The fourteenth Sermon upon the hundredth and nineteenth Psalm. 105-112

Nun.

105 Thy word is a Lantern unto my feete: and a light unto my pathes.

106 I haue sworne and will performe it, that I will keepe thy righteous Judgements.

107 I am very sore afflicted, O Lord: quicken me according unto thy word.

108 O Lord I beseech thee let the free will offerings of my mouth please thee: and teach me thy judgements.

109 My soule is alwayes in mine hand: yet do I not forget thy law.

110 The ungodly have laid a snare for me: But yet I swerved not from thy commandments.

111 Thy testimonies have I claimed as mine heritage for ever: for they are the very joy of mine heart.

112 I have applied mine heart to fulfill thy statutes always: even unto the end.

IF we did thoroughly consider that it were very requisite for us to read the word of God, and to listen unto the doctrine taken out of it, we should not need to have the matter to be so much preached of, what profit and use we receive by it: For every of us should feel the same by experience. But because we are so cold and blockish in reading and hearing of that which God declares unto us, it is meet we should be stirred up thereto some other ways, and be showed for what cause the word of God shall profit us, when as we shall be thus wise and of this mind, thoroughly to exercise ourselves, and to apply our whole study therein. And see why David pursues this matter so diligently. For besides that which we have already seen here before, he adds and says, "Thy word is a Lantern unto my feet, and a light unto my paths." Whereby he shows that it is an inestimable treasure which we shall receive when as we are taught by the word of God: to wit, that we shall never err all the days of our life, as the unbelievers do, who know not whether they go, but walk at random. David shows unto us, that when as we shall be guided by the word of God, we shall be without all danger of falling. Now because it is a very easy thing for a man to say thus, it seems at the first sight that this saying is so common, as that we need not to stay any longer upon it. But in the meanwhile let us see how the world practices that which is here spoken. Indeed, we shall see it all clean contrary, for there are very few that will abide to be guided by the word of God: but the more part reject it, and like rather to follow their own wills and desires, or rather can be contented to be governed as it pleases men, so that they will not suffer God to bear any rule or authority over them. Therefore let us well mark what this importeth, when as it is said, That the word of God hath been as it were a Lantern unto the feet of David, and as a light unto his paths. Now hereby he signifies that he means not to be wise in his own conceit, but has sought how he ought to be governed by the word of God, and so wholly held himself thereto.

Now if this has been a necessary point for David, let none of us think that we can go beyond him. And see also why St. Peter writing to all the faithful in general, tells them, that they should do very well to be attentive and to take heed to the word of God, as to a light shining in dark places. By this St. Peter declares unto us, that it is not without cause that David has used this similitude of a Lantern. And why so? For he says, that we being in the world are as men in the dark: and to prove it to be so, I beseech you what wisdom is in any of us? Although that every of us esteems of himself enough, and a great deal more than needeth, yet for all that when as we shall be thoroughly known, we shall find all our understanding to be full of vanity and folly, and although we think ourselves to have a goodly light, yet are we in a deep dungeon of darkness. And besides, let us seek all the means possible to guide and govern us well here in this world, yet shall it be always but darkness.

Let us then understand, that it cannot be chosen but that we must be as strayed wild beasts without the word of God, and that without it there is neither way nor stay for us. And although we think ourselves to be wise enough, yet shall we be altogether abused: and when as we shall think us to be fully resolved, yet shall all our case and estate be but smoke. When then we shall know this to be true, we may very well say with David, that the word of God is instead of a Lantern unto us. For what is the cause that we will not be ordered and ruled by God, but either by reason of our pride, or else because we know not our own want? Some of us are hindered through a vain foolish opinion which we have of ourselves, that we are sufficiently learned to judge of that which is good and profitable. Lo here is the very cause why we will not give place unto the word of God.

There are others some of us: that although we trust not so much unto our own wisdom, yet know we not what a misery it is to be here, as it were in a place of confusion, and that there is no stay of all the whole course of our life. And hereupon we contemn the word of God, and make no account of it. So then, we must come to this humility that being wholly thrown down as touching the presumption of our wits, we must suffer ourselves to be taught of God.

And besides that, we might also know, that our state and condition is too miserable, until such time as we are lightened with this lantern. Now then, like as David shows unto us by his example, that we ought not to have any other guide, nor stay, but that which proceeds from the word of God: Even so also shows he unto us, that if so be we be teachable of God and accept him as our schoolmaster, and submit ourselves to him, that we shall find light enough in his word, that we need not to fear to be confounded as though we knew not which way to turn us. For God will give us sufficient light in his word to lead us to salvation. And this is such a comfort as cannot be sufficiently enough expressed: For as it is declared, that we are miserable blind souls, and that whilst we walk in this world, we are but in darkness, see how God puts a remedy into our hands: that is, that we should hear him speak, and that we should learn to be ordered by his word; and that then, although this same world be a maze, although we have many troubles in our life, although the devil never ceases craftily to invent many deceits to turn us from the right way, yet we shall be assured to go straight, and to attain unto salvation. And by this, we may see how Satan has possessed the papists, when as they say, that the word of God is so dark, that we are never able once to bite at it: and that we ought not to stay ourselves thereon, because it is so uncertain a thing: and besides that it is also a nose of wax, which a man may turn what way he listeth. They shame not to spew out such horrible blasphemies. But contrariwise, let us trust unto the spirit of God, speaking by the mouth of David: to wit, that if we be lightened by the word of God, we need not to fear falling: and that there is no rule so certain. For although the devil went about with a thousand deceits to turn us this way and that by crooked bypaths: yet must we be fully assured that the word of God is a lantern unto our feet, to lead us the right way. Nevertheless, David shows unto us, how we should seek such a commodity coming unto us by the law of God: to wit, when as we shall receive it with hearty affection. For he says,

"I have sworn and will perform it: that I will keep thy righteous judgments."

Now here he shows, that if there be a wavering minded spirit, which reads the Scripture for curiosity's sake, the same must needs remain and continue always blind and ignorant: as we shall see many of them which do nothing else but turn over the leaves, and wander in such sort, as that there is neither firmness nor yet soundness in any of them. And what is the cause thereof? Forsooth it is, because they seek not God with a right and earnest affection. If we then will have the commodity, which David here speaks of, we must come back again to the word of God, and apply all our study so courageously, as that we desire nothing else but to be instructed in this truth, and to submit ourselves wholly unto it. And yet David was not contented to say that this was his only determination: But says, that he had sworn and was steadfastly purposed to observe it: For the word which he uses, signifies, that I will establish it: to wit, I will wholly give myself unto it: for I am so resolute in this matter, as that I will never be turned away from it. Whereby he shows, that there is no question, but that we have certain small motions, which slip us, but we must have such a fervent zeal, as possesses our whole mind: and after we must with this zeal be constant, because then we shall be able rightly to see those men which so trimly and fairly push and blow at us. But what? This is but a false fire as we say. Now if we be truly affected to serve God, the same our affection must be firm and sure, that we may unfeignedly say with David, that we have sworn, and are fully purposed to stand and abide by this matter. In very deed here may some question arise: For it should seem that David has too much presumed of himself, to swear that he will keep the testimonies of God. For we are not able to promise anything, which is not in our power and strength. If a man shall thrust in himself to promise that which he has not, he of right is to be accused of folly: for every man will say, that it is great arrogance in him because he has passed his bounds. Now when as we shall have thoroughly considered hereof, we shall find that it is impossible for any mortal man, perfectly to observe the Commandments of God.

This should seem then at the first sight, that the oath which David here speaketh of, ought rather to be reprehended than commanded: But here are two things to be considered of: The one is, that when the faithful bind themselves so unto God, they lay not this foundation in their own proper strength, they look not into their own ability, but they desire of God to accomplish that which they have promised him.

And why do they so? Now let us note, that here he speaketh of the commandments of God. And we have here already declared, that when David nameth the law, he looketh not simply to the Commandments, but also to the promises: and in these promises it is said, that God will circumcise the hearts of his children: He says, that he will so lively touch them, as that he will bring them into his obedience. So then (as we have already said) the faithful bind not themselves to God to do anything of their own power and strength, but they desire him to fulfill whatever is wanting in them, to supply their weakness, and to send such remedy as he knows best to be most needful and expedient for them. See then with what confidence David hath sworn to observe the Testimonies of God: he did it not, I say, of any vain presumption, that he had conceived of his own power and strength, nor yet that he was able to do it, no, he attributed nothing to his own strength: But sweareth and doth it, by reason of the promise of God, by which promise he declares that he will by his holy spirit govern all those who are his. Lo, whereupon David stayed himself. Now immediately follows the second point: to wit, that David hath sworn to observe the testimonies, yea even staying himself upon that which God hath promised, that he will uphold us through his mercy, that although we halt and that all the obedience which we go about to yield unto him be weak and faulty because it is done but by halves, yet he not having respect to all our faults, meaneth to make a taste of the desire which we shall have to please him: and in effect, will accept our service as it is, dispensing with all the faults which shall be mingled amongst them. Which thing David considering, was able to say that he would observe the commandments of God. So then let us note, that when the faithful bind themselves to observe the word of God, they must not trust to themselves, nor yet be puffed up with a foolish opinion, that they have the power to do it: but they must say. Accomplish thou this, O Lord, and then I will follow it: write thy law O Lord, in mine heart, and then shall I have a desire to serve thee: and besides, Let the faithful always remember, that God will not handle them sharply: yea and although they fail in a great number of points, so that they are not able to observe one only point, nor jot perfectly: yet will he spare them through his free goodness and mercy. When the faithful and children of God shall have known thus much, and shall swear that they will observe the commandments of God: yet let them not cease for all that to fly unto the forgiveness of their sins, that they may feel the same to be a necessary remedy agreeable to the will of God, for the fulfilling of one part of his commandments. We see now then why David has sworn to keep the Commandments of God, and that he will never change this purpose in his heart. Now he makes two requests immediately after: whereof, the one is to be quickened and restored. Wherein he showeth that which I have already touched: which is, that he was not led with a foolish presumption of his own power and strength. For he who desires God to be restored, confesses that he lives not as of himself, but that he must needs live by the grace and goodness of God. And yet David makes this confession more expressly when he addeth the reason why he useth to make such request: For I am very sore afflicted O Lord, saith he. See then David who, confessing himself to be troubled, and as it were utterly made nothing, beseecheth God for to restore him. Shall we say that he trusted to own strength? or that he attributed anything whatsoever unto himself? we see the clean contrary. So then, according to that which we have already declared, let us understand that he sware not upon any vain presumption: but because he knew that God would never fail him. And this is the reason why he took upon him this boldness. And that is what he addeth: According to thy word: that is, according to thy promises. Now we ought thoroughly to consider all whatsoever that is here said. Quicken me O Lord, saith he. And thus much for the first point. Wherein he showeth that he liveth not as of himself, but desireth it of God. And afterward, he addeth the reason, saying after this manner, I am very sore afflicted. Whereby he declareth unto us, that we are not able to relieve and maintain ourselves when as our strength faileth us, but that it is God who must put to his helping hand. And besides, we may be assured that he will help us and be ready to restore us, so that we will desire him, and call upon him, and have recourse unto his goodness. Lo, here a mighty comfort for all the faithful, when as they find themselves to be so without strength, as that they feel themselves too faint, to be clean cast down, and to see nothing else in themselves but death: yet may they be fully assured and resolved, that God will always be their watchman, to restore and quicken them. And why so? To wit, according to that which David addeth when he saith, According to thy promises. Then it followeth, that God hath promised to restore and quicken his, when as they shall be in death. And therefore we shall never be able to make our request in faith, as David here hath done, if that we have not the promises of God. For, as we have before said, it is foolhardiness in men to put forth themselves to pray unto God as they list, without being sure and certain of his will before.

See then the cause which moved David so expressly to set down here the promise of God. Now this promise was not made to him alone, this is no personal Privilege, as we say, appertaining to one man only:

But it is a general rule which we must hold, that God will raise up again from death those who are thrown down, and as it were made nothing: yea even when as they do call upon him, and acknowledge, that it comes of his own pure grace that they ought to be so restored, and not otherwise. Now here is yet another request which he makes, "O Lord, I beseech thee let the freewill offerings of my mouth please thee: and teach me thy judgments."

Here David desires God to accept the praises which he shall render unto him. For the oblations whereof David speaks, are nothing else but praise and thanksgiving, by which David acknowledges the benefits of God. And yet for all that, he indeed looks unto the common order of the law: For when a man has been cured of a disease, or has been delivered from some danger, or else that God has endowed him with prosperity, he comes to the Church to make his oblation or offering, for a special testimony, and to acknowledge how greatly he is bound unto God. David had small regard to any such ceremonies, but yet he notes and expresses the end and the use, that is, that we should stay ourselves upon the principal: for if a man should sacrifice a beast, that were nothing at all. And wherefore then served such manner of sacrifice? Forsooth it was an aide and help: because it is needful that we should be always stirred up.

And besides, this is a good advertisement to show us, that when we will give God thanks for his benefits which he bestows upon us, we must come unto him by the mediation of our Lord Jesus Christ: for we are not once worthy to open our mouths to honor God, because our lips are unclean and defiled. And so we then knowing our unworthiness, must come unto our Lord Jesus Christ, and give thanks unto God by him, as also the author to the Hebrews exhorts us to do. For he namely declares that unto us, that it is only Jesus Christ, which gives us access unto God his father, to confess his bounty towards us: and otherwise, we shall but profane his name, yea he will not accept our praises and thanksgiving, but they shall even as it were stink in his nostrils. See then to what end the sacrifices are. But David notwithstanding shows, that the principal end of the benefits of God is, that our lips should open themselves to confess his goodness, when as we have proved and felt it. And that is what he speaks of in the hundred and sixteen Psalm, "What reward shall I give unto the Lord: for all the benefits that he hath bestowed upon me? I will receive the cup of salvation: and call upon the name of the Lord:" as if he should have said, that he knew none other way to please God but to give thanks unto him, when as he had liberally bestowed all the benefits of the world upon him, in such sort as that he felt himself most bound unto his goodness. Even so likewise will he be contented with us, when as we render unto him such thanks. Yea, but in the meanwhile let us consider that David knew, that if God had not freely accepted the praises which he yielded unto him, that they had been nothing worth, as we have already declared: but we have of this here a sufficient and manifest confirmation. What is the reason why David besought God to accept the praises which he rendered unto him? he did it not like a hypocrite. He confesses then, that when he presented himself before God, to magnify his name, that he might very well have been put by, and his mouth to have been stopped. And why so? because that we profane the name of God seeing there can proceed nothing but filth and stench, from those which are altogether corrupt, neither can there be any one drop of goodness in them. And although God has put in to them any good virtues, yet they are so intermixed with vices, as that it is lamentable. And therefore David knowing this to be so, prays God that his praises might please him. Now if David knew his unworthiness to be such, I beseech you, dare any of us to say, that we are of our own power capable, to magnify the name of God, and to render him such thanks as to him appertaineth, without he of his mere free good will allows them, not imputing unto us the vices and imperfections which are therewithal intermingled, and that he will also think well of our praises and thanksgiving, yea although they deserve it never a whit? And besides, if we need to desire God, to accept our praises which we render unto him: I pray you what shall become of the rest? For it is most certain, that if there be any service which pleases God, it is even this when we come to do our homage for whatsoever we have received at his hands: and that we confess and protest that we have nothing but that we hold of him. When as we do this homage unto God; lo, this is the service, which he chiefly desires of us: Lo, this is that sweet-smelling sacrifice, which the scripture speaks of. Now so it is, that when we would do this homage unto God, thereby to humble ourselves, yet may it be amended: in such sort as that we deserve to have it to be put by, and to be disallowed: what shall then become of our other mean services, and in effect, of all our whole life? Shall we now go and glorify him with our merits as the Papists do, who lift up their heads against God with an whoreish shamelessness: For they think that God is beholden to them: or else, although they have offended his majesty, yet after that they have reckoned with him, they think that they may very well recompense him with their satisfactions. Go to now, let us think thus of ourselves, that when we see that in the very best and most requisite, yea and as it were the very flower of all our good works, even of those wherein God guides us, that they do nothing else but stink, except God himself cleanse them to make them sweet, and takes from them the superfluities and filthiness which are in them. Now if of all our good works, yea even of the most excellent we are exhorted to crave pardon of God for them, what shall become of our gross and over manifest sins whereof we are convinced, and whereof men, yea, and young children, may reprehend us? So then, see here an excellent place, which rightly abolishes all vain and devilish confidences, wherewith we deceive ourselves, when as we think to stand before the majesty of God with our merits, and such other like gewgaws and trifling toys I know not what thinking thereby to recompense him.

And thus much for this verse. Now David afterward saith,

"My soul is always in my hand: yet do I not forget thy law."

"The ungodly have laid a snare for me: but yet I swerved not from thy commandments."

Here David protests as before, that he had such a resolute affection to follow the word of God, as that no temptations could withdraw him from it. And see how we may say, that we serve God, without hypocrisy and in truth. For if we are easily and gently dealt with, so we have no affliction, that our God handles us as we would wish, and leaves us to our own pleasure, or else, if he so much favors us, as that we are not pressed with any griefs and sorrows: it is an easy matter then for us to serve and honor him. But when God afflicts us, that it seems he would oppress and grieve us every minute of an hour, when we see death pursuing us on every side, that the ungodly are wholly about us, as it were ready to pull out our eyes, and our life so wretched, as that the world judges us to be as it were reprobates: when then all these temptations shall touch us, and yet we remain still constant praising of God, and holding us unto him, persevering in his obedience, and calling upon him, being patient in all our afflictions, until such time as he delivers us: when we have all this, we may then say with David, that we have displayed and laid wide open our life to serve God: and this shall be a good and sure proof thereof. But if we have not this constancy, a great number may make a wonderful show of godliness before the face of the world, but all that shall prove nothing. And so, let us well consider of this place: for David spoke not this for himself, but for our common instruction. And besides, if we will indeed profit ourselves by this doctrine, let us consider that if sometimes we see the apparent dangers of death, so that we are pressed down on every side, not to think it to be any strange thing. And why so? Because the same came to pass as greatly sometimes to David. For he says that he was not without continual trouble. "My soul (says he) is always in my hand: my life is as it were I cannot tell where, it is put forth to abide all mischief, that it seems I were at death's door every minute of an hour." If David was always thus troubled, and yet persevered in the praising of God: I beseech you ought not we to be ashamed to be faint-hearted, when as it shall please God to exercise us only but now and then? Even so, although afflictions oppress us, yet must we not cease to fight against them, attending and craving the help of God. And thus much for this. And besides, when we are thus assured, let us seek our comfort where it may be found, that is, in the word of God, and to be thus constant never to forget the law of God. Let us then consider and observe this doctrine. For it is not without cause that David says, "That although my soul be in my hand, yet have I not forgotten thy law." He shows us hereby, that as we are weak, so we should be soon shaken, and in the end thrown down, when we should see ourselves laid wide open to death. We then having this understanding ought to stand upon our guard, to the end the devil might never beguile us, under the color, that God had as it were forsaken us, and that we should be as it were in the shadow of death. Moreover, we see what doltishness (or rather beastliness) this is amongst the Papists, to take this place for proof of free will. "My soul is in my hand" to wit, I am able of mine own nature, and of my own proper strength, to discern between good and evil: and to do whatsoever I think best. If brute beasts could speak, they would speak a little wiser than thus. For to what purpose should David say, although, O Lord, that my soul is in my hand, yet have I not forgotten thy law? He should altogether speak clean against nature. But as we have already declared, this is a kind of speech much used in the scripture, to say that the life of a man is in his hand, it is as it were in the wind, or I know not where. Let us now come unto the protestation which he adds,

"The ungodly have laid a snare for me: but yet I swerved not from thy commandments."

This sentence is like unto the other which we are about to handle. For he shows how his life was in his hand: to wit, that over and besides the afflictions which were directly sent him from the hand of God, that the wicked also persecuted him as well: and besides the violences, and outrages, that were done unto him, he had also secret ambushes laid for him. See then how diversely he is oppressed, and yet he never shrank from the law of God. In the end he adds and says,

"Thy testimonies have I claimed as mine heritage for ever: for they are the very joy of mine heart."

Now here he shows, how he was able to remain firm and constant without being withdrawn by any temptations: but that he always stood steadfastly in the law of God: that is, because he always chose it for his heritage, that is for his chief felicity. For this word heritage, in the scripture, is taken for the thing that man most desires, and that which most properly belongs unto him. To be short, it is such a similitude, as that is which is spoken of the Treasure: as if a man should call it, the sovereign good, the true and perfect felicity. See then at what end we must begin, if in the midst of death we will abide so constantly as David has done, to keep the law of God: that is I say, to choose it for our inheritance. And how is that? First of all we must understand, that all the commodities whereunto we are overmuch given, are transitory, without certainty, and without propriety. For we may want them every hand while: neither can we enjoy anything be it never so justly given, but that we may be robbed of it betwixt this day and tomorrow. What is then the surest felicity which we can have, and may enjoy forever? it is even the word of God. And this is it which we ought chiefly to desire, and wherein we are especially to rejoice. Lo then how we must understand that which David here protests, That he has chosen the word of God for his heritage.

Yea and he sets it down by and by after, that it has been the very joy of his heart. For until such time as we have had this taste in the word of God, that we truly joy in it, it is a sign that we never yet had any good affection thereto at all. Although we have known that our chief felicity lies therein, yet are we not able well to keep ourselves in it, until such time as we have conceived, that it is that wherein we must delight, and in none other thing.

Now it is impossible that we should ever take any delight or pleasure in the law of God, except we did know that he declares himself to us in it, that he is our father, and takes us for his children, that we have a testimony that our sins are forgiven us, that we may have access unto him, and be able to call upon him in all our necessities. If God says only unto us, lo what it is that I would have you to do, I would have you to take me for your God, and to serve me with all your heart: if we have but these two tables, to look into, to know what we have to do, shall the law of God delight us? No, but contrariwise, it shall fear us. We see then very well when David says, that he took all his delight and pleasure in the commandments of God, that he had not simply the bare word of the law, to say that God commanded him that which he ought to do: but that he also joined the promises thereto, because that God willing his children to come unto him, promises to make them feel his goodness and fatherly love which he uses towards those that are his. To be short, he shows them that all their felicity consists in his only mercy. He says in the end,

"I have applied mine heart to fulfill thy statutes always: even unto the end."

Now when he says that he inclined his heart to observe the commandments of God, he shows us what service it is that God requires: that is a voluntary and willing service. See here yet a point which ought well to be considered of, to the end we should not think that we are ever able to please God, when as we serve him constrainedly, as we see the miserable and wretched faithfulness do, which greatly torment themselves. And why so? For all that they do, they do it constrainedly because they would the better escape the hand of God, but when they come near unto him as well as they may, it is but as it were enforced and constrained, because he is their judge. Now if we have such a constant desire (as we term it) that we are enforced to do that which we are commanded: our whole case is little worth, and God will never allow of it. And why so? Because he likes of nothing else but of obedience, and would have us come unto him with frank and willing minds.

See then why David says, that he has inclined his heart to keep the commandments of God: not that he protests that he has done it of himself, nor of his own mind: but because that God has given him both the will and the power to do the same. And to prove it to be so, we shall never see that David brags of himself in any one place, that he willed any good, being so led of his own proper mind: he will never say that it was his natural inclination, but says clean contrariwise, "I was conceived in sin," says he, he reserves nothing to himself but all that which is naught. When then in this behalf he protests that he had inclined his heart, he only shows what the grace of God was in him. And for conclusion he adds: That he did it forever, or, even unto the end, or, this is it which we have touched heretofore: to wit, we must be like sudden blasts which pass by and by, but we must be constant, and that when we shall have once begun, we must pray unto God that he will continue the same our well-doing which he has begun in us, and to hold us by the hand until such time as we have finished our course. After he had said, forever, he adds, even unto the end. It is very true, that the saying which he here uses, imports sometimes, salary Or reward: But in this place (as in the first verse of the letter.

HE, he uses the self-same saying) it signifies but to the end: as if he should have said we may alter and change our minds in other things: but we must follow unto the death, when God calls us unto him, being assured that in this pursuit we cannot fail to come to the true end, without to fail and err forever.

And according to this holy doctrine, let us prostrate ourselves before the majesty of our good God in acknowledging our faults: beseeching him that it would please him to make us so thoroughly to feel them, as that we may in all humility be able to crave pardon of him for them, groaning for all the offenses which we have committed against him. And that in the meanwhile also we may have recourse unto him, beseeching him to remedy all our vices and imperfections: and so to confirm our weakness, as that being strengthened by him, we might overcome all the temptations wherewith Satan can any way assail us, that being more and more confirmed in his holy doctrine, we desire nothing else but to submit ourselves unto it, and to be squared by none other rule, but by that which he has given unto us through his word. That it would not please him only to grant unto us this grace, but unto all people and nations of the world. &c.