Twenty-Two Sermons on Psalm 119, Sermon 13
The thirteenth Sermon vponupon the hundreth and nineteene Pſalme.
MEM.
O Lord what louelove hauehave I vntounto thy lawe? al the day long is my ſtudy in it.
Thou through thy commaundements haſt made me wiſer then mine enemies: for they are euer with mee.
I hauehave 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 hauehave refrained my feete from eueryevery euill way: that I might keepe thy worde.
I hauehave not declined from thy iudgementes: for thou diddeſt teach me.
How ſweete are thy woordes vntounto my throat: yea, ſweeter then hony vntounto my mouth.
Through thy commandementes I get vnderſtanding: therefore I hate all the wayes of falſehood.
WE ſhall ſee in this behalf a great many which will not ſticke to bragge, and ſay, that they hauehave greatly profited in the woorde of God; but yet if we looke into their liues, wee ſhall ſee and finde that they hauehave profited as much, as if they had neuer read, nor heard, one worde of the holy ſcripture. Moreouer, all the goodly and gay proteſtations which they ſhal make, tende to none other end but to get them ſelues eſtimation and credit: there is noone other thing in them, but a fooliſh and vaine glorious ſhewe, that is, they deſire to bee commended and prayſed, as though they were the moſt able and worthy people of all others. Nowe when we will ſaye that we hauehave profited in the ſchoole of God, firſt of all we ought to ſhewe by our life and conuerſation whether it bee ſo or no. For this is the true teſtimonie whereunto wee muſt holde vsus. God teacheth vsus not to the ende we ſhould do nothing els but prattle and babble: but he inſtructeth vsus in what maner we ought to liue. Hee then which ſhall leade a diſſolute and wanton life, declareth manifeſtly, that he neuer knew either God or his truthe, Moreouer, the meaning is not that we ſhould ſet foorth our ſelues, to bee had in eſtimation of men, or to get vsus reputation and credit: but we ought rather to glorifie God, knowing that we are ſo much the more beholden and bounde vntounto him, in that it hath pleaſed him too beſtowe ſuch his grace and fauour vponupon vsus, as that we ſurmount others in learning, for that commeth not vntounto vsus by reaſon that wee are ſharper witted, or that we hauehave gotten it through our owne induſtrie: to know, I ſay, the way of ſaluation, but it is a free gift which commeth vntounto vsus from aboue. Furthermore, when wee ſhall acknowledge this too come from God, it is then great reaſon that we ſhould drawe our neighbours with vsus, and like as we are in a good way, euen ſo ought wee to bee deſirous to hauehave eueryevery one to followe vsus.
Loe to what intent Dauid declareth in this place, that he hath loued the worde of God aboue all, and that by it he hath beene ſo well taught, as that hee ſurpaſſed his maiſters, and enemies, and all thoſe which were in great reputation and credit. Very certaine it is, that Dauid is not here led by an ambitious or high minded ſpirite, meaning to be coyed and clawed, and looking to bee thought to hauehave greater vnderſtanding then others: 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, and that it might be a thing common vntounto eueryevery one. In very deede, ſince that we are all members of one body: wee ought continually to labour and trauell for the vpholding and mainteining of it one with another: neither ought any of vsus to ſerue him ſelfe, and his owne particular profit, but we ought rather to deſire to hauehave the graces of God to abound in all our neighbours, that eueryevery of them might hauehave a feeling of them, and that when as wee ſhall hauehave enjoyed this common ſaluation, that we might all with one accorde, and as it were with one mouth, glorifie him. And beſides, Dauid ſheweth ſoone after, that hee was no babbling ſcholler, to ſhewe it onelyonly in mouth, too hauehave many times turned ouer the leaues of the lawe of God, and to hauehave very well vnderſtood it: but ſheweth his life to bee agreing to his ſpeeche: and that God hath givē him grace to walke according to his will. A great deale the rather ought we then throughly to conſider of the order that is here ſet downe in the firſt verſe: he ſaith, O Lord, what louelove hauehave I vntounto thy lawe: all the day long is my ſtudy in it. The ſaying which Dauid here vſeth, ſignifieth ſpeach and meditation. And the verbe whereof it commeth, ſignifieth, to ſpeake, to deuiſe, to talke, or rather to applie his minde to any thing, to be therein exerciſed, and ſtadied. Now there is no doubt, but that Dauid ſpake here of a matter which is conioyned with meditatiō. For (as before we hauehave ſaid) it is not meant by them which make ſome certaine ſhew at their tongues ende, and yet to hauehave nothing to be found in their life and conuerſation of the thing whereof they babble. Hee then was exerciſed in the word of God, and that not onelyonly for his owne particular vſe, but to thende alſo to inſtruct his neighbours, and to communicate to them the matter which he had heard and learned. Now we ſee the ſumme and effect of this firſt verſe. He proteſteth that he hath loued the word of God, & that not after a common manner, but with a vehement zeale, in ſuch ſort as that it hath beene his whole purpoſe and drift; as when we hauehave liking of any one thing, we cannot holde from talking thereof, & continually to be thinking of it. As we ſhall ſee a miſerable couetous man, neuer but hunting after his wealth: occupied about his lands, poſſeſsions, marchandiſe, & cattle: & muſt make prouiſiō for this and that, In like ſort alſo is it with the whoremonger, and the glutton: and accordingly as eueryevery mans deſire leadeth him, ſo muſt the tongue ſpeake, & eueryevery one apply him ſelf wholy to that. Se wherefore Dauid addeth, that he was continually exerciſed in the word of God: meaning thereby to ſhew, howe greatly he hath loued it, as he hath in deede ſaid. And nowe we ſee what thexample is which is here ſet down before vsus: for Dauid ſpeaketh not this for himſelf, but telleth vsus what we ought to be, if we will hauehave God to inſtruct vsus, and too hauehave him to make vsus partakers of his truth, wherein conſiſteth our whole felicitie and welfare: for if wee wax colde, & make no accōpt of the word of God, we are not worthy that he ſhould giuegive vsus the leaſt taſte thereof. And for this cauſe, we muſt not marueile much, though ſo ſmall a number at this daye hauehave profited in the ſcripture. Although eueryevery man deſireth to be praiſed and eſteemed amongeſt men to bee very able and ſufficient, yet for all that wee ſee what ignoraunce is in the greater number. And therefore it is good reaſon that God ſhould ſhut the gate vponupon vsus, ſo that we might not hauehave ſo much as the leaſt entraunce into his woorde. And why ſo? For where is the louelove and deſire that Dauid here maketh mention of? Nowe when we ſhall know ſuch a vice to be within vsus, we ought by and by to ſeeke to amende it, and beſeeche God to put this coldneſſe from out of our heartes, and that it would pleaſe him to enflame vsus in ſuch ſort, as that wee might learne to preferre his worde before all our fleſhly deſires: that we be no more ſo much giuen to all theſe vayne follies of the world, but that we may looke vntounto the principal thing. Let vsus now come to that which followeth. He ſayeth,
Thou through thy commaundementes haſt made mee wiſer then mine enemies, teachers, and auncientes.
He ſetteth down here three ſortes of people, with whom he compareth him ſelfe, and ſaith, that God hath beſtowed this grace vponupon him to ſurpaſſe them all. Now here Dauid ſheweth vntounto vsus, what profit ſhall redounde vntounto vsus, when as we ſhal reade the word of God, after his example: to wit, that we ſhall get thereby ſuch wiſedome as ſhall defende vsus from our enemies to be better learned then our teachers, and thoſe which otherwiſe ſhould hauehave byn in ſtead of our inſtructours. To be ſhort, that all the men of the world ſhal not hauehave that which wee ſhall finde there, and that all the wiſedome which is in al the creatures of God, deſerueth not to bee egall and comparable too it. Loe here in effect, that which he meaneth. Now we ought alwaies to cal to minde that which we hauehave already touched. When as Dauid here ſetteth downe him ſelfe in the firſt ranke, and ſayeth, that hee hath ſurpaſſed his enemies, teachers, 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: but to the ende that God might be glorified in him: and that we might knowe what profit ſhall redound vntounto vsus by the word of God, when as we ſhal giuegive our ſelues vntounto it. We ſee then that Dauid had no regarde to him ſelf, but meaneth rather to giuegive vsus occaſion to glorifie God. And beſides his purpoſe is to ſtirre vsus vp to the louelove, as we hauehave already touched, which hee had to the word of God: knowing the ſame to be ſo profitable for vsus. For what is the cauſe that wee are ſo very negligent, as in deede wee are, in giuing our ſelues to the ſtudy of the holy ſcripture: that we thinke it to be euen labour and time loſt if we onelyonly 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 vntounto vsus thereby: for if we were thus perſuaded that all our wiſedome is and conſiſteth in the worde of GOD, and that without it we are like vntounto miſerable beaſtes: ſo that Satan hath caught and holdeth vsus faſt bound in his grinnes and ſnares, and that we cannot erre in all the whole courſe of our life if we know this: and againe, that it is ſufficient that God hath taught vsus, and ſo hauehave thereby ſuch a cleare light, as that will neuer faile vsus, that we be fenced againſt all the ambuſhes of Satan, and againſt all the villanies and deceiptes of the world: 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 louelove without all compariſon with the ſtudie thereof, then now we are.
And therefore, let vsus well recorde this leſſon, which is here ſet downe vntounto vsus by Dauid: to wit, that in the firſt place, wee ſhall be wyſer then all our enemies, if that wee hauehave the woorde of God alwayes remayning with vsus.
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, 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. 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, when as wee doe thinke that we ſhould periſhe eueryevery 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 vsus, ſo that we be inſtructed in the worde of God.
Lo, ſay I, an ineſtimable treaſure: but we muſt cōſider who they be that are our enemies. For we hauehave not onelyonly to do with men which ſeeke our hurt, diſhonour, or that which might grieue vsus as touching this preſent life: but wee hauehave Satan, and all his fauourers and mainteiners, which are deadly enemies too our ſoules, who ſeeke nothing els but our deſtruction: yea, not onelyonly as concerning the worlde, but to withdrawe vsus cleane awaye from the kingdome of God. Nowe it is very ſure, that when the worde of God ſhall remaine and continue with vsus, that wee ſhall hauehave wiſedome enough too defende and keepe vsus from all ſuch enemies. We are then throughly too waye this ſaying: too wit, that if wee applie the worde of God to our owne vſe, after that we hauehave bene inſtructed therin, we may be ſure to walke in ſauftie and without daunger. And how ſo? Bicauſe God will preſerue vsus againſt all our enemies: for although Satan pitcheth his nettes to take vsus, notwithſtanding all the marueilous pollicies of men, yea notwithſtanding all our owne craftes and deceites whereunto we are ſufficiently enough inclined of our ſelues, yet cannot we be aſſayled nor ſhaken, either on the one ſide or on the other: but ſhall be well fenced, when as God ſhall hold vsus with his hande, and that we ſuffer our ſelues to bee gouerned by him. And beſides our ſoules ſhall not onelyonly bee preſerued, but alſo whatſoeuer we hauehave to do in this world: neither ſhall our enemies be euer able to hurt vsus, when as we ſhall hauehave beene throughly inſtructed. It is very true, it ſhall not bee other wiſe, but that they will moleſt vsus: as we ſee the faithful to be greatly troubled and vexed through the wicked and vngodly: but what commeth of it? We ſe that God in thende turneth all to their profit, and too the confuſion of thoſe which perſecute them. Moreouer, let vsus 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: neuertheles he ſpeaketh not ſo much for him ſelfe, as he ſeeketh to ſhewe a cō mon example appertaining to all the faithfull. And this ought the more to encreaſe our courage, to be more careful to profite in the word of God. And why ſo? we had need to be very wel aduiſed, and of good vnderſtanding, bicauſe we are cōtinually to fight againſt Satā, & his cōpaignions, which will neuer ceaſe to lie in priuie waite for vsus. And ſince we ſee that the wicked are as hungreſtaruen dogges, & rauening wolues againſt vsus, their crueltie is inſatiable.
Seing then we ſee by experience, that the childrē of God muſt needes be compaſſed with enemies, & that there are many ambuſhes layde, and many wicked trecheries practized againſt them: ſo much the more ought we to hauehave our refuge to this worde, which can only keepe and defend vsus, in ſuch ſort as that our enemies can do nothing againſt vsus, but that we may be aſſured, as Dauid here maketh mētion. But we muſt note that which he ſaith, that he hath had the word of God continually with him: for ſo he vſeth to ſaye, And that is to ſignifie vntounto vsus that wee ought neuer to depart from that which God hath once declared vntounto vsus, and not to be ſo fitching, as the more part of vsus is accuſtomed to be. And there is not that he amongſt vsus, which is not infected with ſuch a vice: that although the worde of God hath taken roote in vsus, 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. But ſee howe Dauid ſheweth vsus, that he abode ſtedfaſt & conſtant, whatſoeuer came of it, 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: and whatſoeuer vexing and turmoiling hee ſawe on thother ſide, he ſtil held him to it. It followeth,
That hee was wyſer then his teachers: yea bicauſe, ſaieth hee, that vponupon that was my whole talke, or, meditation, as the teſtimonies of God. In this, and in the verſe following, Dauid meaneth, that there is no worldly wiſedome, nor doctrine, which is worthy to be cōpared with that which wee learne in the ſchoole of God. It is very true that we may wel ſtudy the doctrines of men, and attaine therby vntounto ſome iudgement, as ye knowe that learning doth fine a naturall mans wit: but what ſhall it be, if wee were the moſt perfect that is poſsible to be ſpoken of in all ſuch knowledge: to wit, in whatſoeuer man can teach vsus? It is al but an A.B.C. For we come neuer a whit the ſooner to heauē by it, but it abideth ſtill in this preſent life. So that, as our life is tranſitorie, and leſſe then nothing: euen ſo alſo muſt we confeſſe, that al the ſciences which men teach vsus, are no better then ſmoke: it is a tranſitorie thing which is ſoone vaniſhed. And as there is nothing euerlaſting but the kingdome of God, ſo alſo is there but one onelyonly truth which is a wiſedome euerlaſting, and hath a ſure and euer continuing foundation. See then what Dauid his meaning is here to ſhewe vsus, that men may very well teach vsus, yea, but that ſhalbe but as an A. B. C. vntill ſuch time as wee are come to the ſchoole of God.
It can not be denied, but that God teacheth vsus very wel by the meane of men, as in deede it commeth from him which wee learne, when as men make playne vntounto vsus his truth, and leade vsus in the right waye of the Scripture: but here, Dauid ſpeaketh of that, which might hee taught him, without this doctrine which hee hath learned of GOD, when as hee hath beene inlightened by the holy Ghoſt, and hath knowne what the ſecretes of the lawe are. When then hee hath had this ſpirituall knowledge, hee ſayeth that all whatſoeuer hee had learned of men, was nothing in compariſon. Nowe hee addeth for confirmation,
That he was wiſer then his enemies.
Here, hee doth not onelyonly declare, that the word of God inſtructeth vsus more perfectly, then all the Sciences in the worlde are able to doe, but alſo ſcorneth the vſage, experience, 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.
Loe heere a place right worthy to be noted and imprinted in our memoryes. For we ſee how men extoll and magnifie them ſelues, when they hauehave attayned too any knowledge, to get them ſelues credite and eſtimation. 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, & able to catch the Moone with his teeth, as we ſay. Seeing then it is ſo, that men are ſo raſh and hedſtrong, that they perſuade themſelues to be woonderfull men, if they hauehave once gotten neuer ſo little knowledge in humanitie, whiche paſſeth no farther then the outwarde elementes of the worlde: 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 vntounto without it pleaſe God to inſtruct vsus: to the ende that in the firſte place, none of vsus all ſhoulde bee proude of our good wittes, ne yet of our other excellent aydes, nor too be hautie in that wee hauehave greatly profited at Schole, hauehave vnderſtood all the liberal ſciences, and to be men of greate experience. When then a man ſhall be the moſte perfect in ſcience, and knowledge, that it is poſibly to be imagined, yet ought we to learne to humble our ſelues, and to caſt all our pride cleane vnderunder fote that the worldly knowledge which God hath giuen vntounto vsus to ſerue him, bee ſubiect vntounto his worde. Shall we finde a man that ſhall be moſte eloquent, moſt cunning and moſt excelling in eueryevery condition all others? That man I ſay, ought to doe homage vntounto 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, becauſe the Heauens are farre aboue the earth. In very deede both two proceed from the meere goodneſſe of God. 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: 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. 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 hauehave learned in thy ſchoole.
See then, what it is that Dauid meaneth to learne vsus by his example. And beſides, when he ſayth, That he is become wiſer then his auncients: It is to ſhewe vsus, that wee ought too hauehave ſuch a certaintie of our fayth, as that when there ſhall bee layde before vsus what ſoeuer ſhall bee alleadged of this worlde, that it be ſayde, And what I beſeech you? muſte not the auncient men bee wiſe? They lyued thus in the olde time: There are a great number of perſons: And wee ſee a great many to be of the contrary opinion to this. If then they ſhall alleadge vntounto vsus men for their age, for their long experience and all their ſtudy, and whatſoeuer elſe that may bee ſayde: What of all this? All that can bee ſayd, is nothing in reſpect of this word of God. So then, wee ſee howe Dauid after he hath taught vsus the way vntounto humilitie, to the end we ſhould preſent before God all the knowledge that is in vsus, he ſheweth againe that the word of God ought to be of that authoritie with vsus, as that wee ſhoulde not feare too walke the way which hee hath taught vsus, although we ſee all the reſt of the world to go cleane cotrary. 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, 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 why ſo? I anſwere: hath god ſpoken the word? Then, I ſay, let mans reaſon & wit ſtay there, let it humble & make it ſelfe nothing worth, and let vsus confeſſe with Dauid, that there is one onelyonly word of God, which ought to beare rule ouer all, & 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 hauehave. 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, and the certaintie which they hauehave in his woord: ſo alſo let vsus learne, that the olde men ought not too bee opinatiue againſt God, vnderunder this ſhadowe that they hauehave ſeene much: that they hauehave ſeene many thinges euen before their eyes: as many of them there are which in this poynte vnderunder the ſhadowe of their age, would goe beyonde God, and remaine in their opinion ſtiffe and obſtinate ſaying, What I beſeech you? I hauehave lyued thus longe and thus many yeeres, and would you hauehave mee nowe too chaunge my condition, and manner of dealing: It is for wilde headed young Gallants ſo to doe, which knowe not what it meaneth. But ſince I hauehave liued thus long: bee it as be may, I will ende my life ſo. See then howe aged men will go beyond God. But in this place Dauid ſheweth vntounto vsus, that when as we ſhall be young as hee hath before treated, that although we hauehave hot boyling affections, & that our wittes are troubled with many hard matters, that wee be without all conſideration: yet if we be ruled by the word God, no dout it wil make vsus peaceable & quiet, & cauſe our life to be rightly gouerned. And thus much forthe younger ſort. As touching the ageder, it is foliſh arrogancy in thē, to build vponupon that which they hauehave ſeene, and paſſed through their hands: but let them know that true wiſdome which is, to be ordered by God, is common to all: & that therefore they ought to apply and giuegive them ſelues therto in all ages. And for this cauſe it is that S. Iohn in his Canouical Epiſtle,1. Iohn. 2.12.13.14. after that hee hath made a generall exhortation vntoo all men, ſayeth I ſpeake vntounto you fathers, to the ende you ſhoulde hauehave regard vntounto him who is the Father of all the world, I ſpeake vntounto you yong men, to the end you ſhould cal vppon your heauenly father. And you olde men, I ſende you againe vntounto him which is from the beginning.
To beſhorte, Dauid ſheweth vntounto vsus by this place, that the faithfull hauehave wherein too reioyce, when as they are taught in the worde of God: that they hauehave whereon too ſtay and aſſure them ſelues, knowing that they ſhall neuer want any thing: that they ought not to be drawen neither this way nor that way, becauſe they follow him of whome they helde the doctrine. So then, they beeing ſettled heerevpon, may be able too make their parte good without any great a doe: and when they ſhall ſee eueryevery man goe aboute to withdrawe them, let them pray vntounto God that hee will giuegive them the grace to holde them ſelues ſimply vntounto him. Loe heere Dauid his meaning. Nowe hee addeth ſoone after.
I hauehave refrayned my feete from eueryevery euil way: that I might keepe thy woorde.
Heere Dauid teacheth vsus, that they which are deſirous to ſerue God and to ſtick to his worde, are neuer without afflictions. 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 vsus with, to withdraw & turne vsus frō that which is good. I hauehave ſayth he refrayned my feete from eueryevery euill way. And had Dauid neede of this? hee that was an holy Prophet, yea, and ſuch a one as wee ſee the holy Scripture too hauehave reigned in, euen from his youth: 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 eueryevery euill way? It ſhould ſeeme that he was alredy vtterly paſt going any euil way: 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. And in deede, we ſee how God ſuffred Dauid to fall once ſo greeuouſly, as that his fall ought to be an horrour vntounto vsus all.
Moreouer, let vsus well conſider, that if it was needefull for Dauid too fight againſt the temptations which might withdrawe him from the right way, and that hee was with much to doe, turned away from euill wayes to ſerue God: eueryevery of vsus verily ought a great deale more too enforce our ſelues: For we are nothing ſo forwards as he was. For if hee hath gone on an hundreth paces, wee hauehave hardly gone on that way three or foure. So much the more then ought we rightly to practiſe this doctrine, when it is ſaide, that we ought to refraine our feete from eueryevery euill way. And too doe this, let vsus a little beholde howe naturally wee are inclyned to wickedneſſe. We neede neuer once too remoue our armes, legges, head, nor any thing elſe within vsus to doe wickedly: For we are altogither giuen therto. And beſides, we are as it were vponupon the yſe. I pray you tell mee, when a mā is not able to hold himſelf vp, that he ſhal hauehave neither feete, nor legges, but that all ſhall tremble and be afrayde, and ſhall be ſet vponupon the yſe, and in a ſteepe place, howe is it poſſible for that man to hold him ſelf vp? In like ſorte is it with vsus: for firſt & formoſt there is nothing in vsus but debilitie and weakenes: & beſides, what is our life in this world? HaueHave we any firme or certaine place to holde or ſtay vsus in? We are alwayes vponupon the yſe, conſidering the temptations which aſſayle vsus on eueryevery ſide. And Dauid alſo vſeth this ſimilitude in another place: and yet this is not all, that wee are vponupon the Yſe: but the place is alſo ſteepe too bring vsus downewarde. The more therefore hauehave we neede too pray vntounto God, that he will ſtrengthen vsus, to the ende wee bee not ouercome of the euill: For otherwiſe, wee ſhall neuer come to that ende and perfection, conſtantly too abide by his worde.
Nowe when Dauid ſayth that He kepte him ſelfe from eueryevery euill way, Hee meaneth not that hee was ſo throughly preſerued from all, but that he might be amended. For as we hauehave already ſaide, hee fell ſo horribly, as that the very thought thereof ſhould make the hayres of our heade too ſtand vpright. He meaneth not that his life was ſo perfect, as that he was able to ſay, that hee fayled not: in ſome one pointe, and that he had wholely fulfilled the law of God. That is not the intent of Dauid. What is then his purpoſe? he meaneth ſimply; 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: too ſtand vponupon his guarde, and to be watchfull, or elſe that hee ſhould be throwne downe hedlong an hundred thouſande times. And hereby he admoniſheth vsus, 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, nor of leading vsus heere and there, but that wee muſt remaine conſtant in the vocation of God, whē we are once brought into it by him. It followeth anon after:
I hauehave not declined from thy iudgementes: for thou haſte taught mee.
Lo in ſumme what Dauid heere ſayth, that becauſe God hath inſtructed him, he hath not turned away frō his commaundements. When he ſaith, That hee hath bene taught by God, he meaneth not that he hath learned any ſuch ſimple knowledge as is with vsus, when God ſheweth vsus that fauor and grace, to hauehave his word faithfully handled amongſt vsus, his Goſpel to be preached, or that wee hauehave Lectures reade vntounto vsus, which are requiſite to our ſaluation. For we ſhall hauehave a great many hearers, which ſhall yet profite nothing at all, becauſe it pearceth not their eares. Dauid therefore ſpeaketh heere of ſuch a manner of inſtruction as ſpecially belongeth to Gods choſen. For this grace is not common to all: but God beſtoweth it on them on whome it pleaſeth him: neither muſt we ſay that we are giuen thereto as of our ſelues: But when as it ſhall pleaſe God to inſtruct vsus, the ſame proceedeth from his meere good will and merciemercy. So then, Dauid ſaith not ſimply in this place that hee was taught, becauſe he had a Booke of the lawe, and that it was made plaine vntounto him: but his meaning is that hee was inlightened by the ſpirit of God. And for this cauſe declyned he not from the right way. Nowe he addeth in the end for a concluſion:
O how ſweete are thy woords vntounto my throte: yea ſweeter then hony vntounto my moath.
This ſentence hath beene already handled, and therefore we will no longer ſtand vponupon it. There are two things in the woorde of God which we ought rightly too keepe. The one is, the maieſtie which God ſheweth vntounto vsus therein, to the ende we ſhould be brought to a reuerence, whereby eueryevery one ſhould humble himſelfe, and ſay, It is meete O Lord, that we tremble and fall downe before thee. As alſo it is ſaid by the Prophet Iſaiah that the ſpirite of God ſhall reſt vponupon thoſe which tremble at the woorde of God. The firſte duetie then that wee owe vntoo the woorde of God, is this reuerence and feare. Becauſe, I ſay, that God ſheweth there his maieſtie vntounto vsus, that we might be thereby abaſed and humbled: to be ſhort that we ſhould hauehave it in great admiration. The ſeconde is, that it is ſweete and amiable vntounto vsus. For we might in ſome ſorte very well feare the worde of God: 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, Loe God, which ſpeaketh, & therfore it is good reaſon that wee ſhould lay our eares vntounto him: But that they ſhould bee ſubiecte vntounto him, in all, and through all, they make thereof no noueltie, but caſte that farre inough off. And that which is more, They woulde if it were poſſible, pluck him but of his Throne, and make voyde and caſte of all inſtruction to the end they would not be ſo ſtraightly kept in: to be ſhort, that they would neither be ſubiect to God, nor too what ſoeuer elſe might bee ſayde vntounto them. Nowe in the ende he ſayth,
Through thy commaundements I get vnderſtanding: therefore I hate all the wayes of falſhoode.
Wherein hee ſignifieth vntounto vsus, that wee ſhall neuer hate that which is euill, vntill ſuch time as wee know, what goodneſſe is. It is very true that we ſhall ſomtimes ſee men to hauehave a great deſire to doe good, forſooth as they thinke: But indeede that is nothing: all is but hypocriſie, vntil ſuch time as God hath ſo taught vsus, that wee might knowe and diſcerne in good earneſt and ſay. Loe it is God that ſpeaketh, and therefore let vsus ſee what it is that hee ſayeth vntounto vsus. And ſo after that we are fully reſolued in his truth, then ſhall we beginne to hate all the wayes of wickedneſſe: For it cannot otherwiſe be, but whatſoeuer is againſt God wee muſt needs deteſt and abhorre. For howſoeuer Satan indeuoreth himſelfe to carry vsus to doe wickedly, we ought too hauehave this by and by in our mindes. What, ſhall we eſtrange our ſelues from our creator, whoſe we are? Shall the deuill beguile vsus too make vsus renounce him, who hath ſo dearely bought vsus? And beſides we alſo knowe, that the health of our ſoules, and all our felicitie conſiſt in the obedience of our good God. Whē thē we ſhal be thus taught by the word of God, we ſhall hate all wicked wayes. Without this, contrariwiſe, it muſt needs be that we ſhould be wholy inclined thereto, and that the deceits of Sathan ſhall pleaſe vsus: as we ſee it come to paſſe emongſt the infidels, vntounto whom we ſhal be very like, without God reſtraine vsus with a bit. For if we walke after our owne nature and fantaſie, what ſhall beecome of all our wicked wayes? And ſo let vsus learne, that we ſhall neuer be brought to that which Dauid heere ſpeaketh of, vntil ſuch time as wee are inſtructed and vnderſtande it by the word of God, and the teſtimonyes of his lawe.
And according too this holy doctrine, let vsus proſtrate our ſelues before the maieſtie of our good God, with acknowledging of our faultes, beſeeching him to make vsus ſo to feele our wretchedneſſe, as that we may learne too ſeeke our felicitie in him onelyonly. And becauſe hee ſo familiarly inſtructeth vsus by his woord, let vsus not bee ſo accurſed as too reiect this ineſtimable treaſure whereof, wee may be poſſeſſed: but that beeing in poſſeſſion thereof, wee might increaſe dayly more and more in the knowledge which hee hath giuen vsus, and continue therein vntounto the ende, and vntill ſuch time as wee ſhall attaine vntounto that Heauenly inheritaunce, and too the full poſſeſſion of that eternall reſte which he hath promiſed vsus, after that we ſhall be deliuered from all the aſſaults of this fraile and tranſitory life. That he wil not onelyonly beſtowe this grace vponupon vsus, but alſo vponupon all people and nations of the earth. &c.