The ninth Sermon of the hundredth and nineteenth Psalm. 65-72

TETH.

65 O Lord, thou hast dealt graciously with thy servant according to thy word.

66 O teach me good judgment and knowledge: for I have believed thy commandments.

67 Before I was troubled I went wrong: but now I keep thy word.

68 Thou art good and gracious: teach me thy statutes.

69 The proud have imagined a lie against me: but I will keep thy commandments with my whole heart.

70 Their heart is as fat as grease: but my delight is in thy law.

71 It is good for me that I have been in trouble: that I may learn thy statutes.

72 The law of thy mouth is better unto me: than thousands of gold and silver.

IF we be oftentimes foolish and unadvised in a great many causes, it may chiefly appear when we mean to pray to God: for then if there be but one drop of wit or reason in us, it will show itself, but we discover our own folly in that behalf, more than in all the rest of our actions. And what is the reason? Forsooth, we will behave ourselves more modestly, whenever we shall crave anything at the hands of men, than when we come before the majesty of God: for we go on headlong thereto, not knowing what we ought to desire of him: but even pour out at all adventure whatever shall come into our mouths. And we should then the rather call to mind our lesson, to the end we might know the order rightly how to pray. For we profane the name of God, and show ourselves too much to contemn his majesty, if we beg at his hands any other thing than that which he hath declared unto us to have liking of in such sort, as that his will be always preferred, and our desires thereby chiefly ruled. Now we are here advertised that above all things we ought to pray unto God that he will teach us, and cause us to understand his will, accordingly as he hath declared unto us in his word: and to open our eyes that we may do it, so that we might understand that which is comprehended therein.

And this is the sum and effect of these eight verses, which here we have now to handle. For David demands of God none other thing but to know the contents of the law and the doctrine thereof; that he might be ruled thereby, and his whole life framed thereafter.

But in the first place, he remembers God of all the benefits which he had already received from him. For that must give us trust and confidence when we come to make any prayer unto God. And indeed, there is nothing in the world which gives us a better access, nor that does more readily assure us to be heard, than when we behold his benefits bestowed upon us. And how must that be? Thus must every man consider with himself and say, "I have found heretofore by experience the bounty of my God: yea, I have had as great proof hereof as is possible. And therefore it were unreasonable that I should mistrust him, and stand in any doubt that he would not now grant me that which I desire of him: considering that I have so good a proof of his love, that he is always ready, liberally to bestow upon me his benefits. When then I shall have received so many benefits of him, should I now think with myself, how is it possible that this thing should come to pass? to wit, that I should obtain that which I am about to pray for? If we shall stand in this doubt, we shall do God great wrong, and show our great unthankfulness unto him: for he never does us any good, but it is to this end and purpose, that we should be partakers of his mercy and grace, which he will continue unto us even to the end: for he is never weary in liberally bestowing his benefits upon us, as men are wont when as they bestow bountifully of any, and by and by pluck their heads again quite out of the collar. But God is no such manner of one, he is a well that can never be drawn dry. Loe then whereunto this tends which is here spoken in the first verse: "O Lord, thou hast dealt graciously with thy servant," David spoke not this to the end to measure himself, that he would have God never hereafter to bestow any more benefits upon him: But clean contrarily, that because he had had already so great experience of the grace of God, he was fully resolved that he should also feel his benefits to come. For God is no changeling: and as I have already said, his grace is never lessened, but he will always increase it towards us. And so let us learn after the example of David, that as often as we are to pray unto God, to consider with ourselves, and call to mind, the benefits which we have received from his hand, that the same might be as it were an entrance for us unto prayer, and thereupon to conclude, that seeing God hath showed himself heretofore liberal: we should feel him also to be the same, ever hereafter unto the end.

Now, namely, David addeth, "According to thy word." And not without cause: for this is not all that we ought to know, that God hath done us good, and that all that we have, proceedeth from him: but we must put this confidence unto it: to wit, that he hath done it according to his word. For like as meat, although it be good and sweet, hath no savour nor taste, but is altogether unsavoury without salt: even so likewise the benefits of God will have no perfect taste, that we might savour them as appertaineth, if it be not, that they be salted and seasoned with faith and belief, and to know that the graces and benefits which God hath bestowed upon us, have been according to his word and promise. And why so, I pray you? For if we shall not have the word of God and his promises: yea and although (as I have already said) we might very well make our petitions unto him, and come before him, in building ourselves upon this, that he hath already aided us of his mere favour and goodness: yet should we not for all that be assured that he will always do the like, nor yet abide constant therein, that when he hath begun, that he will finish it, we can never be able, I say, to have any such certainty without his word. And why so? When God saith unto us, "go to now, and hearken unto me, I will be your father, and show myself saviour towards you, and you shall find me to be such one for ever": after that we have felt the proof and effect of these promises: we may then very well apply his benefits to that use whereof I have already spoken: hath God done me good but for a fit? hath he done this only, but by the way of talk? and will he not now hold and continue it? no, not so: but he hath done it according to his word. Doth the word of God stand but for a day or for a month? No, it remaineth and abideth both in life and death. Let us then conclude, that the benefits of God are everlasting, and that he will continue them unto all those that are not unthankful. Loe, this sentence which David addeth is not superfluous, but of great weight, when he saith, "O Lord, thou hast dealt graciously with me, according to thy word." If we will then be confirmed by the benefits of God, which we have heretofore received; and when we shall make our requests, that we would have him to hear us: we must join his benefits with his word, and even to speak properly, like unto confections closely wrapped up together in savory salt, for otherwise we shall never be able to feel any such taste them, as to apply them to such a use, to build a true certainty of faith in him. Now, David having used such a preface, addeth,

"O teach me good judgment and knowledge: for I have believed thy commandments." Here David desireth God to give him true wisdom, that he might know what he had to do. And why doth he so? he setteth down the reason which is that, that we have already seen, for I have believed, saith he, thy word. Now, it seemeth to imply, that they which have believed, are sufficiently instructed, that they have, I say, true understanding, and so great wisdom, as they need not to pray unto God, to enlighten them any more. Wherein consisteth and standeth all our wisdom but in faith? when as we receive the word of God, and being taught by it do rest ourselves in that which he saith unto us? Loe this is our full and whole perfection.

Now, David protesteth, That he hath believed the word of God: wherefore then desireth he to be taught, as if he were without knowledge and ignorant? Now here we are to note (as we have touched this morning) that we believe the word of God two ways: to wit, our faith must be distinguished in two parts: not that we mean to divide and dismember the same, but to make a distinction of it, as is comprised in her own nature's kind. From whence then taketh faith her beginning? Forsooth, she must despise herself to receive whatsoever God shall say, we must suffer him to be master, and to acknowledge whatsoever cometh from him, to be good, holy, and just: that before he hath spoken unto us, we be already prepared and disposed to obey him: and albeit we know not yet his will, nevertheless to have this resolution with ourselves, doth God speak? Well then, we must not only give our ear and attention: but also receive without contradiction, whatsoever shall proceed out of his holy mouth.

Lo, here what is the first part and condition of faith. Now there is a second part & condition: to wit, the instruction which God giveth us, after that we are come unto him with that reverence that scholars ought to come to their master: for we are more fully and soundly taught of him. This is it that David desireth. He protesteth That he hath believed the word of God: that is to say, to have known the majesty contained therein, to have obeyed it, and to have yielded himself subject unto the same. When he had made this protestation, O Lord, saith he, now that I have felt the power and virtue of thy word, and have chiefly been desirous thereof, grant me this grace that I may comprehend it.

Lo, here a notable place and worthy the noting. For in the first place, we are advertised, that we shall never profit ourselves either in the Gospel, or yet in any part of the holy Scripture, if we have not this modesty with us, as to yield ourselves to God: with this persuasion, that the same which we account to be good and faithful with us is nothing in respect of that which he meaneth to do therein on his behalf: considering that he hath showed it unto us: For we are simple and ignorant, and cannot conceive the things which are necessary for our salvation, until such time as we have yielded our minds to this reason. And lo wherefore there are so few scholars of God at this day in this point. For how many shall we find at this day, which have their mind so humbled as it ought? But the greater part are arrogant fools, we shall find very many in this behalf, that will make no more account of the word of God, than if a mortal and silly man had spoken. Forasmuch then as men come thus to God with such a pride, let us not wonder although he leaveth them without wit or reason: and although the Sun shineth bright before their eyes, yet remain they continually blind, and grope about, as it were in the dark, and wander about even to the hazard of their neck breaking. We must not be abashed at this, although God deprives them of his grace, since they will not submit themselves unto his word. Even so, when as this shall be in us to attribute unto God the authority and honor which he is worthy of, we may after the example of David, hope that he will instruct us more and more: and also make this request unto him. For this is the first degree and step of all Christian wisdom: to wit, to humble themselves in such sort, as that they be ever ready to receive whatsoever God shall say unto them. When as they shall be thus prepared, they cannot do amiss, nor yet fear that God will ever forsake them: but that he will spread forth his power to maintain them, as he hath therein promised them to do. And thus much as touching these two verses. Now it followeth,

"Before I was troubled I went wrong: but now I keep thy word."

Here, David signifies that he was more daunted than ever he was, because God corrected him: As if he had said, In very deed, O Lord, among all the rest of the benefits which I have already alleged, this is one, that thou hast made me to know myself through affliction: lo, it maketh me to keep thy commandments.

Now when we tell God thus of the graces which he hath bestowed upon us that we might be prepared to serve him, it is for this cause that he might increase and augment them more and more in us, until such time as he has brought them to their perfect end. Now we have to note in this matter, the order which David keeps, "O Lord," says he, "I confess that I have erred." The first point is this confession which he makes: for when God finds us to be untamed and hard to be kept in array, it is meet that this our stubbornness should be pulled down, and he to show his authority over us, to the end we might soon after feel his clemency.

And therefore, David knowing that he was once very wild and untamed, and had not walked in such fear of God as became him, confesses, that although he had been taught, yet that it was needful for God to set him in array, and to keep him in good order. "O Lord," says he, "I confess that I have erred, yea and that was before thou hadst chastised me: but now I keep thy commandments." By this he signifies in effect, that which I have touched: to wit, that he was already prepared in this wisdom of the knowledge of God: yet he always prayed that he would augment this grace in him, and confirm him therein until such time as he were thoroughly made perfect.

In the meanwhile, we have to note that David was not a man altogether wickedly bent, nor yet so untamed as a great number of the contemners of God are. It is very true that he committed very grievous and extreme offenses, were it but this adultery which he committed with Bathsheba Uriah his wife, which was so horrible an act, as that he deserved even for that to be utterly forsaken of God. And after that, he became so proud when he would have mustered the people, as that he was violently carried with a vain and foolish arrogance, clean forgetting who it was that had advanced him unto this royal seat: and instead of doing homage unto God for such a notable benefit, he determined with himself to have escaped away on horseback.

Lo, what grievous and shameful faults these are. But if we look into the course of his life, we shall find that he was a man of a continual singleness, very teachable and full of courtesy, following the vocation of God, and wholly given thereto. Now herein appears a great difference between a man who outrages all the days of his life, and him who commits some particular evil, showing nevertheless in all the rest of his life a fear of God: As it may happen, that a man shall serve God all his life, and yet in the meanwhile may somewhat fall, and perhaps very grievously: as we see to have come to pass in David. Now we shall see others to be very wicked, and to despise God all their life long, delighting altogether in wickedness. But David never was such one: and yet for all that he confessed that he had erred, before such time as God had visited him with afflictions. And if this came so to pass in David, alas, what shall become of us poor wretches?

So then, let us understand that afflictions are more necessary for us, than bread and drink.

We crave of God that he will feed and nourish us. It is very true, and he gives us leave to make such request: but yet we must not leave out the principal point: to wit, we must beseech him not to make us so fat, as we, made pampered and restive lads, too wince and kick at him, but that being governed through his bountiful goodness, we might be easy and tractable to be guided according to his will.

So it is (as already I have said) that we ought indeed, to be tamed through afflictions: or else we should always become like unto savage and wild beasts.

And to prove that it is so, we see our nature so rebellious, as is most pitiful: and our affections such terrible beasts, as that we are not able to hold them in any good order: in so much that if God slack the reins, and lay the bridle in our neck, it is out of all question that we will be very stubborn and rebellious against him: and in such sort outrage, that we will desire nothing else but clearly to overthrow all justice, equity, and right. To be short, it will be out of all doubt, that we will even jostle and spurn against God when as we shall live at our own pleasure, and in great prosperity.

Now there is none other remedy to help this matter but to have God afflict us, for this is the only means by which he keeps us in subjection and in awe; otherwise, if he leaves us in rest and at quiet, it were impossible but that our nature should stubbornly rebel against him. If we carry away this lesson well, we should never be so grieved with the afflictions which he lays upon us as we are; but we should take another manner of consolation in all our miseries and adversities than we do, knowing that although they be bitter medicines unto us, yet that they shall turn to our health.

Let us choose whether we will be like wild and mad beasts, straying from the way of salvation, yea even like very frantic men to lift up ourselves against God, rather than to be chastised with his rods, and to be so conquered as that by the same means he might order us to live in his obedience.

Since then we be so profited through afflictions, as that the gain which we get thereby is not heavy and grievous to bear, let us comfort ourselves therewith, attending the issue which God shall give unto us. Moreover, let us also have in memory that we must not be incorrigible after that God has lifted up his hand to chastise us and has rebated our foolish and inordinate appetites, neither moil and groin as we are wonted, as if he did us great wrong; but let us suffer ourselves to be chastised and afflicted after the example of David.

Lo, the very savage and fierce beasts, yet for all that at last they may be made tame, when as a painful and industrious man shall take them in hand, which can tell how to rule them.

Behold the untamed horse, of nature fierce and stout, and yet for all that he suffers himself to be handled and led, turns with the bit when he shall have a man upon his back who knows how to ride and tame him. I beseech you, ought not we to be greatly ashamed when as our God shall employ himself to order us and win us unto himself, and yet cannot compass it?

So then, let us after the example of David, strive to profit ourselves under the rod of God, to the end we might keep his laws after that he has scourged us. Now it follows soon after.

"Thou art good and gracious: teach me thy statutes."

David here repeats again the same petition which we have heard. And it is the very same which I have already touched: to wit, that among all the prayers which we must make unto God, this is one of the most principal, to desire him to instruct us in his word: that we be not given in such sort to that which concerns this present life and our bodies, as that we think no whit of the glass of our souls. Now this glass is it which consists in the word of God.

So then, let us not forget this so great a benefit when as we are about to pray unto God, that we have this in a most especial remembrance, that we may be instructed in his statutes. Now over and beside this request, David uses the same reason which he has set down in the first verse: that is when he says, "That God is good and gracious."

t is very true, that they are two sundry sentences: but yet they proceed from one self-same springhead, and the meaning also tends to one and the self-same end. He has said, "thou hast dealt liberally with thy servant:" and here, "thou art good and gracious." There he has said, "even according to thy word:" and here he has put them in both: so that we may see, that this verse is but a confirmation of that which we have seen in the two first: that David, alleging to God, his bounty, which he used towards his, even according to his nature, beseeches him that he would teach him his Statutes. Now he adds,

"The proud have imagined a lie against me: but I will keep thy Commandments with my whole heart."

This is alleged for two reasons: the one is, that by it David shows the need which he has of God his help, and to be confirmed in his word, yea and to be instructed in the same. And why so? Forsooth to withstand temptations. As if he had said, "Alas my God, if thou instruct me not, and guide me by thy holy spirit, what shall I do? For I am not without temptations, when as I shall have but mine own will which ever strives against thee: But I have also enemies without, which oppress and grieve me: Wherefore I have very great need to be guided and governed by thy hand." David then considered that it was needful for him to be chastised of God: to the end he might a great deal the easier obtain his request.

Now in the meanwhile he means to show that he made his prayer without hypocrisy: that he came to God in very good earnest, and with a pure and sincere affection: as if he had said, "O Lord I desire not to be instructed in thy law and Statutes for fashion's sake: but because I esteem of this good that is in it, and for that I know this to be the most sovereign felicity that we can have." And to prove that it is so, although the wicked have assailed me, and taken great pains to draw me to do wickedly, and have bent all their force and power thereto: yet have I kept thy commandments. By this he has made good proof how greatly he loved the word of God, when as he loathed it not whatsoever they craftily and maliciously practiced against him.

See then the two reasons which we have here to note. Now (in the first place) when David speaks here of the proud, let us remember that it is the title which the Scripture commonly attributes to all Infidels & contemners of God. For from whence comes this villainous and beastly impiety, that men will not bow themselves under the hand of God, but are hardened, and lift themselves up against him? It cannot be chosen but that this must needs be a horrible pride. Even so then this infidelity is it that gives to man as it were horns which he so naturally esteems (although in deed it be less than nothing) and thinks the same to be wonderful. And contrariwise, let us mark that it is only Faith that must induce us to humility, and which frames and fashions us therein, considering this swelling of our hearts, our growing in presumption, like unto swelling Toads. There is nothing I say, that can amend this vice, but Faith alone. The reason is, because that Faith brings us unto God.

Now when as we know what the righteousness of God is, Let us then come unto ourselves, and we shall find in us nothing else but iniquity: when we shall consider of the Wisdom of God, we shall see that all whatsoever we thought to be good reason, to be nothing else but vanity and folly. So then, when men do wonder and look at the brightness of God, they then learn that they are no better but dung and filthy stench, are even angry and displeased with themselves, and greatly ashamed of their own filthiness. See then, that humility proceeds from faith. And therefore David says, that the proud, to wit, the wicked and Infidels imagined a lie against him. Let us then know, that pride is engendered of men, and that they bring it with them into the world so soon as they are born, that it grows and increases unto full age, until such time as God corrects it by his holy spirit and by Faith. And so when as we shall see the contemners of God, and the wicked who know not what it is to be ordered by God, when we shall see them, I say, thus outrage: let us not think it strange, seeing it is the course of nature.

Moreover, let us well note that David speaking of the need which he had of God, shows us by his example, that the more we are vexed with temptations, that so much the more bold we ought to be, to beseech him of his aid, that he will reach out his hand to uphold us, and not to suffer us to be overcome. And this is specially to be noted: for when we are grieved with any temptation, we know not that the same is to make us run to God, who is the only remedy by which we must be delivered.

And so the Devil may very easily enter into us to overthrow our faith, since it is as it were put out there unto him as a prey, and besides we vouchsafe not once to receive the remedy which is offered us for our help. So then, let us keep the order which David here sets down: to wit, that if we be assailed with great and very strong temptations, that then it is high time for us to have recourse unto God, beseeching him to save us, and to remedy our faults, which else would lead us to everlasting destruction. And thus much for this.

Now we have soon after to note: that we shall make good proof of our well-willing to serve God, if we resist the temptations. If the wicked go about to draw us unto wickedness, and yet we stand fast and sure, then is our Faith and constancy well approved. And this is spoken, to the end that no man should flatter himself, for we think this to be a sufficient excuse, and that God should also be well contented therewith, to say, that we were drawn to do wickedly by the means of some other. See I pray you, will everyone say, I was once in a very good forwardness, and desired to live according to the will of God. But when I see the world so perverse and wicked, and that all men were given to so many vices, it was impossible for me to escape, but that I must do as other men did. When we shall allege for ourselves such excuses, we think that God should hold himself well contented therewith.

But, contrarywise, we see here that the faithful never cease for all that to serve God: when all the whole world go about to hinder and let them: that although the wicked invent never so many lies, & lay never so many stumbling blocks in their way to cause them to turn and decline from the right way, yet do they still stand firm and sure. And see also how we must be fain to do, that if we will faithfully serve our good God, we must not cease to pursue our vocation, yea although the wicked bent all the force they were possibly able to make against us, to turn us clean from the way of salvation.

Now if this admonition hath been always necessary, it is more needful at this day than ever it was. For we see that the world is grown to a monstrous heap of all iniquity, that we are not able to step forth one step, but that we shall meet with great store of evil and dangerous encounters, which might weary and withdraw us, and carry us to do wickedly in all kinds of things. Therefore we ought so much the rather to practice this doctrine, That the wicked have imagined lies against us: but yet that we have kept the law of God. For the lies which the proud and the enemies of God do imagine against us, are not of one kind. For sometimes they will seduce us under the colour of Friendship, sometimes they will charge us with a great many of things to make us faint-hearted, sometimes they will make such a confusion of all, that we shall not be able to discern between white and black. We must then be so much the more welladvised, and stand the surer upon our guard. And although the devil transforms himself so into diverse manners, let not us leave to keep the law of God, yes, and that with our whole heart: which is a thing that we ought diligently to mark. For if we have but only some little and feeble affection to follow God, we shall soon be very weary thereof. Our heart, therefore, must be wholly addicted thereto, for else we shall never be able to make our part good against Satan. Now it is said a little after,

Their heart is as fat as grease: but my delight is in thy law. Here David makes a comparison between the contemners of God, and those who desire to serve him. And why does he so? He shows that the cause which so induces the Infidels to contemn God, is the dissolute and brutish life which they lead: because they are as fat as a Hog in his sty, that has been fed with Acorns and Barley, and that lies wallowing on a heap in his own grease. He is so very fat and heavy that he is not able to get up: and although he be already a marvellous fat and heavy beast, which desires nothing else but draff and swill, yet will he be far fatter and heavier, when as he shall be stied up and so fatted. Even so fares it with these cursed contemners of God, which have no regard unto everlasting life, but are wholly given up to their God the belly. They wallow themselves in their own grease, as a Swine which has his groan always in the trough. Now, contrariwise David says, that all his delight has been in the word of God. Whereby he does us to wit, that although God had made him fat, yet that he wallowed not for all that in his own grease, but delighted in that spiritual gift which was given him, because that God had taught it him in his School.

Lo then what we have to gather out of this place: that although we see the greater part of the world contemn God, yet must we not be abashed thereat. And why so? Let us well consider wherein men do put their chief felicity: and we shall find them to be like unto Oxen, and Swine, desiring naught but to live here in this world, without looking any farther. Now we must have a farther regard, if we will serve God as to him appertains: to wit, that we take such pleasure and delight in the word of God, that we be no more given to the world, as we are overmuch. And although God gives us abundance, yet that we have our ease and commodities in this world, let us not settle our minds on them, but know that all these are but petty small means and necessaries: but let us labour to go to the principal, and acknowledge him to be our Father and Saviour: And when we know him to be so, then let us climb up unto him, and to that everlasting life, whereunto he invites and calls us. Lo, I say, what we have here to retain.

Moreover, if God tames us by affliction. Let us come to that which David adds, to wit, That it was good for him that he had been in trouble. Although then that God pulls back his hand, and that instead of gently entreating us, he handles us roughly, instead of sending us plenty of wealth, he causes us to suffer hunger and thirst, instead of giving us health, he grieves us with diseases: that being vexed with many anguishes and torments, so that we know not what to do: yet must we always look to the end, to be comforted with David, in saying, "It is a good turn for me, O Lord, that I have been in trouble, That I may learn thy Statutes."

Now since it has so fallen out, that David was afflicted, to the end he might be the better disposed to learn the ordinances of God, what shall become of us, which are full of worldly vanities? Let us then know that we had need to be corrected by the hand of God, and to be tied short, if we will profit in the doctrine of salvation. Lo then, how we must practice the admonition of David. And when we shall have so done, we may conclude and say with that which is set down in the last verse, to wit: That the law of God is more dear to us than Gold or Silver. And this is it that we must do in this point, we must esteem and make much of the word of God, as it is worthy and not to stay ourselves on the things of this world, but to look always farther off: to wit, unto heaven. When then we shall have profited ourselves thus by the afflictions which God shall send us, he will bestow his grace upon us by little & little, that we shall so esteem of his word, as that we shall wholly stick to it. And let us beseech him, that it would please him to despoil us of all our wicked fleshly desires and affections, & to cause us to crave none other thing but that he will reign and live in us.

According to this holy doctrine, let us prostrate ourselves before the majesty of our good God, in acknowledging our offences: Beseeching him that it would please him to take from us the wicked affections which might turn us away from him, and from his service: and that we might forget all whatsoever might turn us from the right way of salvation, that we desire nothing but that we may attain to that everlasting life, which we look for in heaven. That it would please him not to suffer us to live here like brute beasts, not knowing to what end we were created in this world: but that we might acknowledge him to be our Creator, our Father and Saviour, that we might subject ourselves unto him as his creatures, and obey him as true and faithful Children, until such time as he shall take us out of this world to make us partakers of that everlasting bliss, & immortal inheritance, which he has prepared in Heaven, and which is purchased for us by our Lord Jesus Christ. That he will not only grant us this grace, but also unto all people and nations in the world, &c.