Twenty-Two Sermons on Psalm 119, Sermon 2
The ſecond Sermon of the hundreth and nineteenth Pſalme.
BETH.
Wherewithal ſhall a yong man redreſſe his waye? in taking heede thereto according to thy word.
With my whole hearte hauehave I ſought thee: let mee not wander from thy commaundementes.
I hauehave hidde thy promiſe in my heart: that I might not ſinne againſt thee.
Bleſſed art thou O Lord: teach me thy ſtatutes.
With my lippes hauehave I declared all the iudgements of thy mouth.
I hauehave had as great delight in the waye of thy teſtimonies: as in all maner of riches.
I will meditate in thy commaundementes: and conſider thy wayes.
My delight ſhalbe in thy ſtatutes: and I will not forget thy wordes.
VPonUpon Sunday laſt paſt I declared vntounto you in ſumme the argument of this Pſalme, the vſe thereof, and the inſtruction that we may gather by it: to weete, that a faithfull man is here taught to ſtirre vp himſelf to the reading of Gods word, and thereby to confirme him ſelfe accordingly. Dauid him ſelfe hath doone this, who of all others was the moſt excellent: how much more then ought we to do the like? euen we I ſay, which are ſo rude and ignorant, and farre from ſo much profiting in the ſchoole of God as he? But bicauſe we are ſo colde, and hauehave need to be ſpurred forward like Aſſes: Beholde why Dauid here ſheweth vsus, what profite and commodity we may receiue by this continual ſtudy, if eueryevery of vsus wil apply our ſelues to ſee and heare that which God hath manifeſted vntounto vsus in his lawe, and in the holie Scriptures: As here he ſayeth,
Wherewithall ſhall a young man redreſſe his way? in taking heede thereto or ſtāding vponupon his gard according to thy word.
He ſheweth vsus here, that if we be deſirous to order ou… life as it becommeth vsus, to hauehave it rightly gouerned, and to be pure and ſimple, we muſt holde that way which GOD hath ſet before vsus. For wee muſt not truſt vntounto our owne wits. Neither frame & faſhion vntounto our ſelues ſuch a way as ſhall to vsus ſeeme beſt: but to ſuffer God to rule and conduct vsus, and to obey him ſimply and playnely. To bee ſhort, Dauid ſignifyeth vntounto vsus, that all the wiſedome and perfection of our life, is to followe GOD, and cleaue vntounto his will. True it is, that this ſentence at the firſt ſight may ſeeme to vsus too to common, and as it were more then needeth. 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: But in the mean while, how few are ther which are perſuaded of that which is here ſpoken: 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 vsus. Let vsus not therefore thinke that this rule which the ſpirit of God hath ſet before vsus, is in vaine, for it is for the amendement of our life according to his worde, and to make vsus to vnderſtande, that without it, all is but doung, & filth, that we hauehave al erred, & that we hold no way, although we think al to the contrary. But we are to conſider, why he eſpecially ſpeaketh here, of a yong man. For we are ſure that God hath geuen his law aſwel for the great as the ſmal, for the olde as the yong: that when we ſhal begin to be taught it euen frō our youth, we muſt hold & continue it to the graue. Wherfore then doth Dauid ſtraine this doctrine of the lawe too yong men? It is not for that it reacheth not vntounto the aged: but there are twoo reaſons why he ſo ſpake. We knowe the hoat affection that is in youth, and that there is ſuche an heate in vsus, as that it ſeemeth it can no way be kept in.
And becauſe it is a harde matter, too repreſſe the hoat and exceeding boyling affections of yongmen: Dauid eſpecially ſheweth, that the word of God is the beſt remedy to repreſſe the ſame. As if he ſhould hauehave ſaide, It is very true, that yong men are recheles and do erre, yea like vntounto 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. For when we thinke to hauehave ſureſt hold on them, then are they fartheſt off, but if they ſhalbe aduiſed and counſelled to be ordered and gouerned by God, no doubt of it they wilbe greatly daunted. And although their paſsions and affections doe greatly exceed, yet ſhall a man ſee in them ſome modeſtie, and a quiet and courteous behauiour. The miſchiefe then is, that yong men will not be ſubiect to God: for if they woulde, they ſhould finde a good meane in his word, yea, and the ſame very ſufficient, to remedy all their vices. And it tendeth to this end, to declare vntounto vsus what vertue is in the worde of God, euen to ſuppreſſe the moſt outragious paſsions that may poſsibly be within vsus. And thus much for the firſt point. The ſecond reaſon is, that Dauid his meaning is chiefly to: ſhew vntounto the yonger ſort that they had great neede to be held ſhort: for otherwiſe they woulde exceede more & more in all miſchief: for their nature is the rather more & more enclined to euil, bicauſe it hath little aduice and ſmall wiſedome. 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. 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, if we wilbe taught according to his will. We know what Solomon ſaith in the booke of Eccleſiaſtes, that wee muſt not tarry vntill we come to old worne yeeres,Eccl. 12.2. & then to remember God & thinke vponupon him. But that we ſhould beginne ſo ſoone as God hath giuen vsus wit and diſcretion, and to cōtinue it vntounto the ende. Loe here, a doctrine which ought throughly to be marked of vsus, for wee ſee frō whence the ſpringhead of all the exceſſe and wantonnes, which do nowe reigne, and hauehave in al ages reigned in the world commeth, bicauſe that God is not obeyed, for if that were ſo, we ſhould hauehave a bridle to keepe vsus in awe and in good order, ſo that we would ſuffer our ſelues to be ordred by the doctrine which is conteined in the holy ſcripture. 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. But why do we not ſo? The world forſooth wil not obey God as becōmeth it, neither wil it he brought to this reaſon. Behold then the cauſe why we ſee all things ſo confuſed as they are. So it is that we are altogether inexcuſable, ſeeing that our God ſo offreth him ſelfe vntounto vsus, & declareth vntounto vsus that if we will followe his worde, that all things ſhall go well with vsus, that our way ſhalbe pure and cleane, and that our life ſhalbe true perfectnes it ſelfe. And whē God giueth ſuch a teſtimonie vntounto his law, al mouthes muſt be ſtopped, 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 vsus. And thus much for this. Moreouer, if our affections be ſo contrary, that our luſtes & affections be like wilde beaſtes, that we cannot repreſſe thē: let vsus know that our God will giuegive power and ſtrength to his word that we may be ioyned with him, if ſo be that wee will direct our ſelues to that marke. And to proue it to bee ſo, he here ſpeaketh eſpecially of the corruptions of youth, which (as I hauehave already declared) are more exceſsiue and diſordered then they are in the aged. But ſo it is that both great and ſmall might very wel be brought to this paſſe, to ſuppreſſe their inordinate affections and luſtes, if ſo be they would giuegive that honour to God which vntounto him apperteineth, that is, if they would follow his word.
Furthermore, wee are here to note the exhortation which we hauehave already touched, to wit, that it is Dauid his meaning to manifeſt vntounto vsus that wee ought betimes to bee Gods ſchollers, and to ſuffer him to rule vsus, and to continue and holde vsus in this ſtudy all the daies of our life. Let vsus not then tarry vntill we come to the graues brinke to become wiſe in this behalfe, as wee ſee theſe ſcorners, which make them ſelues mery, and outrage in mocking of God, ſaying, Well ſir, wee ſhall hauehave leiſure to repent time enough. For if we may hauehave but one hearty ſighe, care away. Sithens then this is moſt ſure that it is Satan which eggeth thē thus greeuouſly to abuſe the patiēce of God: let vsus bew are that we be not ſo bewitched. But let vsus follow that which is here ſet downe, to weete, that wee may be Gods ſchollers euen from our youth. And aboue all things let vsus conſider, that yong mē hauehave here a ſpeciall leſſon to learne, as before hath beene touched. For Dauid here declareth vntounto them,Pſal. 73.22. that they hauehave a great deale more neede to bee reſtrained, thē any of the reſt. It is very true that we are before God alwayes, euen as yong childrē: 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. We heare alſo what Dauid confeſſeth of him ſelfe in an other place, where he ſaieth, that he was like a calfe, and a beaſt without reaſon or wiſedome. And if it went ſo with him, with him I ſay, that was ſo excellent a Prophet, what ſhall become of vsus? I ſay then that the elder ſort ought greatly to profite in this ſchoole of Gods wiſedome: and yet this is no vaine thing, whereunto Dauid here eſpecially exhorteth the yongemen. And why ſo? For as I hauehave already ſayde, this age is ſo without any conſideration, as nothing can be more, and is much ſubiect to the temptations of Satan, and of the fleſh. 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, as that their boiling affections breake out: 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.
And that this is true, we ſee at this day howe all things are out of order. This is ſure, that the true vertue which ſhould be in youth, is modeſtie: 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 not to be giuen ouer to their owne will and wit. This is the moſte principall wiſedome that ought to bee in young men. 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, and that we are growen to the fulneſſe of all miſchiefe and iniquitie. For wee ſhall ſee theſe beaſtly and graceleſſe boyes and wenches, which ſcarſely are able too wype their owne noſes, as we ſay, yea and that might yet be vnderunder the rod ten yeeres, like peeuiſh wretches as they are, that when ſo euer they ſhalbe ſpoken vntounto, wil make no reckoning of whatſouer is ſaid, but poute and mowe at it, counterfaiting the very Apes and Monkeyes, as dayly wee may ſee. 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: Wherwithall ſhall a young man addreſſe his way? by taking heede thereto according to thy worde. True it is, that a great many which hauehave neede heere to be tolde this geere, care not for filling of their eares with any ſuch matter, they hauehave knowledge inough too keepe them ſelues from the Church: For they hauehave the thing which they deſire when they may be at the Tauerne, playing and Dauncing. But what? It is certaine that this doctrine will not leaue them vncondemned when as God cryeth vntounto them, as hee witneſſeth by Solomon,Prou. 1.20.21▪ 22.23. where he bringeth in Wiſedome ſaying, I hauehave cryed out, and put foorth my voyce in the ſtreetes, I hauehave bidden both great & ſmall, to the end that men might heare mee, and none hath vouchſafed too receiue me, ne yet to giuegive me lodging. When God declareth vntounto vsus, that our life ſhall be well ordered if wee keepe his word, ſurely as many as flye from this doctrine and admonition, ſhall render an account at the laſt day, becauſe God hath called them. And alſo becauſe they hauehave not only bin deafe, but alſo hauehave 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. It is eſpecially ſayd, Tea, by taking heede thereto according to thy worde. Dauid his meaning is heere to expreſſe vntounto vsus, that we may make our ſelues beleeue, that we hauehave wiſedome and diſcretion inough. But yet it ſhall profire vsus no whit at all, without we will bee gouerned and ruled by God, according to that which hath beene before ſaide. Nowe it followeth:
With my whole hearte hauehave I ſought thee: let mee not wander from thy Commaundementes.
Dauid heere maketh a notable confeſſion, which is not common to all men, That hee bath ſought God with his whole heart. For although we hauehave 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 vsus, and yet ought not to retire our ſelues frō any good deuotion, whē as we hauehave had a through feeling therof. There are very few of vsus that are able to ſay with the prophet Dauid, that we hauehave ſought God with our whole hart: to wit, with ſuch integritie and pureneſſe, that we hauehave not turned away from that marke, as from the moſt principall thing of our ſaluation. 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.
Saint Paule alſo confeſſeth that hee went too God as it were halting, that he did not that good which hee woulde & deſired,Rom. 7.19.20. but that he was encompaſſed with his naturall vices, to doe the euill which he condemned. Dauid was not without ſuch temptations: but how ſoeuer it was, it is moſt certaine that the principall matter wherto he bent himſelf, was to ſerue God. Now as I hauehave before ſaid, we are all farr from this example. For as many of vsus as at this day are beſt affected, may be letted and hindered by a number of vices, vaine cares of this world, & with luſts & deſires of the fleſh, that if we ſhould remoue our foote eueryevery 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. 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. Heereby let vsus ſee what great neede we hauehave to call vponupon God, too the ende he may holde vsus with a mightie ſtronge hand. Yea, and although hee hath already mightely put too his helping hand, and we alſo knowe that he hath beſtowed vppon vsus great and manifolde graces: yet is not this all: But there are ſo many vices and imperfections in our nature, and wee ſo feeble and weake, as that we hauehave very greate neede dayly to pray vntounto him, yea and that more and more, that hee will not ſuffer vsus to decline from his Commaundementes. For although Dauid proteſted that hee ſought God with all his heart, neuer theleſſe, hee addeth, yet ſuffer mee not O Lorde too goe wronge from thy Commaundementes: What ſhall we doe then? Let vsus alſo learne to walke carefully: for ſince hee is the God which giueth vsus that good minde to wil, and that alſo giueth vsus the power too performe, and all of his meere fauour and grace: wee ought (ſayth Saint Paule) to walke in feare, and to keepe good watch, too the ende that Satan taketh not vsus vnprouided,Phil. 2.12. and that he enter not within vsus.
And loe what is the cauſe that wee hauehave ſeene ſome men which hauehave made a greate ſhewe of holineſſe for a time, and hauehave ſeemed too bee more like Angels then men, which at length hauehave growne too outrage: and hauehave ſo greatly exceeded their boundes, as that GOD euen forſooke them, like deſperate men. And whence then proceedeth this? Verily from their owne ſecurytie and negligence, becauſe they thought them ſelues to bee very perfect, But Paule is c1eane contrary to this, for thus he ſayth, I hauehave not attained as yet to that ful perfection, neuertheleſe I hauehave done what in melyeth.Phil. 3 12. When he ſayth, I hauehave 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: and this humilitie importeth, that we ſhould call vponupon God as Dauid did, as he ſheweth vntounto vsus heere in this place.
It followeth: I hauehave hid my promiſe within my heart: that I might not ſinne againſt thee.
When Dauid ſpeaketh after this manner, I hauehave hid thy word or promiſe in mine heart, he wet declareth, that if we hauehave but only a wandring knowledge, that the ſame wil not holde vsus in, but that the Deuil hath by and by woone vponupon vsus to oppreſſe vsus, with temptations, and in the ende to caſt vsus downe hedlong. What muſt wee then doe? It is not inough that we hauehave beene at church, and heard what hath bin there ſaid vntounto vsus, and that eueryevery of vsus hath mumbled vp vntounto himſelfe ſome one thing or another, but the word of God muſt be ſetled in vsus and be hid in our heart, to wit, that it may there be reſiaunt and continually abyding: and to hauehave receiued it with ſuch an affection, as that it bee as it were imprinted in vsus. If this be not ſo, ſinne will reigne in vsus, for it hath by nature his habitation with vsus: For all our ſenſes are wicked and corrupt, all our willes and deſires are enemyes vntounto God, vnleſſe Gods woord be wel hidden in our heartes. Moreouer, we are to vnderſtande, that Dauid heere vaunted not him ſelfe of his owne power & ſtrength, as though he were in admiration thereof: but the ſpirite of God ſpeaking by his mouth, entendeth to giuegive vsus a glaſſe, wherein we muſt be confirmed, to weete, that we muſt not hauehave onelyonly our eares beaten with the Doctrine of ſaluation, and receiue it in our braine: but that it ſhould be hidden in our heart, to wit, that we ſhould lay it vp as in a Treaſure houſe. For this ſaying, to hide, importeth that Dauid ſtudyed not to be ambitious to ſet foorth him ſelfe, and to make a glorious ſhew before men: but that he had God for a witneſſe of that ſecret deſire which was within him. 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, as that it ſhould not be layd open to Satan to be taken away. Saint Paule alſo declareth vntounto vsus,1. Tim. 1.19. that the cheſt wherein this treaſure muſt be hid, is a good conſcience. For it is ſaid, that many beeing voyde of this good conſcience, hauehave loſt alſo their faith, and hauehave beene robbed thereof. 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: Euen ſo, if wee leaue at randon too Satan the Treaſure which GOD hath giuen vntounto vsus in his word, without it be hidden in this good conſcience, 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.
After he had fayd, I hauehave ſought thee with mine whole heart: hee addeth, Bleſſed art thou O Lorde: O teach mee thy Statutes. 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 hauehave. In very deede, at the firſt ſight it might be ſaid, that Dauid ment that God would not for ſake him, becauſe he had ſought him, & thervpon conclude that man muſt firſt beginne to goe on, too preuent Gods grace, and then that God wil afterward aide him. Yee ſee here what men may imagine, but this is not Dauids meaning and purpoſe. 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, for we muſt firſt be touched with the ſpirite of God, when as we hauehave any ſuch affection. And why ſo? For by nature we hauehave all ſtrayed from God, and all our force, power, and ſtudy, bende them ſelues to eſtraunge vsus from him. And therefore wee muſt come vntounto him in ſuch ſorte as is declared unto vsus in many places of the holy Scripture. Dauid then was preuented already by Gods grace, and hee onelyonly requireth of God to continue the ſame in him which hee hath begunne, for he knewe right well that hee had greate neede thereof. As if he ſhould hauehave 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: in very deed I had neuer done it, without I had beene conducted by thy holy hand, neither is this yet inough, except thou continue the ſame in me: & when thou ſhalt ſo doe O Lord, all praiſe and glory ſhalbe thine for the ſame, becauſe thou haſt done it of thy meere fauour and grace.
By this then we may ſee, that Dauid heere meaneth not to glorifie himſelfe as beeing puffed vp with his owne vertues and merites: But becauſe God deſerueth to be bleſſed and exalted to the end that we ſhoulde render vntounto him all honor and glory. 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. For when he ſayth, Teach me thy Statutes O Lord: 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. Dauid then ſpake not as one that was vnlearned: but hee knewe well inough that all this was not ſufficient, without hee profited ſtill more and more. 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 vsus bring this reaſon vntounto him, & ground our ſelues vponupon this, to wit, that he be bleſſed and prayſed. And aboue all things, let vsus vnderſtand the great neede we hauehave heereof: that is, that although wee hauehave already beene inſtructed in the holy Scripture, that wee muſt be Scholers vntounto the ende, and too pray vntounto God dayly to encreaſe our fayth: I meane ſuch chiefely as are appointed too preach the woorde. True it is, that it were a meruelous great preſumption for any man too come into the Pulpit, and to vſurpe the office of a Preacher, excepte hee were well ſtudyed in the holy Scripture. But ſo it is that wee goe vpp in the Pulpit dayly, with this condition too learne, when as we teach others. And beeing thus, I doo not onelyonly ſpeake that I might bee hearde: 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. Let vsus then note this by the way, that they which are moſte perfecte and ready in the Scriptures, are arrogaunt fooles, except they acknowledge that they had neede too hauehave God for their Schoolemaiſter all the dayes of their life, 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, but that I reſpecte one thing, that in handling of this Pſalme by parcels, it may be imprinted the better in our memory. For as I hauehave ſayde in the firſt Sermon which I made on Sunday laſt paſt, that it is not without cauſe, that the ſpirite of God would hauehave this Pſalme to be made according to the Letters of an A.B.C. becauſe eueryevery one ſhould learne it as perfectly as their Pater Noſter, as wee commonly ſay. Seeing then that our Lorde God would that we ſhoulde hauehave this Pſalme perfectly, and for our owne vſe, it is alſo good and neceſſary that the handling of it be pure and ſimple, and ſo to follow the plainneſſe of the text, as that wee might vnderſtand as it were worde by worde, whatſoeuer is contayned therein. It remayneth now, that eueryevery of vsus vnderſtand what hath byn handled, without looking after any longer repetition. 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: With my lippes hauehave I declared all the Iudgementes of thy mouth.
Dauid ſheweth heere the accorde which ought to be betwixt God & vsus: to wit, that god hath inſtructed vsus, & when we hauehave heard that which hath bin ſaide vntounto vsus, that eueryevery one ſhould ſay Amen, & that there bee a ſweete harmony & accorde betwixt him & vsus, without iar or contradiction. Loe heere in ſumme that which is ment in this verſe. Nowe in the meane while we hauehave to note, that Dauid declareth that he contenteth not himſelfe alone with following of God and cleauing vntounto him: but that he laboureth and deſireth aſmuch as in him lyeth, to ſtirre vpp his neighboures likewiſe, and to bring it ſo to paſſe, as that God might bee ſerued with a common accorde, throughout the whole worlde. He then that will hauehave a true zeale to honor God, will not thinke onelyonly of himſelfe, but will hauehave an eye eueryevery 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. Loe heere whereunto all the faithfull hauehave an eye. For the Lord our God teacheth vsus vponupon this condition, that eueryevery of vsus thinke not onelyonly particularly of himſelfe, but that wee ſhould alſo hauehave a mutuall care one of another, and whenſoeuer we ſhall hauehave this zeale, let vsus vnderſtand, that God hath created the whole worlde vppon this condition, that we all ſhould be obedient vntounto him. But we muſt wel way the order that is heere ſet downe: For Dauid beginneth not with this ſentence, That with his lippes he hath tolde of all the Iudgementes of the Lordes mouth. For he hath ſayde before, that he hath hid them in his hart. The thing which Dauid ſaid to be hid in his hearte, he ſoone after declareth it with his mouth, wherin he ſheweth that eueryevery of vsus ought to beginne with himſelfe. When wee meane too inſtruct and teach our neighbours, we muſt not ſay vntounto them, Go you before: but, Come next after me, or elſe harde by me: and hauing care all to goe the right way, wee ſhould all at-once labour to goe togither to our God, to be conioyned vntounto him in true fayth. And I ſpeake it too this ende, becauſe wee ſhall ſee many who in this behalfe can very well prattle and babble, and would ſeeme to be the greateſt doctors in the world. But what of all this? Let vsus in the meane time looke into their liues and conuerſation, and wee ſhall finde in them nothing but infection and ſtench, nothinge elſe but mocking of God in all they goe about and doe.
We muſt therfore followe the order which Dauid here holdeth: to witte, that the word of God bee hid as a Treaſure in the bottome of our heart: and afterward when as we ſhall hauehave this affection, let vsus indeuour our ſelues to draw others alſo thereto, and goe altogither with one accorde to honour our Lorde God: and that hee which hath beene better taught then any of his neighboures hauehave beene, let him confeſſe that hee is ſo much the more beholden and bound vntounto God, to doo that which is heere ſhewed vntounto vsus by Dauid. For although wee are not all Prophetes as hee was, yet for all that, this was ſpoken to vsus all in general,1. Theſſa. 5.14. Collo. 3.16. Heb. 3.13. Admoniſh ye one another. Saint Paule ſpeaketh it too all the faithfull and to all Chriſtians. And that we ſhould alſo knowe that this belongeth and appertaineth too vsus: and chiefely as I hauehave before ſayde, that they which are moſte forwarde, ſhoulde lay foorth the grace which was giuen vntounto them for the common building vpp of the Church, and inſtruction of their neighbours. It followeth:
I hauehave had as great delight in the way of thy teſtimonyes, as in all manner of riches.
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. For it is impoſſible for vsus too taſte the ſweeteneſſe conteyned in the worde of God, to take pleaſure in this doctrine of our ſaluation, and to bee altogither giuen therevnto, before ſuch time as we hauehave cut off from vsus, all our wicked luſtes and affections which reigne too too much in our mortall bodyes. It is like as if a man woulde hauehave land to bringe foorth Corne, which were altogither full of thornes and weedes. Or what is he that would hauehave a Vine growe vponupon 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. 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, and this auarice wherwith we are led and inflamed, againſt the deſire that hee had too followe God, and too walke after his word. As if he ſhould hauehave ſayd, Alas Lord, it is true that I am giuen to the vanities of this world aſwel as others are: But yet hauehave I chiefely deſired thy word, & hauehave euen ſtriuen with my ſelf to ſubdue al the euil affections of my fleſh. Here we ſee what doctrin we hauehave to gather vntounto our ſelues out of this place: 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, & 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: but that we might vnderſtand to contēne riches, & al other things whatſoeuer, which might withdrawe vsus from our God and our ſauiour Ieſus Chriſt,Phil. 3.8. to make no more accoūt of it then of doung and dyrt, as S. Paule ſaith. And yet it is moſt ſure that Dauid contemneth not the riches which he had. For beeing a mightie rich king, as we know, yet he caſt not his Golde & ſiluer into the bottō of the ſea, but vſed of the abundance & ſtore which God had giuen him yea wee ſee what an excellent and beautiful houſe he had, as the holy hiſtory telleth vsus. But yet he followed the rule which the Scripture ſetteth downe vntounto vsus: which is, that hee ſo vſed the goods of this world, as though he neuer had them. We muſt therfore paſſe through this world,1. Cor. 7.31. without ſtaying our ſelues altogether in it, as S. Paul exhorteth: that if God giuegive vsus abundāce of riches, we might know how to vſe thē, with out hauing our harts impriſoned in them: & yet notwithſtāding to be pore in ſpirit: to wit, to be redy to forſake all whatſoeuer, as often as god would hauehave vsus to be rid of thē, & to hauehave alwaies one foote redy lifted vp to go vntounto him, whēſoeuer it ſhalbe his wil & pleaſure to take vsus out of this world. But it is not without cauſe that Dauid hath ſpoken heere of the abundaunce of riches. For wee ſee it maketh men couetous, which is the ſpringhead of all miſchiefe, as Saint Paule ſaith.1. Tim. 6.1…. Foraſmuch then as we are ſo much giuen to the goods of this worlde, and that we holde our ſelues accurſed if we hauehave not wherwithall, and them to bee bleſſed which are wel furniſhed with them: let vsus keepe well the leſſon which is heere taught vsus: to wit, that all our deſier muſt be in the way of the teſtimonyes of God, as in all manner of riches: to wit, that all our delight and contentation be wholly in them. Now in the end Dauid goeth on and ſayth, I will meditate in thy Commaundementes and conſider thy wayes.
My delight ſhalbe in thy ſtatutes: & I wil not forget thy words.
This is the concluſion, to confirme the matter which we hauehave already ſpoken off. For Dauid heere ſpeaketh of no newe matter, but proteſteth as he hath begun: That his delight ſhalbe alwayes in the commandements of God, & in the doctrine conteined in the holy Scripture, 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. If Dauid nowe hath thus ſaide, let vsus vnderſtand that it is not inough for vsus to be wel affected to ſerue God, and that for the performing thereof that wee hauehave already ſufficiently traueled: but we muſt alſo be pricked forwarde, that we might alwayes goe on. For euen the very faithful, neuer runne with ſo feruent and hote a deſire, but that they continually draw one leg after them, & neuer come vntounto God but in halting wiſe. What is there then for vsus to doe? Forſooth wee muſt proteſt with Dauid, neuer to forget that which God hath once declared vntounto vsus, and alſo neuer to ceaſe to pricke our ſelues on, to the ende there might be greater vehemencie in vsus to goe vntounto him, with a more ſeruent deſire and boulder courage. So that at the laſt we may growe to this perfection, whereunto God calleth & allureth vsus: that is, that beeing vncaſed from out of our fleſh and nature, hee might fully conioyne vsus vntounto his righteouſneſſe, that thereby his glory may ſhine in vsus.
And according to this holy doctrine, let vsus proſtrate our ſelues before the face of our good god, acknowledging our innumerable ſinnes, by which we continually prouoke his heauy wrath, and indignation againſt vsus. Beſeeching him that it would pleaſe him to make vsus to feele our ſinnes and iniquities, more then euer to fore we hauehave done, to the end we might ſeke for ſuch remedies as he hath ordained for vsus in exerciſing our ſelues about the reading of his holy word, and the dayly Preaching thereof which hath graunted vntounto vsus. And furthermore not to forget to ſtir vsus vp to call vponupon him, to the end that by his holy ſpirite he might to put his helping hande euen in our heartes, and not too ſuffer the doctrine which we heare by the mouth of his Preachers, to become vnprofitable vntounto vsus, but that it may hauehave the full power & ſtrength: ſo that we may from day to day be confirmed therein: and more and more learne to forſake the worlde, and all whatſouer may withdrawe vsus from the vnion and coniunction of our Lord and Maiſter Ieſus Chriſt, who is our heade. And that hee will not onelyonly ſhewe vntounto vsus this fauour and grace, but alſo vntounto all people and nations of the earth, &c.