Part 7
"Quicken me according to thy loving kindness: so shall I keep the testimonies of thy mouth."
We see here that David speaks as one that were dead, when he says, "O quicken me," he shows then that he was not beaten softly with the rod, or with a mean affliction: but was punished even to the uttermost. For he was so dried up, as before we have said, that there was no substance at all left in him. Lo what was the cause why David after this manner made his petition.
Let us learn then, not to flatter ourselves, when the Lord our God shall visit us with any little affliction, that we think to have done even sufficiently, if we call upon him: But if we shall have done so an hundred thousand times more, yet that we must not give over praying and calling upon him. And herein may be seen the hypocritical dealing of men: For they are so womanishly minded and
tender-hearted, that they think themselves to have wrought a million of miracles, when as they have sustained never so little adversity, no, not worth the value of an hour.
Moreover, if they be overladen with any adversity, they may be bold, as they think, clearly to forget both God and his word. But our good God will not have us to proceed in this sort: For he sets before us here, the example of David for our instruction, but yet he has set it forth unto us for this end and purpose, that we should not cease to continue to call upon him in our adversities: yea were our afflictions never so great, and lasted never so long, yet that we should notwithstanding continually persevere in prayer.
To be short, let us understand, that David made this prayer at such time as he thought not to have lived any longer, but that he was as a dead man, when he says, "O quicken me."
Moreover, we may see that his constancy was not like a puff of wind, but that he persevered therein. For although his troubles contained that he was as it were in a very deep pit, whereout he was not able to get: yet ceased he never but to trust that God would deliver him out of it: and thereupon called on him, and received great courage. Namely, he desires to be quickened according to the loving kindness of God. For we must also be at that point, if we will be heard, to know that God is bound unto us of his mere grace and favor: and that we also must have recourse unto him, if we will have him to accomplish his promises unto us. Men must not then abuse themselves, to look unto their own doings, nor yet to have regard unto worldly means: But that they seek for the same in God, and in his mere goodness and free gift, for which he will hear them, and receive them also unto himself. In the end, David protests that he will keep the testimonies of the mouth of God. Now let us not understand hereby that he had
not kept them before: For we have seen the clean contrary. But this is to signify, That seeing in the midst of the afflictions which I have sustained, thou hast always given me the grace to persevere in faith, and that I have continually upon thee, Satan has not shaken me, to cause me to do wickedly, since then, O Lord, thou hast given me such constancy at the time that thou wast estranged from me: by a more strong reason, when thou shalt be mine aid and succor, and shalt restore me, I shall have a far greater constancy, to keep the testimonies of thy mouth. See then, how that in the midst of all our afflictions we must glorify God, not doubting of his faithful dealing, that he will perform whatsoever he has promised, have pity on us in the end, and confirm us more and more to keep the testimonies of his mouth: knowing that he will continue to do that unto us, which he has already once showed us.
And according to this doctrine, let us prostrate ourselves in the presence of our good God, acknowledging our offenses: Beseeching him that it would please him to open our eyes better that we may behold the power and virtue of his word, and thereon to stay us: in bereaving us of all the lightness and inconstancy, which might turn us away from it, desiring him also not to suffer us to wander this way and that way, as commonly we are wonted, to turn us from the right way, as we are by nature overmuch inclined thereto: but being fully resolved, that it is not in vain which he hath declared unto us, that he will assist us in all our necessities, which we shall crave of him in true faith: yea not only in our small and mean afflictions: but even when as he thinks we should be utterly overthrown: knowing that he will accomplish for our profit and health, whatever we may hope after, and behold with the eyes of faith. Let us beseech him that he will not only grant us this grace, but also unto all people and nations of the Earth. &c.
The twelfth Sermon upon the hundredth
and nineteenth Psalm.
LAMED.
89 O Lord, thy word endureth forever in Heaven.
90 Thy truth is from one generation to another: thou hast laid the foundation of the Earth and it abideth.
91 They continue even to this day, according to thy ordinance: for all are thy servants.
92 Except the Lord had been my delight: I should now have perished in my trouble.
93 I will never forget thy Commandments: For by them thou hast quickened me.
94 I am thine, save me: for I have sought thy Commandments.
95 The ungodly laid wait for me: but I will consider thy testimonies.
96 I have seen an end of all perfection: but thy commandment is exceeding large.
We see how changeable men are. It is very true that when we talk of the shadow, we may say that it removes and changes every minute of
an hour, so that it rests not. But if we look well and thoroughly search out that which is in the mind of man, we shall see a great deal more vanity and change than is to be seen in the very shadow. And what is more, David says in another place that if man were laid in one scale and vanity in another, that vanity which is nothing would weigh down man greatly. And we shall not need to stand long disputing of this: for every man, by his own experience, can testify what it is and what it can do, albeit there were nothing written nor anything thereof contained in the Scripture. What remains, then, for us to do? Forsooth, we must seek for our constancy elsewhere than in ourselves.
Now God gives us a very good means if we will take it, which is to build and settle ourselves upon his word. And for this cause it is that the Prophet Isaiah says that the word of God endures forever. He had spoken before of the frailty and fickleness of men, as that nothing could be more; and although it might seem that there was some strength in them, it is yet incontinent, clean parched, and dried up, that it vanishes away into less than nothing. But he concludes and says, "That the word of God abides forever." So then, see the means, how that men (although they be transitory and have no constancy at all in them) shall notwithstanding have a perfect constancy and sure estate, to wit, when as they shall stay themselves upon the truth of God and his word. According to this, it is here said, "Thy word, O Lord, abides forever in heaven." Some expound this as if it had been said that because the heavens have continued long, they render a good testimony of the truth of God. But here David namely speaks of the heavens because we see by them a more manifest sign of the Majesty of God than we see here below on earth. And indeed, in that we are rude and earthly, we had need to have God to guide us and to lift up our minds when that he would have us to think on him: to the end we might forget the world and all the corruptible things here
beneath. See then the reason why David in this makes the seat and house of the word of God in heaven: because we had need to look a great deal higher than into our own senses when we would comprehend how God is true and faithful. When we would feel the certainty and assurance of his word, we must enter into a more deep consideration than our sense is able to bear and not look so into the visible thing or into that which we conceive on earth.
He adds, "That the truth of God is from generation to generation." As if he should have said, "It is true, O Lord, that men are here very circumspect and advised: and we see also how things have their alterations, so that there is nothing which is not wavering and inconstant. We are as it were in the whirlwinds and tempests: and if at some time things be in peace and at quiet, it lasts not long, and although the creatures be peaceable and at quiet, yet are the men never at rest, but are continually chafed and troubled. But thy truth, O Lord, is sure and certain, which can never be shaken through the alterations and changes which here we see, no otherwise but by the lightness and inconstancy of men, when as they do nothing else but wander here and there. True it is, O Lord, that all this impairs not a whit the certainty of thy truth and word."
Lo, here in sum, the meaning of David in this place. Now he brings in a proof of this sentence, to wit, that God has laid the foundation of the earth, and it abides: that is to say, that the order of nature has its course and so continues without end. And why so? Forasmuch as God has appointed them: because he has so declared it, and that all creatures are subject unto him. This disposing and ordering must needs continue in his estate. And although we see all things to turn on this side and on that, yet God always gives us some visible sign to show us that he never alters nor changes his purpose. And chiefly, that his truth is never subject to any change.
We see now in sum what the substance is that is contained in these three verses.
Now that we may apply all this to our use, and to make our profit hereof, let us learn to have recourse unto the word of God, so often as we shall be astonished and know not what shall become of us: to wit, all the days of our life. For there passes not one quiet day over our heads wherein we are not moved to think either of this thing or of that. Sometimes the temptations are easy to overcome; but after, we shall see some appearance of danger that shall trouble us a great deal more, yea, and some threat or other we shall have that shall even abash us. And if that were not so, yet should we have occasions enough in our heads to make us unquiet, that we should not need to be otherwise troubled. But every one of us has in himself store of tempests and storms, so that if there were nothing else but our own very fantasies, they would be so many whirlwinds to make us never to have quiet minds. Now see then a good remedy, that is, let us know that although we are environed with a great number of dangers, although there be no certainty in our life, although there is always a hundred deaths before our eyes, yea, that we thought the devil should swallow us up every minute of an hour: yet must we be peaceable, and hold ourselves quiet and still, because that God has laid the foundation of our salvation in his word, and that he has promised to keep our life. When then we shall have the word of God to certify us, that he has care both of our souls and bodies, let us know and be certainly assured that herein consists all our constancy.
So then, let us rightly apply this doctrine for our instruction, that when it is said, that the word of God is permanent in Heaven, that his truth shows itself from age to age, and so continues, that it is namely spoken, to the end that we should be patient in the midst of all the troubles, griefs, and anguishes, which we may have, being
shaken amidst so many dangers: and also, seeing the endless and incessant changes which are here beneath, and nothing else but all unquietness. Let us then see what is here to be considered for the first point: we must not seek to take our rest in this world, for we shall never have it here. But let us always have our recourse to the truth of God.
Moreover, let us see if we can rightly practice this doctrine, that nothing hinder us, but that we may live in peace and tranquility in the midst of the most great and dangerous confusions which may light upon us. Let us also see that whether the winds blow in this corner or in that, that there be garboyles of war, that there be pestilence and famine, and such like, that it seemed we should perish a thousand manners of ways: yet all they who settle themselves upon the word of God, will never be but certain. For they shall feel both in life and death, that they are in his hand and protection. And having this confidence within themselves, they will make no reckoning of all whatsoever shall come unto them: as we see Saint Paul commands us to exalt ourselves against all things present and to come, so that we be fully resolved that God loves us. When this shall be in us, and we shall have hereof a good testimony in our own consciences, through faith and the word of God: lo how we may assure ourselves, and solace ourselves in the midst of all our troubles and confusions which here we see: and by that means be never at peace and rest, and not to be greatly troubled for anything that may come unto us the next day. And why so? For has God, who has declared himself unto us to be our Father, spoken it but for a day only? whereas he has testified unto us that he will have our salvation in his hand? Is here any time limited?
Now we see to the contrary, that God says, "He will never forsake us." Our hope then must stretch itself clean beyond the world, and so
we shall not be tossed with the winds and tempests which shall blow against us, to make us turn back, when we shall have a sure foundation upon the word of God. And as concerning this proof which David adds, saying, that God has laid the foundation of the earth, the same is but a little taste which he gives us of the truth of God. Now it is not enough for us to have this taste only, to know whether God is faithful and that his truth is everlasting. For to prove it to be so, we see that neither heaven nor earth, but are subject to corruption, and that all must pass, only the word of God is said to last forever. And it must needs be so: for else what should become of our salvation? It should be corrupt very soon.
Let us not once think then, that David's meaning here is to make a comparison, and an equal proportion, of the continuance of this world, and the constancy which we see in the order of nature, with the truth of God. But he shows unto us that even in these corruptible things, we might the better perceive how faithful God is: and if he be true in these things on the earth, what shall he himself then be? I beseech you, tell me, from whence has the earth her foundation? It is founded both upon the water and also upon the air: Lo, here foundation. We cannot possibly build a house fifteen feet high upon the firm ground but that we must lay a foundation. See all the whole earth is founded only wavering, and as it were hanging, yea, and upon so bottomless depths, as that it might be turned upside down in the minute of an hour, and the whole substance of it utterly overthrown. It must needs then be, that there is a wonderful power of God showed in the conserving of it, in the same sort it standeth. And that is it which is here showed unto us: to wit, because that God has said, that the earth was in the midst of the world, and that it was so laid as it is: hereby we know what the certainty of his truth is. But we must here forsooth compare the lesser things with the greater, as we say. How from the lesser to the greater? I will show you by
example, If I say we did see such excellence in the body of a man, as that it might be thought to be even the very image of God: whereby we know the thing that is written, that God has ordained man to be the chief of all his creatures, and given him great dignity, nobleness, and power over all living creatures. Even so, also, in praising that which is in man, we may descend from the body to the soul: and this is from the highest to the lowest, and from the less to the more: So likewise is it in this place, when David sets before our eyes the order of nature: This is not (as I have already said) to measure and compare the truth of God, with such a measure: But to the end we might reason and say, If in these frail and transitory things which are subject to corruption, we see such a constancy because it is God his will it should be so: What shall we then say of his truth, which surpasses all the world? When then we shall make such a comparison, between the state of the world, and the truth of God, we may certainly conclude, that God sufficiently grants us wherewith to settle ourselves upon his word, we must not be so inconstant as to let our faith be shaken, so often as we shall see the world tossed with any troubles, but rather to take this place which is here showed unto us by David for our refuge. And this is the sum of this place. Now it follows afterward,
"Except the Lord had been my delight: I should now have perished in my trouble."
David here speaks of his own proper experience and knowledge before he spoke of the truth and excellency of God in general, and says that it was in heaven: and afterward he proves it by visible things, which is very manifest unto us, and which God points out unto us, as it were with his finger. In the third place, he says that he speaks not of unknown things, that he might dispute of them at random, but that he had rightly practiced that which he had spoken
because he was preserved by the word of God. And therefore, he now shows us where we ought to seek for this word, whereof he had generally spoken heretofore. For we may use this name of the word of God, and yet it may be hidden in the air or amongst the clouds: But because he has given unto us his word familiarly, and communicates the same with us daily, even in the holy scripture: Let us consider, that in giving honor unto the word of God. We say that it is infallible, Let us not imagine it to be an unknown word, but let us go unto that, which God at all times has given to his servants: and that is it which is contained in the law. See then, how God has first declared his word unto us, wherein our salvation is altogether certain.
Now here we have to note in this strain, that David having had such experience, deserves well to be heard, and that they are no vain words which he here sets down beforehand: But that God also would have it so, to the end we should give the more credit unto it, and that we should no whit doubt of anything that he teaches us, when as he himself has made proof of all that which he before had spoken. And thus much for the first point. The experience then whereof David speaks should very well serve us in stead of our Seal, by which God means to make the Doctrine of his Prophet to be of so much the more antiquity. And thus much for this.
Moreover, let us learn rightly to understand, how sure we ought to be of the word of God, not to seek for the certainty thereof without ourselves, but rather in our own Consciences. It is true, that we ought thoroughly to look both above and beneath, to make the testimonies which God gives us to serve our faith, to the end we might be certified of the truth of his word, as already we have heard: but yet the principal point is this, for every man to enter into himself, and make such account of this certainty of the word of God that it
may take such root in our souls, as that we may there feel it to be such as here it is said: to wit, that it never be shaken, although the whole world should be confounded, and that it is the same which must give us peace and rest, notwithstanding it seemed, that all were utterly overthrown. We must then acknowledge the effect and accomplishment of this certainty, which the Prophet here attributes unto the word of God. In sum, it is as much as if he had said, that no man is able rightly to feel how God is faithful, and his word certain and sure, without he has a true faith and belief thereof within his heart, and the same to be discharged of whatsoever is contrary to his salvation. As namely he says, that he should have perished in his trouble if he had not delighted in the word of God. David here shows what experience he had: to wit, that he was so afflicted, that he was as it were even in the gulf of death.
Now if the word of God brings us out of the grave, quickens us in death, and preserves our health, notwithstanding that it seems to be swallowed up in the gulf, do we not see a good proof given us from God, how firm and sound it is? So then, let us well consider (as we have already said) that since we have known the power of the word of God, to be such as it is here showed us, we may in such sort resist all the greatest temptations which the devil is able craftily to work against us, so that we shall be able to escape as it were both from death and the grave. And thus much for this.
Now for the second point, David shows us how it is that we are preserved in all our afflictions by the word of God, how our life shall be safe, and our health assured thereby. And that is, if we delight therein: to wit, that we be so comforted with the love which God there shows us and wherewith he certifies us, that since he has adopted us for his children, he will therefore always show himself to be our father. Wherefore we may boldly recommend our souls unto
him, and he will receive them, so that we shall not perish, having all our refuge so unto him. If we then content ourselves so, the word of God will give us life in the midst of a hundred thousand deaths. But if we hear it without having any such affection, that we taste not of the promises of God, or else that we always somewhat distrust and doubt, to reason how it goes, and afterward wander after creatures, or else build upon ourselves, if we be so changeable, we shall never feel any virtue of the word of God, but may be overthrown a hundred times: the least affliction in the world shall be as a gulf to swallow us up: that we shall not need the main sea: but even a finger depth of water to smother and drown us, if it were not that we had learned of David, to be assured of the love which God bears us: and that by his word.
So then, let us understand what the true delight of the faithful is, and that which preserves them from death, and quickens them: that is, when they are contented with the love of God, to set their whole felicity there, to have him to be merciful and favorable, to have this privilege to have recourse unto him, being assured that he will hear them. See, I say, how we should be quickened by the word of God. Now when that David has declared the profit which he received by the consideration of the law, he adds, That he will never forget it. Wherein he protests that he will not be unthankful to God, as we are accustomed.
Now although we are not without a great number of vices, yet is this one of the greatest, that we do not only so oftentimes suffer the benefits of God to escape out of our minds, but we are also so wicked, as that we desire nothing more than to bury them: we think we should have never time enough utterly to forget them. See, I say, the state and condition of our vile and corrupt nature. And therefore, David in this place protests that he will never forget the
commandments of God, because he has been quickened by them. And moreover, he speaks it not only for himself, but shows unto us by his example, what our office and duty is. When God then shall have thus aided us in our afflictions, that he shall have raised us up even from the grave through the might and power of his word, and that we shall feel such a benefit, let us never forget it, but be always mindful thereof. And yet David means to show unto us a farther point: to wit, that because the word of God has already profited him, that he will esteem of it and have it in great price for the time to come. Knowing that it is not for a time only, that we must be preserved and comforted by the word of God, but forever and ever. This might seem for us to be very obscure, were it not declared unto us more at large. See now then what David's meaning is. If a man be as it were cast down, not tasting of the promises of God, and when it shall be laid before him, that although God afflicts his children yet that he does it not utterly to overthrow and destroy them: but to the end to call them to repentance, that afterward they might feel his merciful goodness. If a man then be thus admonished by the word of God, it may be, that this admonition will serve him to no purpose, because he himself seeks not after the remedy which is set before him, and so is made void of this comfort which is here touched, and by that means the power of the word of God turns into all evil toward him. What is then to be done? Let us mark well that which David here speaks, that he will never forget the commandments of God, because he has been quickened by them. As if he should have said, when as thou hast once preserved me by means of thy word, that thou hast given unto it this power and property, that I being as one dead, and out of the world, have been thereby fully restored to health, then hast thou taught me what I ought to do all the days of my life: that is, I must meditate upon thy word, I must exercise myself therein, and I must continually study to think upon the testimonies, which thou of thy fatherly love hast bestowed upon me
to the end I might hold me contented, and be sure that thou wilt never forsake me. The use, O Lord, then that I feel by thy word, has caused me to apply the same to my profit all the days of my life: to the end I might be able to resist whatsoever Satan shall craftily go about to work against me, and to persevere in thy fear and love, whenever the wicked and ungodly shall make war against me. Thou then, O Lord, hast showed me that thy word ought always to be before me. For that never loses its power and strength: neither is it a thing that is consumed and worn by much wearing. A man may soon make an end of a loaf in eating it: but when he has so done, he must look for more bread. And in continual drinking of wine, the hogshead will be empty: but when as the word of God has served to quicken us, it still remains sound and whole, without diminishing any whit at all. So then, let us learn after the example of David, to make estimation of the virtue and power which God has given to his word, and never forget it. Now he adds by and by after,
"I am thine, save me: for I have sought thy commandments.
The ungodly laid wait for me to destroy me, but I will consider thy testimonies."
After that David had made such protestation, he commits himself to God, even declaring that he has sought his commandments. And so he speaks not only of the time past, but remains always constant in this purpose. Now we have here to consider of three points: the one is, the request which David makes to God, "O save me": The second is, the reason why he desires God to save him, "Because," says he, "I am thine." And afterward he shows how he is God's, that is, "For I," says he, "have sought thy commandments." And thus we see in the first place, how God offers himself unto us, and that he desires
nothing else but to hold us in his protection, to have care of our salvation, yea so that we come unto him after the example of David.
And I beseech you, what privilege is this, that we have such liberty to come unto God, and to commit ourselves into his hands? whether we wake, or sleep, whether we labor either in the town, or in the fields, that God is as it were a watchman over us, to keep us. Yea, and that he has not care over our souls, to keep them from the ambushes of Satan, but also that his fatherly providence and love extendeth itself even to our bodies? When God then, I say, gives us the liberty, that we may make such request unto him, I pray you tell me, is not this an inestimable privilege? But we never a whit think of this: as may well be seen by our slackness and weariness in prayer to God at this day. And yet for all that, it is not without cause that David sets down here this request: but to the end that we should know, that in praying to God, he will grant us the grace to commend ourselves wholly unto him, no more also should we have too great a care over our life: for we being assured of his love, should be contented with all the rest whatsoever. And thus much for the first point.
Now for the second we are rightly to consider, that if we will have God to be our warrant, and to be under his protection, we must needs be his, and may say truly, as David here does.
It is very true that God keeps his creatures, who are not worthy thereof, as he also causes the sun to shine as well upon the good as on the bad, and that it is of his own goodness and mercy that the wicked do live: but yet to their utter destruction. And when it is here said, to be kept by God: it is such a keeping and preservation, as that the issue thereof is both good and healthful. And this is not done save only to such as are truly the possession and inheritance of God, and his true household servants and children. Will we have God then
to receive us into his protection and to be our protector? Will we have him to take care and charge both of our souls and bodies? Let us first be his. And how shall we be his? Forsooth, we must come to the third point: to wit, to seek his testimonies. See then how God will take us for his possession: for he even then allows us for his children, when as we put our whole trust in him, seeing that he has so familiarly called and bidden us, and has certified us by his word, that he will never forsake us. If then we so seek the testimonies of God, and stick unto them with a sure faith, let us never doubt but that he will allow us for his household menial and children, And then we may well say with David, save me O Lord. See I say, in what manner we ought to come unto God, if we will be sure to have him to protect us. Now David adds,
"The ungodly have laid wait for me, to destroy me: but I will consider thy testimonies."
Whereby he does us to wit, that although God is steadfastly purposed to be the protector of the faithful, yet that they are not without a great number of griefs and troubles, subject to many sorrows: and be marvellously enwrapped and thereby think, that they cannot choose but to fall into the snares of the ungodly. And besides, the subtleties of Satan are great: and again, all the ungodly which serve Satan, and are led by his spirit, cease not to invent subtleties and deceits, to entrap the children of God, by lying in wait for them. David's meaning then here, is to declare unto us, that although God preserves us, it is not therefore to be said, that we are without molestations, and temptations. But what? So it is that the word of God ought to suffice us, as he saith, "I will consider thy testimonies." As if he should have said. O Lord, I have made this my buckler and fortress, which is, that thou hast promised to be my savior: and hereupon have not forced for all the treasons, that all the ungodly
can conspire against me. It is very true that they have laid a platform to betray me, yea, and it seems that I am already within their claws and teeth, ready to be devoured but thy testimonies, O Lord, have so strengthened me, as that I have not fainted. Let us learn then to fight in this sort against all the subtleties of Satan, and malices of men, and notwithstanding that they shall go about to destroy us, yet let us fasten our eyes upon the word of God, attend upon it, and therein persevere unto the end. Now for conclusion David adds,
"I have seen an end of all perfection: but thy commandment is exceeding broad, or large."
The word then which David uses, signifies sometimes perfection, and sometimes accomplishment because the things which are come to a perfection, have an end. Now he says in sum, that when he has thoroughly considered of all things, that there is nothing in this world which has not an end, and that is not consumed by continuance: but that the word of God is plentiful: that is, it extends itself unto all the creatures of God, and over all whatsoever we are able to see. See here a sentence very like unto that which we have seen in the first verse. David then by this conclusion confirms the saying which before he held, to wit, that the word of God is everlasting. Although that we here see marvelous alterations, that we see the world tossed with so tempestuous whirlwinds, as that there is neither end nor measure of them yet shall we have in the midst of all those troubles an everlasting abode in the word of God, which will assure us of all together.
Let us not then measure our salvation by the present estate of the world, and as it seems now in our eyes, whereby we may well perceive and discern the same. And why so? Because that all things here below have an end, as we have said, that heaven and earth shall
perish: but God has given to us his truth, which is of such an everlastingness, as that it surpasses both heaven and earth. It behooves us then to be lifted up and rapt with this eternity of the kingdom of God, so often as his word shall be spoken unto us, wherein consists all our salvation.
And according to this holy doctrine let us prostrate ourselves before the majesty of our good God, with acknowledging our innumerable offenses, by which we cease not daily to provoke his heavy wrath and indignation against us: Beseeching him that it would please him to cause us to feel our wretchedness more, than heretofore we have done, to the end we might be displeased with our sins, and seek for remedy, where it is showed us: to wit, that seeing there is nothing else in us and in all creatures, but vanity, that we beseech the same good God to confirm us in his promises: that all our study be wholly there: knowing that all our life rests in them, to the end we search no other where but there where he has promised we shall find it, that is, in his word. That it would please him so to make us taste and savor the power and strength thereof, as that we may be wholly given to serve him, and that receiving us into his holy protection and conduct, he will not impute unto us so many vices and imperfections as are in us: but that he will support them through his goodness, until such time as he has despoiled us of altogether. And that it would please him also, to use the like grace and favor towards all people and nations of the earth etc.
The thirteenth Sermon upon the hundred
and nineteen Psalm.
MEM.
97 O Lord, what love have I unto thy law? All the day long is my study in it.
98 Thou, through thy commandments, hast made me wiser than mine enemies; for they are ever with me.
99 I have had more understanding than all my teachers; for thy testimonies are my study.
100 I understand more than the aged, because I keep thy commandments.
101 I have refrained my feet from every evil way, that I might keep thy word.
102 I have not declined from thy judgments, for thou didst teach me.
103 How sweet are thy words unto my throat; yea, sweeter than honey unto my mouth.
104 Through thy commandments I get understanding; therefore I hate all the ways of falsehood.
WE shall see in this behalf a great many who will not stick to brag and say that they have greatly profited in the word of God; but yet if we look into their lives, we shall see and find that they have profited as much as if they had never read or heard one word of the holy scripture. Moreover, all the goodly and gay protestations they shall make tend to none other end but to get themselves estimation and credit. There is no other thing in them but a foolish and vainglorious show; they desire to be commended and praised as though they were
the most able and worthy people of all others. Now when we will say that we have profited in the school of God, first of all we ought to show by our life and conversation whether it be so or not. For this is the true testimony to which we must hold ourselves. God teaches us not so that we should do nothing else but prattle and babble; but He instructs us in what manner we ought to live. He then who shall lead a dissolute and wanton life declares manifestly that he never knew either God or His truth. Moreover, the meaning is not that we should set forth ourselves to be held in estimation of men, or to gain us reputation and credit; but we ought rather to glorify God, knowing that we are so much the more beholden and bound unto Him, in that it has pleased Him to bestow such grace and favor upon us, as that we surpass others in learning. For that comes not unto us by reason that we are sharper-witted or that we have gained it through our own industry to know, I say, the way of salvation; but it is a free gift that comes to us from above.
Furthermore, when we shall acknowledge this to come from God, it is then great reason that we should draw our neighbors with us, and like as we are in a good way, even so ought we to be desirous to have everyone to follow us.
See to what intent David declares in this place that he has loved the word of God above all, and that by it he has been so well taught as that he surpassed his masters, enemies, and all those who were in great reputation and credit. Very certain it is that David is not here led by an ambitious or high-minded spirit, meaning to be courted and flattered, and looking to be thought to have greater understanding than others; but he desires none other thing save that the profit he had received by the law of God might be thoroughly engraven in all men, and that it might be a thing common to everyone. Indeed, since we are all members of one body, we ought
continually to labor and travel for the upholding and maintaining of it one with another; neither ought any of us to serve himself and his own particular profit, but we ought rather to desire to have the graces of God to abound in all our neighbors, that every one of them might have a feeling of them, and that when we shall have enjoyed this common salvation, we might all with one accord, and as it were with one mouth, glorify Him.
And besides, David shows soon after that he was no babbling scholar to show it only in mouth, to have many times turned over the leaves of the law of God, and to have very well understood it; but he shows his life to be agreeing to his speech, and that God has given him grace to walk according to His will. A great deal the rather ought we then thoroughly to consider the order that is here set down in the first verse: he says, "O Lord, what love have I unto thy law! All the day long is my study in it." The saying which David here uses signifies speech and meditation, and the verb from which it comes signifies to speak, to devise, to talk, or rather to apply his mind to anything, to be therein exercised and studied. Now there is no doubt but that David spoke here of a matter which is conjoined with meditation. For (as before we have said) it is not meant by them who make some certain show at their tongue's end and yet to have nothing to be found in their life and conversation of the thing whereof they babble. He then was exercised in the word of God, and that not only for his own particular use, but to the end also to instruct his neighbors and to communicate to them the matter which he had heard and learned.
Now we see the sum and effect of this first verse. He protests that he has loved the word of God, and that not after a common manner, but with a vehement zeal, in such a sort as that it has been his whole purpose and drift, as when we have liking of any one thing, we
cannot hold from talking thereof and continually to be thinking of it. As we shall see a miserable covetous man, never but hunting after his wealth, occupied about his lands, possessions, merchandise, and cattle, and must make provision for this and that, in like sort also is it with the whoremonger and the glutton, and accordingly as every man's desire leads him, so must the tongue speak, and every one apply himself wholly to that. See wherefore David adds that he was continually exercised in the word of God, meaning thereby to show how greatly he has loved it, as he has indeed said.
Now we see what the example is which is here set down before us: for David speaks not this for himself but tells us what we ought to be if we will have God to instruct us and to have Him to make us partakers of His truth, wherein consists our whole felicity and welfare; for if we wax cold and make no account of the word of God, we are not worthy that He should give us the least taste thereof. And for this cause, we must not marvel much, though so small a number at this day have profited in the scripture. Although every man desires to be praised and esteemed among men to be very able and sufficient, yet for all that we see what ignorance is in the greater number. And therefore it is good reason that God should shut the gate upon us so that we might not have so much as the least entrance into His word. And why so? For where is the love and desire that David here makes mention of? Now when we shall know such a vice to be within us, we ought by and by to seek to amend it and beseech God to put this coldness from out of our hearts, and that it would please Him to inflame us in such sort as that we might learn to prefer His word before all our fleshly desires, that we be no more so much given to all these vain follies of the world, but that we may look unto the principal thing. Let us now come to that which follows. He says,
Thou, through thy commandments, hast made me wiser than mine enemies, teachers, and ancients. He sets down here three sorts of people with whom he compares himself and says that God has bestowed this grace upon him to surpass them all. Now, here David shows unto us what profit shall redound unto us when we shall read the word of God after his example: to wit, that we shall get thereby such wisdom as shall defend us from our enemies, to be better learned than our teachers, and those who otherwise should have been instead of our instructors. In short, that all the men of the world shall not have that which we shall find there, and that all the wisdom which is in all the creatures of God deserves not to be equal and comparable to it. Lo here in effect, that which he means.
Now we ought always to call to mind that which we have already touched. When as David here sets down himself in the first rank and says that he has surpassed his enemies, teachers, and those who were the most wise and of greatest understanding, that this is not to attribute anything unto himself and to his own person, but to the end that God might be glorified in him and that we might know what profit shall redound unto us by the word of God when we shall give ourselves unto it. We see then that David had no regard to himself but means rather to give us occasion to glorify God. And besides, his purpose is to stir us up to the love, as we have already touched, which he had to the word of God, knowing the same to be so profitable for us.
For what is the cause that we are so very negligent, as indeed we are, in giving ourselves to the study of the holy scripture: that we think it to be even labor and time lost if we only spend but one hour of the day therein? What is the cause of such contempt? Verily because we know not the profit that might come unto us thereby: for if we were thus persuaded that all our wisdom is and consists in the word of
GOD, and that without it we are like unto miserable beasts so that Satan has caught and holds us fast bound in his grins and snares, and that we cannot err in all the whole course of our life if we know this; and again, that it is sufficient that God has taught us, and so have thereby such a clear light as that will never fail us, that we be fenced against all the ambushes of Satan, and against all the villainies and deceits of the world: if then we were thus thoroughly persuaded that the word of God were sufficient against all this, it is most certain that we should be a great deal more in love without all comparison with the study thereof than now we are.
And therefore, let us well record this lesson, which is here set down unto us by David: to wit, that in the first place, we shall be wiser than all our enemies if that we have the word of God always remaining with us.
Now when he says that he was made wiser and had more understanding than his enemies, he means that he had so excellent a knowledge, as that God would not suffer him to fall into the ambushes and private engines which the ungodly had laid for him, suddenly to be entrapped and caught by their subtle trains and policies. Lo already a wonderful profit which we receive by the word of God, that although we be encompassed with the wicked who seek nothing but our destruction, when as we do think that we should perish every minute of an hour, yet that we shall be guarded from all whatsoever, that they may any way attempt and privately lay in wait against us, so that we be instructed in the word of God.
Lo, say I, an inestimable treasure: but we must consider who they be that are our enemies. For we have not only to do with men who seek our hurt, dishonor, or that which might grieve us as touching this present life: but we have Satan and all his favorers and maintainers,
who are deadly enemies to our souls, who seek nothing else but our destruction; yea, not only as concerning the world, but to withdraw us clean away from the kingdom of God.
Now it is very sure that when the word of God shall remain and continue with us, that we shall have wisdom enough to defend and keep us from all such enemies. We are then thoroughly to weigh this saying: to wit, that if we apply the word of God to our own use after that we have been instructed therein, we may be sure to walk in safety and without danger. And how so? Because God will preserve us against all our enemies: for although Satan pitches his nets to take us, notwithstanding all the marvelous policies of men, yea, notwithstanding all our own crafts and deceits whereunto we are sufficiently enough inclined of ourselves, yet cannot we be assailed nor shaken, either on the one side or on the other: but shall be well fenced when as God shall hold us with his hand, and that we suffer ourselves to be governed by him.
And besides, our souls shall not only be preserved, but also whatever we have to do in this world: neither shall our enemies ever be able to hurt us when as we shall have been thoroughly instructed. It is very true, it shall not be otherwise, but that they will molest us: as we see the faithful to be greatly troubled and vexed through the wicked and ungodly; but what comes of it? We see that God in the end turns all to their profit, and to the confusion of those who persecute them.
Moreover, let us mark when David says that he was made wiser than all his enemies, he very well shows that there were a great many of people who sought nothing else but to destroy him; nevertheless, he speaks not so much for himself as he seeks to show a common example appertaining to all the faithful. And this ought the more to increase our courage to be more careful to profit in the word of God.
And why so? We had need to be very well advised and of good understanding, because we are continually to fight against Satan and his companions, who will never cease to lie in private wait for us. And since we see that the wicked are as hungry starved dogs and ravening wolves against us, their cruelty is insatiable.
Seeing then we see by experience that the children of God must needs be encompassed with enemies, and that there are many ambushes laid, and many wicked treacheries practiced against them: so much the more ought we to have our refuge to this word, which can only keep and defend us, in such sort as that our enemies can do nothing against us, but that we may be assured, as David here mentions.
But we must note that which he says, that he had the word of God continually with him: for so he uses to say, And that is to signify unto us that we ought never to depart from that which God has once declared unto us, and not to be so fickle, as the more part of us is accustomed to be. And there is not he amongst us who is not infected with such a vice: that although the word of God has taken root in us, yet can we not hold ourselves from howling as the wolves do (as we commonly say) when we shall be vexed with any temptation.
But see how David shows us that he abode steadfast and constant, whatsoever came of it, although he had a number of enemies who sought nothing else but to oppress and assault him with horrible temptations, he notwithstanding held the word of God forever: and whatever vexing and turmoil he saw on the other side, he still held himself to it.
It follows that he was wiser than his teachers; yea because, says he, that upon that was my whole talk or meditation, as the testimonies of God. In this, and in the verse following, David means that there is no
worldly wisdom nor doctrine which is worthy to be compared with that which we learn in the school of God.
It is very true that we may well study the doctrines of men and attain thereto some judgment, as you know that learning does fine a natural man's wit; but what shall it be, if we were the most perfect that is possible to be spoken of in all such knowledge: to wit, in whatsoever man can teach us? It is all but an A.B.C. For we come never a whit the sooner to heaven by it, but it abides still in this present life. So that, as our life is transitory and less than nothing, even so also must we confess that all the sciences which men teach us are no better than smoke: it is a transitory thing which is soon vanished. And as there is nothing everlasting but the kingdom of God, so also is there but one only truth which is a wisdom everlasting and has a sure and ever-continuing foundation.
See then what David's meaning is here to show us, that men may very well teach us, yea, but that shall be but as an A. B. C. until such time as we are come to the school of God.
It cannot be denied but that God teaches us very well by the means of men, as indeed it comes from Him when men make plain unto us His truth and lead us in the right way of the Scripture. But here, David speaks of that which might be taught him without this doctrine which he has learned of God, when as he has been enlightened by the Holy Ghost and has known what the secrets of the law are. When then he has had this spiritual knowledge, he says that all whatsoever he had learned of men was nothing in comparison. Now he adds for confirmation, that he was wiser than his enemies.
Here, he does not only declare that the word of God instructs us more perfectly than all the Sciences in the world are able to do, but also scorns the usage, experience, and subtlety of all whatsoever that
may anyway come from men, saying that it is all nothing in respect of this wisdom which we learn in the school of God.
Lo, here a place right worthy to be noted and imprinted in our memories. For we see how men extol and magnify themselves when they have attained to any knowledge, to get themselves credit and estimation. For if a man be eloquent, and can speak gallantly, and write excellently, or that he has some other especial science or knowledge, he thinks himself a marvelous man, and able to catch the Moon with his teeth, as we say. Seeing then it is so, that men are so rash and headstrong that they persuade themselves to be wonderful men if they have once gotten never so little knowledge in humanity, which passes no farther than the outward elements of the world: by this we are so much the more to be admonished to esteem this heavenly knowledge which is contained in the holy Scripture, which we can never be able to attain unto without it please God to instruct us: to the end that in the first place, none of us all should be proud of our good wits, nor yet of our other excellent aids, nor to be haughty in that we have greatly profited at school, have understood all the liberal sciences, and to be men of great experience.
When then a man shall be the most perfect in science and knowledge that is possibly to be imagined, yet ought we to learn to humble ourselves, and to cast all our pride clean underfoot that the worldly knowledge which God has given unto us to serve him, be subject unto his word. Shall we find a man that shall be most eloquent, most cunning, and most excelling in every condition all others? That man, I say, ought to do homage unto God for that which he has received from Him, knowing that no worldly science or knowledge ought to shadow or darken Him who far surpasses the same, because the Heavens are far above the earth. In very deed both two proceed from the mere goodness of God. But to this point must it be brought, that
whatsoever he be that shall attain to the true and heavenly light, must say, "I am nothing, O Lord." For all that which thou hast given me comes also from thee, receive thou then the same as the most special thing above the rest. And since thou hast showed me that grace and favor to be instructed by thy word, work so in me I beseech thee, that all the rest yield such honor and homage as appertained to this wonderful knowledge which I have learned in thy school.
See then, what it is that David means to teach us by his example. And besides, when he says, "That he is become wiser than his ancients," it is to show us that we ought to have such a certainty of our faith, as that when there shall be laid before us whatsoever shall be alleged of this world, that it be said, "And what I beseech you? Must not the ancient men be wise? They lived thus in the old time: There are a great number of persons: And we see a great many to be of the contrary opinion to this." If then they shall allege unto us men for their age, for their long experience, and all their study, and whatsoever else that may be said: What of all this? All that can be said is nothing in respect of this word of God. So then, we see how David, after he has taught us the way unto humility, to the end we should present before God all the knowledge that is in us, he shows again that the word of God ought to be of that authority with us, as that we should not fear to walk the way which he has taught us, although we see all the rest of the world to go clean contrary.
When as we shall hear that that may be said, "And what I pray you? Is it possible that they who are held and accounted to be so wise should err like poor and miserable beasts? Yea, and that the same has continued so many years? Will any man say that it has no reason for it in all the whole world? Is it possible that this may be so?" we ought not to trouble ourselves for all these speeches. And why so? I answer: has God spoken the word? Then, I say, let man's reason and
wit stay there, let it humble and make itself nothing worth, and let us confess with David, that there is one only word of God, which ought to bear rule over all, and that this word has such an excellent wisdom in itself, as that it shall consume all the knowledge and wisdom whatsoever that men think they have.
Now like as the faithful ought to scorn that which men on their behalf shall allege, to the end to divert them from the obedience of God and the certainty which they have in his word: so also let us learn that the old men ought not to be opinionative against God, under this shadow that they have seen much, that they have seen many things even before their eyes: as many of them there are which in this point, under the shadow of their age, would go beyond God, and remain in their opinion stiff and obstinate saying, "What I beseech you? I have lived thus long and thus many years, and would you have me now to change my condition and manner of dealing? It is for wild-headed young gallants so to do, which know not what it means. But since I have lived thus long: be it as be may, I will end my life so." See then how aged men will go beyond God. But in this place David shows unto us, that when as we shall be young as he has before treated, that although we have hot boiling affections, and that our wits are troubled with many hard matters, that we be without all consideration: yet if we be ruled by the word God, no doubt it will make us peaceable and quiet, and cause our life to be rightly governed. And thus much for the younger sort.
As touching the aged, it is foolish arrogancy in them to build upon that which they have seen and passed through their hands: but let them know that true wisdom which is, to be ordered by God, is common to all: and that therefore they ought to apply and give themselves thereto in all ages. And for this cause it is that S. John in his Canonical Epistle, after that he has made a general exhortation
unto all men, says, "I speak unto you fathers, to the end you should have regard unto him who is the Father of all the world, I speak unto you young men, to the end you should call upon your heavenly father. And you old men, I send you again unto him which is from the beginning."
To be short, David shows unto us by this place that the faithful have wherein to rejoice when as they are taught in the word of God: that they have whereon to stay and assure themselves, knowing that they shall never want anything: that they ought not to be drawn neither this way nor that way, because they follow him of whom they held the doctrine. So then, they being settled hereupon, may be able to make their part good without any great ado: and when they shall see every man go about to withdraw them, let them pray unto God that he will give them the grace to hold themselves simply unto him. Lo, here David's meaning. Now he adds soon after,
"I have refrained my feet from every evil way: that I might keep thy word."
Here David teaches us that they who are desirous to serve God and to stick to his word are never without afflictions. But what is then to be done? We must be of good courage to withstand all the temptations which Satan can any way assail us with, to withdraw and turn us from that which is good. "I have," says he, "refrained my feet from every evil way." And had David need of this? He that was a holy Prophet, yea, and such a one as we see the holy Scripture to have reigned in, even from his youth: He then having received so excellent graces of God, being a mirror of all perfection, was it needful that he should keep himself from every evil way? It should seem that he was already utterly past going any evil way. Yea, but because he was a mortal man, he was not for all that without being encompassed with
many vices and evil lusts against which he was to fight. And indeed, we see how God suffered David to fall once so grievously, as that his fall ought to be a horror unto us all.
Moreover, let us well consider that if it was needful for David to fight against the temptations which might withdraw him from the right way, and that he was with much toil turned away from evil ways to serve God: every of us verily ought a great deal more to enforce ourselves: For we are nothing so forward as he was. For if he has gone on a hundred paces, we have hardly gone on that way three or four. So much the more then ought we rightly to practice this doctrine, when it is said that we ought to refrain our feet from every evil way. And to do this, let us a little behold how naturally we are inclined to wickedness. We need never once to remove our arms, legs, head, nor anything else within us to do wickedly: For we are altogether given thereto. And besides, we are as it were upon the ice. I pray you tell me, when a man is not able to hold himself up, that he shall have neither feet, nor legs, but that all shall tremble and be afraid, and shall be set upon the ice, and in a steep place, how is it possible for that man to hold himself up? In like sort is it with us: for first and foremost there is nothing in us but debility and weakness: and besides, what is our life in this world? Have we any firm or certain place to hold or stay us in? We are always upon the ice, considering the temptations which assail us on every side. And David also uses this similitude in another place: and yet this is not all, that we are upon the Ice: but the place is also steep to bring us downward. The more therefore have we need to pray unto God that he will strengthen us, to the end we be not overcome of the evil: For otherwise, we shall never come to that end and perfection, constantly to abide by his word.
Now when David says that he kept himself from every evil way, he means not that he was so thoroughly preserved from all, but that he might be amended. For as we have already said, he fell so horribly, as that the very thought thereof should make the hairs of our head to stand upright. He means not that his life was so perfect as that he was able to say that he failed not in some one point, and that he had wholly fulfilled the law of God. That is not the intent of David. What is then his purpose? He means simply that for the holding of himself in the obedience of God, and keeping of his word, it was needful for him to resist a number of temptations: to stand upon his guard, and to be watchful, or else that he should be thrown down headlong an hundred thousand times. And hereby he admonishes us that if we will follow the way of salvation, and take good heed that we be not turned therefrom, that there is no question of bending, nor of leading us here and there, but that we must remain constant in the vocation of God when we are once brought into it by him. It follows anon after:
"I have not declined from thy judgments: for thou hast taught me."
Lo, in sum what David here says, that because God has instructed him, he has not turned away from his commandments. When he says that he has been taught by God, he means not that he has learned any such simple knowledge as is with us when God shows us that favor and grace, to have his word faithfully handled among us, his Gospel to be preached, or that we have Lectures read unto us, which are requisite to our salvation. For we shall have a great many hearers, which shall yet profit nothing at all, because it pierces not their ears. David therefore speaks here of such a manner of instruction as specially belongs to God's chosen. For this grace is not common to all: but God bestows it on them on whom it pleases him: