OF THE
HUNDREDTH AND NINETEENTH PSALM
TETH
65 O Lord, thou hat dealt gratiously with thy servant according to thy word.
66 O teach me good judgment and knowledge: for I have believed thy commandments.
67 Before I was troubled I went wrong: but now I keep thy word.
68 Thou art good and gracious: teach me thy statutes.
69 The proud have imagined a lie againt me: but I will keep thy commandments with my whole heart.
70 Their heart is as fat as grease: but my delight is in thy law.
71 It is good for me that I have been in trouble; that I may learn thy statutes.
72 The law of thy mouth is better unto me: then thousands of gold and silver.
IF WE BE OFTENTIMES FOOLISH and unadvised in a great many causes, it may chiefly appear when we mean to pray to God: for then if there be but one drop of wit or reason in us, it will show itself: but we discover, our own folly in that behalf, more than in all the rest of our actions. And what is the reason? Forsooth [in truth] we will behave ourselves more modestly, whensoever we shall crave anything at the hands of men, than when we come before the majesty of God: for we go on headlong thereto, not knowing what we ought to desire of him: but even pour out at all
adventure whatsoever shall come into our mouths. And we should then the rather call to mind our lesson, to the end we might know the order rightly how to pray. For we profane the name of god, and shew ourselves too much to contemn his majesty, if we beg at his hands any other thing than that, which he hath declared unto us to have liking of, in such sort as that
his will be always preferred, and our desires thereby chiefly ruled. Now we are here advertised, that above all things we ought to pray unto God that he will teach us, and cause us to understand his will, accordingly as he hath declared unto us in his word: and to open our eyes that we may do it, so that we might understand that which is comprehended therein.
And this is the sum and effect of these eight verses, which here we have now to handle. For David demandeth of God none other thing but to know the contents of the law, and the doctrine thereof, that he might be ruled thereby, and his whole life framed thereafter.
But in the first place he remembereth God of all the benefits which he had already received from him. For that is it which must give us trust and confidence, when as we come to make any prayer unto God. And indeed there is nothing in the world which giveth us a better access, nor that doth more readily assure us to be heard, than when we behold his benefits bestowed upon us. And how must that be? Thus must every man consider with himself and say, I have found heretofore by experience the bounty of my God: yea, I have had as great proof hereof, as is possible. And
therefore it were unreasonable that I should mistrust him, and stand in any doubt that he would not now grant me that which I desire of him:
considering that I have so good a proof of his love, that he is always ready, liberally to bestow upon me his benefits. When then I shall have received so many benefits of him, should I now think with myself, how is it possible that this thing should come to pass? to wit, that I should obtain that which I am about to pray for? If we shall stand in this doubt, we shall do God great wrong, and show our great unthankfulness unto him: for he never doth us any good, but it is to this end and purpose, that we should be partakers of his mercy and grace, which he will continue unto us even to the end: for he is never weary in liberally bestowing his benefits upon us, as men are wont when as they bestow bountifully of any, and by and by pluck their heads again quite out of the collar. But God is no such manner of one, he is a well that can never be drawn dry. Lo then whereunto this tendeth which is here spoken in the first verse: O Lord, thou hast dealt graciously with thy servant, David spake not this to the end to measure himself, that he would have God never hereafter to bestow anymore benefits upon him: But clean contrary, that because he had had already so great experience of the grace of God, he was fully resolved, that he should also feel his benefits to come. For God is no changeling: and as I have
already said, his grace is never lessened, but he will always increase it towards us. And so let us learn after the example of David, that as often as we are to pray unto God, to consider with ourselves, and call to mind, the benefits which we have received from his hand, that the same might be as it were an entrance for us unto prayer, and thereupon to conclude, that seeing God hath showed himself heretofore liberal: we should feel him also to be the same, ever hereafter unto the end.
Now namely David addeth, According to thy word: And not without cause: for this is not all that we ought to know, that God hath done us good, and that all that we have, proceedeth from him: but we must put this confidence unto it: to wit, that he hath done it according to his word. For like as meat, although it be good and sweet, hath no savor nor taste, but is altogether unsavory without salt: even so likewise the benefits of God, will have no perfect taste, that we might savor them as appertaineth [pertains], if it be not, that they be salted and seasoned with faith and belief, and to know that the graces and benefits which GOD hath bestowed upon us, have been according to his word and promise. And why so I pray you?
For if we shall not have the word of God and his promises: yea and although (as I have already said) we might very well make our petitions unto him, and come before him, in building ourselves upon this, that he hath already aided us of his mere favor and goodness: yet should we not for all that, be assured that he will always do the like, nor yet abide constant therein, that when he hath begun, that he will finish it, we can never be able, I say, to have any such certainty without his word. And why so? when God saith unto us, go to now, and hearken unto me, I will be your father, and show myself a savior towards you, and you shall find me to be such one forever: after that we have felt the proof and effect of these promises: we may then very well apply his benefits to that use whereof I have already spoken: hath God done me good but for a fit? hath he done this only, but by the way of talk? and will he not now hold and continue it? no, not so: but he hath done it according to his word. Doth the word of God stand but for a day or for a month? No, it remaineth and abideth both in life and death. Let us then conclude, that the benefits of God are everlasting, and that he will continue them unto all those that are not unthankful. Lo this sentence which David addeth is not superfluous, but of great weight, when he saith, O Lord, thou hast dealt graciously with me, according to thy word. If we will then be confirmed by the benefits of
God, which we have heretofore received: and when we shall make our requests, that we would have him to hear us: we must join his benefits with his word, and even to speak properly, like unto confects [preserved fruit or seed] closely wrapped up together in savory salt, for otherwise we shall never be able to feel any such taste of them, as to apply them to such an use, to build a true certainty of faith in him. Now David having used such a preface, addeth,
O teach me good judgment and knowledge: for I have believed thy commandments.
Here David desireth God to give him true wisdom, that he might know what he had to do. And why doth he so? he setteth down the reason which is that, that we have already seen, for I have believed, saith he, thy word.
Now it seemeth to imply, that they which have believed, are sufficiently instructed, that they have, I say, true understanding, and so great wisdom, as they need not to pray unto God, to enlighten them anymore. Wherein consisteth and standeth all our wisdom but in faith? when as we receive the word of God, and being taught by it do rest us in that which he saith unto us? Lo this is our full and whole perfection.
Now David protesteth, That he hath believed the word of God: wherefore then desireth he to be taught, as if he were without knowledge and
ignorant? Now here we are to note (as we have touched this morning) that we believe the word of God two ways: to wit, our faith must be
distinguished in two parts: not that we mean to divide, and dismember the same, but to make a distinction of it, as is comprised in her own nature’s kind. From whence then taketh faith her beginning? Forsooth [in truth], she must despise herself to receive whatsoever God shall say, we must suffer him to be master, and to acknowledge whatsoever cometh from him, to be good, holy, and just: that before he hath spoken unto us, we be already prepared and disposed to obey him: and albeit we know not yet his will, nevertheless to have this resolution with ourselves, doth God speak? Well then, we must not only give our ear and attention: but also receive without contradiction, whatsoever shall proceed out of his holy mouth.
Lo here what is the first part and condition of faith. Now there is a second part and condition: to wit, the instruction which God giveth us, after that we are come unto him with that reverence that Scholars ought to come to their master: for we are more fully and soundly taught of him. This is it
that David desireth. He protesteth That he hath believed the word of God:
that is to say, to have known the majesty contained therein, to have obeyed it, and to have yielded himself subject unto the same. When he had made this protestation, O Lord, saith he, now that I have felt the power and virtue of thy word, and have chiefly been desirous thereof, grant me this grace that I may comprehend it.
Lo here a notable place and worthy the noting. For in the first place we are advertised, that we shall never profit ourselves either in the Gospel, or yet in any part of the holy Scripture, if we have not this modesty with us, as to yield ourselves to God: with this persuasion, that the same which we accompt [account] to be good and faithful with us is nothing in respect of that which he meaneth to do therein on his behalf: considering that he hath showed it unto us: For we are simple and ignorant, and cannot conceive the things which are necessary for our salvation, until such time as we have yielded our minds to this reason. And lo wherefore there are so few scholars of God at this day in this point. For how many shall we find at this day, which have their mind so humbled as it ought? But the greater part are arrogant fools, we shall find very many in this behalf, that will make no more accompt [account] of the word of God, than if a mortal and seely [silly] man had spoken. Forsomuch then as men come thus to God with such a pride, let us not wonder although he leaveth them without wit or reason: and although the Sun shineth bright before their eyes, yet remain they continually blind, and grope about, as it were in the dark, and wander about even to the hazard of their neck breaking. We must not be abashed at this, although God depriveth them of his grace, since they will not submit themselves unto his word. Even so, when as this shall be in us to attribute unto God the authority and honor which he is worthy of, we may after the example of David, hope that he will instruct us more and more: and also make this request unto him. For this is the first degree and step of all Christian wisdom: to wit, to humble themselves in such sort, as that they be ever ready to receive whatsoever God shall say unto them. When as they shall be thus prepared, they cannot do amiss, nor yet fear that God will ever forsake them: but that he will spread forth his power to maintain them, as he hath therein promised them to do. And thus much as touching these two verses. Now it followeth,
Before I was troubled I went wrong: but now I keep thy word.
Here David signifieth that he was more daunted, than ever he was, because God corrected him: As if he had said, In very deed, O Lord, amongst all the rest of the benefits which I have already alleged, this is one, that thou hast made me to know myself through affliction: lo, it maketh me to keep thy commandments. Now when we tell God thus of the graces which he hath bestowed upon us that we might be prepared to serve him, it is for this cause that he might increase and augment them more and more in us, until such time as he hath brought them to their perfect end. Now we have to note in this matter, the order which David keepeth, O Lord, saith he, I confess that I have erred. The first point, is this confession which he maketh: for when God findeth us to be untamed and hard to be kept in array, it is meet that this our stubbornness should be pulled down, and he to show his authority over us, to the end we might soon after feel his clemency. And therefore, David knowing that he was once very wild and untamed, and had not walked in such fear of God as became him,
confesseth, that although he had been taught, yet that it was needful for God to set him in array, and to keep him in good order. O Lord saith he, I confess that I have erred, yea and that was before thou haddest chastised me: but now I keep thy commandments. By this he signifieth in effect, that which I have touched: to wit, that he was already prepared in this wisdom of the knowledge of God: yet he always prayed that he would augment this grace in him, and confirm him therein until such time as he were thoroughly made perfect. In the meanwhile we have to note, that David was not a man altogether wickedly bent, nor yet so untamed as a great number of the contemners of God are. It is very true that he committed very grievous and extreme offenses, were it but this adultery which he committed with Bethsabe Vrie his wife, which was so horrible an act, as that he deserved even for that to be utterly forsaken of God. And after that, he became so proud when he would have mustered the people, as that he was violently carried with a vain and foolish arrogancy, clean forgetting who it was that had advanced him unto this royal seat: and instead of doing homage unto God for such a notable benefit, he determined with himself to have escaped away on horseback. Lo what grievous and
shameful faults these are. But if we look into the course of his life, we shall find that he was a man of a continual singleness very teachable and full of courtesy, following the vocation of God, and wholly given thereto. Now herein appeareth a great difference between a man which outrageth all the days of his life, and him which committeth some particular evil, showing
nevertheless in all the rest of his life a fear of God: As it may happen, that a man shall serve God all his life, and yet in the meanwhile may somewhat fall, and perhaps very grievously: as we see to have come to pass in David.
Now we shall see others to be very wicked, and to despise God all their life long, delighting altogether in wickedness. But David never was such one: and yet for all that he confessed that he had erred, before such time as God had visited him with afflictions. And if this came so to pass in David, alas what shall become of us poor wretches? So then, let us understand that afflictions, are more necessary for us, than bread and drink.
We crave of God that he will feed and nourish us. It is very true, and he giveth us leave for to make such request: but yet we must not leave out the principal point: to wit, we must beseech him not to make us so fat, as we, make pampered and restive Jades, to wince and kick at him, but that being governed through his bountiful goodness, we might be easy and tractable to be guided according to his will. So it is (as already I have said) that we ought indeed, to be tamed through afflictions: or else we should always become like unto savage and wild beasts.
And to prove that it is so, we see our nature so rebellious, as is most pitiful: and our affections such terrible beasts, as that we are not able to hold them in any good order: insomuch that if God slack the reins, and lay the bridle in our neck, it is out of all question that we will be very stubborn and rebellious against him: and in such sort outrage, that we will desire nothing else but clearly to overthrow all justice, equity, and right. To be short, it will be out of all doubt, that we will even jusile and spurn against God, when as we shall live at our own pleasure, and in great prosperity.
Now there is none other remedy to help this matter, but to have God to afflict us, for this is the only means, by which he keepeth us in subjection and in awe, otherwise, if he leave us in rest and at quiet, it were impossible but that our nature should stubbornly rebel against him. If we carry away this lesson well, we should never be so grieved with the afflictions which he layeth upon us as we are: but we should take another manner of consolation in all our miseries and adversities than we do: knowing that although they be bitter medicines unto us, yet that they shall turn to our health. Let us choose whether we will be like wild and mad beasts, straying from the way of salvation, yea even like very frantic men to lift up
ourselves against God, rather than to be chastised with his rods, and to be