The thirteenth Sermon upon the hundred and nineteen Psalm. 97-104

MEM.

97 O Lord, what love have I unto thy law? All the day long is my study in it.

98 Thou, through thy commandments, hast made me wiser than mine enemies; for they are ever with me.

99 I have had more understanding than all my teachers; for thy testimonies are my study.

100 I understand more than the aged, because I keep thy commandments.

101 I have refrained my feet from every evil way, that I might keep thy word.

102 I have not declined from thy judgments, for thou didst teach me.

103 How sweet are thy words unto my throat; yea, sweeter than honey unto my mouth.

104 Through thy commandments I get understanding; therefore I hate all the ways of falsehood.

WE shall see in this behalf a great many who will not stick to brag and say that they have greatly profited in the word of God; but yet if we look into their lives, we shall see and find that they have profited as much as if they had never read or heard one word of the holy scripture. Moreover, all the goodly and gay protestations they shall make tend to none other end but to get themselves estimation and credit. There is no other thing in them but a foolish and vainglorious show; they desire to be commended and praised as though they were the most able and worthy people of all others. Now when we will say that we have profited in the school of God, first of all we ought to show by our life and conversation whether it be so or not. For this is the true testimony to which we must hold ourselves. God teaches us not so that we should do nothing else but prattle and babble; but He instructs us in what manner we ought to live. He then who shall lead a dissolute and wanton life declares manifestly that he never knew either God or His truth. Moreover, the meaning is not that we should set forth ourselves to be held in estimation of men, or to gain us reputation and credit; but we ought rather to glorify God, knowing that we are so much the more beholden and bound unto Him, in that it has pleased Him to bestow such grace and favor upon us, as that we surpass others in learning. For that comes not unto us by reason that we are sharper-witted or that we have gained it through our own industry to know, I say, the way of salvation; but it is a free gift that comes to us from above.

Furthermore, when we shall acknowledge this to come from God, it is then great reason that we should draw our neighbors with us, and like as we are in a good way, even so ought we to be desirous to have everyone to follow us.

See to what intent David declares in this place that he has loved the word of God above all, and that by it he has been so well taught as that he surpassed his masters, enemies, and all those who were in great reputation and credit. Very certain it is that David is not here led by an ambitious or high-minded spirit, meaning to be courted and flattered, and looking to be thought to have greater understanding than others; but he desires none other thing save that the profit he had received by the law of God might be thoroughly engraven in all men, and that it might be a thing common to everyone. Indeed, since we are all members of one body, we ought continually to labor and travel for the upholding and maintaining of it one with another; neither ought any of us to serve himself and his own particular profit, but we ought rather to desire to have the graces of God to abound in all our neighbors, that every one of them might have a feeling of them, and that when we shall have enjoyed this common salvation, we might all with one accord, and as it were with one mouth, glorify Him.

And besides, David shows soon after that he was no babbling scholar to show it only in mouth, to have many times turned over the leaves of the law of God, and to have very well understood it; but he shows his life to be agreeing to his speech, and that God has given him grace to walk according to His will. A great deal the rather ought we then thoroughly to consider the order that is here set down in the first verse: he says, "O Lord, what love have I unto thy law! All the day long is my study in it." The saying which David here uses signifies speech and meditation, and the verb from which it comes signifies to speak, to devise, to talk, or rather to apply his mind to anything, to be therein exercised and studied. Now there is no doubt but that David spoke here of a matter which is conjoined with meditation. For (as before we have said) it is not meant by them who make some certain show at their tongue's end and yet to have nothing to be found in their life and conversation of the thing whereof they babble. He then was exercised in the word of God, and that not only for his own particular use, but to the end also to instruct his neighbors and to communicate to them the matter which he had heard and learned.

Now we see the sum and effect of this first verse. He protests that he has loved the word of God, and that not after a common manner, but with a vehement zeal, in such a sort as that it has been his whole purpose and drift, as when we have liking of any one thing, we cannot hold from talking thereof and continually to be thinking of it. As we shall see a miserable covetous man, never but hunting after his wealth, occupied about his lands, possessions, merchandise, and cattle, and must make provision for this and that, in like sort also is it with the whoremonger and the glutton, and accordingly as every man's desire leads him, so must the tongue speak, and every one apply himself wholly to that. See wherefore David adds that he was continually exercised in the word of God, meaning thereby to show how greatly he has loved it, as he has indeed said.

Now we see what the example is which is here set down before us: for David speaks not this for himself but tells us what we ought to be if we will have God to instruct us and to have Him to make us partakers of His truth, wherein consists our whole felicity and welfare; for if we wax cold and make no account of the word of God, we are not worthy that He should give us the least taste thereof. And for this cause, we must not marvel much, though so small a number at this day have profited in the scripture. Although every man desires to be praised and esteemed among men to be very able and sufficient, yet for all that we see what ignorance is in the greater number. And therefore it is good reason that God should shut the gate upon us so that we might not have so much as the least entrance into His word. And why so? For where is the love and desire that David here makes mention of? Now when we shall know such a vice to be within us, we ought by and by to seek to amend it and beseech God to put this coldness from out of our hearts, and that it would please Him to inflame us in such sort as that we might learn to prefer His word before all our fleshly desires, that we be no more so much given to all these vain follies of the world, but that we may look unto the principal thing. Let us now come to that which follows. He says, Thou, through thy commandments, hast made me wiser than mine enemies, teachers, and ancients. He sets down here three sorts of people with whom he compares himself and says that God has bestowed this grace upon him to surpass them all. Now, here David shows unto us what profit shall redound unto us when we shall read the word of God after his example: to wit, that we shall get thereby such wisdom as shall defend us from our enemies, to be better learned than our teachers, and those who otherwise should have been instead of our instructors. In short, that all the men of the world shall not have that which we shall find there, and that all the wisdom which is in all the creatures of God deserves not to be equal and comparable to it. Lo here in effect, that which he means.

Now we ought always to call to mind that which we have already touched. When as David here sets down himself in the first rank and says that he has surpassed his enemies, teachers, and those who were the most wise and of greatest understanding, that this is not to attribute anything unto himself and to his own person, but to the end that God might be glorified in him and that we might know what profit shall redound unto us by the word of God when we shall give ourselves unto it. We see then that David had no regard to himself but means rather to give us occasion to glorify God. And besides, his purpose is to stir us up to the love, as we have already touched, which he had to the word of God, knowing the same to be so profitable for us.

For what is the cause that we are so very negligent, as indeed we are, in giving ourselves to the study of the holy scripture: that we think it to be even labor and time lost if we only spend but one hour of the day therein? What is the cause of such contempt? Verily because we know not the profit that might come unto us thereby: for if we were thus persuaded that all our wisdom is and consists in the word of GOD, and that without it we are like unto miserable beasts so that Satan has caught and holds us fast bound in his grins and snares, and that we cannot err in all the whole course of our life if we know this; and again, that it is sufficient that God has taught us, and so have thereby such a clear light as that will never fail us, that we be fenced against all the ambushes of Satan, and against all the villainies and deceits of the world: if then we were thus thoroughly persuaded that the word of God were sufficient against all this, it is most certain that we should be a great deal more in love without all comparison with the study thereof than now we are.

And therefore, let us well record this lesson, which is here set down unto us by David: to wit, that in the first place, we shall be wiser than all our enemies if that we have the word of God always remaining with us.

Now when he says that he was made wiser and had more understanding than his enemies, he means that he had so excellent a knowledge, as that God would not suffer him to fall into the ambushes and private engines which the ungodly had laid for him, suddenly to be entrapped and caught by their subtle trains and policies. Lo already a wonderful profit which we receive by the word of God, that although we be encompassed with the wicked who seek nothing but our destruction, when as we do think that we should perish every minute of an hour, yet that we shall be guarded from all whatsoever, that they may any way attempt and privately lay in wait against us, so that we be instructed in the word of God.

Lo, say I, an inestimable treasure: but we must consider who they be that are our enemies. For we have not only to do with men who seek our hurt, dishonor, or that which might grieve us as touching this present life: but we have Satan and all his favorers and maintainers, who are deadly enemies to our souls, who seek nothing else but our destruction; yea, not only as concerning the world, but to withdraw us clean away from the kingdom of God.

Now it is very sure that when the word of God shall remain and continue with us, that we shall have wisdom enough to defend and keep us from all such enemies. We are then thoroughly to weigh this saying: to wit, that if we apply the word of God to our own use after that we have been instructed therein, we may be sure to walk in safety and without danger. And how so? Because God will preserve us against all our enemies: for although Satan pitches his nets to take us, notwithstanding all the marvelous policies of men, yea, notwithstanding all our own crafts and deceits whereunto we are sufficiently enough inclined of ourselves, yet cannot we be assailed nor shaken, either on the one side or on the other: but shall be well fenced when as God shall hold us with his hand, and that we suffer ourselves to be governed by him.

And besides, our souls shall not only be preserved, but also whatever we have to do in this world: neither shall our enemies ever be able to hurt us when as we shall have been thoroughly instructed. It is very true, it shall not be otherwise, but that they will molest us: as we see the faithful to be greatly troubled and vexed through the wicked and ungodly; but what comes of it? We see that God in the end turns all to their profit, and to the confusion of those who persecute them.

Moreover, let us mark when David says that he was made wiser than all his enemies, he very well shows that there were a great many of people who sought nothing else but to destroy him; nevertheless, he speaks not so much for himself as he seeks to show a common example appertaining to all the faithful. And this ought the more to increase our courage to be more careful to profit in the word of God.

And why so? We had need to be very well advised and of good understanding, because we are continually to fight against Satan and his companions, who will never cease to lie in private wait for us. And since we see that the wicked are as hungry starved dogs and ravening wolves against us, their cruelty is insatiable.

Seeing then we see by experience that the children of God must needs be encompassed with enemies, and that there are many ambushes laid, and many wicked treacheries practiced against them: so much the more ought we to have our refuge to this word, which can only keep and defend us, in such sort as that our enemies can do nothing against us, but that we may be assured, as David here mentions.

But we must note that which he says, that he had the word of God continually with him: for so he uses to say, And that is to signify unto us that we ought never to depart from that which God has once declared unto us, and not to be so fickle, as the more part of us is accustomed to be. And there is not he amongst us who is not infected with such a vice: that although the word of God has taken root in us, yet can we not hold ourselves from howling as the wolves do (as we commonly say) when we shall be vexed with any temptation.

But see how David shows us that he abode steadfast and constant, whatsoever came of it, although he had a number of enemies who sought nothing else but to oppress and assault him with horrible temptations, he notwithstanding held the word of God forever: and whatever vexing and turmoil he saw on the other side, he still held himself to it.

It follows that he was wiser than his teachers; yea because, says he, that upon that was my whole talk or meditation, as the testimonies of God. In this, and in the verse following, David means that there is no worldly wisdom nor doctrine which is worthy to be compared with that which we learn in the school of God.

It is very true that we may well study the doctrines of men and attain thereto some judgment, as you know that learning does fine a natural man's wit; but what shall it be, if we were the most perfect that is possible to be spoken of in all such knowledge: to wit, in whatsoever man can teach us? It is all but an A.B.C. For we come never a whit the sooner to heaven by it, but it abides still in this present life. So that, as our life is transitory and less than nothing, even so also must we confess that all the sciences which men teach us are no better than smoke: it is a transitory thing which is soon vanished. And as there is nothing everlasting but the kingdom of God, so also is there but one only truth which is a wisdom everlasting and has a sure and ever-continuing foundation.

See then what David's meaning is here to show us, that men may very well teach us, yea, but that shall be but as an A. B. C. until such time as we are come to the school of God.

It cannot be denied but that God teaches us very well by the means of men, as indeed it comes from Him when men make plain unto us His truth and lead us in the right way of the Scripture. But here, David speaks of that which might be taught him without this doctrine which he has learned of God, when as he has been enlightened by the Holy Ghost and has known what the secrets of the law are. When then he has had this spiritual knowledge, he says that all whatsoever he had learned of men was nothing in comparison. Now he adds for confirmation, that he was wiser than his enemies.

Here, he does not only declare that the word of God instructs us more perfectly than all the Sciences in the world are able to do, but also scorns the usage, experience, and subtlety of all whatsoever that may anyway come from men, saying that it is all nothing in respect of this wisdom which we learn in the school of God.

Lo, here a place right worthy to be noted and imprinted in our memories. For we see how men extol and magnify themselves when they have attained to any knowledge, to get themselves credit and estimation. For if a man be eloquent, and can speak gallantly, and write excellently, or that he has some other especial science or knowledge, he thinks himself a marvelous man, and able to catch the Moon with his teeth, as we say. Seeing then it is so, that men are so rash and headstrong that they persuade themselves to be wonderful men if they have once gotten never so little knowledge in humanity, which passes no farther than the outward elements of the world: by this we are so much the more to be admonished to esteem this heavenly knowledge which is contained in the holy Scripture, which we can never be able to attain unto without it please God to instruct us: to the end that in the first place, none of us all should be proud of our good wits, nor yet of our other excellent aids, nor to be haughty in that we have greatly profited at school, have understood all the liberal sciences, and to be men of great experience.

When then a man shall be the most perfect in science and knowledge that is possibly to be imagined, yet ought we to learn to humble ourselves, and to cast all our pride clean underfoot that the worldly knowledge which God has given unto us to serve him, be subject unto his word. Shall we find a man that shall be most eloquent, most cunning, and most excelling in every condition all others? That man, I say, ought to do homage unto God for that which he has received from Him, knowing that no worldly science or knowledge ought to shadow or darken Him who far surpasses the same, because the Heavens are far above the earth. In very deed both two proceed from the mere goodness of God. But to this point must it be brought, that whatsoever he be that shall attain to the true and heavenly light, must say, "I am nothing, O Lord." For all that which thou hast given me comes also from thee, receive thou then the same as the most special thing above the rest. And since thou hast showed me that grace and favor to be instructed by thy word, work so in me I beseech thee, that all the rest yield such honor and homage as appertained to this wonderful knowledge which I have learned in thy school.

See then, what it is that David means to teach us by his example. And besides, when he says, "That he is become wiser than his ancients," it is to show us that we ought to have such a certainty of our faith, as that when there shall be laid before us whatsoever shall be alleged of this world, that it be said, "And what I beseech you? Must not the ancient men be wise? They lived thus in the old time: There are a great number of persons: And we see a great many to be of the contrary opinion to this." If then they shall allege unto us men for their age, for their long experience, and all their study, and whatsoever else that may be said: What of all this? All that can be said is nothing in respect of this word of God. So then, we see how David, after he has taught us the way unto humility, to the end we should present before God all the knowledge that is in us, he shows again that the word of God ought to be of that authority with us, as that we should not fear to walk the way which he has taught us, although we see all the rest of the world to go clean contrary.

When as we shall hear that that may be said, "And what I pray you? Is it possible that they who are held and accounted to be so wise should err like poor and miserable beasts? Yea, and that the same has continued so many years? Will any man say that it has no reason for it in all the whole world? Is it possible that this may be so?" we ought not to trouble ourselves for all these speeches. And why so? I answer: has God spoken the word? Then, I say, let man's reason and wit stay there, let it humble and make itself nothing worth, and let us confess with David, that there is one only word of God, which ought to bear rule over all, and that this word has such an excellent wisdom in itself, as that it shall consume all the knowledge and wisdom whatsoever that men think they have.

Now like as the faithful ought to scorn that which men on their behalf shall allege, to the end to divert them from the obedience of God and the certainty which they have in his word: so also let us learn that the old men ought not to be opinionative against God, under this shadow that they have seen much, that they have seen many things even before their eyes: as many of them there are which in this point, under the shadow of their age, would go beyond God, and remain in their opinion stiff and obstinate saying, "What I beseech you? I have lived thus long and thus many years, and would you have me now to change my condition and manner of dealing? It is for wild-headed young gallants so to do, which know not what it means. But since I have lived thus long: be it as be may, I will end my life so." See then how aged men will go beyond God. But in this place David shows unto us, that when as we shall be young as he has before treated, that although we have hot boiling affections, and that our wits are troubled with many hard matters, that we be without all consideration: yet if we be ruled by the word God, no doubt it will make us peaceable and quiet, and cause our life to be rightly governed. And thus much for the younger sort.

As touching the aged, it is foolish arrogancy in them to build upon that which they have seen and passed through their hands: but let them know that true wisdom which is, to be ordered by God, is common to all: and that therefore they ought to apply and give themselves thereto in all ages. And for this cause it is that S. John in his Canonical Epistle, after that he has made a general exhortation unto all men, says, "I speak unto you fathers, to the end you should have regard unto him who is the Father of all the world, I speak unto you young men, to the end you should call upon your heavenly father. And you old men, I send you again unto him which is from the beginning."

To be short, David shows unto us by this place that the faithful have wherein to rejoice when as they are taught in the word of God: that they have whereon to stay and assure themselves, knowing that they shall never want anything: that they ought not to be drawn neither this way nor that way, because they follow him of whom they held the doctrine. So then, they being settled hereupon, may be able to make their part good without any great ado: and when they shall see every man go about to withdraw them, let them pray unto God that he will give them the grace to hold themselves simply unto him. Lo, here David's meaning. Now he adds soon after,

"I have refrained my feet from every evil way: that I might keep thy word."

Here David teaches us that they who are desirous to serve God and to stick to his word are never without afflictions. But what is then to be done? We must be of good courage to withstand all the temptations which Satan can any way assail us with, to withdraw and turn us from that which is good. "I have," says he, "refrained my feet from every evil way." And had David need of this? He that was a holy Prophet, yea, and such a one as we see the holy Scripture to have reigned in, even from his youth: He then having received so excellent graces of God, being a mirror of all perfection, was it needful that he should keep himself from every evil way? It should seem that he was already utterly past going any evil way. Yea, but because he was a mortal man, he was not for all that without being encompassed with many vices and evil lusts against which he was to fight. And indeed, we see how God suffered David to fall once so grievously, as that his fall ought to be a horror unto us all.

Moreover, let us well consider that if it was needful for David to fight against the temptations which might withdraw him from the right way, and that he was with much toil turned away from evil ways to serve God: every of us verily ought a great deal more to enforce ourselves: For we are nothing so forward as he was. For if he has gone on a hundred paces, we have hardly gone on that way three or four. So much the more then ought we rightly to practice this doctrine, when it is said that we ought to refrain our feet from every evil way. And to do this, let us a little behold how naturally we are inclined to wickedness. We need never once to remove our arms, legs, head, nor anything else within us to do wickedly: For we are altogether given thereto. And besides, we are as it were upon the ice. I pray you tell me, when a man is not able to hold himself up, that he shall have neither feet, nor legs, but that all shall tremble and be afraid, and shall be set upon the ice, and in a steep place, how is it possible for that man to hold himself up? In like sort is it with us: for first and foremost there is nothing in us but debility and weakness: and besides, what is our life in this world? Have we any firm or certain place to hold or stay us in? We are always upon the ice, considering the temptations which assail us on every side. And David also uses this similitude in another place: and yet this is not all, that we are upon the Ice: but the place is also steep to bring us downward. The more therefore have we need to pray unto God that he will strengthen us, to the end we be not overcome of the evil: For otherwise, we shall never come to that end and perfection, constantly to abide by his word.

Now when David says that he kept himself from every evil way, he means not that he was so thoroughly preserved from all, but that he might be amended. For as we have already said, he fell so horribly, as that the very thought thereof should make the hairs of our head to stand upright. He means not that his life was so perfect as that he was able to say that he failed not in some one point, and that he had wholly fulfilled the law of God. That is not the intent of David. What is then his purpose? He means simply that for the holding of himself in the obedience of God, and keeping of his word, it was needful for him to resist a number of temptations: to stand upon his guard, and to be watchful, or else that he should be thrown down headlong an hundred thousand times. And hereby he admonishes us that if we will follow the way of salvation, and take good heed that we be not turned therefrom, that there is no question of bending, nor of leading us here and there, but that we must remain constant in the vocation of God when we are once brought into it by him. It follows anon after:

"I have not declined from thy judgments: for thou hast taught me."

Lo, in sum what David here says, that because God has instructed him, he has not turned away from his commandments. When he says that he has been taught by God, he means not that he has learned any such simple knowledge as is with us when God shows us that favor and grace, to have his word faithfully handled among us, his Gospel to be preached, or that we have Lectures read unto us, which are requisite to our salvation. For we shall have a great many hearers, which shall yet profit nothing at all, because it pierces not their ears. David therefore speaks here of such a manner of instruction as specially belongs to God's chosen. For this grace is not common to all: but God bestows it on them on whom it pleases him: neither must we say that we are given thereto as of ourselves: But when as it shall please God to instruct us, the same proceeds from his mere goodwill and mercy. So then, David says not simply in this place that he was taught, because he had a Book of the law, and that it was made plain to him: but his meaning is that he was enlightened by the spirit of God. And for this cause declined he not from the right way. Now he adds in the end for a conclusion:

"Oh how sweet are thy words unto my throat: yea sweeter than honey unto my mouth."

This sentence has been already handled, and therefore we will no longer stand upon it. There are two things in the word of God which we ought rightly to keep. The one is the majesty which God shows unto us therein, to the end we should be brought to a reverence, whereby everyone should humble himself and say, "It is meet, O Lord, that we tremble and fall down before thee." As also it is said by the Prophet Isaiah that the spirit of God shall rest upon those which tremble at the word of God. The first duty then that we owe unto the word of God is this reverence and fear. Because, I say, that God shows there his majesty unto us, that we might be thereby abased and humbled: to be short, that we should have it in great admiration. The second is that it is sweet and amiable unto us. For we might in some sort very well fear the word of God: and yet for all that, we should not be touched therewith as was meet.

And indeed, you shall see very many which will not stick to say, "Lo, God, which speaks, and therefore it is good reason that we should lay our ears unto him": But that they should be subject unto him, in all, and through all, they make thereof no novelty, but cast that far enough off. And what is more, They would if it were possible, pluck him but off his Throne, and make void and cast off all instruction to the end they would not be so strictly kept in: to be short, that they would neither be subject to God, nor to whatever else might be said unto them. Now in the end, he says,

"Through thy commandments I get understanding: therefore I hate all the ways of falsehood."

Wherein he signifies unto us that we shall never hate that which is evil until such time as we know what goodness is. It is very true that we shall sometimes see men to have a great desire to do good, forsooth as they think: But indeed that is nothing: all is but hypocrisy, until such time as God has so taught us, that we might know and discern in good earnest and say, "Lo, it is God that speaks, and therefore let us see what it is that he says unto us." And so after that we are fully resolved in his truth, then shall we begin to hate all the ways of wickedness: For it cannot otherwise be, but whatsoever is against God we must needs detest and abhor. For however Satan endeavors himself to carry us to do wickedly, we ought to have this by and by in our minds. "What, shall we estrange ourselves from our creator, whose we are? Shall the devil beguile us to make us renounce him, who has so dearly bought us?" And besides, we also know that the health of our souls, and all our felicity consist in the obedience of our good God. When then we shall be thus taught by the word of God, we shall hate all wicked ways. Without this, contrariwise, it must needs be that we should be wholly inclined thereto, and that the deceits of Satan shall please us: as we see it come to pass amongst the infidels, unto whom we shall be very like, without God restrain us with a bit. For if we walk after our own nature and fantasy, what shall become of all our wicked ways? And so let us learn that we shall never be brought to that which David here speaks of, until such time as we are instructed and understand it by the word of God and the testimonies of his law.

And according to this holy doctrine, let us prostrate ourselves before the majesty of our good God, with acknowledging of our faults, beseeching him to make us so to feel our wretchedness, as that we may learn to seek our felicity in him only. And because he so familiarly instructs us by his word, let us not be so accursed as to reject this inestimable treasure whereof we may be possessed: but that being in possession thereof, we might increase daily more and more in the knowledge which he has given us, and continue therein unto the end, and until such time as we shall attain unto that Heavenly inheritance, and to the full possession of that eternal rest which he has promised us, after that we shall be delivered from all the assaults of this frail and transitory life. That he will not only bestow this grace upon us, but also upon all people and nations of the earth. &c.