompense that wee are any way able to yelde him,
For furely this is all the recompense that we Are any Way able to yield him,
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if so bee, it may bee called recompense: howebeit hee accepteth it thankefully vnder this title, as the scripture thereof maketh mention.
if so be, it may be called recompense: howbeit he Accepteth it thankfully under this title, as the scripture thereof makes mention.
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Since then it is so, if wee will not that the benefite which God hath bestowed vpon vs, turne it selfe into condemnation by reason of our vnthankefulnesse, let vs be well aduised to discharge our selues towardes him:
Since then it is so, if we will not that the benefit which God hath bestowed upon us, turn it self into condemnation by reason of our unthankfulness, let us be well advised to discharge our selves towards him:
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and so, when as hee shall haue layde open his goodnesse vpon vs, let vs not bee forgetfull of it,
and so, when as he shall have laid open his Goodness upon us, let us not be forgetful of it,
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neither yet let our mouthes be closed vp, but euen to acknowledge the same vnto him.
neither yet let our mouths be closed up, but even to acknowledge the same unto him.
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And thus much as touching the first point.
And thus much as touching the First point.
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The secōd is, That he which shalbe wel and duely instructed in the word of God, let him shewe it,
The secōd is, That he which shall well and duly instructed in the word of God, let him show it,
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yea in glorifying his name all the daies of his life.
yea in glorifying his name all the days of his life.
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They then which are so colde in praising of God, do right wel shew, that they neuer felt what the power of the worde is.
They then which Are so cold in praising of God, do right well show, that they never felt what the power of the word is.
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And thy so? Bicause it is impossible for vs to haue any taste of the worde of God, to receiue thereby any instruction,
And thy so? Because it is impossible for us to have any taste of the word of God, to receive thereby any instruction,
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but that wee must needes bee moued and rauished therewith to sing prayses vnto his glorious name.
but that we must needs be moved and ravished therewith to sing praises unto his glorious name.
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Whatsoeuer hee bee then that shall shewe him selfe negligent herein, sufficiently inough declareth that hee knoweth not what the worde of God is,
Whatsoever he be then that shall show him self negligent herein, sufficiently enough Declareth that he Knoweth not what the word of God is,
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albeit hee protest him selfe to be a Christian. Let vs nowe come to those, which are not onely dumbe them selues:
albeit he protest him self to be a Christian. Let us now come to those, which Are not only dumb them selves:
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but that, which is also worse, which would shut vp the mouthes of others, to the ende it might not bee lawefull for them too prayse God.
but that, which is also Worse, which would shut up the mouths of Others, to the end it might not be lawful for them too praise God.
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And yet forsooth these men are so shamelesse, as that they woulde notwithstanding bee taken for good Christians:
And yet forsooth these men Are so shameless, as that they would notwithstanding be taken for good Christians:
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but by these meanes they declare them selues too bee the deadly enemies of God, yea worse then the very deuilles.
but by these means they declare them selves too be the deadly enemies of God, yea Worse then the very Devils.
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And why so? Forsooth they thinke it not inough that they haue nothing profited in the schoole of God,
And why so? Forsooth they think it not enough that they have nothing profited in the school of God,
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neither yet are they contented to shewe the waye, to doe well, vnto others:
neither yet Are they contented to show the Way, to do well, unto Others:
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but they would haue al the world to be like vnto thē selues, that there should neuer mention bee made of praysing God,
but they would have all the world to be like unto them selves, that there should never mention be made of praising God,
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& yet in the meane while, as I haue already saide, this word Christian shall stand them in neuer a peny. Nowe without all dout.
& yet in the mean while, as I have already said, this word Christian shall stand them in never a penny. Now without all doubt.
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God disaloweth of all those, which will not giue them selues to sing praises vnto his maiestie,
God disalloweth of all those, which will not give them selves to sing praises unto his majesty,
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and that will not stirre vp their neigh bours to doe the like, that they might shewe them selues to haue studied his woorde.
and that will not stir up their neigh bours to do the like, that they might show them selves to have studied his word.
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But let vs bee well assured, that it is notinough, too open our mouth and to sing praises vnto him with the tongue:
But let us be well assured, that it is notinough, too open our Mouth and to sing praises unto him with the tongue:
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but it must also come from a well affected heart. For Dauid telleth vs nothere, that hee will solemnize the praises of God:
but it must also come from a well affected heart. For David Telleth us nothere, that he will solemnize the praises of God:
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but in addressing him selfe vnto God, hee protesteth before him, that he will sing prayses vnto him.
but in addressing him self unto God, he protesteth before him, that he will sing praises unto him.
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And in speaking this, he right wel knoweth that his heart must needes be disposed thereto.
And in speaking this, he right well Knoweth that his heart must needs be disposed thereto.
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Wherfore, when as we would magnifie the name of God as appertaineth, let vs not deliuer it out with the mouth onely:
Wherefore, when as we would magnify the name of God as appertaineth, let us not deliver it out with the Mouth only:
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but our heart also must be set thereto, and that it agree therewith to make a sweete hermony.
but our heart also must be Set thereto, and that it agree therewith to make a sweet hermony.
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If this be so, all our life by litle and litle shalbe answerable thereto, that it shall bee no vntruthe which wee haue pronounced with our mouth.
If this be so, all our life by little and little shall answerable thereto, that it shall be no untruth which we have pronounced with our Mouth.
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Now he addeth a sentence which is very short: to wit, My tongue shall treate of thy word:
Now he adds a sentence which is very short: to wit, My tongue shall Treat of thy word:
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and why? bicause all thy commaundementes sayeth he, are righteous.
and why? Because all thy Commandments Saith he, Are righteous.
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In this verse he sheweth that after he hath beene well instructed, that he him selfe will also trauell to bring others by little and little, to the like knowledge. Loe here his full pretence.
In this verse he shows that After he hath been well instructed, that he him self will also travel to bring Others by little and little, to the like knowledge. Lo Here his full pretence.
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But yet the better to expresse his affection that hee hath too drawe on his brethren and neighbours, to the knowledge of God and of his truth, hee vseth this word, to Sing, not contenting him selfe to speake after a plain maner:
But yet the better to express his affection that he hath too draw on his brothers and neighbours, to the knowledge of God and of his truth, he uses this word, to Sing, not contenting him self to speak After a plain manner:
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but expressing, that he wil sing alowde and cleare:
but expressing, that he will sing allowed and clear:
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that he will make his word to resounde, that it might be heard, yea that it should be a thing as notoriously knowne, as the very common songes.
that he will make his word to resound, that it might be herd, yea that it should be a thing as notoriously known, as the very Common songs.
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Nowe since it is so, that Dauid speaketh after this sort, let vs nowe see what our duetie is.
Now since it is so, that David speaks After this sort, let us now see what our duty is.
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For as I haue already said heretofore, he bragged not of his owne power:
For as I have already said heretofore, he bragged not of his own power:
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but the holy Ghost hath set him before vs in steade of a glasse, to thend it might serue vs for our better instruction.
but the holy Ghost hath Set him before us in stead of a glass, to The end it might serve us for our better instruction.
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Nowe when as we shall haue knowne the truthe of our good God, what is there thē for vs to do? Forsooth, we must not holde fast this treasure as it were lockt vp in a cheste,
Now when as we shall have known the truth of our good God, what is there them for us to do? Forsooth, we must not hold fast this treasure as it were locked up in a chest,
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but communicate his graces vnto others:
but communicate his graces unto Others:
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yea and doe the best wee can, to drawe on the miserable ignoraunt people, too the seruice of God:
yea and do the best we can, to draw on the miserable ignorant people, too the service of God:
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and too carry about with vs the doctrine, to publish it to all men, when as it is committed vnto vs as a treasure,
and too carry about with us the Doctrine, to publish it to all men, when as it is committed unto us as a treasure,
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and to bestowe the gifte which we haue receiued, vpon our neighbours, according to that measure of faith, which God hath giuen vs. Howebeit this order is farre of from vs:
and to bestow the gift which we have received, upon our neighbours, according to that measure of faith, which God hath given us Howbeit this order is Far of from us:
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For if there be but three wordes of the worde of God spoken, we wil soone be wery of it, may, we shall not heare it spoken of at this day.
For if there be but three words of the word of God spoken, we will soon be weary of it, may, we shall not hear it spoken of At this day.
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It is so farre of, that it is talked of ▪ both at the table, in the waye,
It is so Far of, that it is talked of ▪ both At the table, in the Way,
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and euery where, as that we can hardly abide, that euen for fashions sake, the preaching of it be kept:
and every where, as that we can hardly abide, that even for fashions sake, the preaching of it be kept:
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and although it be here lawefull too speake in the pulpit one houre in the name of God,
and although it be Here lawful too speak in the pulpit one hour in the name of God,
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yet shall you haue a great number of dogges which will not sticke euen to gyrne at it,
yet shall you have a great number of Dogs which will not stick even to gyrne At it,
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as if God were too too much priuiledged.
as if God were too too much privileged.
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It is very farre of to haue euery man to apply him selfe to sing the commaundementes of God,
It is very Far of to have every man to apply him self to sing the Commandments of God,
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and his whole worde, and for vs to haue our eares beaten with it.
and his Whole word, and for us to have our ears beaten with it.
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Nowe whence commeth this vnthankefulnesse? verely bicause wee neuer tasted of that which Dauid here addeth, All thy statutes sayeth hee, are righteous. If wee did throughly know, what equitie and purenesse there is in the statutes of God, without dout we should be more earnest, to learne, holde,
Now whence comes this unthankfulness? verily Because we never tasted of that which David Here adds, All thy statutes Saith he, Are righteous. If we did thoroughly know, what equity and pureness there is in the statutes of God, without doubt we should be more earnest, to Learn, hold,
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and shewe them, vnto others, then heretofore we haue beene.
and show them, unto Others, then heretofore we have been.
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So then, all they which make no accompt too instruct their neighbours, and do not esteeme of the knowledge and faith which they haue receiued:
So then, all they which make no account too instruct their neighbours, and do not esteem of the knowledge and faith which they have received:
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doe hereby shew, that they will not render the righteousnesse to God as to him appertameth, accordingly as it is conteined in his word,
do hereby show, that they will not render the righteousness to God as to him appertameth, accordingly as it is contained in his word,
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and as he him selfe sheweth it therein. Nowe Dauid by and by addeth, Let thine hand helpe me:
and as he him self shows it therein. Now David by and by adds, Let thine hand help me:
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for I haue chosen thy commaundementes. He yet returneth too that which before hee had sayde of deliuerance.
for I have chosen thy Commandments. He yet returns too that which before he had said of deliverance.
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For after he had required to be taught of god, he saide ▪ O deliuer me:
For After he had required to be taught of god, he said ▪ Oh deliver me:
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yea hee right wel knewe that if hee had not him for his protector, that hee shoulde alwayes remaine as it were in death.
yea he right well knew that if he had not him for his protector, that he should always remain as it were in death.
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Now he addeth, Let thyne hand helpe mee. And why so? For I haue chosen, saith hee, thy commaundements.
Now he adds, Let thine hand help me. And why so? For I have chosen, Says he, thy Commandments.
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When hee desireth God too helpe him with his hande, he confesseth his want, and that hee was as a man which needed help,
When he Desires God too help him with his hand, he Confesses his want, and that he was as a man which needed help,
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euen as though he had neuer had more need:
even as though he had never had more need:
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and that it was not in him, to deliuer himself, neither could he find it in any of his creatures.
and that it was not in him, to deliver himself, neither could he find it in any of his creatures.
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And therfore except God had stretched foorth his hand, see howe Dauid had beene vtterly cast away.
And Therefore except God had stretched forth his hand, see how David had been utterly cast away.
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Nowe, this confession here is very profitable for vs. For which of vs is he, that can be without afflictions? and that is able to saye, I haue all things that are necessarie? It is most true, that we are more carefull for that which concerneth our bodies,
Now, this Confessi Here is very profitable for us For which of us is he, that can be without afflictions? and that is able to say, I have all things that Are necessary? It is most true, that we Are more careful for that which concerns our bodies,
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and this present life, then for that which is required for the saluation of our soules.
and this present life, then for that which is required for the salvation of our Souls.
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If we stand in neede of meate and drinke, if wee be sicke, if we be in daunger of any plague or warre, that stirreth vs,
If we stand in need of meat and drink, if we be sick, if we be in danger of any plague or war, that stirs us,
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and toucheth vs too the quicke:
and touches us too the quick:
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but when wee are pressed with any euill, we abuse our selues, and lifte our selues vp in such a fond presumption,
but when we Are pressed with any evil, we abuse our selves, and lift our selves up in such a found presumption,
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as that we thinke wee haue some power to do this, and that we then make our selues beleeue, that we are very well able to defende our selues,
as that we think we have Some power to do this, and that we then make our selves believe, that we Are very well able to defend our selves,
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although not wholy, yet at the least partly.
although not wholly, yet At the least partly.
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And therefore wee ought so much the rather rightly to marke, the sayings of the scripture where it is saide vnto vs, that it is the hande of GOD that must helpe vs, to the ende that euery man may learne to knowe his neede,
And Therefore we ought so much the rather rightly to mark, the sayings of the scripture where it is said unto us, that it is the hand of GOD that must help us, to the end that every man may Learn to know his need,
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and that we had all neede too bee defended fended by this heauenly power:
and that we had all need too be defended fended by this heavenly power:
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so that we are all cast down into the bottomlesse depth, without it pleaseth GOD to stretch forth his hande to helpe our necessities. And thus much for this.
so that we Are all cast down into the bottomless depth, without it Pleases GOD to stretch forth his hand to help our necessities. And thus much for this.
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Now when Dauid setteth downe the reason, that he had chosen the commaundements of God, he did it not to extoll any dignitie or worthinesse of his owne.
Now when David sets down the reason, that he had chosen the Commandments of God, he did it not to extol any dignity or worthiness of his own.
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Wherefore then? Forsooth, euen to shewe that he wayted for his ayde and helpe, from the hand of God.
Wherefore then? Forsooth, even to show that he waited for his aid and help, from the hand of God.
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And therefore they which perswade them selues at aduenture that God heareth their prayers, and yet haue this foolish hope with them, to finde helpe at the handes of his creatures:
And Therefore they which persuade them selves At adventure that God hears their Prayers, and yet have this foolish hope with them, to find help At the hands of his creatures:
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refuse the hande of God as much as in them lieth: and so by that meanes shall neuer finde him to bee fauourable vnto them.
refuse the hand of God as much as in them lies: and so by that means shall never find him to be favourable unto them.
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And for this cause Dauid saith, I haue chosen the commaundementes of God, that is to saye, that all his whole liking was in them.
And for this cause David Says, I have chosen the Commandments of God, that is to say, that all his Whole liking was in them.
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And this saying importeth a very great matter, and much greater then at the first sight it seemeth.
And this saying imports a very great matter, and much greater then At the First sighed it seems.
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Why doth Dauid rather set downe this worde Election, or choise, then any other? I haue chosen thy commaundementes.
Why does David rather Set down this word Election, or choice, then any other? I have chosen thy Commandments.
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It is bicause wee are alwayes carried with peruerse affections, and bicause we cannot make choise,
It is Because we Are always carried with perverse affections, and Because we cannot make choice,
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neither can we hold vs to that which is best.
neither can we hold us to that which is best.
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Euery man wil gladliest desire that thing which is meetest for his own ease, and quietnesse:
Every man will gladliest desire that thing which is meetest for his own ease, and quietness:
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to be short, euery man desireth to be happy. Wee are nothing indifferēt herein:
to be short, every man Desires to be happy. we Are nothing indifferent herein:
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for the very wicked in the world, and the most vile persons, wil saye, I would haue that which were good and meete for me: howbeit wee can not chose: but euen the very worst.
for the very wicked in the world, and the most vile Persons, will say, I would have that which were good and meet for me: howbeit we can not chosen: but even the very worst.
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Wee shall very well haue a naturall desire, which shall carry vs as it were to one selfe same end:
we shall very well have a natural desire, which shall carry us as it were to one self same end:
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but we cannot keepe the waye.
but we cannot keep the Way.
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Euery man goeth out of it. One mā will chose this thing ▪ another that & in this choyse we are all confounded.
Every man Goes out of it. One man will chosen this thing ▪ Another that & in this choice we Are all confounded.
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One will chose, goodes, landes, and possessions: another, great trade of marchandise: another to come vnto dignitie and into credit:
One will chosen, goods, Lands, and possessions: Another, great trade of merchandise: Another to come unto dignity and into credit:
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some one man will be giuen to lecherie, and bee wholy carried that way: another will yelde him selfe, too some other filthinesse, as too drunkennesse, intemperancy, and wantonnesse.
Some one man will be given to lechery, and be wholly carried that Way: Another will yield him self, too Some other filthiness, as too Drunkenness, intemperancy, and wantonness.
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See then, how we al make choise of that which is naught, And for this cause Dauid saieth, that he chose the commādementes of God:
See then, how we all make choice of that which is nought, And for this cause David Saith, that he chosen the Commandments of God:
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to wit, that although hee was a mortall man, subiect too a great number of wicked affections,
to wit, that although he was a Mortal man, Subject too a great number of wicked affections,
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yet that he neuer trusted his owne flesh, neither yet obeied his lustes, to chose nothing but vanitie,
yet that he never trusted his own Flesh, neither yet obeyed his lusts, to chosen nothing but vanity,
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and that which might withdrawe him from the right way, and leade him too destructiō: but that he made a good wise choise:
and that which might withdraw him from the right Way, and lead him too destruction: but that he made a good wise choice:
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to wit, that he helde himselfe to the commandements of God. So then, let vs learne to make a good choise:
to wit, that he held himself to the Commandments of God. So then, let us Learn to make a good choice:
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when as God shall present vnto vs his worde, when as he shall offer him selfe so liberally on his part,
when as God shall present unto us his word, when as he shall offer him self so liberally on his part,
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as to looke for nothing at our handes but that we should come to seeke him,
as to look for nothing At our hands but that we should come to seek him,
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and that hee presenteth him selfe before vs:
and that he presents him self before us:
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let not vs be deceiued nor carried away by the deceiptes of Satan, through the corruptions which he layeth wyde open before our eyes:
let not us be deceived nor carried away by the Deceits of Satan, through the corruptions which he Layeth wide open before our eyes:
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let vs not be so foolish as to stay our selues vpon matters of nothing,
let us not be so foolish as to stay our selves upon matters of nothing,
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and to leaue that which ought to bee the most principall, and wherein lieth all our felicitie and saluation, It followeth, I haue longed for thy sauing health, O Lorde,
and to leave that which ought to be the most principal, and wherein lies all our felicity and salvation, It follows, I have longed for thy Saving health, Oh Lord,
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and in thy lawe is my delight. This sentence comprehendeth all whatsoeuer wee haue already touched, and is the onely confirmation thereof.
and in thy law is my delight. This sentence comprehendeth all whatsoever we have already touched, and is the only confirmation thereof.
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For he sayeth, that he hath longed for the sauing health of God. And howe is that? For it seemeth that euery man might say as much:
For he Saith, that he hath longed for the Saving health of God. And how is that? For it seems that every man might say as much:
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and so, that Dauid had no more then the very faithlesse.
and so, that David had no more then the very faithless.
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For if wee shall aske a desperate man, yea euen a very halfe deuill, and saye, wouldest not thou haue God to be thy sauiour? he will make answere and saye, yes forsooth.
For if we shall ask a desperate man, yea even a very half Devil, and say, Wouldst not thou have God to be thy Saviour? he will make answer and say, yes forsooth.
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Loe what answere wee shall finde in the mouthes both of great and small, of good and bad.
Loe what answer we shall find in the mouths both of great and small, of good and bad.
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Nowe Dauid his meaning is, to make a great protestation, and such a one as a very fewe can make in truthe.
Now David his meaning is, to make a great protestation, and such a one as a very few can make in truth.
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For we suppose him to be all our Sauiours:
For we suppose him to be all our Saviour's:
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and yet we seeke our sauing health at a wilde aduenture, and euery man will haue regarde to his owne considerations and prouidence.
and yet we seek our Saving health At a wild adventure, and every man will have regard to his own considerations and providence.
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When there shall arise any question of our maintenaunce here in this present life, do we beleeue that God must keep and preserue vs,
When there shall arise any question of our maintenance Here in this present life, do we believe that God must keep and preserve us,
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& that it is hee in deede which mainteineth vs herein? whence commeth it that wee haue so mighty euill consciences? whence commeth all deceiptes, fraudes, excesse, cruelties, iniuries, violences,
& that it is he in deed which maintaineth us herein? whence comes it that we have so mighty evil Consciences? whence comes all Deceits, frauds, excess, cruelties, injuries, violences,
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and all such like? What is the cause that maketh vs to liue with such euil cōsciences? but bicause wee do not beleeue, that God will giue vs our daily bread? Wee desire God to feede vs,
and all such like? What is the cause that makes us to live with such evil Consciences? but Because we do not believe, that God will give us our daily bred? we desire God to feed us,
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and yet wee will haue the deuill to do it:
and yet we will have the Devil to do it:
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in so much that there are very fewe which at this day thinke, that that which they haue, commeth from God ▪ So then, it is very farre of frō the thought of our heartes, to saye, O Lorde, I haue desired thy sauing health.
in so much that there Are very few which At this day think, that that which they have, comes from God ▪ So then, it is very Far of from the Thought of our hearts, to say, Oh Lord, I have desired thy Saving health.
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For in steade of attending vppon God, to haue him too guide, defende, and helpe vs at all times whensoeuer that wee haue neede:
For in stead of attending upon God, to have him too guide, defend, and help us At all times whensoever that we have need:
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in steade of this I saye, what doe wee? Euery man as I haue saide, seeketh for his sauing health at a wilde aduenture.
in stead of this I say, what do we? Every man as I have said, seeks for his Saving health At a wild adventure.
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We should rather seeke for i• in hell, then to haue our eyes lifted vp into heauen to call vpon God,
We should rather seek for i• in hell, then to have our eyes lifted up into heaven to call upon God,
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& to seeke for our sauing health both of body and soule in him.
& to seek for our Saving health both of body and soul in him.
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So then, there are very fewe which are able to saye as it is here set downe, O Lorde, I haue longed for thy sauing health: if they will not lye.
So then, there Are very few which Are able to say as it is Here Set down, Oh Lord, I have longed for thy Saving health: if they will not lie.
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As we see the impudencie of hypocrites which will make mighty great bragges inought but yet for all that, it is no small matter,
As we see the impudency of Hypocrites which will make mighty great brags inought but yet for all that, it is no small matter,
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as I haue already sayd, to trust altogether in God, and to saye, that it belongeth to him to guyde vs, that wee runne to him,
as I have already said, to trust altogether in God, and to say, that it belongeth to him to guide us, that we run to him,
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and haue there our refuge both for soule and body. Nowe then hee addeth, In thy lawe is my delight:
and have there our refuge both for soul and body. Now then he adds, In thy law is my delight:
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To signifie, how we ought to demeane our selues not to hope for saluation, nor yet to wishe for it otherwise then from God alone:
To signify, how we ought to demean our selves not to hope for salvation, nor yet to wish for it otherwise then from God alone:
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to wit, when as we haue taken delight in his lawe.
to wit, when as we have taken delight in his law.
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It is meete then that we tame and brydle our affections, that weseuer them from all other our desires,
It is meet then that we tame and bridle our affections, that weseuer them from all other our Desires,
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and saye, that in looking vpon his word and in cleauing thereto, we take there our repast,
and say, that in looking upon his word and in cleaving thereto, we take there our repast,
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and in it doe truely ioye.
and in it doe truly joy.
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For whensoeuer we shall be brought vnto this point, it will stande vs in nothing to seeke our sauing health in God.
For whensoever we shall be brought unto this point, it will stand us in nothing to seek our Saving health in God.
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And why so? bicause wee see none other thing in all the holy Scripture,
And why so? Because we see none other thing in all the holy Scripture,
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but so many promises where God so gently biddeth vs, and where hee declareth vnto vs that hee is most ready to receiue vs, that hee looketh for none other thing at our handes but that we should seeke him,
but so many promises where God so gently bids us, and where he Declareth unto us that he is most ready to receive us, that he looks for none other thing At our hands but that we should seek him,
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and that he thrusteth him selfe forwarde, and presenteth him selfe euen before vs. The Scripture, I say, is full of this doctrine, to shewe vnto vs that God is ready prepared too helpe vs when as we shall take pleasure in his lawe.
and that he thrusts him self forward, and presents him self even before us The Scripture, I say, is full of this Doctrine, to show unto us that God is ready prepared too help us when as we shall take pleasure in his law.
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We may very wel then long after the sauing health of God when as wee shall in truthe haue sought him.
We may very well then long After the Saving health of God when as we shall in truth have sought him.
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But what? wee see very fewe whose heartes are so confirmed, as too saye that they will holde the right way, whatsoeuer commeth of it.
But what? we see very few whose hearts Are so confirmed, as too say that they will hold the right Way, whatsoever comes of it.
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And therefore see heere consequently why God disapointeth vs, & helpeth vs not, as wee gladly desire to bee holpen.
And Therefore see Here consequently why God disappointeth us, & Helpeth us not, as we gladly desire to be helped.
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Nowe he addeth, Let my soule liue, and it shall praise thee: and let thy iudgementes helpe me.
Now he adds, Let my soul live, and it shall praise thee: and let thy Judgments help me.
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He alwayes pursueth his purpose, but here hee coupleth together two thinges which before he seuered.
He always pursueth his purpose, but Here he Coupleth together two things which before he severed.
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When hee sayeth, let my soule liue that is alwayes, as he hath sayd, that he seeketh his sauing health of God, and longeth after it.
When he Saith, let my soul live that is always, as he hath said, that he seeks his Saving health of God, and Longeth After it.
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He sayeth not, I will that my soule liue:
He Saith not, I will that my soul live:
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but hath recourse vnto God knowing right well that hee is the keeper of his life:
but hath recourse unto God knowing right well that he is the keeper of his life:
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and therefore putteth it into his handes, and leaueth the keeping thereof v•to him, as appertaining onely vnto him and after he sa•eth that hee will giue him thankes,
and Therefore putteth it into his hands, and Leaveth the keeping thereof v•to him, as appertaining only unto him and After he sa•eth that he will give him thanks,
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for that his life shall bee prolonged.
for that his life shall be prolonged.
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Nowe heere wee see too what ende the faithfull ought to desire too liue in this worlde:
Now Here we see too what end the faithful ought to desire too live in this world:
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to wit, that they might prayse GOD: as it hath beene also spoken in the other places.
to wit, that they might praise GOD: as it hath been also spoken in the other places.
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And chiefly without going farre, in the song of Ezechias.
And chiefly without going Far, in the song of Hezekiah.
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For there, as in the hūdreth & thirteenth Psalme, and as it were in the song of Ionas, it is shewed, that if we must liue, wee must not liue, For there, as in the hūdreth & thirteenth Psalm, and as it were in the song of Ionas, it is showed, that if we must live, we must not live,
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for too liue (as wee saye) and to haue none other regarde:
for too live (as we say) and to have none other regard:
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neither yet, too say, I will onely liue to eate and drinke and to dwel heere in this present world.
neither yet, too say, I will only live to eat and drink and to dwell Here in this present world.
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But we must goe yet farther: to wit, wee must liue, to the ende to prayse God:
But we must go yet farther: to wit, we must live, to the end to praise God:
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so that if this bee wanting in vs, Let vs wish to be a hundreth feete vnder the ground, that we may be neuer more spoken off.
so that if this be wanting in us, Let us wish to be a Hundredth feet under the ground, that we may be never more spoken off.
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Loe, I say, how our life shall be blessed, and agreeable vntoo the will of God:
Loe, I say, how our life shall be blessed, and agreeable unto the will of God:
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to wit, when as we bend our selues to none other ende, but to prayse and magnifie his holy and blessed name.
to wit, when as we bend our selves to none other end, but to praise and magnify his holy and blessed name.
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Now in the meane while Dauid addeth, O let thy iudgements helpe me.
Now in the mean while David adds, Oh let thy Judgments help me.
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This is it which he had in effect before spoken of the sauing health of God.
This is it which he had in Effect before spoken of the Saving health of God.
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For he setteth the Iudgements of God against all the helpes which men and the faithlesse are any way able too inuente for the seeking of God.
For he sets the Judgments of God against all the helps which men and the faithless Are any Way able too invent for the seeking of God.
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For they suppose that they shall bee very well holpen else where, when as they shall haue their prety shiftes too think that the creatures shall be sufficient inough to helpe them.
For they suppose that they shall be very well helped Else where, when as they shall have their pretty shifts too think that the creatures shall be sufficient enough to help them.
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When then these worldlings think too bring it so about, to be defended without the ayde of God, they must needes be deceiued in forgetting the iudgements of God:
When then these worldlings think too bring it so about, to be defended without the aid of God, they must needs be deceived in forgetting the Judgments of God:
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to wit, his prouidence, whereby he vseth to rule the world:
to wit, his providence, whereby he uses to Rule the world:
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as we must be fully assured that he holdeth the vngodly in a bridle, when as they skirmish,
as we must be Fully assured that he holds the ungodly in a bridle, when as they skirmish,
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& forcibly set them selues to hurt the good and innocent:
& forcibly Set them selves to hurt the good and innocent:
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and that it is too represse the malice of all those which torment his, because he hath taken them into his hand and protection.
and that it is too repress the malice of all those which torment his, Because he hath taken them into his hand and protection.
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See then, how the faithfull ought to put them selues to the Iudgementes of God, to wit, to this prouidence, by which all is disposed and gouerned.
See then, how the faithful ought to put them selves to the Judgments of God, to wit, to this providence, by which all is disposed and governed.
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It is very true that God may very well arme all his creatures to defende and maintaine vs:
It is very true that God may very well arm all his creatures to defend and maintain us:
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but yet must we not cease for all that to feele his hand, and too beholde it by faith when as it shall helpe vs. Wee must not cease too see this prouidence which is hidden from the faithlesse,
but yet must we not cease for all that to feel his hand, and too behold it by faith when as it shall help us we must not cease too see this providence which is hidden from the faithless,
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because their spirites are wreathed vpp in horrible darkenesse.
Because their spirits Are wreathed vpp in horrible darkness.
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To be short, let not vs cease too attribute all the helpe which we shall feele from the hand of God,
To be short, let not us cease too attribute all the help which we shall feel from the hand of God,
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vnto his iudge mentes ▪ although hee hath inferior meanes too helpe vs, Nowe in the ende Dauid concludeth, I haue gone astray like a Sheepe that is loste:
unto his judge mentes ▪ although he hath inferior means too help us, Now in the end David Concludeth, I have gone astray like a Sheep that is lost:
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seeke thy seruant for I doe not forget thy Commandements.
seek thy servant for I do not forget thy commandments.
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Heere wee might thinke it very straunge why Dauid sayth, that hee hath strayed like a loste sheepe, seeing that he addeth, That he hath not forgotten the Commaundementes of God,
Here we might think it very strange why David say, that he hath strayed like a lost sheep, seeing that he adds, That he hath not forgotten the commandments of God,
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and that wee haue already seene by so many goodly protestations, that it was his whole delight to serue God:
and that we have already seen by so many goodly protestations, that it was his Whole delight to serve God:
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yea and that it was too him more deere then Golde and Siluer. And howe is it then that he now compareth him selfe vnto a loste sheepe.
yea and that it was too him more deer then Gold and Silver. And how is it then that he now compareth him self unto a lost sheep.
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For to make plaine this hard point, it is commonly said, that Dauid confesseth him selfe to be a strayed sheepe,
For to make plain this hard point, it is commonly said, that David Confesses him self to be a strayed sheep,
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yea notwithstanding the great desire that he had to please GOD, too gouerne his whole life aright,
yea notwithstanding the great desire that he had to please GOD, too govern his Whole life aright,
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and yet that he ceased not to erre. This saying is very well verified in him selfe.
and yet that he ceased not to err. This saying is very well verified in him self.
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For although that this appertaineth not vnto the whole life of Dauid:
For although that this appertaineth not unto the Whole life of David:
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yet he had a terrible fall, and was like a pore loste beaste in the sin which he committed with Bethsabe, Vrias wife:
yet he had a terrible fallen, and was like a poor lost beast in the since which he committed with Bathsheba, Vrias wife:
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For it seemeth that he had then forsaken God, and that he was as it were a lost man.
For it seems that he had then forsaken God, and that he was as it were a lost man.
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He might then very wel say, that hee had highly and mightely erred like a loste sheepe.
He might then very well say, that he had highly and mightily erred like a lost sheep.
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But this might be taken more properly.
But this might be taken more properly.
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That Dauid respected not the time wherin God had called him, & set him in a good way:
That David respected not the time wherein God had called him, & Set him in a good Way:
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but rather respected his owne naturall estate and condition, and saith, O Lord, what am I of my selfe, without thou guidest me? Alas what had become of mee? In what case had I beene? Where should I haue first begunne? Dauid then might very well make heere protestation of such his condition as is comman with vs. For this is a generall thing amongest vs all, that wee all go astraye like wilde and forlorne beastes,
but rather respected his own natural estate and condition, and Says, Oh Lord, what am I of my self, without thou guidest me? Alas what had become of me? In what case had I been? Where should I have First begun? David then might very well make Here protestation of such his condition as is Common with us For this is a general thing amongst us all, that we all go astray like wild and forlorn beasts,
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vntill such time as GOD repayreth and amendeth vs. For in what case shall GOD finde vs,
until such time as GOD repaireth and amendeth us For in what case shall GOD find us,
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when as he choseth vs vnto him selfe? doe not wee swarue from the way of saluation? Wee are not onely in the mountaines and deserts:
when as he chooses us unto him self? do not we swerve from the Way of salvation? we Are not only in the Mountains and deserts:
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but also drowned ouer head and eares euen to the bottomlesse depthes.
but also drowned over head and ears even to the bottomless depths.
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So then, Dauid and wee with him may very well say, that wee are lost sheepe,
So then, David and we with him may very well say, that we Are lost sheep,
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vntill such time as God sheweth him selfe to be our Shephearde, and giueth vs the grace too followe him.
until such time as God shows him self to be our Shepherd, and gives us the grace too follow him.
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And yet there is another reason which made Dauid to cal him self a lost sheepe:
And yet there is Another reason which made David to call him self a lost sheep:
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& this is the very true meaning, and the moste naturall:
& this is the very true meaning, and the most natural:
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to wit, because he was deadly pursued of his enemyes, and was so hardly and greeuously persecuted by them,
to wit, Because he was deadly pursued of his enemies, and was so hardly and grievously persecuted by them,
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as that he was like vnto a poore chased sheepe.
as that he was like unto a poor chased sheep.
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Who seeing the Woulfe to pursue him fleyeth from him into the Mountaines, thinking there to hide him selfe.
Who seeing the Wolf to pursue him fleyeth from him into the Mountains, thinking there to hide him self.
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Loe heere a poore sheepe which shall escape the throte of the Woulfe:
Loe Here a poor sheep which shall escape the throat of the Wolf:
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he is so hartely afrayd, that if he finde a wel, he wil sooner leape into it,
he is so heartily afraid, that if he find a well, he will sooner leap into it,
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then too goe on any farder: for hee knoweth not what to doe, not what shall become of him: beeing thus mortally pursued.
then too go on any farther: for he Knoweth not what to do, not what shall become of him: being thus mortally pursued.
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And therfore Dauid saying, that hee erred like a lost sheepe referred it not vnto his sins, to say, O Lorde, I haue offended, I haue strayed from the way of saluation:
And Therefore David saying, that he erred like a lost sheep referred it not unto his Sins, to say, Oh Lord, I have offended, I have strayed from the Way of salvation:
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but he sayeth, O Lord, I know not what shall become of me.
but he Saith, Oh Lord, I know not what shall become of me.
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Heere then wee nowe see what the naturall meaning of this text is, wherevpon we must chiefly stay our selues.
Here then we now see what the natural meaning of this text is, whereupon we must chiefly stay our selves.
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Although the doctrine which I haue already touched be very good and profitable, yet must wee haue tespect vnto the meaning of Dauid.
Although the Doctrine which I have already touched be very good and profitable, yet must we have tespect unto the meaning of David.
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I haue then erred saith he, like a loste sheepe. Nowe he sayth, O seeke the Seruaunt, for I doe not forget thy commaundements.
I have then erred Says he, like a lost sheep. Now he say, Oh seek the Servant, for I do not forget thy Commandments.
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When as we shall ioyne these twoo things togither, That Dauid forgot not the Commaundements of God, and that he hath erred:
When as we shall join these twoo things together, That David forgotten not the commandments of God, and that he hath erred:
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we shall finde, how greatly he was giuen to the seruing of God, that he desired it from the bottome of his heart:
we shall find, how greatly he was given to the serving of God, that he desired it from the bottom of his heart:
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and yet was he not without extreeme affliction:
and yet was he not without extreme affliction:
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yea he was so voyde of helpe, as that it seemeth hee coulde not choose but despaire of his sauing health.
yea he was so void of help, as that it seems he could not choose but despair of his Saving health.
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When then we see such an example, haue not we very good occasion to take courage,
When then we see such an Exampl, have not we very good occasion to take courage,
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although God suffereth vs many times to bee euen extreemely persecuted? For if this came to passe in Dauid who was so excellent a man, as we haue spoken off:
although God suffers us many times to be even extremely persecuted? For if this Come to pass in David who was so excellent a man, as we have spoken off:
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Let not vs think to be greatlyer priuiledged then he.
Let not us think to be greatlyer privileged then he.
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But let vs chiefely consider to be patient in our afflictions, seeing that GOD thereby meaneth to make proofe of our faith and patience,
But let us chiefly Consider to be patient in our afflictions, seeing that GOD thereby means to make proof of our faith and patience,
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and will cause it all too turne vnto our saluation. And this is it which Dauid concludeth withall, O Lorde, seeke thy seruant:
and will cause it all too turn unto our salvation. And this is it which David Concludeth withal, Oh Lord, seek thy servant:
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signifying, that he stayeth him selfe chifely vpon the protection and sauegarde of God. And see howe wee must order our selues in this behalfe:
signifying, that he stays him self chifely upon the protection and safeguard of God. And see how we must order our selves in this behalf:
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For if wee can stay our selues vpon him, when as wee shall be persecuted,
For if we can stay our selves upon him, when as we shall be persecuted,
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and beseech him to seeke vs, wee must not doubt but that hee will make vs too feele his helpe,
and beseech him to seek us, we must not doubt but that he will make us too feel his help,
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yea, and that wee shall obtayne our saluation when as wee shall there seeke it.
yea, and that we shall obtain our salvation when as we shall there seek it.
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According vntoo this holy Doctrine let vs prostrate our selues before the maiestie of our good GOD, in acknowledging our offences, beseeching him, that it woulde please him to make vs feele them better then heeretofore wee haue doone.
According unto this holy Doctrine let us prostrate our selves before the majesty of our good GOD, in acknowledging our offences, beseeching him, that it would please him to make us feel them better then heretofore we have done.
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And in the meane while that it woulde also please him to helpe all our miseryes,
And in the mean while that it would also please him to help all our miseries,
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and too giue vs this soueraigne remedy, to witte, to be purged of all our wicked affections, that the lawe might raigne wholy in vs, haue full possession both of our thoughts and desires,
and too give us this sovereign remedy, to wit, to be purged of all our wicked affections, that the law might Reign wholly in us, have full possession both of our thoughts and Desires,
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and of all whatsoeuer else there is in vs:
and of all whatsoever Else there is in us:
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and we too bee so gouerned by it, as that forsaking all the things of this world,
and we too be so governed by it, as that forsaking all the things of this world,
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and of this present life, wee craue and desire none other thing but to cleaue vnto our good GOD,
and of this present life, we crave and desire none other thing but to cleave unto our good GOD,
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and too bee wholy conformable vnto his holy will.
and too be wholly conformable unto his holy will.
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And although we are nowe nusseled in a greate many of vices and imperfections, and subiecte too a great number of calamities:
And although we Are now nusseled in a great many of vices and imperfections, and Subject too a great number of calamities:
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yet for all that, let vs knowe that wee are very happy so longe as wee shall bee vnder his protection and sauegarde, looking alwayes for the saluation which hee hath promised vs,
yet for all that, let us know that we Are very happy so long as we shall be under his protection and safeguard, looking always for the salvation which he hath promised us,
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vntill such time as hee hath graunted vs a full inioying thereof, too beholde him face too face in his heauenly kingdome, which nowe wee see heere belowe as it were in a duskishe Glasse.
until such time as he hath granted us a full enjoying thereof, too behold him face too face in his heavenly Kingdom, which now we see Here below as it were in a duskish Glass.
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That hee will not onely &c. FINIS.
That he will not only etc. FINIS.
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