The seventeenth Sermon upon the hundredth and nineteenth Psalm. 129-136

PHE.

129 Thy testimonies are wonderful: therefore doth my soul keep them.

130 The entrance into thy words shows light, and gives understanding unto the simple.

131 I opened my mouth and panted: because I loved thy commandments.

132 Look thou upon me and be merciful unto me: as thou usest to do unto those that love thy name.

133 Order my steps in thy word: and let no wickedness have dominion over me.

134 O deliver me from the wrongful dealings of men: and I will keep thy commandments.

Show the light of thy countenance upon thy servant: and teach me thy statutes.

136 Mine eyes gush out with rivers of water: because men keep not thy law.

In very deed, the sentence contained in this first verse of the eighth should be a very ordinary and common thing with us. And indeed, there is no man but will confess it to be true: but yet it is so very far off, as that there is none of us all who has the feeling thereof in himself: that is, that the law of God is a wonderful wisdom: for we do see how it is contemned and despised. It is very true that God in all the holy scripture speaks sharply enough and also humbly: but it is for this cause that he would fit himself to our simple capacities. And because that we are blockish and earthly, it is meet that he should so plainly speak as that we might understand him. Nevertheless, in this speech, which carries no great glory with it, nor is colored with any worldly eloquence, are certain secrets, which may very well ravish us with marvelous astonishment. And indeed, the very cause why these faithless and contempters of God so little esteem the doctrine of salvation, is that they, being brutish, never tasted of that, which it means to utter. See then whereupon this pride and ungodliness arise which we see at this day to be in the greater part of the world, so that there are very few who bear that reverence to the word of God as they ought: for it is an old saying, no man can love a thing before such time as he knows it. They then who are so blockish, as that they have neither sense nor judgment rightly to discern of the truth of God, slip it over, yea, and tread such an inestimable treasure as it is under their feet. But they who have once known what it is that God teaches us in the holy scripture may very well say with David, that they are wonderful things, and so high mysteries as that we ought to wonder at them, and deserve that every one of us should wholly apply his mind thereto. Now, he says, That for this cause his soul did keep the testimonies of God. This imports a greater matter than if he had simply said, I have kept them: for he signifies that he has kept them (as we say) with a hearty affection. And lo, how indeed, we ought to esteem of the doctrine of God: it is not only to have an opinion that it is excellent and worthy to be had in sovereign and high honor: but that we should be very earnestly touched therewith that we might have such a fear and an obedience rooted in our hearts, as that the saying of the Prophet Isaiah might be fulfilled in us, that we might tremble at the voice of our God. See here in effect the content of the first verse of these eight, which we are now about to handle: that is to say, that the faithful whose eyes God has opened might know that the holy scripture contains no common doctrine, but such a wise doctrine as is worthy to be reverenced and honored all the world over. Now, when as we shall once have known that God lays wide open his heavenly mysteries in his law, it is good reason that we for our part be touched, and moved to hearken unto our God when he speaks unto us: yea, and that in such sort, as that he handles no small and light matters, and of no importance: but opens unto us his mysteries, which are far beyond our reach and capacities, except that of his infinite goodness, he bears us that favor to fit himself to our understanding. Now David adds in the second verse:

"The entrance into thy words shows light and gives understanding unto the most simple." Wherein he signifies that if we understand not all the mysteries of God which he shows unto us in his word, we must not straightway therefore say that the doctrine is unprofitable unto us. Why so? Because the only savor which we shall feel therein shall profit us. It is not needful that we be great clerks nor perfect doctors to receive some benefit and edifying from the word of God: for we cannot have so small an entrance into it, but that we shall become already both wise and well-advised. Lo here in sum the meaning of the second verse. And it is a place which we very well ought to observe: for like as there are a great sort of people who make no account of the word of God because they never tasted of the mysteries therein contained: even so also there are some who excuse themselves and say that the word of God is too dark and hard, in so much that it makes them to flee from it, and dare not come near it.

Alas, will one say, I am a very ignorant soul, or, I am not so sharpwitted as indeed a man would judge: or else, I am but a simple scholar, and therefore cannot conceive of so high mysteries. Lo here what excuses a number of men will make, because they would not be acquainted with the word of God. No doubt of it we shall have of those people who will use such excuses and starting holes, only because they would be ignorant, and have their eyes fast closed up, although they have the light of God to shine upon them.

Again, there are another sort who will keep themselves 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. Therefore, let us for this cause thoroughly consider the saying of David: to wit, that although we attain not unto such a perfection, as that we are able to understand and know whatever is written in the holy scriptures, and to be so exercised therein even at the full, as that nothing has escaped us: but let us be thoroughly acquainted with the law, and have the very true and undoubted exposition and meaning of the Prophets, yea and let us know and understand the Gospel at our fingertips: and yet although, I say, we have not attained unto this excellency, let us not for all this cease to be enlightened.

Let us then boldly approach, when as we see that God calls and allures us, and is ready to teach us his word: and let us know that when we shall have never so little a taste thereof, that it shall be for our salvation, so that we shall not be altogether blind, but that we may be able to know which is the right way unto everlasting life. To be short, we shall be enlightened as David speaks of in this place. And hereby we may see what a great abuse at this day reigns in this point in Popery, when as they shall put by the greater part of Christendom from the reading of the holy scripture under a color, it should thereby be utterly confounded: 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.

Now, this is to make the holy Ghost a manifest liar, who has spoken and pronounced by the mouth of David, that which we have already heard, That the first entrance into the word of God shows light: 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. 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, yea in forbidding it them with such a cruel tyranny: let us for our part, having so good and sure a ground, take great heed how we waver, and how we always abide wittingly ignorant, considering that God having openly and at large manifested himself unto us, continues still more and more our good God, and gives us so great leisure and large a time to profit in his school.

And why so? Because then the alone tree is clear and bright: what will it then be when as we shall enter on somewhat further: that even in the very entrance, we find salvation? In what case then I beseech you shall we be, 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 says, That it gives instruction to the simple and silly souls, to the end they might have light and understanding.

As if he should have said, that God has so communicated his word unto us, and in such sort framed and wrought it for our understanding, as that there is not the most simple and ignorant who shall not find himself capable to be the scholar of God, yes so that we come unto it in all lowliness and humbleness. 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, as in this point a great number of proud and glorious men do, who will rather control God than submit themselves unto him and to his word: no doubt of it, we shall be left in the dark. Let us not be abashed although such people of whom I have already spoken, do continually remain most blockish. But we for our parts ought to know that we must be humbled and thrown down in ourselves, so that God might enlighten 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 when as we shall show ourselves to be true and dutiful scholars.

Now, by and by follows, "I opened my mouth and panted," he was scarcely able to fetch his breath. And by this is signified the fervent zeal which he had, which was to be well instructed in the law of God. 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 sigh and 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 if we truly and earnestly desire to be his scholars, and to prefer his word before all other things.

David might very well say, "O Lord, I have desired to understand that which thou hast showed me by thy law," and yet not content himself with this only saying. But he says namely, that he opened his mouth, as a forpined ghost, who was no longer able to abide it. And afterward he says that he drew in his breath, that he was so zealous, as that it took away as it were his very speech from him. There is no doubt that David meant here the very single affection wherewith he was touched: not for any desire he had to commend himself but to show unto us by his example what our office and duty is towards God: that is, that we should seek to profit ourselves by his word.

Now then, we have here to note that even then we shall be inflamed with the word of God when as we shall have, yes, even such a vehement desire, as hereof is mentioned, and as has been spoken of before. That the word of God ought to be more dear and precious unto us than all the riches of the world, and more sweet than all other sweetness in the earth. 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 virgin, that he has filled and satisfied the hungry and empty. God will satisfy and fill those that hunger after the things which concern but this present life. And do you think that when we shall be desirous of his doctrine, knowing it to be the most principal benefit that we can possibly wish, and whereunto we ought to apply our whole heart, that he will let us famish? Do you suppose that he will not grant us so holy a desire, and such a one as he approves 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: because in deed we are over cold to seek after the will of God. And to say truly, I beseech you, can we find one amongst an hundred who desires it, I say, yes, such a one as only has that affection to be taught of God? We see to the contrary, that we shall not need the very least trifling toy to keep us at the gaze: because we are so full of all vanity as is lamentable: neither can the devil no sooner set anything before us which we will not run after and take occasion to be withdrawn from all whatsoever is good and godly.

Now then, when as we shall see ourselves to be thus cold, is this to come with such a fervency as is here declared unto us by David? Alas, where shall we find it? Ought we not then even to be abashed 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, when as we seeing God to be so full of loving kindness as to bear with our negligence, that instead of opening our mouths and to desire his heavenly doctrine as David has done, we open our mouths to crave such things as do nothing else but offend and grieve the majesty of God: for in that is our whole delight, and upon it bestow we all our power and strength. When then we shall after this sort forsake God and seek after the transitory things of this world, yes, 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.

Let us then understand that God means here to exhort us by the example of David, that if we will be well instructed by his word, we ought with such humility as here mentioned to come unto him with an earnest desire and zeal, knowing this to be such a benefit as deserves to be preferred above all the rest, even to know the will and love of God towards us, considering that in it consists and rests our whole salvation. Now it follows in the fourth verse:

"Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name."

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, and to know that all their felicity consists therein, and so to stay themselves upon this ground and foundation, that God looks with his eye upon them, to guide and govern them.

Now this thing is greatly to be observed, because that men commonly make themselves believe that they shall be blessed if they may obtain that which their flesh desires. As when the Glutton shall have wherewithal to fill his filthy paunch, so that it may stand astrout: the Whoremonger to enjoy all his foul villainies and beastly lecheries: the Covetous man to be so scraping as that he cares not what he gets nor how he comes by his goods, to lay Land to land, and to be filled with another man's blood: lo, these are the men, as they think, which are blessed. Yea, and although they were not so given to wickedness as openly to grieve the majesty of God, yet for all that, you shall have very few who will acknowledge themselves to be accursed, but that God has care over them and their salvation, and that there is none other blessedness nor felicity but even this, that they are in the hand of God and under his protection.

And so much the rather ought we to record and have often in mind this lesson when David says, "O look upon me, O Lord, and be merciful unto me." For by this he signifies unto us that if we will have our life to be blessed, if we will have good success in all our affairs, lo, from this fountain must we draw all our felicity: which is the providence of God, because we should in no wise doubt but that he cares for us, and bestows and employs himself for our preservation. When it is thus with us, all the rest cannot but go well with us: but if this point be wanting, we are very miserable, although it seems to us to have even as much as can be wished.

Now, by the way, let us note that David, in beseeching God to be merciful unto him, declares that so long as we are in this world, that we are subject to a number of calamities and afflictions. 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. Now, this may serve us for two purposes: 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, and not to be subject to any grief nor displeasure: No, not so: But contrariwise, let us know that here God subjects us to a great number of wretchednesses and miseries, to the end we should always call upon him for his mercy, and to be always running unto him for it. Lo here the first point which we are to consider of in this place, that the faithful to the outward show shall be very miserable, and in a most wretched case, so long as they shall live here below: 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 and to cleave wholly unto him.

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": that is to say, we may be assured in all our miseries that God will be pitiful and merciful unto us, yes, so that we desire him, as we are here taught to do by the spirit of God. Namely, David adds, "As thou usest to do unto those who love thy name."

This is a sentence of Judgment which is here set down: But it sometimes signifies, measure, sometimes, estate, order, or fashion: the sense is not dark: for it is as much as if he had said, "O Lord, have mercy upon me, even as thou art wonted to have mercy upon those who call upon thy name." Now we are to gather from this saying that David made not this petition only for himself but has set down unto us a general rule, which we may and ought to apply unto every child of God, to the end that every one for his own part might be sure that God will have mercy upon him, and stretch forth his hand to aid him in his need. And why so? For the Holy Ghost namely pronounces that it is the ordinary manner of God to be loving and pitiful to all those who love his name. What remains then for us to do? Forsooth, we must love the name of God. And here we are also to consider what this saying means, to love the name of God: For we shall have some men who will fear God, so, so, and yet be contented never to come near him, if they could otherwise choose: yea, they will not stick to shut the door against him, and keep themselves as far from him as is possible.

Now David shows here unto us what the true fear of God is, to wit, that we must love him of our own goodwill, and that with reverence, and not constrainedly to love and fear him, but that we desire to come unto him, and wholly to submit ourselves unto his Majesty. If we shall do thus, then may we truly say that we love him, and in loving him, fear him also. In very deed, these are things that may not be separated because it is impossible for us rightly to reverence God, 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. This then affords 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. And thus much for the first point. And after from thence also proceeds humility: when we see God so to abase himself, as to seek for us miserable Creatures, wretched worms of the Earth, yea even very condemned and utterly lost persons, the bond-slaves of Satan, that God seeks for us even in Hell, and draws us so lovingly unto himself. And must it not needs be that we are very stubborn, if we be not touched and moved to come unto him, and yield ourselves unto him, and be ruled and governed by his hand and protection? Lo, say I, 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. And although we are here compassed with a great number of miseries, afflicted a great number of ways, and judged to be most wretched, yet God is at hand to help our necessities. And namely it is said to love the name of God, Because we must receive a testimony from him, to comprehend his goodwill. We see not God in his Essence, or as he is in deed, but he manifests himself unto us by another mean: to wit, that we might behold him in the glass of his word, where he shows himself unto us openly enough. Now David adds soon after,

"Order my steps in thy word: and let no wickedness have dominion over me."

Here we see more clearly that which I have already touched: to wit, what the petitions of the faithful ought to be, to the end they should not be given to vain things. For we need not to have anything to make us by and by to go astray, seeing our own nature draws us readily enough thereto. There is no question, but that we will go more than a foot pace when as we are bent to do mischief: yea, we will trot on most swiftly and violently, even as wretched men that were bewitched. Wherefore, here is a remedy set down unto us: considering that our nature is inclined to all evil and carries us thereto headlong, that we only ought to endeavor ourselves to bridle our vain and wicked affections: and besides we ought to desire God to keep us through his word, and not to suffer any iniquity to reign in us. Lo, I say, in what sort all the faithful must order themselves, fighting against all their fleshly lusts: For it is meet that we utterly renounce the evil that is in us if we will seek after God and come unto him. Now here are two things which David desires, To have his steps ordered according to the word of God: And afterward, that no iniquity have dominion over him. Which is as much as if he had said, That God had conformed him to his word, and given him power and strength to withstand all temptations.

Now when he says, "Order my steps according to thy word," he means that we can do nothing at all except God governs us by his holy spirit. So then, it is not enough that we have the word of God preached unto us, to hear it, and to be exercised in the reading thereof: But it is God that must put to his helping hand over and besides: 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, and open our eyes when we read, and that altogether by his holy spirit. And thus much for this. 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. And besides, it is not enough to have the knowledge of the will of God and to understand the right way to salvation: But God also must lead us himself and hold us by the hand even unto the end. And why so? For we will never cease drawing backward when as God shall have faithfully instructed us, if so be he himself does not still conduct us, and always holds us with a strong and mighty arm: because our rebellious nature will never cease to withdraw us clean contrary. 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, yet ceased he not still to say, "I see two laws in myself: I have a desire to serve God, but yet there is another thing also which leads me to the contrary, so that I do the evil which I abhor and would not do: and if I do any good, it is not done with so cheerful an affection as I would." See here in what sort Saint Paul complains himself, and in the end concludes and says, "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, when we shall be not at all guided by the spirit of God? I beseech you what shall the bare doctrine profit us? It is meet then, that after God shall have taught us, that he also guide us, and after, that he give us the power and strength to follow him, and to confirm, imprint, and engrave his law in our hearts, as also it is sufficiently set down in the scripture touching the same.

David goes forward and says, "Suffer not any iniquity to have dominion over me." To what end and purpose says he this? For he had before desired God to order his steps, to the end he might serve him in true and faithful obedience. Forsooth it is because that when God has bestowed his grace upon us, to be desirous to cleave unto him, yet shall we never come to the full end thereof without great afflictions, having so mighty an enemy to stand against us as we have. It is very true that we desire nothing else but to be made teachable of God, and to suffer ourselves to be governed by the great Pastor or Shepherd Jesus Christ: this is already one good step: but let us a little better consider, wherefore such grace profits us not. It is because the Devil comes soon after to 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, until such time as God shall have wholly taken us from out of this flesh. For all our lusts and affections are so many rebellions against God, as that we never cease to fight against him, that if at any time on the one side we go about to do good, we are on the other side carried to do evil. What must we then do? We had need to have God to array us with a power and constancy to resist all these contrarieties and wicked lusts which are in us: that we be not only teachable, and governed by him, but also that we be fenced with such armor and weapon, as are meet to fight against Satan and all his crafty sleights and strengths, to the end our enemy might have no hold of us: so that we having as Saint Paul says, both our headpiece and shield, might be armed and appointed at all pieces, And when as we shall be thus armed, then to see how we should wholly and fully cleave unto our God. And whatever the Devil shall craftily invent against us, whatever stops and lets are in us: yet let us not doubt but to obtain victory.

So then, it is not without cause that David here joins these two things together, to be guided by the majesty of God, 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 anyway could assail him. Now if David was fain to make such a petition unto God, without hypocrisy, by this we may gather of what strength and effect our free will is, which the Papists so highly extol. When as we shall speak of the serving of God, they straightway think that it comes of our own power and strength. Not that they do not confess, but that they had in some sort need of God's help, but yet that they will be companions 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. And contrariwise, except the spirit of God leads and guides us, we must needs slip, yea and utterly fall away. We speak not here of a half aid only: But it is God that must take the whole conduct and leading into his own charge. And again has he taken us into his hand? Then no doubt of it, there is a second grace to be looked for: that is to say, that we be strengthened with his holy spirit, and so to be governed, as that we may have an invincible power to persevere in well-doing. However, there is yet one point more to be considered of in this verse: And that is, that David desires to have all his steps ordered according to the word of God.

Now by this he shows that if we be governed according to our own minds and fantasies, we will be very swift to run: But yet not to seek our salvation. And why so? Because we run thwart the fields, without holding any way and path. See 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 withdraws them from the right way, to make them wander and stray here and there, and in the end to cast themselves headlong into the bottom of hell: in such sort, as whatever 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. And if they be asked, "Now Sir. I beseech you, from whom have you your Mass, your invocation of Saints, prayer for the dead, images, your deifying of Saints, your erecting of Altars unto them, your torches, candlelights, pilgrimages, 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. What will they then say? Forsooth, we follow our fathers and their traditions. Yea, but it is here namely set down, that we must be ordered by the word of God. For all our whole life is a very great disorder: and we wander and stray like unto brute beasts, except the word of God be our only rule and plain square. Wherefore let us be well advised not to stray as these miserable accursed people, which close up their eyes in the clear daylight, yea and which whet themselves and stubbornly stand in opinion against God, when he goes about to reform them, and to show them that they have hitherto vainly spent and lost all their time and travail. And although that they be altogether so hardened, yet let not us be so: But let us know that there is none other direction that is good, but the very same which God shows unto us, as was said to Moses, "Lo, this is the way which thou must follow." Now it follows soon after,

"O deliver me from the wrongful dealings of men: and I will keep thy commandments."

David, by this manner of speaking, right well declares that the Children of God shall always be assailed with many and sundry assaults, persecutions, and griefs, 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. For as we see how he has been treated, and do also see his condition and state, no doubt God has set him as it were upon a scaffold, to the end we might be conformed according to his example: as he was also in very deed, a figure of our Lord Jesus Christ. Now we know that our Lord Jesus was a true patron of all the Children of God, according unto whose image we must be made like, namely in this point, to wit, in afflictions, in anguishes, and miseries, as Saint Paul thereof witnesses to the Romans. 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 to think it any strange thing, since that David has showed us the way: and that God has purposed to have us framed after his example, let not the afflictions and persecutions, which we must abide at this day, seem new and strange unto us.

Now hereupon it followed, That he will keep his commandments. Whereby he signified, that he will not forget himself of such a benefit, when as he shall have God to be his protector, to succor him against the malice of men, that he will keep his commandments. Let us learn then, that when God shall have maintained and defended us, that we ought to be a great deal the more ready to obey and fear him: and that this ought always to stir us up to a greater consideration: that as he daily increases more and more his benefits upon us, so ought our affection also to serve him, increase, and besides it must more profit and inflame itself. Now it follows by and by after,

"Show the light of thy countenance upon thy servant: and teach me thy statutes."

By this, he confirms the matter which he before handled: and therefore we shall not need to stand much upon this verse: for he shows that he is contented to have God to look and care for him. And to prove this to 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 themselves upon this providence of God, when as they certainly know and may boldly say, that God stands for us, and will never forget us: and although we be never so miserable creatures, yet for all that he cares for us, watches over us, yea, and also he has an eye unto us, neither will he suffer any hurt to come unto us, but will provide for all our needs and wants. And if we carry this mind with us, we have the greatest benefit that is possibly to be wished. And this is it which David speaks of in this place when he says, "Show the light of thy countenance, O Lord, upon thy servant." For he means that when he shall feel the protection of God, he is then sure that God looks unto him, and that the same is it, which shall deliver him from all cares. 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 and adversity: and feeling no comfort whereby to glad ourselves in him, it seems to us by and by, that there are great and monstrous thick clouds betwixt him and us, and indifferently we imagine that God sees us not. 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." And in the end he says,

"Mine eyes gush out with rivers of water: because men keep not thy law."

Here he declares 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 and grief it should be unto us, to see the scorners who so contemn and despise the word of God, to tread the same underfoot, and besides, to see the wicked to overthrow all good order and justice. See then, that the true children of God ought not only to be contented with their own walking aright, and to be framed according to the law of God: But they ought also by all means possible to labor to bring the whole world to that pass with them, to the end that all the creatures of God might with one accord reverence and glorify his majesty. And therefore when as they see God to be contemned, they should be grieved thereat, and not only to be sorry and vexed: but also to be as it were mortally wounded. For it is not without cause that David says here That rivers of water gushed out of his eyes: He means hereby, that he was so sorrowful and vexed as could not be expressed, Now if David had occasion to groan and weep after this sort, when he saw 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: Another sort will confess with the mouth that they allow of it or desire it: and yet we see them to be a hundred thousand times worse than the papists: no doubt of it we shall find amongst us of that sort, such devils incarnate, and so villainous and detestable, as that the very air cries out unto God for vengeance against them. 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 when we shall have this godly sorrow: as to see his law thus destroyed and overthrown, and not to be regarded with that reverence that it deserves. And yet notwithstanding the contempters of God must one day come to an account, when as they shall be merry after another sort, and then they shall be assured to make a reckoning for the groans and lamentations of the children of God: when they do not only vex the mortal creatures of God, but even the living God himself, and his holy spirit which dwells in us, from whom all such sighs and groans do proceed. And so, when as we lament to see the law of God to be so destroyed by the wicked, let us put them over to the judgment of God, before whom they shall make an account of all the groans and sighs which we shall have poured out, which they thought by their gibings and laughings to strangle and choke. For although they tread underfoot the law of God so much as in them lies, yet the sorrow and grief which we abide for it, shall ascend into the heavens to cry for vengeance of them.

According to this wholesome Doctrine, let us prostrate ourselves before the majesty of our good God, in acknowledging our offenses, beseeching him that it would please him to make us better to feel our miseries than we have heretofore felt them, yea to the end we may lay them open unto him, and to seek for remedy where it is to be found: that is, that after this our good God has enlightened us in his knowledge, that it would please him more and more, to increase the brightness thereof in us, and so to confirm us, as that we never change from the right way. And although we are to withstand a great number of assaults, and that the Devil never ceases craftily to go about infinite ways to trouble us: yet notwithstanding let us beseech him to give us an invincible power to resist them, until such time as we become fully Conquerors, and be conjoined unto himself, to live in his kingdom in everlasting joy and felicity.