In this verse then, the Prophet declareth, that as before he used the right means to godliness,1 and therewithal had the proof of good effects: so now he had power from God, to resist all lets, hinderances, and encumbrances thereunto. Whereby he teacheth us, that these two things especially make to attain true godliness; the one, to use good means thereto; the other, to avoid carefully all occasions which may hinder us from the same. Neither must we think that all these things can be done presently: for if Rome was not built all in one day, who would think Jerusalem should be built in one day? Surely the necessity2 of this practise is such that unless men make covenants with themselves, and bind themselves as it were in body and soul to avoid occasions of evil, they shall never attain to true godliness. Many will confess, that they ought and will learn the way to holiness of life; but in the mean time, because they will not forsake their evil ways, they fail in their purpose. To the better understanding of the Prophet, we must understand, that evil ways are in two things considered, either as they be evil in their own natures, or as they3 be evil by circumstance: the first, all men will confess to be avoided, as full, concupiscence, wrath, murder, malice, & such like: and yet the cause why many men are less careful in holy things, is, because they make no conscience to stay evil things, no• to unburden themselves of all worldly delights. But what is the cause that thou canst not overcome worldliness and vanity? thou dost not consider that thy reason is corrupt, and that if thou fightest not against thy corrupt reason, thou canst not avoid corrupt affections. If a man would fight against Ambition, he must not first fight against the thing it self, but against his own4 reason leaving him there unto, which on this manner persuades him. If I may attain to such dignity, I shall not become so much subject to others, but others shall submit themselves to me: I shall purchase to my self credit, countenance, and authority, to pleasure my friends, and withstand mine enemies. Thus we see why we cannot over-wrestle the vanities of this life, because we strive not aright. Now likewise, how are we so enabled to forsake our worldliness, even because we do not depend on Gods providence.
In this verse then, the Prophet declareth, that as before he vsed the right meanes to godlinesse,1 and therewithall had the proofe of good effects: so now he had power from God, to resist all lets, hinderances, and encombrances therunto. Whereby hee teacheth vs, that these two things especially make to attaine true godlinesse; the one, to vse good meanes thereto; the other, to auoyde carefully all occasions which may hinder vs from the same. Neither must wee thinke that all these things can be done presently: for if Rome was not built all in one day, who would thinke Ierusalē should be built in one day? Surely the necessitie2 of this practise is such that vnlesse men make couenants with themselues, and bind themselues as it were in body and soule to auoid occasions of euill, they shall neuer attaine to true godlines. Manie will confesse, that they ought and will learne the way to holinesse of life; but in the meane time, because they will not forsake their euill wayes, they faile in their purpose. To the bettter vnderstanding of the Prophet, we must vnderstand, that euill wayes are in two things considered, either as they be euill in their owne natures, or as they3 be euill by circūstance: the first, all men will confesse to be auoided, as full, concupiscēce, wrath, murther, malice, & such like: and yet the cause why many men are lesse carefull in holy things, is, because they make no conscience to stay euill things, no• to vnburdē themselues of all worldly delights. But what is the cause that thou canst not ouercome worldlines and vanitie? thou dost not consider that thy reason is corrupt, and that if thou fightest not against thy corrupt reason, thou canst not auoide corrupt affections. If a man would fight against Ambition, he must not first fight against the thing it selfe, but against his own4 reason leauing him there unto, which on this manner perswades him. If I may attaine to such dignitie, I shall not become so much subiect to others, but others shall submit themselues to mee: I shall purchase to my selfe credite, countenance, and authoritie, to pleasure my friends, and withstand mine enemies. Thus we see why we cannot ouer-wrastle the vanities of this life, because we striue not aright. Now likewise, how are we so enabled to forsake our worldlines, euen because we doe not depend on Gods prouidence.
- 1Two special things to attain true godliness.Two speciall things to attaine true godlines.
- 2True godliness, •ow hardly come by.True godlines, •ow hardly come by.
- 3Evil wa•es, how many ways considered.Euill wa•es, how manie wayes considered.
- 4Ambition, how every sin n•r reasoneth Strive against reason.Ambition, how euery sin n•r reaso•eth Striue against reason.
