Twenty-Two Sermons on Psalm 119, Sermon 5
The fifth Sermon of the hundreth and nineteenth Pſalme.
HE.
Teach me O Lord the way of thy ſtatutes: and I wil keepe it vntounto the end.
GiueGive mee vnderſtanding and I will keepe thy lawe: yea I will keepe it with my whole heart.
Direct me in the path of thy Commandementes: for therein is my delight.
Encline my hearte vntounto thy teſtimonyes: and not to couetouſneſſe.
Turne away mine eyes from regarding vanitie: and quicken thou me in thy way.
Stabliſh thy promiſe to thy ſeruant becauſe he feareth thee.
Take away thy rebuke that I am afrayde off: for thy Iudgementes are good.
Beholde I deſire thy commaundements: quicken me in thy righteouſneſſe.
THeſe eight Verſes heere conteine the Prayers which wee hauehave already before ſeene: to witte, that Dauid prayeth too be taught in the lawe, that he might the better ſerue God. Nowe vponupon this wee hauehave to note, that this is not all to heare and to be taught by preaching vntounto vsus, that the ſame is as it were from the trueth of GOD: but wee muſt alſo be taught by the holie Ghoſte, yea and that twoo manner of wayes. For when God ſhall hauehave inlightened vsus, to the end we might knowe that it commeth from him, it behooueth that he imprinte in our heartes a deſire too cleaue vntounto it, for without that wee ſhall doe cleane contrary, as naturally we are enclyned.
So then, although it bee not ſuperfluous too reade and heare: yet wil it profite vsus nothing at all, excepte the holy Ghoſte teacheth vsus: yea and that to diſcerne aſwel betwene good and euill, as alſo to be wel and rightly affected, too walke according to the Commaundementes of GOD. Which thinge is ſufficiently confirmed vntounto vsus in the perſon of Dauid: For (as wee hauehave heretofore declared) hee was a moſte excellent Prophet.
Nowe it appeareth that hee was not onelyonly ſufficiently inſtructed for him ſelfe, but GOD hadde alſo ordayned him too gouerne and inſtructe others: this was the Doctor of the whole Church. And yet notwithſtanding, hee confeſſeth him ſelfe too be vtterly ignoraunt and blinde, except God directed him by his holy ſpirite. Yea, and hee declareth vntounto vsus moſte plainely, that hee had neede of theſe twoo partes of the grace of GOD, heere by vsus touched: to witte, to bee taught too knowe that which is good: and afterwarde too hauehave his minde framed to continue therein.
This circumſtaunce alſo is ſpecially too bee noted, that Dauid in making his requeſtes heerein conteyned, was no Nouice: For God had already inſtructed him by his holy Spirite. And that which is more, he declareth that hee had already deſired too followe God, and too obay his Commaundementes . Wherefore then is it, that hee prayeth afreſhe, but onelyonly that hee felte in him ſelfe greate weakeneſſe in this point, and that hee was but in the mid way?
Let vsus thē vnderſtand, that euen they which are inlightened by the ſpirit of God, & are wel affected, ought not to content themſelues heerewith, as if they were already come to a ful perfection: but rather to acknowledge their weakenes, that they are not growne to that forwardnes, but that they may faile, and that it is God which cauſeth thē to perſeuer and to be more and more confirmed. Loe heere, what wee hauehave yet to obſerue, by the example of Dauid. Nowe let vsus follow the words which he vſeth; to the end the effect of this doctrine may the better be imprinted in our memoryes:
Teach me O Lorde the way of thy ſtatutes: and I will keepe it vntounto the end.
Heere Dauid declareth that he hath well begun to ſerue God, but he right wel feeleth that we are ſo frayle, that wee can neuer come home to the mark, without God ſtrēgtheneth vsus: wherfore he hath recourſe vntounto this high & mighty power, by which God remedieth the vices that are in his choſen, which he knoweth, not to be in their nature. We ſee then, that when God ſtretcheth out his hande vntounto vsus, ſo that we hauehave alredy bin inſtructers & teachers of our neigh bours, yet that we muſt not preſume of our owne power & ſtrength, but ſtand alwaies vponupon our garde beſeeching god with all humilitie and reuerence, that as he hath wel begun in vsus, ſo he wil performe & go through with the ſame. Dauid ſaid not, O Lord, I hauehave ſtrayed. But he hath very well ſaid heretofore, that he was by nature a wandring ſhepe: & ſo ſhall we ſee him to be: And yet notwithſtāding our Lord had already brought him into the way of ſaluation, yea and had beſtowed vponupon him excellent graces. But yet he knowing that he might erre an hūdreth times in a minute, without God held him with a mightie hand: prayeth to be inſtructed anew, as if all the reſt which hee had done had bin nothing. So then, when as God ſhal hauehave beſtowed vponupon vsus his graces, let vsus not be negligent & ſecure to lul our ſelues aſleepe, as though our ſtate and condition were not to bee amended. But let vsus rather think with our ſelues and conſider, that he which hath bin taken and holden for a good & vertuous man for the ſpace of ten or xx. yeeres might bee ſeene ouercome in a matter of nothing, were it not that God aſſiſted him.
Loe here how the faithfull, after that God hath liberally beſtowed vponupon them great graces, ought alwaies to walke in feare and humblenes, knowing that they are ſubiect to many temptations, which they are neuer able to reſiſt if God continued not the ſame in them, as well to inſtruct them, as alſo to ayde them with his power and ſtrength, & to fortifie them more and more, as before I hauehave ſaid.
And here we are diligently to marke this ſaying, And I will keepe it vntounto the end. As if he ſhould hauehave ſaid, My God, I hauehave already followed thy commaundementes for a certein time: but what ſhall become of it, if thou doeſt not alwayes put too thy helping hand vntounto me, as thou haſt already done? I may in one minute fall into a great and horrible confuſion. O Lord, I beſeeche thee therefore, that as thou haſt begunne well in me, ſo to perfourme the ſame throughly. By this we ſee what a diueliſh arrogancie that of the papiſtes is, wherewith they are puffed vp, when as to their ſeeming, that a man, after God hath once ſtretched out his arme vntounto him, can by and by worke wonders of him ſelfe: and is ſufficiently able too ouercome all temptations. But let vsus rather vnderſtand and knowe, that euen as it is God that muſt beginne to ſet vsus in the right way, ſo likewiſe that we cannot continue and abide therein, without he alwayes holde vsus by his mightie hand, and neuer to ſuffer Satan to ſeduce vsus, neither yet to bee wickedly led, by his ſubtelties and wyles. And thus much as touching the firſt verſe Now it followeth:
GiueGive me vnderſtanding and I will keepe thy lawe: yea I will keepe it with my whole hart.
Here Dauid declareth vntounto vsus in the firſt place, what our true wiſedome is: to wit, that we ſhould walke in the feare of God: as alſo it is ſaid in the ſcripture, That the feare of God is true wiſedome: In ſumme, wee hauehave here the confeſsion of Dauid, that al they which withdrawe themſelues from the obediēce of God, are people voide of wit, iudgement, wiſedome, and reaſon. In very deede wee ſhall neuer hauehave the worlde to iudge thus of it: For wee will ſaye, loe this is a witty fellow, this man is very wyſe, when hee is able to beguile his neighbours, and craftily inuent, how to giuegive himſelfe too all iniquitie. Such is the wyſedome of this worlde. But in the meane whyle let vsus note this by the way, that theſe woordes are not ſpoken without cauſe, too witte, that al our wyſedome and reaſon conſiſteth heerein, that wee walke in the feare of God, and ſeeke after his wil, yea and too holde vsus too it. In the ſecond place as Dauid hath already proteſted, that wee are not capable to vnderſtande the lawe of God, and the contentes thereof, if wee bee not taught from aboue, that is, by the holy ghoſt: hee alſo addeth, that hee can hauehave no good affection nor deſire to giuegive himſelfe thereto, vntil ſuch tyme as his heart bee reformed.
The law of God may ſeeme to be but a common thing, yea we our ſelues do ſee, that the proude men of this world contemne it as a thing too too common: But yet, as Dauid hath before ſaid, God hath ſet downe vntoo vsus in his lawe wonderful ſecretes, which hee heere repeteth not in vaine, that it muſt needes bee that in receiuing the ſpirite of God from heauen, hee ſhoulde bee conducted, to the ende to followe the commaundementes of God. Nowe he namely ſaith. That I will keepe, yea that I will keepe it with my whole hart. This is no ſuperfluous repetition, when he ſaieth, That I wil keepe, yea that I wil keepe it with my whole harte. For beholde what it is that abuſeth a great number of men, ſo that they cannot be reprehended by men, that their life is not ſo diſſolute as that they may bee pointed at, and bee not brought to rebuke and ſhame: Loe theſe men bee lyke little Angelles. They make themſelues belieue, that they are more then iuſt before God: they feele themſelues guiltie in nothing. For this cauſe then Dauid hauing ſaid that he wil kepe the lawe of God, declareth, that it is not ſo common a thing to doo as we take it.
And why ſo? For ſaith he, he muſt keepe it with his whole heart. When he meaneth to ſhewe vntounto vsus what the good keeping of the law of GOD is, and ſuch an obſeruation as God requireth of vsus, it is not onelyonly meant that our feete and handes ſhould be ſeene to bee well ruled and compaſſed, that our ſinnes and iniquities ſhould be ſo apparaunt, as that they might be cōdemned in the ſight of the world: this ſay I, is not all, as to vſe ſuch an obſeruation. But wee muſt (ſaith Dauid) keepe the lawe of God with our whole heart. When as we ſhalbe neuer ſo litle affected or deſirous thereto, it ſhalbe a great deale more worth then all the ſubſtance in the worlde. But we muſt beware that we hauehave not a double heart, that our deſire be ſo colde and feeble, as to ſay, very well, I would gladly that God would beſtowe his grace vponupon me that I might followe his commaundemēts: and thereupon, to ſhewe our ſelues wearie and ſlougthfull: but we muſt hauehave a true ſinceritie to walke therein with all fulnes and integritie. But I beſeeche you what is he that is able to attaine to that perfection? It is ſo farre of that there ſhould be any ſuch vprightnes in vsus, as that we are not able to thinke once a good thought, except God chaūgeth our peruerſe nature, which before ſhould be repugnāt and contrary vntounto his righteouſneſſe. Wherefore, in ſumme, Dauid, after that he had prayed vntounto God that he woulde inſtruct him, to the ende hee might keepe his commaundementes: addeth, for a more ample confirmation:
That I may keepe thy commaundementes with my whole heart.
As if he ſhould hauehave ſaide, O Lorde I knowe that we men, as we are puffed vp with pride and arrogancie, doe thinke vsus too hauehave accompliſhed and fulfilled all the whole lawe, when as wee hauehave ſet a good countenaunce of the matter, and hauehave made ſome apparaunce or ſhewe to the worlde: if there were no more in it but this, yet ſhoulde it be enough for mee, conſidering that all our members doe ſo rage in wickedneſſe, as that it is very harde too holde them in. But all this ſhoulde bee nothing. For it ſhoulde be all but meere hypocriſie: and bycauſe that thou haſt reſpect to the heart, all my carnall paſsions and affections muſt be pulled down & my ſelfe in ſuch ſort renued, as that I may be wholy conformed vntounto thy righreouſnes. Alas my God, and if I muſt be brought to that, I ſee it to be an impoſsible matter. And ſo thou muſt needes put thy helping hand vntounto me, that I might be taught by thy holy ſpirite. It followeth in the thirde verſe,
Make me to goe in the waye of thy commaundements: for therein is my deſire.
Here we ſee that which hath beene touched, to wit, that Dauid prayeth not vntounto God that he would beginne to ſet him in a good way: For he was already entred into it, hee had already walked in it a good long ſeaſon. And in deede, this deſire is a very great furtherance vntounto vsus, when as wee may praye vntounto God to beſeeche him to gouerne vsus, and we ought to preferre this felicitie or bleſſednes before all the things in the worlde. And herein let vsus ſhewe our ſelues to hauehave greatly profited. Now Dauid proteſteth, without hypocriſie, that he hath kept the cōmaundements of God: Neuertheleſſe he beſeecheth the Lord to graunt vntounto him power to perſeuer therein, and that hee may come to the perfection thereof. Wherein wee ſee that it is not enough that whē God hath begunne and ſet vsus in a good way, that we may euer after doe what ſoeuer ſeemeth good in our owne ſight. We ſee here to the contrary, that when God ſhall hauehave taught vsus, and that we hauehave beene apt to learne from the beginning: neuertheleſſe that his grace ſhoulde be made voide eueryevery minute, without hee did continue it. And ſo in the firſt place, when as God ſhall hauehave inſtructed vsus, to make vsus to come to a good vnderſtanding and knowledge, he muſt alſo graunt vntounto vsus a good affection and deſire. And hath he giuen vsus that? It is alſo meete that he continue the ſame in vsus, and make vsus deſirous to walke in his commaundementes. Finally after that he hath giuen vsus to will, the muſt alſo giuegive vsus to perfourme as S. Paul ſaith, that he doe all in all, but not to rewarde this good will or any other good preparation which is in vsus, but to doe it according to his pleaſure, to wit, of his free merciemercy.
Moreouer, let vsus on our behalf conſider, when as wee would obteine any ſuch grace at Gods handes: to witte, to leade vsus into the way of his pathes, that our hearts be there ſetled as that we be not ſo accurſed as to forſake God, and to ſet light by him, to quēche this light which he ſhal hauehave put in vsus. For otherwiſe, if wee bee alwayes giuen to the vanities of this world, as commonly we are, and that wee make no accompte of the graces which God ſhall beſtowe vppon vsus: it is good reaſon, that hee take them from vsus, and ſet vsus cleane without them, yea and that hee take his holy ſpirite from vsus, although we had bene before endued with the ſame. He added ſoone after,
Enclinemy heart vntounto thy teſtimonies: and not vntounto couetouſneſſe.
Here we ſee how it hath already byn taught, that God muſt hauehave the gouernement of all the partes of man: that it is not enough that he giuegive him a good witt, to the ende to iudge that which is good, but his courage and minde muſt alſo be tied thereto. He hath ſaid before, GiueGive me vnderſtanding: and by and by, Encline my heart vntounto thy teſtimonies. And to what ende ſhould he encline it? Let vsus here note that it is the office of God, to encline our heartes vntounto his ordinances, or els, they would goe cleane againſt the haire. For if we were diſpoſed of our ſelues to walke according to the wil of God, to hold & conceiue whatſoeuer is written in his worde, Dauid needed neuer to hauehave made this requeſt, or els he ſhould ſpeake it faynedly and after a lying maner. When then the beſought God to encline his heart to well doing: it is as much, as if he had confeſſed & ſaid, It is not in me, O Lord, neither yet in any mortal creatures, to walke as thou haſt commaunded, for our heartes are altogether peruerſe and wicked. There is nothing in vsus but rebellion and treaſon againſt thee, wee ſhall neuer be able to walke in thy obedience, nor neuer place ourſelues therein, except thou putteſt to thy hand, and enclineſt our mindes and heartes thereto. We ſee then what the condicion and diſobedience of mans nature againſt God is, vntill ſuch time as hee hath ſoftened our ſtony and flinty heartes and that we hauehave learned to beare his yoke: to bee ſhort, that our heartes be ſo abaſed and humbled, as that wee hauehave learned to hate that which is euill, and to deſire that which is good. Loe, what is declared vntounto vsus in the firſt place.
Nowe when Dauid ſpeaketh here of couetouſnes, hee ſheweth vntounto vsus that theſe thinges can abide no fellowſhip together, as to followe the word of God, & to be giuen to the goodes of this world. In very deede, he putteth in here one kinde for al the whole. But in the firſt place, let vsus note, that in oppoſing againſt the keeping of the commaundements of God, that, which he knewe to be cleane contrary vntounto it: he meaneth to declare that wee are intangled with ſo many vices and deſires, as is moſt lamentable. And to ſay the truthe, what are the appetites and deſires of men? when as we ſhall hauehave called out eueryevery of them by their ſelfe, we ſhall finde nothing in them but a mere contrarietie to reſiſt die Lorde our God. For looke howe many thoughtes and affections are in vsus, they are euen ſo many mē of warre to fight againſt God. So then Dauid acknowledged, that he can not ſerue God, vntil ſuch time as he be clenſed, from all his euill deſires, and vitious affections, and therefore he beſeecheth God to expell out of him, that peruerſeneſſe which he felt in him ſelfe, that he was ouermuch giuen to couetouſnes, and to ſuch other like things. And thus much for this firſt point.
Euen ſo, when as wee would followe God, let vsus vnderſtand that we can not do it without great conflict: to wit, vntill ſuch time as all our paſsions are mortified. For out heart will neuer place it ſelfe rightly, vntill ſuch time as our nature be brought vnderunder. True it is, that wee muſt not ſerue God either by force or conſtraynedly. Yea, but let vsus ſee howe wee doe ſerue him, Are wee thereunto enclined as of our ſelues? Alas, it is nothing ſo, vntill ſuch tyme as he hath renued in vsus our minde and will. For ſo long as we remaine in this our nature, all our ſenſes are ſtirred vp to doe euill: ſo that, as I hauehave before ſaid, wee ſhall neuer bee able to ſerue God, in captiuing our affections, and holding them in, as pryſoners: to the end wee be not letted to followe that which God hath commaunded vsus.
Let vsus now come to the ſecond point. Bicauſe that ſome vices are greater then other ſome, and ſithens that eueryevery man may be giuen more to one vice then to an other: let vsus keepe good watche, and warde, and ſtande vppon our garde. If there be any man that feeleth a vice to reigne in him ſelfe, let him vnderſtand and ſaye, loe a combat euen ready at hand: and ſo let eueryevery other man doe the like. As how? If a man hauehave a great number of ſeruants vnderunder him, he wil appoint eueryevery one his taſke: hee will appoint to one man this thing, to another that thing, and eueryevery of them muſt beſtowe him ſelfe accordingly as hee is appointed. Euen ſo is it in an army: Some are appointed to wayte vponupon the ordinaunce, ſome other are harquebuziers, ſome are horſemen, and other ſome armed pykes, or otherwiſe. Now eueryevery of theſe muſt hauehave regarde whereunto to applie him ſelfe, and the ſame is looked for at his hand. Euen ſo it is with vsus, when as any vice warreth againſt vsus: for it is as much, as if God addreſſed vsus to be exerciſed therewith, to the ende wee might fight againſt it. No doubte, there is not that man, which hath not in him ſelfe ſome one roote of all kinde of wickedneſſe, and this is a bottomleſſe pitte wherein we are all confounded. But yet, as I hauehave before ſaide, there are vices which more plentifully doe abounde in one more then in another. EueryEvery man therefore ought to hauehave great regarde, whereunto his nature is moſt enclined, and ſo much the more enforce him ſelfe to reſiſt all thoſe temptations, wherewith hee may bee moſt cruſſhed and ſhaken. And that which is more, wee muſt hauehave reſpect to thoſe wicked affections and thoughtes, which might in any wyſe deceiue vsus by occaſions offered vsus.
It is not like to be true that Dauid was naturally couetous, neither yet do we finde that he was ſo. But wee reade that he was a king, that he had a fertile and plentifull countrey, and that he might hauehave gathered together excedingly, as we alſo ſee he did. When men come to wealth and riches after that maner, it is great perill, but that they will giuegive them ſelues too too much thereto, where before they had them in contempt. Euen ſo then, it may be that Dauid had a care to deſire to be more welthy thē he was, although as the ſcripture witneſſeth, that Gold and ſiluer was then little ſet by: For he had ſuch plenty of them, as that golde and ſiluer were no better accompted off thē leade or earth. He then ſeeing him ſelfe to hauehave ſo great occaſions to bee giuen and drawne vntounto couetouſnes, was the more carefull to pray vntounto God to deliuer him from it. Wee hauehave now to gather out of this place a good and holſome doctrine, that they which are choſen to dignitie and honour, ought to hauehave great regard that they bee not ouertaken with ambition, whereby they might ſhew thēſelues to be both mightie and noble touching the worlde. And againe, that they which are welthy and riche, bee not giuen ouer vntounto their wealth, as in another place of the Pſalme is ſaid. If thou abound in riches, ſet not thine heart on them. And alſo that they which might bee ouertaken with their pleaſures and delightes, ſhould keepe an hard hand on the bridle, and be well aduiſed that they abuſe not the goodes which GOD hath beſtowed on them.
Loe here, ſay I, in the firſt place how eueryevery man ought to bridle his nature, to the ende to reſiſt and withſtande the vices and ſinnes, whereunto he is enclined. And next, as eueryevery one hauing lettes or occaſiōs to cauſe thē to exceede, they ought to keepe ſo much the better watche ouer them ſelues. For, as I hauehave already ſaide, albeit that eueryevery of vsus is giuen more to one vice then to another, yet for all that, we are eueryevery of vsus contagiouſly infected with them all, & there is not that man which can exempt him ſelfe from the ſame. Now it is true in deede, that Dauid here ſpeaketh namely of couetouſnes. And why ſo? Bicauſe it is a vice which breedeth exceeding many miſchiefes. And it is not without cauſe, that S. Paul calleth it the roote of all euill: For after that a man is once giuen to the peſtilent couetouſnes of the goodes of this world,1. Tim. 6.10. he maketh an Idol of his money, riches, and poſſeſsions. He is ſo violently carried away with them, as that he will neuer be ſatiſfied. Hee is like vntounto a bottomleſſe depth which neuer wilbe filled. And afterward it maketh him to be full of crueltie, hauing neither pitie nor compaſſion of his neighboures, making neyther conſcience nor doubt to fal out with God and the worlde, ſo that he may hauehave them, al ſhalbe one to him. Let vsus note then, that if there bee any vice which hindreth vsus from the ſeruing of God, this is it: to wit, this couetous deſire of getting worldly goods. Now Dauid (after he hath ſpoken ſpecially of couetouſnes) ſaith,
Turne away myne eyes from beholding of vanitee: and quicken me in thy way.
When as Dauid prayeth that his eyes might bee turned away, leaſt he beheld vanitie: It is as if he ſhould hauehave ſaide, Alas, my God, I had neede too withſtand a thouſande tēptations, yea and they are infinite which may come before me, and that the deuill may preſent me with: to the ende I might bee wickedly ledde, from ſeruing of thee, if there were nothing els but this, it muſt needes bee that I muſt hauehave beene vanquiſhed a thouſand times, if thou haddeſt not inſtructed me, and that I had beene ſtrengthened with thy mightie hand: And yet O Lord, behold two gates open to receiue in the enemies. I beſeeche thee, O Lorde, that whenſoeuer we ſhalbe aſſailed with an huge armie, and beeing not of our ſelues able to reſiſt them, and that in ſteade to be in ſome moſt ſure place, where we might repulſe and beate backe our enemies, the gates ſhall ſtande wyde open to let them in: to what purpoſe were all this? Euen ſo is it in this caſe, for the two eyes of man are as it were the twoo gates whereat the enemies enter. And to what ende ſhall it be, when as wee ſhall hauehave neither power nor abilitie too reſiſt, and goe out againſt them. And ſo, ſince we hauehave enemies euen lurking within our ſelues, and that wee are not onelyonly weake, but that there is nothing els but weakenes in vsus: and are alſo thruſt out as it were for a praye too Satan, when we ſhall ſee theſe twoo gates ſtand ſo wyde open vntounto all the aſſaultes wherewith he aſſaileth vsus, wee hauehave very great neede to praye vntounto God (after the example of Dauid) to turne away our eyes, leaſt they behold vanitie. Let vsus then vnderſtande, that the meaning of Dauid is to declare vntounto vsus in this place, that the eyes of men are alwayes bent to beholde vanitie: that is to ſaye, that they are euer carried away to all euill, to all wicked concupiſcenſes, vntill ſuch time as God turneth them away. Yea, and our eyes are not onelyonly gates to receiue all euill: but are euen meſſengers alſo. As if the gates were not only open, but that there were alſo traytors within, to giuegive intelligēce to inſtruct the enemies. Loe where and which waye you muſt come: and which waye you muſt enter. Euen ſo is it with our eyes: our eyes receiue on the one ſide the enemies, and on the other ſide, they ſende meſſages euen from the bottom of the heart, to enuenime and poyſon vsus all ouer. So then, we ſee howe neceſſarie this requeſt is for vsus all, as Dauid hath made before vsus. But according as eueryevery man moſt profited in the knowledge of God: ſo much the better comprehendeth he this doctrine: and they which knowe and vnderſtande leaſt herein, ſhall be they which will preſume greatlieſt of their owne power and ſtrength. But contrariewiſe, when God ſhall hauehave giuen, and liberally beſtowed vponupon vsus many of his graces, it ſhould be to this ende, that wee might ſo much the better vnderſtande our miſeries and calamities: beſeeching him to remedy the ſame, and too make prouiſion for vsus againſt all our euils and vices, Nowe he addeth,
Quicken thou me in thy wye, as in the ende hee ſayeth, quicken thou me in thy rightuouſneſſe. This may be interpreted twoo maner of wayes: Quicken thou mee in thy waye, to witte, O Lorde, make me to walke in thy woorde, that I may lyue. Or els: O Lorde, giuegive mee ſtrength, to the ende I may followe thy woorde. We knowe that when we withdrawe our ſelues from God, we can not but committe all iniquitie, for which is the waye of life but euen that which God ſheweth vsus, and calleth vsus vntounto? All they then which forſake the worde of God, goe aſtraye, and runne headlong vntounto death, and into euerlaſting deſtruction. Euen ſo, it is not without cauſe, that Dauid deſireth to bee quickened in the waye of the Lorde: as if he ſhoulde hauehave ſayde, that all they which forſake the Lorde, and the waye which hee ſheweth them, are vndone, and vtterly ouerthrowne. But according to the true meaning of the place, wee are to note that Dauid his meaning is rather to ſignifie vntounto vsus, that all men of them ſelues, are as it were dead, that they hauehave no power nor ſtrength when there is any queſtion of walking according to the will of God.
True it is, that in all euill, wee are therein too too puiſſaunt and ſtrong, and ſo diligent in it as in nothing more: to be ſhort, there is not that hee, which is not therein too too able: But when wee meane to walke according to the commaundementes of God, wee are not able once to remoue a finger: our armes and legges ſhalbe cleane broken: to be ſhort, wee are not onelyonly weake in this, but alſo vtterly dead therein.
The Papiſtes will confeſſe, that men are weake, and not able to ſatiſfie the lawe of God, except they be ayded: and thinke it ſufficient enough, if God giuegive them a ſigne to ayde their weakeneſſe, as if a man ſhoulde reache his hande to a young infant, and ſaye vntounto him, come hether my prety childe, and hee commeth, and the other maketh ſemblāt as though he would take him by the hād to leade him, & yet ſuffereth him to go alone by himſelfe. Loe howe the Papiſtes hauehave diminiſhed the graces of GOD. But contrariwiſe, the ſcripture telleth, vsus that we are as dead men, to witte, that there is in vsus no ſtrength nor habilitie at all. And therefore Dauid deſireth to be quickened in the way of the Lord. As if he ſhould hauehave ſaid, O Lorde, my life is altogither giuen to wickedneſſe. For all my power and ſtrength bendeth and diſplaieth it ſelfe thereto. Euen ſo, O Lord, ſince thou graunteſt vntounto mee a cleane contrarie kinde of life: to witte, that I endeuour my ſelfe to ſerue thee, graunt me now, O Lord, that I be earneſt and feruent, where before I was very ſlow and dull, yea, euē altogether weake and impotent. Nowe hee goeth on and ſayeth:
Eſtabliſhe thy promiſe to thy ſeruant, bicauſe he feareth thee.
When as he deſireth God to eſtabliſh his worde in him, and with this addition that he may feare God, hee confirmeth the requeſtes which he had before made. Nowe wee ought to carie this point alwayes in minde, that when wee meane to praye vntounto God, wee muſt laye our foundation vponupon his promiſes. We muſt deſire nothing of him, but that we are already aſſured that hee will giuegive it vsus, that hee hath of his owne good will promiſed vsus without our requiring thereof firſt. For it were foolehardines to preſent our ſelues before the Lord our God, and to make our petitions after our owne pleaſures: but it is mete that God him ſelfe preuent, and ſpeaketh firſt vntounto vsus. Herevpon then we may aſſure our ſelues to praye when as wee hauehave his woorde for it.
According to which reaſon, Dauid after he had made his requeſtes as we hauehave heard, addeth, O Lord, eſtabliſhe thy worde in thy Seruant. As if he ſhoulde hauehave ſaide, O Lorde, I deſire nothing of thee, but that which thou haſt promiſed. And loe it is it that maketh mee ſo bolde too come vntounto thee, bicauſe I knowe that thou art faithfull, and wilt too doe vntounto mee euen as thou haſt promiſed. Wherefore as the promiſſes of GOD ought to giuegive vsus an entrance into our prayers, and alwayes to go on: euen ſoo alſo after that wee hauehave prayed, lette vsus call too minde his owne promiſſes, to the ende wee may bee aſſured that it ſhall not be in vaine, that wee hauehave required of him. And why ſo? Bicauſe that God of his owne free good will, hath bounde him ſelfe vntounto vsus, there is no doubt but that we ſhall obtaine, conſidering that he will accompliſhe whatſoeuer he hath ſaide, for he can not fayle vsus. Loe then the meaning of the beginning of this verſe.
Nowe when Dauid ſaieth that he may feare the Lord, he meaneth not that he would here alledge his merites: but he doth it to this ende, to declare that hee hath followed the ſame vocation whereunto he was called: and yet notwithſtanding hee ſheweth, that hee coulde not walke in the feare of God, but by the vertue and power of the holy ghoſt, which was continually in him. And euen ſo muſt wo alſo do. For whenſoeuer we ſhall feele any good zeale in vsus, wee muſt not bragge vponupon it: for what hauehave wee that wee hauehave not receiued: according to the ſaying of Paul? For what is it that ſhould ſeparate vsus, that we ſhould not be like vntounto the moſt wicked? commeth it of our owne nature? no ſurely. It muſt needes be then, that it is God which hath put to his helping hand. And ſo, whatſoeuer goodneſſe is in vsus, it is a teſtimonie of the good will which God beareth vsus, and that he wilbe our father and Sauiour. Loe here why Dauid ſetteth this foremoſt, as though he would ratifie the promiſſes of God. Now he concludeth.
Take away my rebuke that I am afraide of: for thy iudgements are good.
Behold I deſire thy commandements: O quicken mee in thy righteouſneſſe.
We ſhal neuer be able to knowe, what the rebuke which Dauid here ſpeaketh of is, except we hauehave regard whereunto all his whole drifte heretofore tendeth, and too what ende: to witte, that God would defende and keepe him, and alſo guide him, as it were with his hande, to the ende that as he had begunne well, hee might alſo in like maner perſeuer and continue. Nowe the ſhame which all the faithfull ought to feare is, that God ſuffereth them not to be confounded: that when they hauehave for a certaine time walked well, they might not in the ende giuegive them ſelues to wickedneſſe: that the latter part of their life might manifeſt that it was not well and ſurely rooted within, but was hypocriticall and diſſembled.
Behold the rebuke which Dauid feared, to wit, that after he had walked well, that God would not leaue him as a confounded man: And namely he ſayth, For thy iudgements are good. As if he ſhould hauehave ſaide, Alas, my God, ſo that I followe the ſame which thou haſt commaunded mee, although that men ſpeake euill of me and ſlaunder me for it, all is one to mee, when as my conſcience ſhalbe pure and cleane, and that thou art my warrant and witneſſe, it is enough\ for me. Behold then, O my God, the rebuke from which I deſire to be deliuered, to witte, that thou ſuffer me not to be wickedly giuen, nor that I depart from thy commaundements: but let my life and conuerſation be agreable to thy worde. O that ſuffiſeth me: and let men ſpeake what them liſte, their iudgement is falſe, and I appeale from them.
Then to conclude he ſaieth, My delight is in thy commadementeſſe: O quicken me in thy righteousness. The righteouſneſſe of God oftentimes is taken for the grace which God vſeth towardes his children, or at the leaſtwiſe wherewith he conducteth them. But he ſetteth downe righteouſneſſe here, for right, and equitie. Hee hath ſaide before, quicken me according to thy woorde: Nowe by and by after followeth righteouſneſſe. Neyther muſt we thinke this to bee ſtraunge, for we hauehave ſhewed here before, that Dauid ſpeaking of the commaundementes of GOD, after that he hath vſed his terme namely of theſe woordes, ordinaunces and ſtatutes, he taketh other wordes. As in this place, after he hath ſaid, quicken me in thy worde, he ſayeth ſoone after, In thy righteouſneſſe. And he maketh alſo this requeſt, that hee might bee conducted in the way of the Lord. Whereby hee would ſhewe, that it is not enough that we be wel affected, but that God muſt encreaſe the ſame in vsus, yea, hee muſt conduct and quicken vsus, as here he telleth vsus. For it is ſo farre off, that of our ſelues we can doe any good, that we are not able once to thinke a good thought, as S. Paul ſaith.
Loe then, how Dauid deſired to be quickened: but that was in proteſting that he was as touching him ſelfe and his owne nature, but as it were a condemned man.
And herein muſt we alſo do the like. For wee muſt goe vntounto our good God as men condemned in our ſelues, beſeeching him that he would quicken vsus. And when he ſhall hauehave cauſed vsus to feele his grace, and that wee hauehave ſtayed our ſelues thereon, let vsus ſay, we beſeeche thee O Lord, that ſince it hath pleaſed thee to beginne in vsus well doing, that thou wouldeſt alſo perfourme the ſame in vsus. And according to this doctrine let vsus proſtrate our ſelues before the Maieſtie of our good God, in acknowledging our faultes: Beſeeching him that it would pleaſe him to make vsus feele our miſerie and wretchedneſſe, whereunto wee are giuen whiles we liue here in this world: to the end we may walke ſo fearefully and carefully as that wee may be able to perceiue that wee hauehave receiued ſome fauour and grace from our God, and that in following the right way which hee hath ſhewed vntounto vsus, wee may daily more and more aſpire to the ende which he hath ſet before vsus, which is to attaine to that immortall glorie, to conioyne vsus vntounto our head and captaine our Lord Ieſus Chriſt, after that he ſhall hauehave deſpoyled vsus of all the vices and imperfections of our fleſh, and cloathe vsus with his righteouſnes. And that he will not onelyonly graunt vsus this grace, but alſo vntounto all people and nations of the world, &c.