Part 8
neither must we say that we are given thereto as of ourselves: But when as it shall please God to instruct us, the same proceeds from his mere goodwill and mercy. So then, David says not simply in this place that he was taught, because he had a Book of the law, and that it was made plain to him: but his meaning is that he was enlightened by the spirit of God. And for this cause declined he not from the right way. Now he adds in the end for a conclusion:
"Oh how sweet are thy words unto my throat: yea sweeter than honey unto my mouth."
This sentence has been already handled, and therefore we will no longer stand upon it. There are two things in the word of God which we ought rightly to keep. The one is the majesty which God shows unto us therein, to the end we should be brought to a reverence, whereby everyone should humble himself and say, "It is meet, O Lord, that we tremble and fall down before thee." As also it is said by the Prophet Isaiah that the spirit of God shall rest upon those which tremble at the word of God. The first duty then that we owe unto the word of God is this reverence and fear. Because, I say, that God shows there his majesty unto us, that we might be thereby abased and humbled: to be short, that we should have it in great admiration. The second is that it is sweet and amiable unto us. For we might in some sort very well fear the word of God: and yet for all that, we should not be touched therewith as was meet.
And indeed, you shall see very many which will not stick to say, "Lo, God, which speaks, and therefore it is good reason that we should lay our ears unto him": But that they should be subject unto him, in all, and through all, they make thereof no novelty, but cast that far enough off. And what is more, They would if it were possible, pluck him but off his Throne, and make void and cast off all instruction to
the end they would not be so strictly kept in: to be short, that they would neither be subject to God, nor to whatever else might be said unto them. Now in the end, he says,
"Through thy commandments I get understanding: therefore I hate all the ways of falsehood."
Wherein he signifies unto us that we shall never hate that which is evil until such time as we know what goodness is. It is very true that we shall sometimes see men to have a great desire to do good, forsooth as they think: But indeed that is nothing: all is but hypocrisy, until such time as God has so taught us, that we might know and discern in good earnest and say, "Lo, it is God that speaks, and therefore let us see what it is that he says unto us." And so after that we are fully resolved in his truth, then shall we begin to hate all the ways of wickedness: For it cannot otherwise be, but whatsoever is against God we must needs detest and abhor. For however Satan endeavors himself to carry us to do wickedly, we ought to have this by and by in our minds. "What, shall we estrange ourselves from our creator, whose we are? Shall the devil beguile us to make us renounce him, who has so dearly bought us?" And besides, we also know that the health of our souls, and all our felicity consist in the obedience of our good God. When then we shall be thus taught by the word of God, we shall hate all wicked ways. Without this, contrariwise, it must needs be that we should be wholly inclined thereto, and that the deceits of Satan shall please us: as we see it come to pass amongst the infidels, unto whom we shall be very like, without God restrain us with a bit. For if we walk after our own nature and fantasy, what shall become of all our wicked ways? And so let us learn that we shall never be brought to that which David here speaks of, until such time as we are instructed and understand it by the word of God and the testimonies of his law.
And according to this holy doctrine, let us prostrate ourselves before the majesty of our good God, with acknowledging of our faults, beseeching him to make us so to feel our wretchedness, as that we may learn to seek our felicity in him only. And because he so familiarly instructs us by his word, let us not be so accursed as to reject this inestimable treasure whereof we may be possessed: but that being in possession thereof, we might increase daily more and more in the knowledge which he has given us, and continue therein unto the end, and until such time as we shall attain unto that Heavenly inheritance, and to the full possession of that eternal rest which he has promised us, after that we shall be delivered from all the assaults of this frail and transitory life. That he will not only bestow this grace upon us, but also upon all people and nations of the earth. &c.
The fourteenth Sermon upon the hundredth and nineteenth Psalm.
Nun.
105 Thy word is a Lantern unto my feete: and a light unto my pathes.
106 I haue sworne and will performe it, that I will keepe thy righteous Judgements.
107 I am very sore afflicted, O Lord: quicken me according unto thy word.
108 O Lord I beseech thee let the free will offerings of my mouth please thee: and teach me thy judgements.
109 My soule is alwayes in mine hand: yet do I not forget thy law.
110 The ungodly have laid a snare for me: But yet I swerved not from thy commandments.
111 Thy testimonies have I claimed as mine heritage for ever: for they are the very joy of mine heart.
112 I have applied mine heart to fulfill thy statutes always: even unto the end.
IF we did thoroughly consider that it were very requisite for us to read the word of God, and to listen unto the doctrine taken out of it, we should not need to have the matter to be so much preached of, what profit and use we receive by it: For every of us should feel the same by experience. But because we are so cold and blockish in reading and hearing of that which God declares unto us, it is meet we should be stirred up thereto some other ways, and be showed for what cause the word of God shall profit us, when as we shall be thus wise and of this mind, thoroughly to exercise ourselves, and to apply our whole study therein. And see why David pursues this matter so diligently. For besides that which we have already seen here before, he adds and says, "Thy word is a Lantern unto my feet, and a light unto my paths." Whereby he shows that it is an inestimable treasure which we shall receive when as we are taught by the word of God: to wit, that we shall never err all the days of our life, as the unbelievers do, who know not whether they go, but walk at random. David shows unto us, that when as we shall be guided by the word of God, we shall be without all danger of falling. Now because it is a very easy thing
for a man to say thus, it seems at the first sight that this saying is so common, as that we need not to stay any longer upon it. But in the meanwhile let us see how the world practices that which is here spoken. Indeed, we shall see it all clean contrary, for there are very few that will abide to be guided by the word of God: but the more part reject it, and like rather to follow their own wills and desires, or rather can be contented to be governed as it pleases men, so that they will not suffer God to bear any rule or authority over them. Therefore let us well mark what this importeth, when as it is said, That the word of God hath been as it were a Lantern unto the feet of David, and as a light unto his paths. Now hereby he signifies that he means not to be wise in his own conceit, but has sought how he ought to be governed by the word of God, and so wholly held himself thereto.
Now if this has been a necessary point for David, let none of us think that we can go beyond him. And see also why St. Peter writing to all the faithful in general, tells them, that they should do very well to be attentive and to take heed to the word of God, as to a light shining in dark places. By this St. Peter declares unto us, that it is not without cause that David has used this similitude of a Lantern. And why so? For he says, that we being in the world are as men in the dark: and to prove it to be so, I beseech you what wisdom is in any of us? Although that every of us esteems of himself enough, and a great deal more than needeth, yet for all that when as we shall be thoroughly known, we shall find all our understanding to be full of vanity and folly, and although we think ourselves to have a goodly light, yet are we in a deep dungeon of darkness. And besides, let us seek all the means possible to guide and govern us well here in this world, yet shall it be always but darkness.
Let us then understand, that it cannot be chosen but that we must be as strayed wild beasts without the word of God, and that without it
there is neither way nor stay for us. And although we think ourselves to be wise enough, yet shall we be altogether abused: and when as we shall think us to be fully resolved, yet shall all our case and estate be but smoke. When then we shall know this to be true, we may very well say with David, that the word of God is instead of a Lantern unto us. For what is the cause that we will not be ordered and ruled by God, but either by reason of our pride, or else because we know not our own want? Some of us are hindered through a vain foolish opinion which we have of ourselves, that we are sufficiently learned to judge of that which is good and profitable. Lo here is the very cause why we will not give place unto the word of God.
There are others some of us: that although we trust not so much unto our own wisdom, yet know we not what a misery it is to be here, as it were in a place of confusion, and that there is no stay of all the whole course of our life. And hereupon we contemn the word of God, and make no account of it. So then, we must come to this humility that being wholly thrown down as touching the presumption of our wits, we must suffer ourselves to be taught of God.
And besides that, we might also know, that our state and condition is too miserable, until such time as we are lightened with this lantern. Now then, like as David shows unto us by his example, that we ought not to have any other guide, nor stay, but that which proceeds from the word of God: Even so also shows he unto us, that if so be we be teachable of God and accept him as our schoolmaster, and submit ourselves to him, that we shall find light enough in his word, that we need not to fear to be confounded as though we knew not which way to turn us. For God will give us sufficient light in his word to lead us to salvation. And this is such a comfort as cannot be sufficiently enough expressed: For as it is declared, that we are miserable blind souls, and that whilst we walk in this world, we are but in darkness,
see how God puts a remedy into our hands: that is, that we should hear him speak, and that we should learn to be ordered by his word; and that then, although this same world be a maze, although we have many troubles in our life, although the devil never ceases craftily to invent many deceits to turn us from the right way, yet we shall be assured to go straight, and to attain unto salvation. And by this, we may see how Satan has possessed the papists, when as they say, that the word of God is so dark, that we are never able once to bite at it: and that we ought not to stay ourselves thereon, because it is so uncertain a thing: and besides that it is also a nose of wax, which a man may turn what way he listeth. They shame not to spew out such horrible blasphemies. But contrariwise, let us trust unto the spirit of God, speaking by the mouth of David: to wit, that if we be lightened by the word of God, we need not to fear falling: and that there is no rule so certain. For although the devil went about with a thousand deceits to turn us this way and that by crooked bypaths: yet must we be fully assured that the word of God is a lantern unto our feet, to lead us the right way. Nevertheless, David shows unto us, how we should seek such a commodity coming unto us by the law of God: to wit, when as we shall receive it with hearty affection. For he says,
"I have sworn and will perform it: that I will keep thy righteous judgments."
Now here he shows, that if there be a wavering minded spirit, which reads the Scripture for curiosity's sake, the same must needs remain and continue always blind and ignorant: as we shall see many of them which do nothing else but turn over the leaves, and wander in such sort, as that there is neither firmness nor yet soundness in any of them. And what is the cause thereof? Forsooth it is, because they seek not God with a right and earnest affection. If we then will have the commodity, which David here speaks of, we must come back
again to the word of God, and apply all our study so courageously, as that we desire nothing else but to be instructed in this truth, and to submit ourselves wholly unto it. And yet David was not contented to say that this was his only determination: But says, that he had sworn and was steadfastly purposed to observe it: For the word which he uses, signifies, that I will establish it: to wit, I will wholly give myself unto it: for I am so resolute in this matter, as that I will never be turned away from it. Whereby he shows, that there is no question, but that we have certain small motions, which slip us, but we must have such a fervent zeal, as possesses our whole mind: and after we must with this zeal be constant, because then we shall be able rightly to see those men which so trimly and fairly push and blow at us. But what? This is but a false fire as we say. Now if we be truly affected to serve God, the same our affection must be firm and sure, that we may unfeignedly say with David, that we have sworn, and are fully purposed to stand and abide by this matter. In very deed here may some question arise: For it should seem that David has too much presumed of himself, to swear that he will keep the testimonies of God. For we are not able to promise anything, which is not in our power and strength. If a man shall thrust in himself to promise that which he has not, he of right is to be accused of folly: for every man will say, that it is great arrogance in him because he has passed his bounds. Now when as we shall have thoroughly considered hereof, we shall find that it is impossible for any mortal man, perfectly to observe the Commandments of God.
This should seem then at the first sight, that the oath which David here speaketh of, ought rather to be reprehended than commanded: But here are two things to be considered of: The one is, that when the faithful bind themselves so unto God, they lay not this foundation in their own proper strength, they look not into their own ability, but they desire of God to accomplish that which they have promised him.
And why do they so? Now let us note, that here he speaketh of the commandments of God. And we have here already declared, that when David nameth the law, he looketh not simply to the Commandments, but also to the promises: and in these promises it is said, that God will circumcise the hearts of his children: He says, that he will so lively touch them, as that he will bring them into his obedience. So then (as we have already said) the faithful bind not themselves to God to do anything of their own power and strength, but they desire him to fulfill whatever is wanting in them, to supply their weakness, and to send such remedy as he knows best to be most needful and expedient for them. See then with what confidence David hath sworn to observe the Testimonies of God: he did it not, I say, of any vain presumption, that he had conceived of his own power and strength, nor yet that he was able to do it, no, he attributed nothing to his own strength: But sweareth and doth it, by reason of the promise of God, by which promise he declares that he will by his holy spirit govern all those who are his. Lo, whereupon David stayed himself. Now immediately follows the second point: to wit, that David hath sworn to observe the testimonies, yea even staying himself upon that which God hath promised, that he will uphold us through his mercy, that although we halt and that all the obedience which we go about to yield unto him be weak and faulty because it is done but by halves, yet he not having respect to all our faults, meaneth to make a taste of the desire which we shall have to please him: and in effect, will accept our service as it is, dispensing with all the faults which shall be mingled amongst them. Which thing David considering, was able to say that he would observe the commandments of God. So then let us note, that when the faithful bind themselves to observe the word of God, they must not trust to themselves, nor yet be puffed up with a foolish opinion, that they have the power to do it: but they must say. Accomplish thou this, O Lord, and then I will follow it: write thy law O Lord, in mine heart,
and then shall I have a desire to serve thee: and besides, Let the faithful always remember, that God will not handle them sharply: yea and although they fail in a great number of points, so that they are not able to observe one only point, nor jot perfectly: yet will he spare them through his free goodness and mercy. When the faithful and children of God shall have known thus much, and shall swear that they will observe the commandments of God: yet let them not cease for all that to fly unto the forgiveness of their sins, that they may feel the same to be a necessary remedy agreeable to the will of God, for the fulfilling of one part of his commandments. We see now then why David has sworn to keep the Commandments of God, and that he will never change this purpose in his heart. Now he makes two requests immediately after: whereof, the one is to be quickened and restored. Wherein he showeth that which I have already touched: which is, that he was not led with a foolish presumption of his own power and strength. For he who desires God to be restored, confesses that he lives not as of himself, but that he must needs live by the grace and goodness of God. And yet David makes this confession more expressly when he addeth the reason why he useth to make such request: For I am very sore afflicted O Lord, saith he. See then David who, confessing himself to be troubled, and as it were utterly made nothing, beseecheth God for to restore him. Shall we say that he trusted to own strength? or that he attributed anything whatsoever unto himself? we see the clean contrary. So then, according to that which we have already declared, let us understand that he sware not upon any vain presumption: but because he knew that God would never fail him. And this is the reason why he took upon him this boldness. And that is what he addeth: According to thy word: that is, according to thy promises. Now we ought thoroughly to consider all whatsoever that is here said. Quicken me O Lord, saith he. And thus much for the first point. Wherein he showeth that he liveth not as of himself, but desireth it of God. And afterward, he
addeth the reason, saying after this manner, I am very sore afflicted. Whereby he declareth unto us, that we are not able to relieve and maintain ourselves when as our strength faileth us, but that it is God who must put to his helping hand. And besides, we may be assured that he will help us and be ready to restore us, so that we will desire him, and call upon him, and have recourse unto his goodness. Lo, here a mighty comfort for all the faithful, when as they find themselves to be so without strength, as that they feel themselves too faint, to be clean cast down, and to see nothing else in themselves but death: yet may they be fully assured and resolved, that God will always be their watchman, to restore and quicken them. And why so? To wit, according to that which David addeth when he saith, According to thy promises. Then it followeth, that God hath promised to restore and quicken his, when as they shall be in death. And therefore we shall never be able to make our request in faith, as David here hath done, if that we have not the promises of God. For, as we have before said, it is foolhardiness in men to put forth themselves to pray unto God as they list, without being sure and certain of his will before.
See then the cause which moved David so expressly to set down here the promise of God. Now this promise was not made to him alone, this is no personal Privilege, as we say, appertaining to one man only:
But it is a general rule which we must hold, that God will raise up again from death those who are thrown down, and as it were made nothing: yea even when as they do call upon him, and acknowledge, that it comes of his own pure grace that they ought to be so restored, and not otherwise. Now here is yet another request which he makes,
"O Lord, I beseech thee let the freewill offerings of my mouth please thee: and teach me thy judgments."
Here David desires God to accept the praises which he shall render unto him. For the oblations whereof David speaks, are nothing else but praise and thanksgiving, by which David acknowledges the benefits of God. And yet for all that, he indeed looks unto the common order of the law: For when a man has been cured of a disease, or has been delivered from some danger, or else that God has endowed him with prosperity, he comes to the Church to make his oblation or offering, for a special testimony, and to acknowledge how greatly he is bound unto God. David had small regard to any such ceremonies, but yet he notes and expresses the end and the use, that is, that we should stay ourselves upon the principal: for if a man should sacrifice a beast, that were nothing at all. And wherefore then served such manner of sacrifice? Forsooth it was an aide and help: because it is needful that we should be always stirred up.
And besides, this is a good advertisement to show us, that when we will give God thanks for his benefits which he bestows upon us, we must come unto him by the mediation of our Lord Jesus Christ: for we are not once worthy to open our mouths to honor God, because our lips are unclean and defiled. And so we then knowing our unworthiness, must come unto our Lord Jesus Christ, and give thanks unto God by him, as also the author to the Hebrews exhorts us to do. For he namely declares that unto us, that it is only Jesus Christ, which gives us access unto God his father, to confess his bounty towards us: and otherwise, we shall but profane his name, yea he will not accept our praises and thanksgiving, but they shall even as it were stink in his nostrils. See then to what end the sacrifices are. But David notwithstanding shows, that the principal end of the benefits of God is, that our lips should open themselves to
confess his goodness, when as we have proved and felt it. And that is what he speaks of in the hundred and sixteen Psalm, "What reward shall I give unto the Lord: for all the benefits that he hath bestowed upon me? I will receive the cup of salvation: and call upon the name of the Lord:" as if he should have said, that he knew none other way to please God but to give thanks unto him, when as he had liberally bestowed all the benefits of the world upon him, in such sort as that he felt himself most bound unto his goodness. Even so likewise will he be contented with us, when as we render unto him such thanks. Yea, but in the meanwhile let us consider that David knew, that if God had not freely accepted the praises which he yielded unto him, that they had been nothing worth, as we have already declared: but we have of this here a sufficient and manifest confirmation. What is the reason why David besought God to accept the praises which he rendered unto him? he did it not like a hypocrite. He confesses then, that when he presented himself before God, to magnify his name, that he might very well have been put by, and his mouth to have been stopped. And why so? because that we profane the name of God seeing there can proceed nothing but filth and stench, from those which are altogether corrupt, neither can there be any one drop of goodness in them. And although God has put in to them any good virtues, yet they are so intermixed with vices, as that it is lamentable. And therefore David knowing this to be so, prays God that his praises might please him. Now if David knew his unworthiness to be such, I beseech you, dare any of us to say, that we are of our own power capable, to magnify the name of God, and to render him such thanks as to him appertaineth, without he of his mere free good will allows them, not imputing unto us the vices and imperfections which are therewithal intermingled, and that he will also think well of our praises and thanksgiving, yea although they deserve it never a whit? And besides, if we need to desire God, to accept our praises which we render unto him: I pray you what shall become of the rest? For it is
most certain, that if there be any service which pleases God, it is even this when we come to do our homage for whatsoever we have received at his hands: and that we confess and protest that we have nothing but that we hold of him. When as we do this homage unto God; lo, this is the service, which he chiefly desires of us: Lo, this is that sweet-smelling sacrifice, which the scripture speaks of. Now so it is, that when we would do this homage unto God, thereby to humble ourselves, yet may it be amended: in such sort as that we deserve to have it to be put by, and to be disallowed: what shall then become of our other mean services, and in effect, of all our whole life? Shall we now go and glorify him with our merits as the Papists do, who lift up their heads against God with an whoreish shamelessness: For they think that God is beholden to them: or else, although they have offended his majesty, yet after that they have reckoned with him, they think that they may very well recompense him with their satisfactions. Go to now, let us think thus of ourselves, that when we see that in the very best and most requisite, yea and as it were the very flower of all our good works, even of those wherein God guides us, that they do nothing else but stink, except God himself cleanse them to make them sweet, and takes from them the superfluities and filthiness which are in them. Now if of all our good works, yea even of the most excellent we are exhorted to crave pardon of God for them, what shall become of our gross and over manifest sins whereof we are convinced, and whereof men, yea, and young children, may reprehend us? So then, see here an excellent place, which rightly abolishes all vain and devilish confidences, wherewith we deceive ourselves, when as we think to stand before the majesty of God with our merits, and such other like gewgaws and trifling toys I know not what thinking thereby to recompense him.
And thus much for this verse. Now David afterward saith,
"My soul is always in my hand: yet do I not forget thy law."
"The ungodly have laid a snare for me: but yet I swerved not from thy commandments."
Here David protests as before, that he had such a resolute affection to follow the word of God, as that no temptations could withdraw him from it. And see how we may say, that we serve God, without hypocrisy and in truth. For if we are easily and gently dealt with, so we have no affliction, that our God handles us as we would wish, and leaves us to our own pleasure, or else, if he so much favors us, as that we are not pressed with any griefs and sorrows: it is an easy matter then for us to serve and honor him. But when God afflicts us, that it seems he would oppress and grieve us every minute of an hour, when we see death pursuing us on every side, that the ungodly are wholly about us, as it were ready to pull out our eyes, and our life so wretched, as that the world judges us to be as it were reprobates: when then all these temptations shall touch us, and yet we remain still constant praising of God, and holding us unto him, persevering in his obedience, and calling upon him, being patient in all our afflictions, until such time as he delivers us: when we have all this, we may then say with David, that we have displayed and laid wide open our life to serve God: and this shall be a good and sure proof thereof. But if we have not this constancy, a great number may make a wonderful show of godliness before the face of the world, but all that shall prove nothing. And so, let us well consider of this place: for David spoke not this for himself, but for our common instruction. And besides, if we will indeed profit ourselves by this doctrine, let us consider that if sometimes we see the apparent dangers of death, so that we are pressed down on every side, not to think it to be any strange thing. And why so? Because the same came to pass as greatly sometimes to David. For he says that he was not without continual
trouble. "My soul (says he) is always in my hand: my life is as it were I cannot tell where, it is put forth to abide all mischief, that it seems I were at death's door every minute of an hour." If David was always thus troubled, and yet persevered in the praising of God: I beseech you ought not we to be ashamed to be faint-hearted, when as it shall please God to exercise us only but now and then? Even so, although afflictions oppress us, yet must we not cease to fight against them, attending and craving the help of God. And thus much for this. And besides, when we are thus assured, let us seek our comfort where it may be found, that is, in the word of God, and to be thus constant never to forget the law of God. Let us then consider and observe this doctrine. For it is not without cause that David says, "That although my soul be in my hand, yet have I not forgotten thy law." He shows us hereby, that as we are weak, so we should be soon shaken, and in the end thrown down, when we should see ourselves laid wide open to death. We then having this understanding ought to stand upon our guard, to the end the devil might never beguile us, under the color, that God had as it were forsaken us, and that we should be as it were in the shadow of death. Moreover, we see what doltishness (or rather beastliness) this is amongst the Papists, to take this place for proof of free will. "My soul is in my hand" to wit, I am able of mine own nature, and of my own proper strength, to discern between good and evil: and to do whatsoever I think best. If brute beasts could speak, they would speak a little wiser than thus. For to what purpose should David say, although, O Lord, that my soul is in my hand, yet have I not forgotten thy law? He should altogether speak clean against nature. But as we have already declared, this is a kind of speech much used in the scripture, to say that the life of a man is in his hand, it is as it were in the wind, or I know not where. Let us now come unto the protestation which he adds,
"The ungodly have laid a snare for me: but yet I swerved not from thy commandments."
This sentence is like unto the other which we are about to handle. For he shows how his life was in his hand: to wit, that over and besides the afflictions which were directly sent him from the hand of God, that the wicked also persecuted him as well: and besides the violences, and outrages, that were done unto him, he had also secret ambushes laid for him. See then how diversely he is oppressed, and yet he never shrank from the law of God. In the end he adds and says,
"Thy testimonies have I claimed as mine heritage for ever: for they are the very joy of mine heart."
Now here he shows, how he was able to remain firm and constant without being withdrawn by any temptations: but that he always stood steadfastly in the law of God: that is, because he always chose it for his heritage, that is for his chief felicity. For this word heritage, in the scripture, is taken for the thing that man most desires, and that which most properly belongs unto him. To be short, it is such a similitude, as that is which is spoken of the Treasure: as if a man should call it, the sovereign good, the true and perfect felicity. See then at what end we must begin, if in the midst of death we will abide so constantly as David has done, to keep the law of God: that is I say, to choose it for our inheritance. And how is that? First of all we must understand, that all the commodities whereunto we are overmuch given, are transitory, without certainty, and without propriety. For we may want them every hand while: neither can we enjoy anything be it never so justly given, but that we may be robbed of it betwixt this day and tomorrow. What is then the surest felicity which we can have, and may enjoy forever? it is even the word of God. And this is it
which we ought chiefly to desire, and wherein we are especially to rejoice. Lo then how we must understand that which David here protests, That he has chosen the word of God for his heritage.
Yea and he sets it down by and by after, that it has been the very joy of his heart. For until such time as we have had this taste in the word of God, that we truly joy in it, it is a sign that we never yet had any good affection thereto at all. Although we have known that our chief felicity lies therein, yet are we not able well to keep ourselves in it, until such time as we have conceived, that it is that wherein we must delight, and in none other thing.
Now it is impossible that we should ever take any delight or pleasure in the law of God, except we did know that he declares himself to us in it, that he is our father, and takes us for his children, that we have a testimony that our sins are forgiven us, that we may have access unto him, and be able to call upon him in all our necessities. If God says only unto us, lo what it is that I would have you to do, I would have you to take me for your God, and to serve me with all your heart: if we have but these two tables, to look into, to know what we have to do, shall the law of God delight us? No, but contrariwise, it shall fear us. We see then very well when David says, that he took all his delight and pleasure in the commandments of God, that he had not simply the bare word of the law, to say that God commanded him that which he ought to do: but that he also joined the promises thereto, because that God willing his children to come unto him, promises to make them feel his goodness and fatherly love which he uses towards those that are his. To be short, he shows them that all their felicity consists in his only mercy. He says in the end,
"I have applied mine heart to fulfill thy statutes always: even unto the end."
Now when he says that he inclined his heart to observe the commandments of God, he shows us what service it is that God requires: that is a voluntary and willing service. See here yet a point which ought well to be considered of, to the end we should not think that we are ever able to please God, when as we serve him constrainedly, as we see the miserable and wretched faithfulness do, which greatly torment themselves. And why so? For all that they do, they do it constrainedly because they would the better escape the hand of God, but when they come near unto him as well as they may, it is but as it were enforced and constrained, because he is their judge. Now if we have such a constant desire (as we term it) that we are enforced to do that which we are commanded: our whole case is little worth, and God will never allow of it. And why so? Because he likes of nothing else but of obedience, and would have us come unto him with frank and willing minds.
See then why David says, that he has inclined his heart to keep the commandments of God: not that he protests that he has done it of himself, nor of his own mind: but because that God has given him both the will and the power to do the same. And to prove it to be so, we shall never see that David brags of himself in any one place, that he willed any good, being so led of his own proper mind: he will never say that it was his natural inclination, but says clean contrariwise, "I was conceived in sin," says he, he reserves nothing to himself but all that which is naught. When then in this behalf he protests that he had inclined his heart, he only shows what the grace of God was in him. And for conclusion he adds: That he did it forever, or, even unto the end, or, this is it which we have touched heretofore: to wit, we must be like sudden blasts which pass by and by, but we must be constant, and that when we shall have once begun, we must pray unto God that he will continue the same our well-doing which he has begun in us, and to hold us by the hand until
such time as we have finished our course. After he had said, forever, he adds, even unto the end. It is very true, that the saying which he here uses, imports sometimes, salary Or reward: But in this place (as in the first verse of the letter.
HE, he uses the self-same saying) it signifies but to the end: as if he should have said we may alter and change our minds in other things: but we must follow unto the death, when God calls us unto him, being assured that in this pursuit we cannot fail to come to the true end, without to fail and err forever.
And according to this holy doctrine, let us prostrate ourselves before the majesty of our good God in acknowledging our faults: beseeching him that it would please him to make us so thoroughly to feel them, as that we may in all humility be able to crave pardon of him for them, groaning for all the offenses which we have committed against him. And that in the meanwhile also we may have recourse unto him, beseeching him to remedy all our vices and imperfections: and so to confirm our weakness, as that being strengthened by him, we might overcome all the temptations wherewith Satan can any way assail us, that being more and more confirmed in his holy doctrine, we desire nothing else but to submit ourselves unto it, and to be squared by none other rule, but by that which he has given unto us through his word. That it would not please him only to grant unto us this grace, but unto all people and nations of the world. &c.
The fifteenth Sermon upon the hundredth and nineteenth Psalm.
SAMECH.
113 I hate vain inventions: but thy law do I love.
114 Thou art my refuge and my shield: and I trust in thy word.
115 Away from me, ye wicked: for I will keep the commandments of my God.
116 Establish me according to thy promise that I may live: and let me not be disappointed of my hope.
117 Hold thou me up and I shall be safe: yea, and my delight shall be continually in thy statutes.
118 Thou hast trodden down all them that depart from thy statutes: for their deceit is vain:
119 Thou hast taken away all the ungodly of the earth like dross: therefore I love thy testimonies.
120 My flesh trembleth for fear of thee, and I am afraid of thy judgments.
WE have so many lets and stoppes both from above and here beneath which draw us on to do wickedly, or at leastwise which cause us to slacken our serving of GOD, that whoever of us that is minded to do well, must remove from him all his wicked and evil affections, and all the temptations which any way may come against him. See then why Dauid in this place, meaning to protest that he loved the law of God, says to the contrary, that he hated high enterprises, or rather wicked and crooked imaginations, evil considerations. For the word which is here touched, signifies a bough or branch: and by a similitude takes it for the evil and wicked imaginations and devices
of men which run this and that way. Now we see what a bottomless depth the spirit of man is, and how he wreathes or winds himself in his fantasies. This selfsame word signifies, the very height and top either of a high hill, house, or any other high thing. And thereupon also as by a similitude, the imaginative concepts of men, when as they intend to bring themselves into credit, and go about to advance themselves, even as ambition rules our nature, until such time as God has tamed us by his holy spirit, and humbled and made us gentle and meek. And now that we may have the true and natural meaning of this place, let us see in effect, that Dauid protesting that he loved the law of God, says, that he removed quite from him whatsoever might withdraw him from it. Now he speaks not this here to the end to brag of himself: but rather that this example should be for our better instruction. For the spirit of God has spoken it by his mouth to the end we might understand and know, which is the means whereby we might be wholly given to the service of God, and to take hold of the law with such an affection, as that our hearts might be as it were even fast tied thereto. For it is impossible, I say, that we should ever come or attain unto it, until such time as we have cleanly cut off the things which withdraw and turn us away both on the one side and the other: to wit, all our own fantasies and lusts: we must thrust out from us all whatsoever, for the love which we ought to bear to the law of God: we must also forget all haughtiness or pride, yea even studying how to separate ourselves from those which any way might draw us to evil: and not to communicate with the ungodly which are double-hearted, full of hypocrisy, or else, such as are but vain-glorious and of that pride which even moves them to lift themselves up both against God and men: For their company will so corrupt us, as that being nuzzled amongst them, our hearts can never be so ordered and ruled in the love which we ought to have to the word of God.
Now then let us keep well in mind this admonition, as a thing most profitable for us: to wit, as before I have said, that as we are inclined to commit a great number of offences and villainies, which will withdraw us from the love that we ought to bear to the word of God, let us so much the more flee from whatever draws us away backward. Yea and let us understand, that look how many our imaginations and affections are, that they are even so many cart-ropes to hale and pull us away from this love: or else, they are so many poisons which Satan gives us, to the end we should not once taste of the word of God, neither to be so amiable and pleasant unto us as it ought: but rather that we might be grieved and loathed therewith, and so to leave it, as if it were a grievous matter, and an occasion of heaviness. Since then it is so, let us be well advised to purge our hearts of all earthly affections, if we will take in hand to love the word of God. And yet it is not enough that we have fought against our ungodly lusts, and fleshly fantasies, but we must also as it were gather our wits together: for hardly can we open our eyes to look about this way and that way, but that Satan will lay before us some evil and wicked stops and encounters. It is very true, that so long as we live here in this world, we can not but both see and hear a great many of things: but yet must we bridle our senses. And above all the rest, we ought to fight against these strange, and counterfeit hypocrisies and affections, wherein we are nuzzled. We must even hate deadly all this in our heart, to the end we be not hindered from the love of the word of God. And thus much for the first verse. Now in the second, Dauid shows how we should find the word of God pleasant and gracious, that we might love it, that is, when as we shall trust to his word. Thou art, says he, my refuge and my shield: and I trust in thy word.
This is not added hereunto without just cause. For if there be none other doctrine in the law but to say unto us, "Lo, this must you do," we can never be comforted. For we shall find nothing in it but
condemnation. When as God shows unto us what our duty is, we must needs be confounded, and know that before him we are condemned and accursed, seeing that no man performs that which he ought. So then, the word of God should be both bitter and grievous unto us, if there were nothing else contained in it but a rule to live well. But when God is a testimony and witness unto us of his goodness and mercy, and declares unto us that from him we must look to receive our chief felicity, that he is pressed and ready to help us, that the treasures of his infinite goodness are open unto us: when I say, this shall be in us, then may we savor and taste his word, and conceive the love of it, when as we know that therein consists and lies all our health and joy.
Now then, when as we would profit in the word of God, and exercise ourselves in it, let us learn to receive the promises therein contained. And let us not be like unto them, which think that God says nothing else unto in all the whole scripture, but "do this, or do that": for then, this were a very thin and feeble doctrine. For if God were there as a Philosopher, to preach unto us of virtues, and to declare unto us, that we must be thus governed: we should have but a pitiful cold pull of it: and because we are altogether and wholly contrary to the righteousness of God, it is impossible but that we should be grieved and troubled with whatsoever shall be said unto us.
But I have already showed, that the principal matter which God declares unto us in his word, is this, that he protests how well he loves us in alluring us unto himself, to the end we should not doubt, but that he will be our father in all and through all, and that we should be bold to come before him: that when there is any question of our salvation, and of whatsoever else we have need of, we should not doubt but that he is ready to hear all our prayers, that his hand is always liberally bent, to the end to give us whatsoever we want.
When we shall once know this to be true, then, as I have already said, the word of God shall be pleasant unto us. Lo now why Dauid by and by adds, "My trust is in thy word, O Lord." This is also, in sum, our faith, which brings us to the obedience of God when I say that it is faith which brings us into the obedience of God. I mean, that after we have understood of his good will, that we are then stirred up to yield ourselves unto him. And until such time as he has imprinted in our hearts the testimony of his love, and the benefit which he means unto us, we shall fly from him as much as may be: and as often as this word of God shall sound in our ears, so often shall it grieve and torment us, as we see how the faithless do fear when the word of God is spoken unto them: it brings unto them nothing but terror and fear, as if a thief or murderer were brought before a judge. But when we have faith to stay ourselves upon the goodness of God, to call upon him as Dauid does here, our succor and shield: we may call upon him with such a confidence, as that he will never be deaf to hear our prayers: when then we are thus assured, we are forthwith won to love him, then delight we to yield our obedience unto his law. Now in following that which we have already declared, Dauid again adds,
"Away from me, ye wicked: for I will keep the commandments of my God."
Here he speaks of the temptations which come unto us by reason of the ungodly who allure us, as much as in them lies to make us to contemn God, and work so many offences as that they break all good order, yea, even to leave the world naked and bare of all goodness. For so much then as we are to live here amongst contemptuous and outrageous people, who have neither faith, trust, nor truth: and that these temptations are very perilous unto us: as we see what a great number of men are corrupted by them: David says,
"Away from me, ye wicked, because I keep the commandments of my God."
Here we are to note, as before I have touched, that he speaks not this, to make recital of his worthiness, or that he alleges it for his power and strength to win him reputation: but speaking by the spirit of God, he admonishes us to live holily: to wit, that if we will walk in the fear of God, and be under his yoke, we must in the first place separate ourselves from the ungodly. Now this is an easy doctrine to be learned, but it is so slenderly practiced of us, as that we had need better to think of it than heretofore we have done.
If there were a great number of offences in David his time, which were to turn the faithful away from the fear of God, and to lead them to do wickedly, in what case then stand we now? It is very true that we are come to the full measure of all iniquity. For if we do behold at this day the states and conditions of all men, it will seem that it is impossible for the world to be worse, that the devil so possesses both great and small in towns and villages, as that it is a very hell and tormentory to see it. Even so then, how is it possible that a faithful man can persevere to live in the fear of God and in such soundness as he has commanded, without he stand very sure upon his guard? without he keep a good watch? and chiefly except he separate himself from so great a number of corruptions?
For at this day a man can come in no company, but that the talk shall tend to the dishonoring of God, with all ungodliness: or else the talk shall be so vain, as that it shall have no good savor, yea, and to make whatever good seed that is in any man, who is yet teachable, to be nothing worth. And yet many times this shall not be the greatest mischief: but a man shall hear the most cursed blasphemies that may be vomited out by these grinning hellhounds at this day, who are
grown to the full measure of impudence, like unto shameless harlots, discovering their villainies not only against God and all true Christianity, but do also even like mastiff curs bark against all religion. This we see, let us then come to the greatest number of those which seem to be a little more tolerable, I beseech you what lesson or fruit shall we reap by them?
We shall find some of them to use abundance of wicked traffic, crafts, deceits, or else outrages, violences, oppressions, and cruelties against their neighbors. Another sort shall be given to lechery, and to such beastliness: another kind shall be gluttons and such like brutish people of life and conversation? To be short, turn which way soever we will, and we shall find nothing but corruption: so that if this doctrine has been any time necessarily to be taught, it is at this most necessary and high time, since we are come even to so full a measure and bottomless depth of iniquity, let us then be well advised to depart from all those that work iniquity, yea and let us chase them far from us, if we will faithfully and truly serve God.
It is most sure that we must needs be conversant with the ungodly, or else depart out of this world at once: but yet we must not keep them company so familiarly, as to draw with them the same yoke. Let us take heed that we in no ways wind ourselves in with them: but that our life and conversation be so simple and plain, as that they be never able to bring us in, and to be infected with their vices. For we hear what the holy scripture says, that we had no need of anything to corrupt good manners. For as a little leaven sours the whole lump of dough, even so when the devil can thrust in amongst us the least drop of corruption, lo all shall be perverted and come to naught. We see not at the first sight how the devil goes about to beguile us, and therefore we ought to be so much the more watchful. Let the ungodly complain as much as they will, as we see at this day the murmurers
and grudgers do, that they think themselves to be ill dealt with, when we will not be partakers of their filthiness. Now we know right well that they seek none other thing but to make wicked, whatsoever is well ruled and ordered, to overthrow whatsoever has been builded up in God, and to bring souls to destruction. All this we know. Now if any man keep himself from this, hereat they are all grieved.
How so? They say our company is eschewed. Yea, but give you the occasion that you may be followed, seek the right means to give yourselves to God, and follow the right way of salvation, and the better sort will not absent themselves far from you, but will rather join with you. If they shall see you ready to march forward, they will say, "Let us go together." If they shall see you go before, they will come after: if they shall see you tarry behind, so that you be entered into the right way, they will stir you up to follow them. But when as we see such kind of people to go clean backward from all goodness, and desire nothing else but to lead us to wickedness, yea to cast us down headlong with them into hell mouth, wherein to they run like madmen, what should we do but separate ourselves from among them, and retire from thence, as David shows us. And namely he says, "For I will keep the commandments of my God." As if he should have said, These cursed men do right well show that they have no feeling nor knowledge of everlasting life, but that they live here like brute beasts: Nevertheless for my part, I will not go one foot forward with them, but will go towards my God.
And out of this saying we are to gather a good instruction, to wit that when we see round about us all people given over to wickedness, that it seems the world has conspired to make the majesty of God nothing worth, that we declare by our lines and conversation, that we have no knowledge of everlasting life: when as then we shall see such impieties, it is even to this end and purpose to withdraw us quite and
clean from our God. It is very true, that these are very dangerous offences and temptations. But let us always be sure to abide firm and steadfast, let us continue constant in this truth which once we have received. See then what David means to express in this saying, "My God." It is true that the faithful will often say thus. But when there is any question to make these comparisons with contrary things, the scripture uses not this saying, "My God," so that it is to declare unto us, that nothing ought to make us waver: when we see the things confused in the world, when we shall see all whatsoever to be there perverted and overthrown, that there is neither any more law nor order, that it seems unto us as it were a Hell, let us not for all that be shaken: Let us stand still upon our guard, as the Prophet Habakkuk thereof speaks, our faith must serve us instead of a Tower, wherein we keep good watch, and yet to say notwithstanding, no, no, God will tarry with me, and then I need not to care for the whole world.
See then that no temptations ought to quail us: being even enclosed amidst the impieties and abominations of the faithless, seeing we cannot otherwise choose but to be conversant among them. It follows next after,
"Establish me, or stay me, in thy word that I may live: and let me not be disappointed of mine hope."
Although David protests here above, that he trusted in God, and that this hope proceeded unto him from his word: yet prays he his majesty notwithstanding to establish him. Wherein he shows us, that we shall never have so well profited neither in faith, nor yet in hope, but that there shall be always some want, and remnant of incredulity and weakness in us, so that whenever there shall be any question of coming to God, yet shall we go as it were halting unto him. Now if
David has made such a request, I beseech you, have not we a great deal more need to do it as well as he?
It is most sure, that he never spoke it hypocritically. When he says, "Uphold me, or establish me in thy word," this is not to make a show that his faith was imperfect, and that he needed not be strengthened: no, not so, but he knew well enough his own infirmity. If he then who was as it were an Angel of God, had need to profit in faith, and in hope, and that he had been molten, and been quite consumed had not God thoroughly confirmed and established him: I pray you what shall we do?
So then, when as God shall have already showed us this favor to be surely grounded in his word, so that we are able to say that we trust in it, let us not cease notwithstanding to continue this request and say, "O Lord, establish and confirm me." For when we shall well consider our weakness, we shall find that a very small thing will quail us, if God holds us not up with his hand and power. And afterward let us consider how boisterous the assaults of Satan are, what violence he brings against us: and are we ever able to withstand them, if that we be not daily strengthened? They then which shall have conceived a true hope in the word of God, let them know that they are yet but in the middle way, and that they must always march further forward, until such time as they are come to the end thereof. Which thing shall never be, until they are uncased of this flesh, and are departed out of this present life.
Seeing then we cannot go forward as of ourselves, nor yet be strengthened, without God assist us: Let us beseech him after the example of David, that he will confirm us in his word. And afterward he adds and says,
"That then he shall live: and disappoint me not," saith he, "of my hope."
When he says that he shall live, it is to show us, that all our felicities lie in this, that we are thoroughly confirmed and fully settled in the word of God: When this shall be so, let us then fear no more. It is very true, that we shall never be but subject to a great many of miseries and afflictions for it cannot be otherwise but that this life must be full of afflictions, and many griefs and vexations. We are then to fight while we live in this world. And so we shall find a great number of miseries, and yet we shall not choose but to live still, when we shall be thoroughly founded upon the word of God? that is to say, our salvation shall be sure and certain even amidst all the afflictions which may come unto us. And so shall we have wherewith to be contented.
For under this word "to live," David comprehends all whatsoever concerns the welfare and felicity of men. He says then, "Although O Lord, I shall be taken as a miserable creature, and that indeed I shall abide many troubles which shall be grievous unto me: yet shall I have true life and salvation, so I be thus established in thy word." Now he adds a little more, "Let me not be disappointed of mine hope": wherein his meaning is to signify, that God never suffers his children to be disappointed, when as they put their trust in him; But yet the case so stands, as that we must so beseech him by reason of our weakness. For although we trust in God, yet for all that we go coldly unto him, and we shall find our faith to be always too weak and feeble.
To be short, our heart shall be so shut up, as that the graces of God, as touching ourselves, shall hardly water it by dropmeal. It is very true that God for his part pours upon us his graces abundantly: but
we therein are nothing capable for the receiving of them. Wherefore, we are not worthy to taste and feel his aid in our need. What should this then be, if he surmounted not our hope, to help that which therein is wanting? And besides, we know that the Devil would soon overthrow all our hope, were it not that it is very well kept by a heavenly power, as also St. Peter makes thereof mention. For when he speaks of faith, he says not that men are the Guardians or keepers of it. For if that were so, it should oftentimes be violently taken from them. But that is a treasure which God keeps in his own hands, and that by his own invincible power and strength. See also why our Lord and Saviour Christ in the 10th of John, for our comfort says, "That the father who has us in his hand, and through whom we are committed unto him to be kept, is mightier and greater than they all." Accordingly then as we know, the power of God to be infinite, so must we also assure ourselves of our salvation. And therefore it is, that we are to require of God as David has done, that we be not disappointed of our hope.
Now in sum, when we make such requests, it is to the end that the promises of God should be so much the more certain and better ratified unto us. See then what God says unto us. "Fear you not when as you shall put your trust in me, for I will neither deceive, nor abuse you, nor yet shall you be destitute of mine aid: but be you assured that my hand shall always be stretched out to succor you." We have this promise made unto us which can never fail us. How it behooves that it be ratified and sealed in our hearts. And how is that? That in our prayers and supplications, we beseech God to accomplish and perform that which he has promised, which shall be instead of a seal sealed within, to the end we might have such a certainty as is requisite; and anon after God shows in effect, that he speaks not in vain unto us. See, say I, what we ought to note of the accord that is between the promises of God and the prayers which we make unto
him in desiring to make us feel by experience, that he is faithful in whatsoever he speaks. Now David by and by adds,
"Hold thou me up and I shall be safe: yea and my delight shall be continually in thy statutes."
Now the word which he uses, signifies sometimes to meditate, sometimes to speak: and therefore it may be said I will recite over thy Statutes. But the most proper sense and meaning is, I will meditate or study in thy Statutes, and therein take delight. In stead that before he has said, "Establish me O Lord, or stay me in thy word," Here he says, "Hold me up." Now this is no simple and plain prayer which he here makes, but having spoken of the word of God, he speaks of the power which he shows towards his faithful? It is very true, that when we think that we have not one foot of ground to stand upon, that there is nothing but the sea under us, and darkness over us, that we should be as it were in a bottomless pit, and overwhelmed: yet we ought to stay and settle ourselves on the word of God. But when as our hope shall be thus exercised, and that we have done God this honor, to hold him for faithful, although we do not perceive any succor to come from him: he will add a second grace, to wit, he will give us his hand, to be relieved by his power, and to be upheld by him, and will preserve us all the days of our life. See here then the meaning of David, when he desired God to stay him in his word, he says, "Hold me up, yea by thy hand and power." So then, let us learn to fly unto God, when as we would be in any good safety. For without it, as I have already said, we may very well for a while assure ourselves, and think no evil can come unto us: But when as we shall be thus foolishly persuaded, to say peace and assurance, destruction must needs suddenly come upon us, and we to be utterly confounded. But after we have waited and seen God to have appeared in very deed, let us learn to seek all our assurance in his