OF THE
HUNDREDTH AND NINETEENTH PSALM
HE
33 Teach me O Lord the way of thy statutes: and I will keep it unto the end.
34 Give me understanding and I will keep thy law: yea I will keep it with my whole heart.
35 Direct me in the path of thy Commandments: for therein is my delight.
36 Incline my heart unto thy testimonies: and not to covetousness.
37 Turn away mine eyes from regarding vanity: and quicken thou me in thy way.
38 Establish thy promise to thy servant because he feareth thee.
39 Take away thy rebuke that I am afraid of: for thy judgments are good.
40 Behold I desire thy commandments: quicken me in thy righteousness.
THESE EIGHT VERSES here contain the Prayers which we have already before seen: to wit, that David prayeth to be taught in the law, that he might the better serve God. Now upon this we have to note, that this is not all to hear and to be taught by preaching unto us, that the same is as it were from the truth of GOD: but we must also be taught by the holy Ghost, yea and that two manner of ways. For when God shall have enlightened us, to the end we might know that it cometh from him, it behooveth that he imprint in our hearts a desire to cleave unto it, for without that we shall do clean contrary, as naturally we are inclined.
So then, although it be not superfluous to read and hear: yet will it profit us nothing at all, except the holy Ghost teacheth us: yea and that to discern as well between good and evil, as also to be well and rightly
affected, to walk according to the Commandments of GOD. Which thing is sufficiently confirmed unto us in the person of David: For (as we have heretofore declared) he was a most excellent Prophet.
Now it appeareth that he was not only sufficiently instructed for himself, but GOD had also ordained him to govern and instruct others: this was the Doctor of the whole Church. And yet notwithstanding, he confesseth himself to be utterly ignorant and blind, except God directed him by his holy spirit. Yea, and he declareth unto us most plainly, that he had need of these two parts of the grace of GOD, here by us touched: to wit, to be taught to know that which is good: and afterward to have his mind framed to continue therein.
This circumstance also is specially to be noted, that David in making his requests herein contained, was no Novice: For God had already instructed him by his holy Spirit. And that which is more, he declareth that he had already desired to follow God, and to obey his Commandments. Wherefore then is it, that he prayeth afresh, but only that he felt in himself great weakness in this point, and that he was but in the mid way?
Let us then understand, that even they which are enlightened by the spirit of God, and are well affected, ought not to content themselves herewith, as if they were already come to a full perfection: but rather to acknowledge their weakness, that they are not grown to that forwardness [earnestness], but that they may fail, and that it is God which causeth them to persevere and to be more and more confirmed. Lo here, what we have yet to observe, by the example of David. Now let us follow the words which he useth, to the end the effect of this doctrine may the better be imprinted in our memories:
Teach me O Lord the way of thy statutes: and I will keep it unto the end.
Here David declareth that he hath well begun to serve God but he right well feeleth that we are so frail, that we can never come home to the mark, without God strengtheneth us: wherefore he hath recourse unto this high and 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 hand unto us, so that we have already been instructors and teachers of our neighbors, yet that we must not presume of our own power and strength, but stand always upon our guard beseeching god with all humility and reverence, that as he hath well begun in us, so he
will perform and go through with the same. David said not, O Lord, I have strayed. But he hath very well said heretofore, that he was by nature a wandering sheep: and so shall we see him to be: And yet notwithstanding our Lord had already brought him into the way of salvation, yea and had bestowed upon him excellent graces. But yet he knowing that he might err an hundred times in a minute, without God held him with a mighty hand:
prayeth to be instructed anew, as if all the rest which he had done had been nothing. So then, when as God shall have bestowed upon us his graces, let us not be negligent and secure to lull ourselves asleep, as though our state and condition were not to be amended. But let us rather think with ourselves and consider, that he which hath been taken and holden for a good and virtuous man for the space of ten or twenty years might be seen overcome in a matter of nothing, were it not that God assisted him.
Lo here how the faithful, after that God hath liberally bestowed upon them great graces, ought always to walk in fear and humbleness, knowing that they are subject to many temptations, which they are never able to resist if God continued not the same in them, as well to instruct them, as also to aid them with his power and strength, and to fortify them more and more, as before I have said.
And here we are diligently to mark this saying, And I will keep it unto the end. As if he should have said, My God, I have already followed thy commandments for a certain time: but what shall become of it, if thou doest not always put too thy helping hand unto me, as thou hast already done? I may in one minute fall into a great and horrible confusion. O Lord, I beseech thee therefore, that as thou hast begun well in me, so to perform the same thoroughly. By this we see what a devilish arrogancy that of the papists is, wherewith they are puffed up, when as to their seeming, that a man, after God hath once stretched out his arm unto him, can by and by work wonders of himself: and is sufficiently able to overcome all
temptations. But let us rather understand and know, that even as it is God that must begin to set us in the right way, so likewise that we cannot continue and abide therein, without he always hold us by his mighty hand, and never to suffer Satan to seduce us, neither yet to be wickedly led, by his subtleties and wiles. And thus much as touching the first verse. Now it followeth:
Give me understanding and I will keep thy law: yea I will keep it with my whole heart.
Here David declareth unto us in the first place, what our true wisdom is: to wit, that we should walk in the fear of God: as also it is said in the
scripture, That the fear of God is true wisdom: In sum, we have here the confession of David, that all they which withdraw themselves from the obedience of God, are people void of wit, judgment, wisdom, and reason.
In very deed we shall never have the world to judge thus of it: For we will say, lo this is a witty fellow, this man is very wise, when he is able to beguile his neighbors, and craftily invent, how to give himself to all iniquity. Such is the wisdom of this world. But in the meanwhile let us note this by the way, that these words are not spoken without cause, to wit, that all our wisdom and reason consisteth herein, that we walk in the fear of God, and seek after his will, yea and to hold us to it. In the second place as David hath already protested, that we are not capable to
understand the law of God, and the contents thereof, if we be not taught from above, that is, by the holy ghost: he also addeth, that he can have no good affection nor desire to give himself thereto, until such time as his heart be reformed.
The law of God may seem to be but a common thing, yea we ourselves do see that the proud men of this world contemn it as a thing too common:
But yet, as David hath before said, God hath set down unto us in his law wonderful secrets, which he here repeateth not in vain, that it must needs be that in receiving the spirit of God from heaven, he should be conducted, to the end to follow the commandments of God. Now he namely saith, That I will keep, yea that I will keep it with my whole heart. This is no superfluous repetition, when he saith, That I will keep, yea that I will keep it with my whole heart. For behold 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 be pointed at, and be not brought to rebuke and shame: Lo these men be like little Angels. They make
themselves believe, that they are more than just before God: they feel themselves guilty in nothing. For this cause then David having said that he will keep the law of God, declareth, that it is not so common a thing to do as we take it.
And why so? For saith he, he must keep it with his whole heart. When he meaneth to show unto us what the good keeping of the law of GOD is, and such an observation as God requireth of us, it is not only meant that our feet and hands should be seen to be well ruled and compassed, that our sins and iniquities should be so apparent, as that they might be condemned in the sight of the world: this say I, is not all, as to use such an
observation. But we must (saith David) keep the law of God with our whole heart. When as we shall be never so little affected or desirous thereto, it shall be a great deal more worth than all the substance in the world. But we must beware that we have not a double heart, that our desire be so cold and feeble, as to say, very well, I would gladly that God would bestow his grace upon me that I might follow his commandments:
and thereupon, to show ourselves weary and slothful: but we must have a true sincerity to walk therein with all fullness and integrity. But I beseech you what is he that is able to attain to that perfection? It is so far off that there should be any such uprightness in us, as that we are not able to think once a good thought, except God changeth our perverse nature, which before should be repugnant and contrary unto his righteousness.
Wherefore, in sum, David, after that he had prayed unto God that he would instruct him, to the end he might keep his commandments: addeth, for a more ample confirmation:
That I may keep thy commandments with my whole heart. As if he should have said, O Lord I know that we men, as we are puffed up with pride and arrogancy, do think us to have accomplished and fulfilled all the whole law, when as we have set a good countenance of the matter, and have made some appearance or show to the world: if there were no more in it but this, yet should it be enough for me, considering that all our members do so rage in wickedness, as that it is very hard to hold them in. But all this should be nothing. For it should be all but mere hypocrisy: and because that thou hast respect to the heart, all my carnal passions and affections must be pulled down and myself in such sort renewed, as that I may be wholly conformed unto thy righteousness. Alas my God, and if I must be brought to that, I see it to be an impossible matter. And so thou must needs put thy helping hand unto me, that I might be taught by thy holy spirit. It followeth in the third verse,
Make me to go in the way of thy commandments: for therein is my desire.
Here we see that which hath been touched, to wit, that David prayeth not unto God that he would begin to set him in a good way: For he was
already entered into it, he had already walked in it a good long season. And indeed, this desire is a very great furtherance unto us, when as we may pray unto God to beseech him to govern us, and we ought to prefer this felicity or blessedness before all the things in the world. And herein let us show ourselves to have greatly profited. Now David protesteth, without hypocrisy, that he hath kept the commandments of God: Nevertheless he beseecheth the Lord to grant unto him power to persevere therein, and that he may come to the perfection thereof. Wherein we see that it is not
enough that when God hath begun and set us in a good way, that we may ever after do whatsoever seemeth good in our own sight. We see here to the contrary, that when God shall have taught us, and that we have been apt to learn from the beginning: nevertheless that his grace should be made void every minute, without he did continue it. And so in the first place, when as God shall have instructed us, to make us to come to a good understanding and knowledge, he must also grant unto us a good affection and desire. And hath he given us that? It is also meet that he continue the same in us, and make us desirous to walk in his commandments. Finally after that he hath given us to will, he must also give us to perform as Saint Paul saith, that he do all in all, but not to reward this good will or any other good preparation which is in us, but to do it according to his pleasure, to wit, of his free mercy.
Moreover, let us on our behalf consider, when as we would obtain any such grace at God’s hands: to wit, to lead us into the way of his paths, that our hearts be there settled as that we be not so accursed as to forsake God, and to set light by him, to quench this light which he shall have put in us. For otherwise, if we be always given to the vanities of this world, as commonly we are, and that we make no accompt [account] of the graces which God shall bestow upon us: it is good reason, that he take them from us, and set us clean without them, yea and that he take his holy spirit from us, although we had been before endued with the same. He added soon after,
Incline my heart unto thy testimonies: and not unto covetousness.
Here we see how it hath already been taught, that God must have the government of all the parts of man: that it is not enough that he give him a
good wit, to the end to judge that which is good, but his courage and mind must also be tied thereto. He hath said before, Give me understanding: and by and by, Incline my heart unto thy testimonies. And to what end should he incline it? Let us here note that it is the office of God, to incline our hearts unto his ordinances, or else, they would go clean against the hair.
For if we were disposed of ourselves to walk according to the will of God, to hold and conceive whatsoever is written in his word, David needed never to have made this request, or else he should speak it feignedly
[dishonest] and after a lying manner. When then he besought God to incline his heart to well doing: it is as much, as if he had confessed and said, It is not in me, O Lord, neither yet in any mortal creatures, to walk as thou hast commanded, for our hearts are altogether perverse and wicked. There is nothing in us but rebellion and treason against thee, we shall never be able to walk in thy obedience, nor never place ourselves therein, except thou puttest to thy hand, and inclinest our minds and hearts thereto. We see then what the condition and disobedience of man’s nature against God is, until such time as he hath softened our stony and flinty hearts and that we have learned to bear his yoke: to be short, that our hearts be so abased and humbled, as that we have learned to hate that which is evil, and to desire that which is good. Lo, what is declared unto us in the first place.
Now when David speaketh here of covetousness, he showeth unto us that these things can abide no fellowship together, as to follow the word of God, and to be given to the goods of this world. In very deed, he putteth in here one kind for all the whole. But in the first place, let us note, that in opposing against the keeping of the commandments of God, that, which he knew to be clean contrary unto it: he meaneth to declare that we are
entangled with so many vices and desires, as is most lamentable. And to say the truth, what are the appetites and desires of men? when as we shall have called out every of them by their self, we shall find nothing in them but a mere contrariety to resist the Lord our God. For look how many thoughts and affections are in us, they are even so many men of war to fight against God. So then David acknowledgeth, that he cannot serve God, until such time as he be cleansed, for all his evil desires, and vicious
affections, and therefore he beseecheth God to expel out of him, that perverseness which he felt in himself, that he was overmuch given to covetousness, and to such other like things. And thus much for this first point.