Part 5
And according to this doctrine, let us prostrate ourselves before the Majesty of our good God in acknowledging our offenses: Beseeching him that it would please him to make us better to feel what taste we ought to take in his holy promises, and to be exercised in them, that we might valiantly fight against those vices which might hinder us, to stay upon his protection, and that by the power of his holy spirit we might overcome all offenses and griefs, to the end that being fortified by his grace, we might not have any access to Satan, whereby he might win and get of us: but that we constantly persevering in the holy vocation of this good God, might follow our course until such time as he shall take us out of this world, to bring us unto that heritage, which he hath prepared for us before the beginning of the world, and also which Jesus Christ hath purchased for us with his most precious blood.
And that he will not only grant unto us this grace, but also to all people and nations of the earth, etc.
The eighth Sermon of the hundredth and
nineteenth Psalm.
HETH.
57 Thou art my portion, O Lord, I have determined to keep thy law.
58 I made mine humble petition in thy presence with my whole heart: O be merciful to me according to thy word.
59 I have considered mine own ways: and turned my feet unto thy testimonies.
60 I made haste and prolonged not the time to keep thy Commandments.
61 The hands of the ungodly have robbed me: but I have not forgotten thy law.
62 At midnight I will rise to give thanks unto thee: because of thy righteous Judgements.
63 I am a companion of all them that fear thee, and keep thy commandments.
64 The Earth, O Lord, is full of thy mercy: O teach me thy statutes.
These eight verses next before contain none other thing but the protestations which David makes in giving himself wholly to God, and sticking unto his law: except two requests which he makes in the second verse and in the last. Now, in the first place, he says that his sovereign good, and chief felicity was, in that he was resolute to keep the law of God. It is very true that some do expound this thus, that David calls God his inheritance. But when the matter shall be well weighed and considered, the meaning is this, that he sets his whole felicity in this, that he is fully determined and resolved (as already has been touched) to follow that which God had showed and taught
him. Now, this word "portion" in the Scripture is taken for inheritance: and inheritance is taken for the chiefest and most desired thing that man has. And so, it is as much as if he had said, "That every man might divide it as he would and lusted." As we see the desires of men to be sundry and diverse, one draws one way, another another. And indeed (says he), every man wishes as he fantasizes, but as for myself, I desire none other blessedness nor felicity but to content myself with the law of God, and when I have this, I have gotten a good and an excellent inheritance.
And now we see the sum and effect of this first verse, it remains that we gather out thereof such Doctrine as is therein contained. For when we hear David speak after this manner, there is no doubt of it, but that the spirit of God declares unto us where it is that every of us must fully and wholly assure himself. And this to do, we must have regard to the desires wherewith we are allured by nature, for one man is given to be ambitious, another to be covetous, another to be lecherous. In such sort as that men are carried away with their desires, as here before we have declared. It is meet therefore that we retire ourselves from all these vain and perverse desires and lusts and to fight against all whatever may hinder us to come unto God: and when we have thus repressed our passions and fleshly lusts, let us then desire nothing else but that God would draw us unto himself, link us unto him, and grant us the grace to keep his Commandments.
But we are oftentimes too note, that David speaks here of a conclusion, which he holds for most certain and of no light motion: as when we have sometimes a desire to go unto God, yet it lasts not long: for the flesh also pricks us on the other side, and withdraws us from that good, whereunto we had willingly bent ourselves. It is not enough then to have a little desire, which soon waxes cold, or rather, which waxes even dead through contrary temptations: But we must
hold a sound and steadfast conclusion, as David here speaks, I have fully determined, says he. He puts in the word, to promise: But the Hebrews do take it to be fully resolved, to stand firm and constant in a matter, to the end not to vary or change.
Now, in sum, let us note, that so long as men give themselves to worldly things, they do nothing else but wander: they know not wherein their felicity consists, but we must come to this conclusion here set down unto us, to keep the Commandments of God: and then shall we never have occasion to have a desire to these miserable foolish worldly things, which fly about in the air, which suffer themselves to be carried after their frivolous and vain desires. For we shall be assured to choose a good portion when as we shall be so united to God, by the bond of his word. Now, as we have already touched, the second verse contains a request which David says he continually made:
"I made my humble petition in thy presence with my whole heart: be merciful unto me according to thy word."
Now, in saying that he continually prayed unto God, herein he shows us what the manner is to pray well: that we should be constant to follow it, and not to be weary, not that God needs to be importunately urged, but it is to exercise our faith, and the better to try us, whether we seek all our felicity in him or not. For it is so, that the holy scripture requires constancy in our prayers, especially and above all other things, and not to pray unto God this day, and quite forget him tomorrow, but we must continue, if we will be heard. And lo wherein we must show ourselves to have trusted in God, that is, that although it seems to us that he has stopped his ears, yet for all that we must not cease to go continually unto him, and pray unto him a hundred times as much as we did before: knowing it to be no
superfluous labor, when as we have thus prayed. See here as touching the perseverance whereof David in this place speaks: Now let us see what the substance of his prayer is, "O Lord" (says he) "be merciful unto me according to thy word."
The request is general: But David shows the very springhead of all the benefits which we are to crave of God, and which also he liberally bestows upon us, as well for our souls as for our bodies: to wit, that he is merciful unto us. For God owes us nothing, neither can we bring anything with us whereby we may be able to say that we can provoke ourselves to do well: But this is the whole sum, that he gives it toward us of his mere and free liberality. Let us then mark that David's meaning is to show that when God reaches forth his hand, liberally to bestow upon us so many benefits as we receive of him: that the same proceeds and comes even from his mere goodness. See why he says, "O Lord be merciful unto me." Wherefore, whatever thing we desire of God we must always come with this mind to trust in his goodness. As how? we must desire God to pardon our offenses, and to assist us with his holy spirit: we must beseech him that we be not overcome with temptations: that he will give us his grace, whereof we are empty and naked: that he will feed us: that he will heal us when we are sick, that he will keep us out of danger: or we may make any other or particular prayers whatsoever. All these requests must be drawn out of the Springhead: to wit, that he gives us this of his own goodness, and that we know why it is that God gives us so many benefits, as well for this present life, as also for the health of our souls: to wit, because he has pity and compassion upon us, and that we are miserable and poor Creatures, without he inclined himself to be merciful unto us.
To be short, before we enter into all the particular prayers which we make unto God, let us begin at this end, and let it be the foundation
whereon we must build: That God has pity and compassion upon us. Now because we should be assured in our prayers, David adds this which he already before said to wit, according to thy word: For if we desire of God that which seems good in our own eyes, and that we have not his promise, that he will hear us, this comes of presumption: and therefore we must come humbly and soberly with our Prayers, and not after a wandering and careless manner, neither must we come before God with shameless face, and boldly than we would come before men: but to come unto him in such modest and sober manner: as that nothing escape our mouths without good warrant, which thing we are not able to do, except we be assured that all our Prayers are according to his heart's desire, and that he allows, and ratifies them. And how shall this be done? When as he shall have said, that we should not follow our own brain, giving the reins to our own wits: but that when God shall say, "Lo what I would have you to crave of me, come unto me, and make your requests in this sort:" O, according to those promises of God, we may assure ourselves to come unto him after the example of David and say, "O Lord be merciful unto me according to thy word." And this is a holy presumption, and such one, as God allows. Now we ought the better to note this doctrine, when we see that it has not only been obscured and darkened in the world, but also utterly made void: As at this day it is in Popery, for when they pray unto God, they pray at all adventure. And especially, this is one of the points that the Papists strive most about, that we must not assure ourselves (when we pray unto God) that he hears us: but remain in suspense. Forsooth, but the scripture tells us that it is not possible that the man who is thus floating, as the waves which are tossed with the wind and tempest, should obtain anything. It tells us that when we come unto God, that we must come with faith, hope and boldness.
And so then, (as I have already touched) this is a holy and a commendable presumption, that when we stay ourselves upon the word of God, to set down in sum that he will accomplish that which he has promised us: For we hold him as one bound unto us: not that he is anything in our debt: but because that of his mere liberality, he stoops so low, as to declare unto us that he would, that we should have this liberty and leave to present ourselves so before him, with such boldness, and assurance, as already I have declared. And thus much for the second verse. In the third it follows:
"I have considered my own ways: and turned my feet unto thy Testimonies."
This protestation is worth the noting: For we are admonished, why it is that men so greatly flatter themselves in their own follies and devices, and make themselves believe, that they will make their Prayers unto God albeit they rest not upon him, trust not unto him, neither yet follow that which he has commanded them, but only their own imaginations.
And that forsooth in such sort, as that they think a man should offer them great wrong, if he said, that all is lost labor which they have bestowed: & that they greatly tormented themselves to no purpose, except they did know that God heard them. It is most true, that everyone will say, And how so I beseech you? wherefore will not God think well of that which I do, since it is my final intent to to serve him? No, no, God does not care of all this. And what is the cause that men so arrogantly strive and spurn against God? It is because they call not their ways to remembrance: For it they had this consideration and wisdom, to look narrowly unto their doings, and to think thus with themselves. How shall I do? In what case am I? I must not go astray, but keep a sure and certain way and good mean:
and to consider how to live: and above all, I must do thus much, as that God be not disappointed of the sovereignty which he has over his.
So then, when as men look well to their ways, it is very certain and sure, that they will wholly give themselves to follow the word of God, and therein take all their delight. And this is it that he says on the contrary part, that he would turn his feet to the testimonies of God. Wherein he shows to all men by his example, that they should walk as God has commanded them, and not to be ruled after their own head and brain. For see from whence this madness comes, which possesses as it were all the whole world, that every man will serve God as he thinks best: It is because we turn not our feet unto his Testimonies.
Now we ought so much the more to practice this which is here declared: to wit, to look to our ways: that we should know that seeing that God has placed us here in this world, that he has not done it to that end that we should do whatever our senses would lead us unto: But our life must be ordered and ruled. And whence must we have this rule? Even from the word of God.
And when as we shall be so careful as to order and rule our life, there remains no more for us to do, but to follow even where our God calls us. See the testimonies of God, see his truth which he has declared unto us: See, there must we place and set ourselves. We must never hereafter make any more question to wander any longer, and to discourse and say, why should not this be good and commendable? No forsooth, not so, let not us follow our own fantasies, neither let us be wise in our own conceits: but let us consider with ourselves to hear our God, and obey him, see then the effect of this third verse, where it is said, That David looked unto his ways, and that he turned
his feet to the testimonies of God to wit, to the law, where God has declared his will. Now he adds:
"I made haste and prolonged not the time: to keep thy Commandments."
He continues his purpose: but he shows that his affection was not slow. "I made haste," says he, "yea and that without delay." Now it is not without cause that David puts this: for we see how strictly we ought to deal against our own appetites: yea even they, I say, who are best affected to serve God, do yet come as it were halting, trailing either an arm or a leg after them, as we commonly say. And what is the cause hereof? We carry about with us such a number of corruptions, that the very weight of them makes us to go exceedingly slowly so that we have much to do to go on. And we know, and have too great experience, how weak our nature is when we intend to do well.
Let us then understand and know these two things, and we shall never think it strange that we are so slow and slack to follow God as indeed we are: yea even these two things (I say.) For behold, Satan will never cease craftily to go about to imagine whatever he possibly can to cause us to draw back, he will set bars and pitch Hayes before us, he will lay bushes, thorns, and evil-favored stumbling blocks whatever which any way may hinder and let us: that if we mean to march on but only three paces, we shall be violently carried away to turn on this side and on that, not knowing what shall become of us. Again, we shall be solicited and moved by our inordinate appetites, to draw us clean awry. For if we will wholly put our trust in God, the Devil will draw us to the contrary and make us to give ourselves up to this worldly pelf, and so consequently to all the rest. Seeing then, that we are drawn and hauled with so many cart ropes, yea and are of
ourselves so feeble to do good, even burning after wickedness: Alas, no marvel though we be slow to follow God, but yet for all that we must need fight. It is no question but that we flatter ourselves, when we see such slackness in ourselves and say, indeed it is very true such is the state and condition of our nature, and again our infirmities are so great as that it is an impossible thing for any man to discharge himself as he ought. O dear brethren, let us not build upon such a foundation, but let us fight against our vices, and take and get unto us strength and courage, against all the stumbling blocks and ambushes which Satan shall lay against us, that we may break all the bands and cords wherewith he holds us bound. See I say how we ought to do in this case. For, let us not think but that David was a man, passionate as we are, and felt in himself great infirmities: neither made he protestation of this in vain, when he says, that he hasted and made no delay to do the Commandments of God. And so let us haste, after his example, when God speaks, and let us bow down our ears to hear him, and lift up our foot to obey that which he shall say unto us.
Lo then what David means to declare unto us in this place: to wit, what readiness ought to be in all the children of God, to hear his word, and to receive it, and not to defer from day to day: For we know not what time God will give us the grace to offer his word unto us. They which in such sort delay the time, do make their account that God is greatly bound and beholden to attend upon them. Now we see how he scorns such our arrogance, when we pray unto him with such terms and conditions. Wherefore, we ought a great deal the more to force ourselves, to the end to attain to that perfection, after the example which is here set down unto us, to run without delay so often as God shall have mercy upon us. It follows soon after, that David was not given to do wickedly notwithstanding all the
wrongs which the wicked had done unto him, and had persecuted him with all the griefs and conflicts which he had sustained.
Albeit (says he), that the hands of the ungodly have robbed me: yet have not I forgotten thy law. This is not here put to without a cause. For we shall herein see very many who are peaceable and moderate enough when they are not grieved but suffered to run their own course; But if any trouble overtakes them, and they are molested, behold then they are given to do wickedly, then alter they their determination and purpose, and change their copy. So then, because men are so easy to be drawn to evil, although before, they followed the thing that was good: see therefore we ought diligently to note this place, which David here adds. For it is as it were to ratify that which he has spoken of the readiness to follow the word: because that that had not been enough, without he had been so confirmed in it. For although the Devil had so lain upon him, even to have discouraged him, yet was he not without hope, continually to make his part good against him.
And so must we also do in this case. When our Lord then shall set us in the way, and shall give us some good motions: let us beseech him so to confirm us in the same, as that when the Devil shall go about to assail us, we might repulse and overcome all the assaults wherewith he shall assail us: and always to continue and remain in our determination and purpose without change. Lo the thing which is here declared unto us.
And we are also to note that there are two temptations, which we must resist, when we shall be grieved and injured. The first temptation is, that when we are injured, we are by and by moved to render the like: Mark I beseech you the state and condition of our nature. Now since God commands us to flee that which is naught,
and to do that which is good, even to love our enemies, we had need to be very well armed and furnished with these texts of the Scriptures. For we shall never be able to attain to the end to overcome any such temptation nor desire of revenge, except God puts to his helping hand. We think it also lawful to do evil, when we see ourselves compassed with nothing else but evil and wickedness, if we look into the order and government of the world, we shall see one man exceed in lechery, another to be a horrible blasphemer, one an extortioner and usurer, and another a deceitful bargainer, one in this thing another in that: and very many estranged from God, and become near neighbors to Satan, violently carried to this and that. When as then we are thus encompassed with evil and iniquity, we think that we may take leave to do wickedly.
See how the children of God may be tempted, and how we see also an infinite number to be as it were daily deceived. And therefore let us note, that if we have at any time been boldly affected to come unto God, and that he has reached forth his hand for a season, to have us to come unto him, that yet this is not enough: But we must hereupon endeavor ourselves to gather unto us new force and courage, to the end the Devil might not shake us when as he shall raise up against us troubles and vexations, and lay a great number of stops and stumbling blocks in our ways. We must therefore be armed against him, to the end we forget not the Law of God, whatever come of it.
And here we are to note this circumstance, that David does not only say, that he was grieved by one man alone, nor yet by two or three, but he says, The congregation of the wicked. When he says, The whole congregation, this is very much: if there had been but a small number, it had been enough: But he says, The whole congregation, signifying that he was assailed on every side, that he was like a sheep
among wolves, lions, bears, and other wild beasts of ravine: and yet for all that, that he always put his trust in the Lord.
Now if we shall look well into ourselves, how few shall we see which have not been overcome with the least temptation that hath come unto them? there shall need but one man to oppose himself against us, and lo, we are by and by carried to do wickedly, now we know not that this cometh from God. To be short, the least fly which flies before our eyes (as we say) is even enough to turn us quite out of the right way. And surely we may be greatly ashamed so suddenly to change our copy: where before we made great show of following of God, and by and by to go clean against the hair. And we think this may be a most lawful excuse, when as we can handle the matter thus, to say, that we were carried to do wickedly through some temptation. It is so far off that this excuse should go for payment, as that it is neither worth ware nor money. But we must say with David, yea and that truly as he has done, That whenever the whole congregation of the wicked shall assail us, let us not cease to persevere and continue in the law of God. And namely he says, That they have robbed him, which is yet the most grievous and sharp thing that can come to a man, and which might soonest make him to quail. For it may be that the wicked will go about to molest us, and yet come not to the end of their enterprise: but David says, that he was put out for a prey, that he was as a wretched forlorn creature, and assailed on every side: and yet that he forgot not the law of God. And in so saying, it is as if he should have protested and said, that he had always one self and the same affection to follow the law of God.
Now let us return unto that which we have before touched. For this is no small temptation, that God suffers us to be so molested, grieved, and tormented. When GOD suffers Satan and his supposts to take this course, this should as it were discourage us a hundred thousand
times. And in very deed this is Satan his policy, as we see in Job. For when Satan meant to show, that it was an easy matter for Job to serve God. O, says he, he is well at liberty, and lives quietly, he is rich, and therefore it is a very easy matter for him, to praise God: but whenever he shall have lost all that he has, all his substance, and be vexed with many annoyances and torments, we shall then see whether he will bless God yea or no. Loe then how God proves us, when he suffers the wicked to molest and trouble us, that they are even come to this point to set their foot upon the very throat of us. By that he means to prove us whether we love him in good earnest or not. And therefore we are the rather to mark this doctrine. For it is impossible for us to serve God as we ought, without we have this constancy whereof David here speaks: to wit, that when we shall be afflicted in any sort whatsoever, we must not cease to pray always unto God, that we may be able to yield ourselves wholly to him. Loe what is the sum and effect hereof. And by this we are taught, that neither afflictions nor any such other like things ought to stay us from praying unto God, to the end we might always walk in his obedience. For if he permits us to be afflicted in our flesh, we must not therefore say that his love is diminished towards us, neither that he has little care of our salvation: let us only attend and wait to see the end and issue of our afflictions, and in the mean while continue to walk according to his word, and never forget his law, howsoever Satan solicits us to the contrary. Now it follows immediately after,
At midnight will I rise to give thanks unto thee: because of thy righteous judgments. Lo here an excellent protestation, which also hangs upon that, whereof we have already treated in the first verse. For there David protests that this is our true and very perfect felicity, when as we give ourselves to GOD and to his word.
Now he says here, that he rose at midnight to give thanks unto God, even because of his righteous judgments. As if he should have said, I have already declared, O Lord, that my portion is to have thy word, and to have possession thereof: which if I have, I am blessed, and most blessed: And now, O Lord, suffer me not to be unthankful for such a benefit and privilege, which thou hast given me. He alleges also unto him his righteous judgments. We have here before declared what the meaning of these words import: to wit, the Statutes of God: which are to govern us in such soundness as that our life shall be plain and honest, David then, saying that he praised God because of his righteous judgments, signifies, that he thanks him for that, that he was taught in his word, knowing it to be a singular benefit. We are now to note this saying. For we see what our unthankfulness is, not only for all the benefits of GOD, but principally and chiefly for this, that God has so declared himself unto us by his law: Prophets and Gospel, and yet we never think of all this: and that which is worse, that although he means to overcome our malice through his goodness, and offered himself unto us as a father and Saviour, yet do we fly as far from him as we possibly can.
It is very true that we will make semblance to seek him, as it were for our discharge, yea and that shall be too, when we shall be thereto forced: But yet if we were at our own liberty and choice, we would come as far aloof as were possible.
Now when we seek God in this wise, it is not to come directly unto him, but only to say,
"Lo, I am well affected unto GOD, I am one of those which seek him."
And indeed, when God goes about to draw us unto him by his word, how may we be able sufficiently enough to understand so notable a
benefit? Wherefore let this doctrine be well marked, seeing it is so very necessary to correct and amend our so great villainous malice and unthankfulness? and that we might hereafter learn to praise God, because it has pleased him to make us partakers of this inestimable treasure, to wit, the doctrine of salvation: that his meaning is to rule and order our life, that we might not be like wretched strayed sheep, to be cast down headlong into the bottomless pit of hell.
Here is likewise an ardent affection expressed in this saying. That David arose at midnight. As if he should have said, that the day was not sufficient enough for him, but that in the time of his quietness, he lifted up his mind into heaven to give thanks unto God. In this he signifies that he continued praising of God without wearisomeness.
Now then, if we will rightly follow the example of David, we must not give GOD thanks when we think good, and when we shall have remembered him once in fifteen days, or I know not when: or else when it shall be for fashion's sake, as when the Bell ringeth to cause us to come to the Sermon. But it must be always, for we must both in the evening, and morning, and also at midnight, have our minds waking to give him thanks.
He adds,
"I am a companion of all them that fear thee: and keep thy Commandments."
By which he signifies that he has sought all the means possible to give himself to walk in the fear of God. We have here to note that David was an excellent man, even like an Angel among mortal creatures: and yet for all that, it was needful for him to accompany himself with faithful men, men of good example, and pure, and holy
in life and conversation. And why so? To the end he might be always the better confirmed in his vocation and calling, and not to be withdrawn from the same by evil example. Now (as I have already touched) if David had need hereof, what shall become of us, who are so inconstant and mutable in all our doings? Lo then the first point which we have to note in this place: to wit, that David protests that although the holy Ghost assisted him, and that he felt himself confirmed, as we have seen, nevertheless, he yet sought other helps to continue and hold him in the fear of God: as the companies which were most meet for him, to cause him to follow his vocation, and not to withdraw him from it, seeing there must be nothing that must pull us aside from the right way. Now he means to signify further, that he joined himself with men that feared God, to the end also that he might serve him as he ought. For we are bound to stir up one another through mutual exhortations and good examples. It is meet then that we have these two considerations: in the first place, we are to consider to follow those which can advance and further us in the right way, who can profit us more and more in the fear of God, and after that, we must also labour to profit those with whom we shall be likewise conversant, inciting them by all means possible to follow the right trade, wherein God shall have set them, to the end he may be honoured with one accord: and that every of us might say, "Come, let us go, and let us travel and take pains to cause others to go with us, that we may altogether honour the Lord our God." Now the conclusion of the eighth verse, is the second request.
"The earth O Lord is full of thy mercy: O teach me thy statutes."
Here we see how necessary a thing it is for us to be always praying to God, beseeching him more amply to instruct us, that we may acknowledge him better than heretofore we have done: yea, and that specially, when as we think we know all that is to be known, that we
thoroughly consider that we have yet great need to profit continually more and more. For, which of us, I pray you, dares to be so bold as to compare with David? Lo, so excellent a Prophet, as that he is like unto an Angel of God: we see also how God has revealed unto him his secrets, as if he had been taken up into the heavenly kingdom: and yet he having such excellent gifts as we know, desires notwithstanding to be instructed in the statutes of God. And which is he among us that has not greater need of them? So then when as we shall be greatly learned in the word of God, not only for ourselves but also to instruct our neighbors: let us for all that be contented to yield ourselves to be taught of him, to beseech him to grant us his grace, that we may daily profit more and more.
And therefore we ought the better to note the reason, which David sets first down, "For the earth, O Lord, is full of thy mercy." As if he should have said, "thou O Lord spreadest abroad thy fatherly goodness over all creatures: we see how of thy mercy thou feedest the beasts of the field, we see the trees flourish, the earth bring forth her increase, thy goodness spreads through heaven and earth, and how is it then possible, that thou shouldst not do good unto thy children? I am one of that number which call on thee, and that put their trust in thee. Seeing thou art so loving and merciful to all creatures, thou shalt not forsake me."
The reason, here set down, serves David for a confirmation that he should not doubt to obtain the request which he had made. And so as oft as we desire God to instruct us in his statutes, the goodness, wherewith he overspreads all his creatures serves us as a foundation, whereon to build all our petitions. And since that God has given us this grace to allow us in the number of his children, and to show himself to be our father, let us be sure that he will not refuse to give
us those things which he has promised. And according to this holy doctrine, let us prostrate ourselves before the Majesty, &c.
The ninth Sermon of the hundredth and
nineteenth Psalm.
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