The second Sermon of the hundred and nineteenth Psalm. 8-16

BETH.

9 Wherewithal shall a young man redress his way? in taking heed thereto according to thy word.

10 With my whole heart have I sought thee: let me not wander from thy commandments.

11 I have hid thy promise in my heart: that I might not sin against thee.

12 Blessed art thou, O Lord: teach me thy statutes.

13 With my lips have I declared all the judgments of thy mouth.

14 I have had as great delight in the way of thy testimonies: as in all manner of riches.

15 I will meditate in thy commandments: and consider thy ways.

16 My delight shall be in thy statutes: and I will not forget thy words.

Upon Sunday last past I declared unto you in sum the argument of this Psalm, the use thereof, and the instruction that we may gather by it: to wit, that a faithful man is here taught to stir up himself to the reading of God's word, and thereby to confirm himself accordingly. David himself has done this, who of all others was the most excellent: how much more then ought we to do the like? even we, I say, which are so rude and ignorant, and far from so much profiting in the school of God as he? But because we are so cold, and have need to be spurred forward like Asses: Behold why David here shows us, what profit and commodity we may receive by this continual study, if every of us will apply ourselves to see and hear that which God has manifested unto us in his law and in the holy Scriptures: As here he says,

"Wherewithal shall a young man redress his way? in taking heed thereto or standing upon his guard according to thy word."

He shows us here, that if we be desirous to order our life as it becomes us, to have it rightly governed, and to be pure and simple, we must hold that way which God has set before us. For we must not trust unto our own wits. Neither frame and fashion unto ourselves such a way as shall to us seem best: but to suffer God to rule and conduct us, and to obey him simply and plainly. To be short, David signifies unto us, that all the wisdom and perfection of our life is to follow God, and cleave unto his will. True it is, that this sentence at the first sight may seem to us too common, and as it were more than needs. For we will say, what is he that knows not this, and will not confess it, I will not deny but that it is an ordinary thing to confess it: But in the meanwhile, how few are there which are persuaded of that which is here spoken: or if we imagine such a thing in our head, where is the practice of it? I fear me, we shall find it in a very small number of us. Let us not therefore think that this rule which the spirit of God has set before us, is in vain, for it is for the amendment of our life according to his word, and to make us to understand, that without it, all is but dung, and filth, that we have all erred, and that we hold no way, although we think all to the contrary. But we are to consider, why he especially speaks here, of a young man. For we are sure that God has given his law as well for the great as the small, for the old as the young: that when we shall begin to be taught it even from our youth, we must hold and continue it to the grave. Wherefore then does David strain this doctrine of the law to young men? It is not for that it reaches not unto the aged: but there are two reasons why he so spoke. We know the hot affection that is in youth, and that there is such a heat in us, as that it seems it can no way be kept in.

And because it is a hard matter to repress the hot and exceeding boiling affections of young men: David especially shows that the word of God is the best remedy to repress the same. As if he should have said, It is very true, that young men are reckless and do err, yea like unto wild beasts which cast no doubts, so hot and furious, as that it is almost impossible to bring them to any good pass, or yet to restrain them. For when we think to have surest hold on them, then are they farthest off, but if they shall be advised and counseled to be ordered and governed by God, no doubt of it they will be greatly daunted. And although their passions and affections do greatly exceed, yet shall a man see in them some modesty, and a quiet and courteous behavior. The mischief then is, that young men will not be subject to God: for if they would, they should find a good mean in his word, yea, and the same very sufficient, to remedy all their vices. And it tends to this end, to declare unto us what virtue is in the word of God, even to suppress the most outrageous passions that may possibly be within us. And thus much for the first point.

The second reason is, that David's meaning is chiefly to show unto the younger sort that they had great need to be held short: for otherwise they would exceed more and more in all mischief: for their nature is the rather more and more inclined to evil, because it has little advice and small wisdom. His mind therefore is to advertise them of this necessity, because they should be more careful to bestow their study upon the word of God. And to be brief, his meaning is to advertise the whole world in general, that we ought betimes to enter into the school of God, if we will be taught according to his will. We know what Solomon says in the book of Ecclesiastes, that we must not tarry until we come to old worn years, and then to remember God and think upon him. But that we should begin so soon as God has given us wit and discretion, and to continue it unto the end. Lo here, a doctrine which ought thoroughly to be marked of us, for we see from whence the springhead of all the excess and wantonness, which do now reign, and have in all ages reigned in the world comes, because that God is not obeyed, for if that were so, we should have a bridle to keep us in awe and in good order, so that we would suffer ourselves to be ordered by the doctrine which is contained in the holy scripture.

If we then would humble ourselves and be subject to God as to our Master, all things should be as well directed as we could possibly wish. But why do we not so? The world forsooth will not obey God as becomes it, neither will it be 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 offers himself unto us, and declares unto us that if we will follow his word, that all things shall go well with us, that our way shall be pure and clean, and that our life shall be true perfectness itself. And when God gives such a testimony unto his law, all mouths must be stopped, and we must be cast down headlong, when as we know that we thus rebelled against our God, who is always ready truly to guide us. And thus much for this.

Moreover, if our affections be so contrary, that our lusts and affections be like wild beasts, that we cannot repress them: let us know that our God will give power and strength to his word that we may be joined with him, if so be that we will direct ourselves to that mark. And to prove it to be so, he here speaks especially of the corruptions of youth, which (as I have already declared) are more excessive and disordered than they are in the aged. But so it is that both great and small might very well be brought to this pass, to suppress their inordinate affections and lusts, if so be they would give that honor to God which unto him appertains, that is, if they would follow his word.

Furthermore, we are here to note the exhortation which we have already touched, to wit, that it is David his meaning to manifest unto us that we ought betimes to be God's scholars, and to suffer him to rule us, and to continue and hold us in this study all the days of our life. Let us not then tarry until we come to the grave's brink to become wise in this behalf, as we see these scorners, which make themselves merry, and outrage in mocking of God, saying, "Well sir, we shall have leisure to repent time enough." For if we may have but one hearty sigh, care away. Since then this is most sure that it is Satan which eggth them thus grievously to abuse the patience of God: let us beware that we be not so bewitched. But let us follow that which is here set down, to wit, that we may be God's scholars even from our youth.

And above all things let us consider, that young men have here a special lesson to learn, as before has been touched. For David here declares unto them, that they have a great deal more need to be restrained, than any of the rest. It is very true that we are before God always, even as young children: Yea, I say that the elder sort of greater experience, and such as appear grave and wise to the world, are without all doubt before the majesty of God very fools and idiots. We hear also what David confesses of himself in another place, where he says, that he was like a calf, and a beast without reason or wisdom. And if it went so with him, with him I say, that was so excellent a Prophet, what shall become of us? I say then that the elder sort ought greatly to profit in this school of God's wisdom: and yet this is no vain thing, whereunto David here especially exhorts the younger men.

And why so? For as I have already said, this age is so without any consideration, as nothing can be more, and is much subject to the temptations of Satan, and of the flesh. And on the other side, over and besides that, there is neither judgment nor wisdom in young men, in so much that they are so stirred up with heat, as that their boiling affections break out: Yet instead of having some modesty, and to take in good part the admonitions which might be given them, they will be the more lofty and stubborn, which might take better occasion to be more grieved in being reprehended or rebuked.

And that this is true, we see at this day how all things are out of order. This is sure, that the true virtue which should be in youth, is modesty: and that the younger sort ought to know that since they are not furnished with wisdom and discretion as the elder sort are, they ought to hear them, and not to be given over to their own will and wit. This is the most principal wisdom that ought to be in young men. But what? they are at this day past all shame. By this we may see that the world is even as it were utterly desperate, and that we are grown to the fullness of all mischief and iniquity. For we shall see these beastly and graceless boys and wenches, which scarcely are able to wipe their own noses, as we say, yea and that might yet be under the rod ten years, like peevish wretches as they are, that whenever they shall be spoken unto, will make no reckoning of whatsoever is said, but pout and mow at it, counterfeiting the very Apes and Monkeys, as daily we may see.

And when we see such extreme pride in this people, what shall we say but that Satan has even possessed them? and that they will show themselves as in deed they are, to were, without all amendment? So then, this point is so much the more to be well considered of, when as he says: "Wherewithal shall a young man address his way? by taking heed thereto according to thy word." True it is, that a great many which have need here to be told this gear, care not for filling of their ears with any such matter, they have knowledge enough to keep themselves from the Church: For they have the thing which they desire when they may be at the Tavern, playing and Dancing.

But what? It is certain that this doctrine will not leave them uncondemned when as God cries unto them, as he witnesses by Solomon, where he brings in Wisdom saying, "I have cried out, and put forth my voice in the streets, I have bidden both great and small, to the end that men might hear me, and none has vouchsafed to receive me, nor yet to give me lodging." When God declares unto us, that our life shall be well ordered if we keep his word, surely as many as fly from this doctrine and admonition, shall render an account at the last day, because God has called them. And also because they have not only been deaf, but also have added this mischief, to fly from the admonitions, which God's word admonished them of, to bring them again into the way of salvation, from which they were strayed.

It is especially said, Yea, by taking heed thereto according to thy word. David his meaning is here to express unto us, that we may make ourselves believe, that we have wisdom and discretion enough. But yet it shall profit us no whit at all, without we will be governed and ruled by God, according to that which has been before said. Now it follows:

With my whole heart have I sought thee: let me not wander from thy Commandments. David here makes a notable confession, which is not common to all men, That he has sought God with his whole heart. For although we have a desire to go to God, yet it is so feeble as is lamentable, seeing we are withdrawn with so many vanities, by reason the world has such dominion over us, and yet ought not to retire ourselves from any good devotion, when as we have had a thorough feeling thereof. There are very few of us that are able to say with the prophet David, that we have sought God with our whole heart: to wit, with such integrity and pureness, that we have not turned away from that mark, as from the most principal thing of our salvation. It is very true, that David had not yet any such perfection, but that he slacked in the fight against the prickings of the flesh, and went back.

Saint Paul also confesses that he went to God as it were halting, that he did not do that good which he would and desired, but that he was encompassed with his natural vices, to do the evil which he condemned. David was not without such temptations: but however it was, it is most certain that the principal matter whereto he bent himself, was to serve God. Now as I have before said, we are all far from this example. For as many of us as at this day are best affected, may be letted and hindered by a number of vices, vain cares of this world, and with lusts and desires of the flesh, that if we should remove our foot every day to go one pace forward, it were much and yet it may come so to pass often times, that we would draw back again to the place from whence we came. And yet notwithstanding, David, after he had protested that he sought God with his whole heart, besought God that he would not suffer him to decline from his Commandments. Hereby let us see what great need we have to call upon God, to the end he may hold us with a mighty strong hand. Yes, and although he has already mightily put to his helping hand, and we also know that he has bestowed upon us great and manifold graces: yet is not this all: But there are so many vices and imperfections in our nature, and we so feeble and weak, as that we have very great need daily to pray unto him, yes and that more and more, that he will not suffer us to decline from his Commandments. For although David protested that he sought God with all his heart, nevertheless, he adds, yet suffer me not O Lord to go wrong from thy Commandments: What shall we do then? Let us also learn to walk carefully: for since he is the God which gives us that good mind to will, and that also gives us the power to perform, and all of his mere favor and grace: we ought (says Saint Paul) to walk in fear, and to keep good watch, to the end that Satan takes not us unprovided, and that he enter not within us.

And lo what is the cause that we have seen some men which have made a great show of holiness for a time, and have seemed to be more like Angels than men, which at length have grown too outrage: and have so greatly exceeded their bounds, as that GOD even forsook them, like desperate men. And whence then proceeds this? Verily from their own security and negligence, because they thought themselves to be very perfect, But Paul is clean contrary to this, for thus he says, I have not attained as yet to that full perfection, nevertheless I have done what in me lies. When he says, I have done what in me lies, he declares that there was that humility in him, whereof he spoke in the place before by me already alleged: and this humility imports, that we should call upon God as David did, as he shows unto us here in this place.

It followeth: I have hid my promise within my heart: that I might not sin against thee.

When David speaketh after this manner, "I have hid thy word or promise in mine heart," he wet declareth, that if we have but only a wandering knowledge, that the same will not hold us in, but that the Devil hath by and by won upon us to oppress us, with temptations, and in the end to cast us down headlong. What must we then do? It is not enough that we have been at church, and heard what hath been there said unto us, and that every of us hath mumbled up unto himself some one thing or another, but the word of God must be settled in us and be hid in our heart, to wit, that it may there be resident and continually abiding: and to have received it with such an affection, as that it be as it were imprinted in us. If this be not so, sin will reign in us, for it hath by nature his habitation with us: For all our senses are wicked and corrupt, all our wills and desires are enemies unto God, unless God's word be well hidden in our hearts. Moreover, we are to understand that David here vaunted not himself of his own power and strength, as though he were in admiration thereof: but the spirit of God speaking by his mouth, intendeth to give us a glass, wherein we must be confirmed, to wit, that we must not have only our ears beaten with the Doctrine of salvation, and receive it in our brain: but that it should be hidden in our heart, to wit, that we should lay it up as in a Treasure house. For this saying, to hide, importeth that David studied not to be ambitious to set forth himself, and to make a glorious show before men: but that he had God for a witness of that secret desire which was within him. He never looked to worldly creatures, but being content that he had so great a Treasure, he knew full well that God who had given it him, would so surely and safely guard it, as that it should not be laid open to Satan to be taken away. Saint Paul also declares unto us, that the chest wherein this treasure must be hid, is a good conscience. For it is said, that many being void of this good conscience, have lost also their faith, and have been robbed thereof. As if a man should forsake his goods and put them in adventure, without shutting of any door, it were an easy matter for thieves to come in and to reave and spoil him of all: Even so, if we leave at random to Satan the Treasure which GOD has given unto us in his word, without it be hidden in this good conscience, and in the very bottom of our heart as David here speaketh, we shall be spoiled thereof. He addeth immediately after:

Blessed art thou O Lord: O teach me thy statutes. After he had said, "I have sought thee with mine whole heart," he addeth, "Blessed art thou O Lord: O teach me thy Statutes." David showeth in this verse that the request which he made here afore, is not founded or grounded of any merit or desert which he pretended to have. In very deed, at the first sight it might be said that David meant that God would not forsake him, because he had sought him, and thereupon conclude that man must first begin to go on, to prevent God's grace, and then that God will afterward aid him. Yee see here what men may imagine, but this is not David's meaning and purpose. And to prove it to be so, it is most sure, he attributeth it not to his own power and strength, that he had sought God with his whole heart, for we must first be touched with the spirit of God, when as we have any such affection. And why so? For by nature we have all strayed from God, and all our force, power, and study, bend themselves to estrange us from him. And therefore we must come unto him in such sort as is declared unto us in many places of the holy Scripture. David then was prevented already by God's grace, and he only requireth of God to continue the same in him which he hath begun, for he knew right well that he had great need thereof. As if he should have said, "I know very well O Lord, that thou hast already mightily put to thy helping hand by thy holy spirit, when as I sought thee: in very deed I had never done it, without I had been conducted by thy holy hand, neither is this yet enough, except thou continue the same in me: and when thou shalt so do O Lord, all praise and glory shall be thine for the same, because thou hast done it of thy mere favour and grace."

By this then we may see that David here meaneth not to glorify himself as being puffed up with his own virtues and merits: But because God deserveth to be blessed and exalted to the end that we should render unto him all honor and glory. See now wherefore he assureth himself that he will teach him, and that he shall be more and more confirmed in that doctrine which he hath already learned. For when he sayth, "Teach me thy Statutes O Lord," it was not because that he was altogether rude and ignorant, that he could be now a Novice, which was a Prophet, had charge to instruct others, and was also a King. David then spake not as one that was unlearned: but he knew well enough that all this was not sufficient, without he profited still more and more. Now if David spake after this manner, I beseech you what ought we to do? Whenever then that we would obtain this grace at God's hands, to be instructed in his statutes, let us bring this reason unto him, & ground ourselves upon this, to wit, that he be blessed and praised. And above all things, let us understand the great need we have hereof: that is, that although we have already been instructed in the holy Scripture, that we must be Scholars unto the end, and to pray unto God daily to increase our faith: I mean such chiefly as are appointed to preach the word. True it is, that it were a marvelous great presumption for any man to come into the Pulpit, and to usurp the office of a Preacher, except he were well studied in the holy Scripture. But so it is that we go up in the Pulpit daily, with this condition to learn, when as we teach others. And being thus, I do not only speak that I might be heard: but for mine own part I must also be the Scholar of God, and that the word which proceedeth from my mouth might profit myself likewise, otherwise cursed am I. Let us then note this by the way, that they who are most perfect and ready in the Scriptures, are arrogant fools, except they acknowledge that they had need to have God for their Schoolmaster all the days of their life, and to be more and more confirmed, after the example of David.

In very deed these things very well deserve to be spoken of more at large, but that I respect one thing, that in handling of this Psalm by parcels, it may be imprinted the better in our memory. For as I have said in the first Sermon which I made on Sunday last past, that it is not without cause, that the spirit of God would have this Psalm to be made according to the Letters of an A.B.C. because everyone should learn it as perfectly as their Pater Noster, as we commonly say. Seeing then that our Lord God would that we should have this Psalm perfectly, and for our own use, it is also good and necessary that the handling of it be pure and simple, and so to follow the plainness of the text, as that we might understand as it were word by word, whatsoever is contained therein. It remaineth now that every of us understand what has been handled, without looking after any longer repetition. Nevertheless, I will so endeavor myself to be short, as that (God willing) the words which I shall utter shall not be very dark, especially to those who be attentive.

It followeth: "With my lips have I declared all the Judgements of thy mouth."

David showeth here the accord which ought to be betwixt God and us: to wit, that God hath instructed us, and when we have heard that which hath been said unto us, that every one should say Amen, and that there be a sweet harmony and accord between him and us, without jar or contradiction.

Lo, here in sum that which is meant in this verse. Now, in the meanwhile, we have to note that David declares that he contenteth not himself alone with following of God and cleaving unto him: but that he labours and desires as much as in him lies, to stir up his neighbours likewise, and to bring it so to pass, as that God might be served with a common accord throughout the whole world. He then that will have a true zeal to honor God, will not think only of himself, but will have an eye everywhere, and seek by all means possible that he can, to redress those who are wickedly given, to stir up those who are cold and negligent, to strengthen those who are weak and feeble, to entertain those who are already in a good forwardness and to make them more forward. Lo, hereunto all the faithful have an eye. For the Lord our God teaches us upon this condition, that every of us think not only particularly of himself, but that we should also have a mutual care one of another, and whenever we shall have this zeal, let us understand that God has created the whole world upon this condition, that we all should be obedient unto him. But we must well weigh the order that is here set down: For David begins not with this sentence, "That with his lips he hath told of all the Judgements of the Lord's mouth." For he has said before, that he has hid them in his heart. The thing which David said to be hid in his heart, he soon after declares it with his mouth, wherein he shows that every of us ought to begin with himself. When we mean to instruct and teach our neighbours, we must not say unto them, "Go you before," but, "Come next after me, or else hard by me," and having care all to go the right way, we should all at once labour to go together to our God, to be conjoined unto him in true faith. And I speak it to this end, because we shall see many who in this behalf can very well prattle and babble, and would seem to be the greatest doctors in the world. But what of all this? Let us in the meantime look into their lives and conversation, and we shall find in them nothing but infection and stench, nothing else but mocking of God in all they go about and do.

We must therefore follow the order which David here holds: to wit, that the word of God be hid as a Treasure in the bottom of our heart: and afterward when as we shall have this affection, let us endeavour ourselves to draw others also thereto, and go altogether with one accord to honor our Lord God: and that he who has been better taught than any of his neighbours have been, let him confess that he is so much the more beholden and bound unto God, to do that which is here showed unto us by David. For although we are not all Prophets as he was, yet for all that, this was spoken to us all in general, "Admonish ye one another." Saint Paul speaks it to all the faithful and to all Christians. And that we should also know that this belongs and appertains to us: and chiefly as I have before said, that they who are most forward should lay forth the grace which was given unto them for the common building up of the Church, and instruction of their neighbours. It follows:

"I have had as great delight in the way of thy testimonies, as in all manner of riches."

Here David declares that having weaned himself from his earthly affections, wherewith we are over greatly entangled, he wholly travels to come to God. For it is impossible for us to taste the sweetness contained in the word of God, to take pleasure in this doctrine of our salvation, and to be altogether given thereto, before such time as we have cut off from us all our wicked lusts and affections which reign too much in our mortal bodies. It is like as if a man would have land to bring forth Corn, which were altogether full of thorns and weeds. Or what is he that would have a Vine grow upon stones and rocks, wherein is no moisture? For what is the state of the nature of man? Forsooth, it is as barren land as possibly can be. What are all our affections, but bushes, thorns, and weeds, which choke and make all the good seed of God nothing worth? So then, it is not without cause that David here matches riches with the word of God, and this avarice wherewith we are led and inflamed, against the desire that he had to follow God, and to walk after his word. As if he should have said, "Alas Lord, it is true that I am given to the vanities of this world as well as others are: But yet have I chiefly desired thy word, and have even striven with myself to subdue all the evil affections of my flesh." Here we see what doctrine we have to gather unto ourselves out of this place: to wit, that if we will be the good scholars of God, and take delight in the way of his testimonies, we must first subdue the lusts of our flesh, and not learn to be given to worldly things, neither yet to be nursled in that which we imagine to be the highest point of our felicity: but that we might understand to contemn riches, and all other things whatsoever, which might withdraw us from our God and our Saviour Jesus Christ, to make no more account of it than of dung and dirt, as St. Paul saith. And yet it is most sure that David contemned not the riches which he had. For being a mighty rich king, as we know, yet he cast not his gold and silver into the bottom of the sea, but used of the abundance and store which God had given him, yea we see what an excellent and beautiful house he had, as the holy history tells us. But yet he followed the rule which the Scripture sets down unto us: which is, that he so used the goods of this world, as though he never had them. We must therefore pass through this world, without staying ourselves altogether in it, as St. Paul exhorts: that if God give us abundance of riches, we might know how to use them, without having our hearts imprisoned in them: and yet notwithstanding to be poor in spirit: to wit, to be ready to forsake all whatsoever, as often as God would have us to be rid of them, and to have always one foot ready lifted up to go unto him, whensoever it shall be his will and pleasure to take us out of this world. But it is not without cause that David has spoken here of the abundance of riches. For we see it makes men covetous, which is the springhead of all mischief, as Saint Paul says. Forasmuch then as we are so much given to the goods of this world, and that we hold ourselves accursed if we have not wherewithal, and them to be blessed which are well furnished with them: let us keep well the lesson which is here taught us: to wit, that all our desire must be in the way of the testimonies of God, as in all manner of riches: to wit, that all our delight and contentment be wholly in them. Now in the end David goes on and says,

"I will meditate in thy Commandments and consider thy ways.My delight shall be in thy statutes: and I will not forget thy words."

This is the conclusion, to confirm the matter which we have already spoken of. For David here speaks of no new matter, but protests as he has begun: That his delight shall always be in the commandments of God, and in the doctrine contained in the holy Scripture, and that he will bestow his whole study therein, and so continue the same and never forget the desires which he has to profit in the obedience of God. If David now has thus said, let us understand that it is not enough for us to be well affected to serve God, and that for the performing thereof that we have already sufficiently travailed: but we must also be pricked forward, that we might always go on. For even the very faithful, never run with so fervent and hot a desire, but that they continually draw one leg after them, and never come unto God but in halting wise. What is there then for us to do? Forsooth we must protest with David, never to forget that which God has once declared unto us, and also never to cease to prick ourselves on, to the end there might be greater vehemency in us to go unto him, with a more fervent desire and bolder courage. So that at the last we may grow to this perfection, whereunto God calls and allures us: that is, that being uncased from out of our flesh and nature, he might fully conjoin us unto his righteousness, that thereby his glory may shine in us.

And according to this holy doctrine, let us prostrate ourselves before the face of our good God, acknowledging our innumerable sins, by which we continually provoke his heavy wrath, and indignation against us. Beseeching him that it would please him to make us to feel our sins and iniquities, more than ever before we have done, to the end we might seek for such remedies as he has ordained for us in exercising ourselves about the reading of his holy word, and the daily Preaching thereof which he has granted unto us. And furthermore not to forget to stir us up to call upon him, to the end that by his holy spirit he might to put his helping hand even in our hearts, and not to suffer the doctrine which we hear by the mouth of his Preachers, to become unprofitable unto us, but that it may have the full power and strength: so that we may from day to day be confirmed therein: and more and more learn to forsake the world, and all whatsoever may withdraw us from the union and conjunction of our Lord and Master Jesus Christ, who is our head. And that he will not only show unto us this favor and grace, but also unto all people and nations of the earth, etc.