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014 - Sermon 13 Verses 97-104 · Sermons on Psalm 119

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Speaker 1: Sermon thirteen of Sermons on Psalm one hundred and nineteen
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Speaker 1: by John Calvin, translated by Thomas Stocker. This LibriVox recording
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Speaker 1: is in the public domain. Mem O, Lord, what love
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Speaker 1: have I unto thy law? All the day long? Is
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Speaker 1: my study in it? Thou, through thy commandments, hast made
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Speaker 1: me wiser than mine enemies, For they are ever with me.
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Speaker 1: I have had more understanding than all my teachers. For
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Speaker 1: thy testimonies are my study. I understood more than the
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Speaker 1: aged because I keep thy commandments. I have refrained my
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Speaker 1: feet from every evil way that I might keep thy word.
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Speaker 1: I have not declined from thy judgments. For thou didst
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Speaker 1: teach me. How sweet are thy words unto my throat?
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Speaker 1: Yea sweeter than honey unto my mouth. Through thy commandments
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Speaker 1: I get understanding. Therefore I hate all the ways of falsehood.
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Speaker 1: We shall see in this behalf of great many which
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Speaker 1: will not stick to brag and say that they have
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Speaker 1: greatly profited in the Word of God. But yet if
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Speaker 1: we look into their lives, we shall see and find
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Speaker 1: that they have profited as much as if they had
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Speaker 1: never read nor heard one word of the Holy Scripture. Moreover,
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Speaker 1: all the goodly and gay protestations which they shall make,
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Speaker 1: tend to none other end but to get themselves estimation
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Speaker 1: and credit. There is none other thing in them but
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Speaker 1: a foolish and vainglorious show. That is, they desire to
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Speaker 1: be commended and praised, as though they were the most
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Speaker 1: able and worthy people of all others. Now, when we
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Speaker 1: will say that we have profited in the school of God,
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Speaker 1: first of all, we ought to show by our life
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Speaker 1: and conversation, whether it be so or no, For this
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Speaker 1: is the true testimony whereunto we must hold it. God
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Speaker 1: teacheth us not to the end we should do nothing
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Speaker 1: else but prattle and babble. Bar He instructeth us in
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Speaker 1: what manner we ought to live. He, then, which shall
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Speaker 1: lead a dissolute and wanton life, declare manifestly that he
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Speaker 1: never knew either God or his truth. Moreover, the meaning
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Speaker 1: is not that we should set forth ourselves to be
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Speaker 1: had in estimation of men, or to get us reputation
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Speaker 1: and credit. But we ought rather to glorify God, knowing
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Speaker 1: that we are so much the more beholden and bound
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Speaker 1: unto Him, in that it hath pleased Him to bestow
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Speaker 1: such his grace and favor upon us as that we
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Speaker 1: surmount others in learning, For that cometh not unto us
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Speaker 1: by reason that we are sharper witted, or that we
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Speaker 1: have gotten it through our own industry to know, I say,
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Speaker 1: the way of Salvation. But it is a free gift
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Speaker 1: which cometh unto us from above. Furthermore, when we shall
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Speaker 1: acknowledge this to come from God, it is then great
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Speaker 1: reason that we should draw our neighbors with us, and
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Speaker 1: like as we are in a good way, even so
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Speaker 1: ought we to be desirous to have every one to
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Speaker 1: follow us low to what intent? David declareth in this
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Speaker 1: place that he hath loved the Word of God above all,
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Speaker 1: and that by it he hath been so well taught
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Speaker 1: as that he surpassed his masters and enemy, and all
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Speaker 1: those which were in great reputation and credit. Very certain
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Speaker 1: it is that David is not here led by an
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Speaker 1: ambitious or high minded spirit, meaning to be coyed and clawed,
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Speaker 1: and looking to be thought to have greater understanding than others.
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Speaker 1: But desireth none other thing save that the profit which
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Speaker 1: he hath received by the law of God might be
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Speaker 1: thoroughly engrafted in all men, and that it might be
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Speaker 1: a thing common unto every one. In very deed, since
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Speaker 1: that we are all members of one body, we ought
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Speaker 1: continually to labor and travail for the upholding and maintaining
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Speaker 1: of it, one with another. Neither ought any of us
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Speaker 1: to serve himself and his own particular profit. But we
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Speaker 1: ought rather to desire to have the graces of God
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Speaker 1: to abound in all our neighbors, that every of them
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Speaker 1: might have a feeling of them, and that when as
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Speaker 1: we shall have enjoyed this common salvation, that we might
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Speaker 1: all with one accord, and as it were, with one mouth,
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Speaker 1: glorify him. And besides, David showeth soon after that he
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Speaker 1: was no babbling scholar to show it only in mouth,
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Speaker 1: to have many times turned over the leaves of the
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Speaker 1: law of God, and to have very well understood it.
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Speaker 1: But showeth his life to be agreeing to his speech,
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Speaker 1: and that God hath given him grace to walk according
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Speaker 1: to his will. A great deal the rather ought to, then,
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Speaker 1: thoroughly to consider of the order that is here set down.
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Speaker 1: In the first verse, he saith, O, Lord, what love
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Speaker 1: have I unto Thy law? All the day long? Is
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Speaker 1: my study in it? The saying which David here useth
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Speaker 1: signifieth speech and meditation, and the verb whereof it cometh
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Speaker 1: signifieth to speak, to devise to talk, or rather to
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Speaker 1: apply his mind to anything, to be therein exercised and studied.
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Speaker 1: Now there is no doubt but that David spake here
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Speaker 1: of a matter which is conjoined with meditation. For as
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Speaker 1: before we have said, it is not meant by them
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Speaker 1: which make some certain show at their tongue's end, and
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Speaker 1: yet to have nothing to be found in their life
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Speaker 1: and conversation of the thing whereof they babble. He then
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Speaker 1: was exorcis in the word of God, and that not
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Speaker 1: only for his own particular use, but to the end
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Speaker 1: also to instruct his neighbors, and to communicate to them
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Speaker 1: the matter which he had heard and learnt. Now we
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Speaker 1: see the sum and effect of this first verse. He
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Speaker 1: protesteth that he hath loved the Word of God, and
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Speaker 1: that not after a common manner, but with a vehement
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Speaker 1: zeal in such sword, as that it hath been his
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Speaker 1: whole purpose and drift. As when we have liking of
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Speaker 1: any one thing, we cannot hold from talking thereof and
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Speaker 1: continually to be thinking of it. As we shall see
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Speaker 1: a miserable, covetous man, never but hunting after his wealth,
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Speaker 1: occupied about his lands, possessions, merchandise and cattle, and must
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Speaker 1: make provision for this and that in like sword. Also
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Speaker 1: it is with the hormonger and the glutton. And accordingly,
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Speaker 1: as every man's desire leadeth him, so must the tongue speak,
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Speaker 1: and every one apply himself wholly to that. See wherefore
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Speaker 1: David addeth that he was continually exercised in the Word
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Speaker 1: of God. He meaneth thereby to show how greatly he
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Speaker 1: hath loved it, as he hath indeed said. And now
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Speaker 1: we see what the example is, which is here set
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Speaker 1: down before us. For David speaketh not this for himself,
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Speaker 1: but telleth us what we ought to be, if we
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Speaker 1: will have God to instruct us, and to have him
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Speaker 1: to make us partakers of His truth, wherein consisteth our
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Speaker 1: whole felicity and welfare. For if we wax cold and
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Speaker 1: make no account of the word of God, we are
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Speaker 1: not worthy that He should give us the least taste thereof.
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Speaker 1: And for this cause we must not marvel much. Though
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Speaker 1: so small a number at this day have profited in
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Speaker 1: the scripture, although every man desire us to be praised
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Speaker 1: and esteemed amongst men to be very able and sufficient.
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Speaker 1: Yet for all that we see what ignorance is in
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Speaker 1: the greater number. And therefore it is good reason that
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Speaker 1: God should shut the gate upon us, so that we
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Speaker 1: might not have so much as the least entrance into
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Speaker 1: His word. And why so, for where is the love
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Speaker 1: and desire that David here maketh mention of now? When
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Speaker 1: we shall know such a vice to be within us?
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Speaker 1: We ought by and by to seek to amend it,
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Speaker 1: and beseech God to put this coldness from out of
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Speaker 1: our hearts, and that it would please Him to inflame
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Speaker 1: us in such sort as that we might learn to
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Speaker 1: prefer His word before all. Our fleshly desires that we
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Speaker 1: be no more so much given to all these vain
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Speaker 1: follies of the world, but that we may look unto
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Speaker 1: the principal thing. Let us now come to that which followeth.
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Speaker 1: He saith thou through thy commandments hast made me wiser
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Speaker 1: than mine enemies, teachers and ancients. He setteth down here
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Speaker 1: three sorts of people with whom he compareth himself, and
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Speaker 1: saith that David hath bestowed this grace upon him to
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Speaker 1: surpass them all. Now Here David showeth unto us what
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Speaker 1: profit shall redound unto us, when as we shall read
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Speaker 1: the word of God after his example, to wit that
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Speaker 1: we shall get thereby such wisdom as shall defend us
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Speaker 1: from our enemies, to be better learned than our teachers,
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Speaker 1: and those which otherwise should have been instead of our instructors.
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Speaker 1: To be short, that all the men of the world
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Speaker 1: shall not have that which we shall find there, and
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Speaker 1: that all the wisdom which is in all the creatures
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Speaker 1: of God deserveth not to be equal and comparable to it.
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Speaker 1: Lo here in effect that which he meaneth now we
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Speaker 1: ought always to call to mind that which we have
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Speaker 1: already touched, when as David here setteth down himself in
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Speaker 1: the first rank, and saith that he hath surpassed his enemies, teachers,
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Speaker 1: and those which were the most wise and of greatest
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Speaker 1: understanding that this is not to attribute anything unto himself
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Speaker 1: and to his own person, but to the end that
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Speaker 1: God might be glorified in him, and that we might
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Speaker 1: know what prophet shall redound unto us by the word
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Speaker 1: of God, when as we shall give ourselves unto it.
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Speaker 1: We see then that David had no regard to himself,
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Speaker 1: but meaneth rather to give us occasion to glorify God.
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Speaker 1: And besides, his purpose is to stir us up to
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Speaker 1: the love as we have already touched, which he had,
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Speaker 1: to the word of God, knowing the same to be
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Speaker 1: so profitable for us. For what is the cause that
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Speaker 1: we are so very negligent, as in deed we are
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Speaker 1: in giving ourselves to the study of the Holy Scripture,
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Speaker 1: that we think it to be even labor and time lost,
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Speaker 1: if we only spend but one hour of the day therein?
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Speaker 1: What is the cause of such contempt? Verily, because we
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Speaker 1: know not the prophet that might come unto us thereby.
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Speaker 1: For if we were thus persuaded that all our wisdom
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Speaker 1: is and consisteth in the Word of God, and that
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Speaker 1: without it we are like unto miserable beasts, so that
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Speaker 1: Satan hath caught and holdeth us fast bound in his
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Speaker 1: grins and sneers, and that we cannot err in all
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Speaker 1: the whole course of our life. If we know this,
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Speaker 1: and again that it is sufficient that God hath taught us,
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Speaker 1: and so have thereby such a clear light as that
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Speaker 1: will never fail us, that we be fenced against all
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Speaker 1: the ambushes of Satan, and against all the villanies and
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Speaker 1: deceits of the world. If then we were thus thoroughly
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Speaker 1: persuaded that the word of God were sufficient against all this,
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Speaker 1: it is most certain that we should be a great
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Speaker 1: deal more in love without all the comparison with the
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Speaker 1: study thereof, than we are now. And therefore let us
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Speaker 1: well record this lesson which is here set down unto
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Speaker 1: us by David, to wit that in the first place,
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Speaker 1: we shall be wiser than all our enemies, if that
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Speaker 1: we have the word of God always remaining with us. Now,
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Speaker 1: when he saith that he was made wiser and had
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Speaker 1: more understanding than his enemies, he meaneth that he had
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Speaker 1: so excellent a knowledge as that God would not suffer
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Speaker 1: him to fall into the ambushes and privy engines which
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Speaker 1: the ungodly had laid for him, suddenly to be entrapped
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Speaker 1: and caught by their subtle trains and policies. Lo already
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Speaker 1: a wonderful prophet which we receive by the word of God,
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Speaker 1: that although we be encompassed with the wicked, which seek
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Speaker 1: nothing but our destruction, when as we do think that
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Speaker 1: we should perish every minute of an hour, yet, that
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Speaker 1: we shall be guarded from all whatsoever that they may
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Speaker 1: any way attempt and privily lay in wait against us,
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Speaker 1: so that we be instructed in the word of God.
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Speaker 1: Lo say I an inestimable treasure. But we must consider
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Speaker 1: who they be that are our enemies. For we have
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Speaker 1: not only to do with men which seek our hurt, desire,
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Speaker 1: or that which might grieve us as touching this present life.
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Speaker 1: But we have Satan and all his favorers and maintainers,
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Speaker 1: which are deadly enemies to our souls, who seek nothing
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Speaker 1: else but our destruction. Yea, not only as concerning the world,
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Speaker 1: but to withdraw us clean away from the Kingdom of God.
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Speaker 1: Now it is very sure that when the Word of
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Speaker 1: God shall remain and continue with us, that we shall
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Speaker 1: have wisdom enough to defend and keep us from all
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Speaker 1: such enemies. We are then thoroughly to weigh this, saying
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Speaker 1: to it that if we apply the word of God
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Speaker 1: to our own use, after that we have been instructed therein,
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Speaker 1: we may be sure to walk in safety and without danger.
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Speaker 1: And how so because God will preserve us against all
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Speaker 1: our enemies. For although Satan pitcheth his nets to take
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Speaker 1: us notwithstanding all the marvelous policies of men, yea, notwithstanding
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Speaker 1: all our own crafts and deceits, whereunto we are sufficiently
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Speaker 1: enough inclined of ourselves. Yet cannot we be assailed nor shaken,
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Speaker 1: either on the one side or on the other. But
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Speaker 1: shall be well fenced as when God shall hold us
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Speaker 1: with his hand, and that we suffer ourselves to be
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Speaker 1: governed by Him. And besides, our souls shall not only
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Speaker 1: be preserved, but also whatsoever we have to do in
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Speaker 1: this world. Neither shall our enemies be ever able to
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Speaker 1: hurt us, when as we shall have been thoroughly instructed.
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Speaker 1: It is very true it shall not be otherwise, but
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Speaker 1: that they will molest us. As we see the faithful
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Speaker 1: to be greatly troubled and vexed through the wicked and ungodly.
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Speaker 1: But what cometh of it? We see that God in
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Speaker 1: the end turneth all to their prophet and to the
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Speaker 1: confusion of those which persecute them. Moreover, let us mark
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Speaker 1: when David saith that he was made wiser than all
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Speaker 1: his enemies, he very well showeth that there were a
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Speaker 1: great many of the people which sought nothing else but
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Speaker 1: to destroy him. Nevertheless, he speaketh not so much for himself,
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Speaker 1: as he speaketh to show a common example appertaining to
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Speaker 1: all the faithful. And this ought the more to increase
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Speaker 1: our courage to be more careful to profit in the
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Speaker 1: Word of God. And why so we had need to
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Speaker 1: be very well advised and of good understanding, because we
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Speaker 1: are continually to fight against Satan and his companions, which
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Speaker 1: will never cease to lie in privy weight for us.
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Speaker 1: And since we see that the wicked are as hunger
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Speaker 1: striven dogs and ravening wolves against us, their cruelty is insatiable.
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Speaker 1: Seeing then we see by experience that the children of
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Speaker 1: God must needs be compassed with enemies, and that there
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Speaker 1: are many ambushes laid and many wicked treacheries practiced against them.
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Speaker 1: So much the more ought we to have our refuge
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Speaker 1: to this word, which can only keep and defend us
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Speaker 1: in such sort as that our enemies can do nothing
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Speaker 1: against us, but that we may be assured. As David
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Speaker 1: here maketh mention. But we must note that which he saith,
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Speaker 1: that he hath had the Word of God continually with him,
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Speaker 1: For so he useth to say, and that it is
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Speaker 1: to signify unto us that we ought never to depart
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Speaker 1: from that which God hath once declared unto us, and
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Speaker 1: not to be so fetching as the more part of
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Speaker 1: us is accustomed to be. And there is not that
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Speaker 1: he amongst us which is not infected with such a vice.
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Speaker 1: For although the word of God hath taken root in us,
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Speaker 1: yet can we not hold ourselves from howling as the
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Speaker 1: wolves do, as we commonly say, when as we shall
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Speaker 1: be vexed with any temptation. But see how David showeth
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Speaker 1: us that he abode steadfast and constant, whatsoever came of it.
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Speaker 1: Although he had a number of enemies which sought nothing
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Speaker 1: else but to oppress and assault him with the horrible temptations,
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Speaker 1: he notwithstanding held the word of God forever, And whatsoever
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Speaker 1: vexing and turmoiling he saw on the other side, he
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Speaker 1: still held him to it. It followeth that he was
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Speaker 1: wiser than his teachers. Yea, because saith he that upon
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Speaker 1: that was my whole talk or meditation, as the testimonies
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Speaker 1: of God in this and in the verse following, David
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Speaker 1: meaneth that there is no worldly wisdom nor doctrine which
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Speaker 1: is worthy to be compared with that which we learn
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Speaker 1: in the School of God. It is very true that
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Speaker 1: we may well study the doctrines of men and attain
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Speaker 1: thereby unto some judgment. As you know that learning doth
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Speaker 1: fine a natural man's wit. But what shall it be
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Speaker 1: if we were the most perfect that is possible to
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Speaker 1: be spoken of? In all such knowledge? To wit? In
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Speaker 1: whatsoever a man can teach us, it is all but
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Speaker 1: an A b C. For we come never a wit,
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Speaker 1: the sooner to heaven by it. But it abideth still
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Speaker 1: in this present life. So that as our life is
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Speaker 1: transitory and less than nothing, even so also must we
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Speaker 1: confess that all the sciences which men teach us are
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Speaker 1: no better than smoke. It is a transitory thing which
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Speaker 1: is soon vanished. And as there is nothing everlasting but
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Speaker 1: the Kingdom of God, so also is there but one
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Speaker 1: only truth, which is a wisdom everlasting, and have a
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Speaker 1: sure and ever continuing foundation. See then, what David His
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Speaker 1: meaning is here to show us that men may very
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Speaker 1: well teach us yea. But that shall be but as
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Speaker 1: an A b c. Until such time as we are
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Speaker 1: come to the School of God. It cannot be denied,
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Speaker 1: but that God teacheth us very well by the means
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Speaker 1: of men, as indeed it cometh from Him which we learn,
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Speaker 1: when as men may make plain unto us his truth
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Speaker 1: and lead us in the right way of the scripture.
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Speaker 1: But here David speaketh of that which might be taught
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Speaker 1: him without this doctrine which he hath learnt of God.
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Speaker 1: When as he hath been enlightened by the Holy Ghost,
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Speaker 1: and hath known what the secrets of the law are.
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Speaker 1: When then he hath had this spiritual knowledge, he saith
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Speaker 1: that all whatsoever he had learned of men was nothing
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Speaker 1: in comparison. Now he addeth for confirmation that he was
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Speaker 1: wiser than his enemies. Here he doth not only declare
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Speaker 1: that the Word of God instructeth us more perfectly than
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Speaker 1: all the sciences in the world are able to do,
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Speaker 1: but also scorneth the usage, experience, and subtly of all
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Speaker 1: whatsoever that may any way come from men, saying that
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Speaker 1: it is all nothing in respect of this wisdom which
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Speaker 1: we learn in the school of God. Lo here a
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Speaker 1: place right worthy to be noted and imprinted in our memories,
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Speaker 1: For we see how men extol and magnify themselves when
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Speaker 1: they have attained to any knowledge, to get themselves credit
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Speaker 1: and estimation For if a man be eloquent and can
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Speaker 1: speak gallantly and write excellently, or that he hath some
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Speaker 1: other especial science or knowledge, he thinketh himself a marvelous man,
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Speaker 1: and able to catch the moon with his teeth. As
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Speaker 1: we say, seeing then it is so that men are
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Speaker 1: so rash and headstrong that they persuade themselves to be
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Speaker 1: wonderful men, if they have once gotten never so little
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Speaker 1: knowledge in humanity, which passeth no farther than the outward
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Speaker 1: elements of the world. By this we are so much
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Speaker 1: the more to be admonished to esteem this heavenly knowledge,
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Speaker 1: which is contained in the Holy Scripture, which we can
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Speaker 1: never be able to attain unto. Without it, please God
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Speaker 1: to instruct us to the end, that, in the first place,
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Speaker 1: none of us all should be proud of our good wits,
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Speaker 1: nor yet of our other excellent aids, nor to be
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Speaker 1: haughty in that we have greatly profited at soon school,
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Speaker 1: have understood all the liberal sciences, and to be men
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Speaker 1: of great experience, When then a man shall be the
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Speaker 1: most perfect in science and knowledge that it is possible
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Speaker 1: to be imagined. Yet ought we to learn to humble
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Speaker 1: ourselves and to cast all our pride clean under foot,
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Speaker 1: that the worldly knowledge which God hath given unto us
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Speaker 1: to serve him be subject unto his word, shall we
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Speaker 1: find a man that shall be most eloquent, most cunning,
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Speaker 1: and most excelling in every condition all others. That man,
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Speaker 1: I say, ought to do homage under God for that
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Speaker 1: which he hath received from Him, knowing that no worldly
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Speaker 1: science or knowledge ought to shadow or darken him who
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Speaker 1: far surpasseth the same, because the heavens are far above
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Speaker 1: the earth. In very deed, both too proceed from the
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Speaker 1: mere goodness of God. But to this point must be
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Speaker 1: brought that whatsoever he be that shall attain to the
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Speaker 1: true and heavenly light, must say, I am nothing, o, Lord,
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Speaker 1: for all that which thou hast given me cometh also
18:58
Speaker 1: from THEE. Receive Thou then the same as the most
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Speaker 1: special thing above the rest. And since thou hast showed
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Speaker 1: me that grace and favor to be instructed by Thy
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Speaker 1: word work, so in me I beseech THEE that all
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Speaker 1: the rest yield such honor and homage as appertain us
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Speaker 1: to this wonderful knowledge which I have learned in thy school.
19:16
Speaker 1: See then, what it is that David mean us to
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Speaker 1: learn us by his example. And besides, when he says
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Speaker 1: that he has become wiser than his ancients, it is
19:25
Speaker 1: to shew us that we ought to have such a
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Speaker 1: certainty of our faith, as that when there shall be
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Speaker 1: laid before us, whatsoever shall be alleged of this world,
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Speaker 1: that it be said, And what I beseech you must
19:37
Speaker 1: not the ancient men be wise? They live thus in
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Speaker 1: the old time there are a great number of persons,
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Speaker 1: and we see a great many to be of the
19:45
Speaker 1: contrary opinion to this, If then they shall allege unto
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Speaker 1: us men for their age, for their long experience, and
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Speaker 1: all their study, and whatsoever else that may be said,
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Speaker 1: What of all this, all that can be said is
19:57
Speaker 1: nothing in respect of this word of God. So then
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Speaker 1: we see how David, after he hath taught us the
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Speaker 1: way unto humility, to the end we should present before
20:06
Speaker 1: God all the knowledge that is in us. He showeth
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Speaker 1: again that the word of God ought to be of
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Speaker 1: that authority with us, as that we should not fear
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Speaker 1: to walk the way which he hath taught us, although
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Speaker 1: we see all the rest of the world to go clean. Contrary,
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Speaker 1: when as we shall hear that that may be said.
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Speaker 1: And what I pray you, Is it possible that they
20:25
Speaker 1: which are held and accounted to be so wise should
20:28
Speaker 1: erl like poor and miserable beasts? Yea, And that the
20:32
Speaker 1: same hath continued so many years. Will any man say
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Speaker 1: that it hath no reason for it? In all the
20:38
Speaker 1: whole world? Is it possible that this may be? So?
20:43
Speaker 1: We ought not to trouble ourselves for all these speeches?
20:46
Speaker 1: And why so I answer, hath God spoken the word?
20:50
Speaker 1: Then I say, let man's reason and wit stay there,
20:53
Speaker 1: let it humble and make itself nothing worth. And let
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Speaker 1: us confess with David that there is one only word
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Speaker 1: of God which ought to bear rule of us, and
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Speaker 1: that this word hath such an excellent wisdom in itself
21:04
Speaker 1: as that it shall consume all the knowledge and wisdom
21:06
Speaker 1: whatsoever that men think they have now, like as the
21:11
Speaker 1: faithful ought to scorn that which men on their behalf
21:14
Speaker 1: shall allege to the end to divert them from the
21:17
Speaker 1: obedience of God and the certainty which they have in
21:19
Speaker 1: His word. So also let us learn that the old
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Speaker 1: men ought not to be a pinitive against God under
21:25
Speaker 1: this shadow, that they have seen much that they have
21:28
Speaker 1: seen many things even before their eyes. As many of
21:31
Speaker 1: them there are, which in this point, under the shadow
21:34
Speaker 1: of their age, would go beyond God and remain in
21:37
Speaker 1: their opinions stiff and obstinate, saying what I beseech you,
21:41
Speaker 1: I have lived thus long in thus many years, and
21:44
Speaker 1: would you have me now to change my condition and
21:46
Speaker 1: manner of dealing. It is for wild headed young gallants
21:50
Speaker 1: so to do, which know not what it meaneth. But
21:53
Speaker 1: since I have lived thus long, be it as it may,
21:56
Speaker 1: I will end my life. So see then how aged
21:59
Speaker 1: man will go beyond God. But in this place David
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Speaker 1: showeth unto us that when as we shall be young
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Speaker 1: as he has before treated, that although we have not
22:08
Speaker 1: hot boiling affections, and that our wits are troubled with
22:12
Speaker 1: many hard matters, that we be without all consideration. Yet
22:16
Speaker 1: if we be ruled by the word of God, no
22:18
Speaker 1: doubt it will make us peaceable and quiet, and cause
22:21
Speaker 1: our life to be rightly governed. And thus much for
22:24
Speaker 1: the younger sort as touching the Aegeda, it is foolish
22:28
Speaker 1: arrogancy in them to build upon that which they have
22:31
Speaker 1: seen and pass through their hands. But let them know
22:34
Speaker 1: that true wisdom which is to be ordered by God
22:37
Speaker 1: is common to all, and that therefore they ought to
22:39
Speaker 1: apply and give themselves thereto in all ages. And for
22:44
Speaker 1: this cause it is that Saint John, in his canonical
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Speaker 1: epistle after that he hath made a general exhortation unto
22:49
Speaker 1: all men, Saith, I speak unto you fathers, to the
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Speaker 1: end you should have regard unto him who is the
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Speaker 1: father of all the world. I speak unto you, young men,
22:58
Speaker 1: to the end you should call upon your heavenly And
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Speaker 1: you old men, I send you again unto Him which
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Speaker 1: is from the beginning to be short. David showeth unto
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Speaker 1: us by this place that the faithful have wherein to rejoice,
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Speaker 1: when as they are taught in the word of God,
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Speaker 1: that they have whereon to stay and assure themselves, knowing
23:17
Speaker 1: that they shall never want anything. That they ought not
23:20
Speaker 1: to be drawn neither this way nor that way, because
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Speaker 1: they follow Him of whom they held the doctrine. So
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Speaker 1: then they, being settled hereupon, may be able to make
23:30
Speaker 1: their part good without any great ado. And when they
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Speaker 1: shall see every man go about to withdraw them, let
23:36
Speaker 1: them pray unto God that he will give them the
23:38
Speaker 1: grace to hold themselves simply unto him. Lo, here David
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Speaker 1: is meaning now he addeth, soon after I have refrained
23:47
Speaker 1: my feet from every evil way, that I might keep
23:50
Speaker 1: Thy word. Here, David teacheth us that they which are
23:55
Speaker 1: desirous to serve God and to stick to his word
23:58
Speaker 1: are never without afflictions. But what is then to be done?
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Speaker 1: We must be of a good courage to withstand all
24:04
Speaker 1: the temptations which Satan can any way assail us, with
24:08
Speaker 1: to withdraw and turn us from that which is good.
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Speaker 1: I have saith he refrained my feet from every evil way?
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Speaker 1: And had David need of this? He that was an
24:18
Speaker 1: holy prophet yea, and such a one as we see
24:21
Speaker 1: the Holy Scripture, to have reigned in even from his youth.
24:25
Speaker 1: He then, having received so excellent graces of God, being
24:28
Speaker 1: a mirror of all perfection, was it needful that he
24:31
Speaker 1: should keep himself from every evil way? It should seem
24:34
Speaker 1: that he was already utterly past going any evil way. Yea.
24:38
Speaker 1: But because he was a mortal man, he was not
24:41
Speaker 1: for all that without being encompassed with many vices and
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Speaker 1: evil lusts against which he was to fight. And indeed
24:47
Speaker 1: we see how God suffered David to fall once so
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Speaker 1: grievously as that his fall ought to be an horror
24:54
Speaker 1: unto us. All. Moreover, let us well consider that if
24:57
Speaker 1: it was needful for David to fight against their temptations
25:00
Speaker 1: which might withdraw him from the right way, and that
25:03
Speaker 1: he was, with much to do, turned away from evil
25:06
Speaker 1: ways to serve God, every of us verily ought a
25:09
Speaker 1: great deal more to enforce ourselves, for we are nothing
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Speaker 1: so forwards as he was. For if he hath gone
25:15
Speaker 1: on an hundredth paces, we have hardly gone on that
25:18
Speaker 1: way three or four. So much the more then ought
25:21
Speaker 1: we rightly to practice this doctrine. When it is said
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Speaker 1: that we ought to refrain our feet from every evil way,
25:27
Speaker 1: and to do this, let us a little behold how
25:30
Speaker 1: naturally we are inclined to wickedness. We need never once
25:34
Speaker 1: to remove our arms, legs, head, nor anything else within
25:38
Speaker 1: us to do wickedly, for we are altogether given there too.
25:41
Speaker 1: And besides this we are as it were upon the ice.
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Speaker 1: I pray you tell me whether a man is not
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Speaker 1: able to hold himself up, that he shall have neither
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Speaker 1: feet nor legs, but that all shall tremble and be afraid,
25:55
Speaker 1: and shall be set upon the ice, and in a
25:57
Speaker 1: steep place. How is it possible for that man to
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Speaker 1: hold himself up in like sought? Is it with us?
26:05
Speaker 1: For first and foremost there is nothing in us but
26:07
Speaker 1: debility and weakness. And besides, what is our life in
26:10
Speaker 1: this world? Have we any firm or certain place to
26:14
Speaker 1: hold or stay us in? We are always upon the ice,
26:17
Speaker 1: considering the temptations which assail us on every side. And
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Speaker 1: David also useth this similitude in another place. And yet
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Speaker 1: this is not all that we are upon the ice,
26:28
Speaker 1: but the place is also steep to bring us downward.
26:31
Speaker 1: The more therefore have we need to pray unto God
26:33
Speaker 1: that he will strengthen us to the end we be
26:35
Speaker 1: not overcome of the evil, for otherwise we shall never
26:39
Speaker 1: come to that end and perfection constantly to abide by
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Speaker 1: his word. Now, when David saith that he kept himself
26:46
Speaker 1: from every evil way, he meaneth not that he was
26:49
Speaker 1: so thoroughly preserved from all, but that he might be amended.
26:55
Speaker 1: For as we have already said, he fell so horribly
26:58
Speaker 1: as that the very thought thereof should make the hairs
27:01
Speaker 1: of our head to stand upright. He meaneth not that
27:04
Speaker 1: his life was so perfect as that he was able
27:06
Speaker 1: to say that he failed not in some one point,
27:09
Speaker 1: and that he had wholly fulfilled the law of God.
27:12
Speaker 1: That is not the intent of David. What is then
27:15
Speaker 1: his purpose? He meaneth simply that for the holding of
27:18
Speaker 1: himself in the obedience of God and keeping of his word,
27:21
Speaker 1: it was needful for him to resist a number of temptations,
27:24
Speaker 1: to stand upon his guard and to be watchful, or
27:27
Speaker 1: else that he should be thrown down headlong an hundred
27:30
Speaker 1: thousand times. And hereby he admonisheth us that if we
27:35
Speaker 1: will follow the way of salvation and take good heed,
27:38
Speaker 1: that we be not turned therefrom that there is no
27:41
Speaker 1: question of bending, nor of leading us here and there,
27:44
Speaker 1: but that we must remain constant in the vocation of
27:46
Speaker 1: God when we are once brought into it by Him.
27:51
Speaker 1: It followeth Anon, after I have not declined from thy judgments,
27:54
Speaker 1: for thou hast taught me lo in sum what David
27:58
Speaker 1: here saith that because God God hath instructed him, he
28:01
Speaker 1: hath not turned away from his commandments. When he saith
28:04
Speaker 1: that he hath been taught by God, he meaneth not
28:06
Speaker 1: that he hath learned any such simple knowledge as is
28:09
Speaker 1: with us, when God showeth us that favor and grace
28:12
Speaker 1: to have His word faithfully handled amongst us, his gospel
28:15
Speaker 1: to be preached, or that we have lectures read unto us,
28:18
Speaker 1: which are requisite to our salvation, For we shall have
28:21
Speaker 1: a great many hearers, which shall yet profit nothing at all,
28:24
Speaker 1: because it pierceth not their ears. David therefore speaketh here
28:29
Speaker 1: of such a manner of instruction as specially belongeth to
28:31
Speaker 1: God's chosen. For this grace is not common to all,
28:34
Speaker 1: but God bestoweth it on them on whom it pleaseth him.
28:38
Speaker 1: Neither must we say that we are given there too
28:40
Speaker 1: as of ourselves, But when as it shall please God
28:43
Speaker 1: to instruct us, the same proceedeth from His mere good
28:46
Speaker 1: will and mercy. So then David saith not simply in
28:49
Speaker 1: this place that he was taught because he had a
28:51
Speaker 1: book of the law, and that it was made plain
28:54
Speaker 1: unto him. But his meaning is that he was enlightened
28:57
Speaker 1: by the spirit of God, and for this cause to
29:00
Speaker 1: clind hee not from the right way. Now he addeth
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Speaker 1: in the end for a conclusion, Oh, how sweet are
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Speaker 1: thy words unto my throat, yea sweeter than honey unto
29:11
Speaker 1: my mouth. This sentence hath been already handled, and therefore
29:15
Speaker 1: we will no longer stand upon it. There are two
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Speaker 1: things in the Word of God which we ought rightly
29:20
Speaker 1: to keep. The one is the majesty which God showeth
29:23
Speaker 1: unto us. Therein to the end we should be brought
29:26
Speaker 1: to a reverence, whereby every one should humble himself and say,
29:29
Speaker 1: it is meet, o Lord, that we tremble and fall
29:32
Speaker 1: down before thee. As also it is said by the
29:35
Speaker 1: prophet Isiah that the spirit of God shall rest upon
29:37
Speaker 1: those which tremble at the word of God. The first duty,
29:41
Speaker 1: then that we owe unto the Word of God is
29:44
Speaker 1: this reverence and fear, because I say that God showeth
29:47
Speaker 1: there his majesty unto us, that we might be thereby
29:50
Speaker 1: abased and humbled, to be sued, that we should have
29:53
Speaker 1: it in great admiration. The second is that it is
29:56
Speaker 1: sweet and amiable unto us, for we might in some
30:00
Speaker 1: sort very well fear the word of God. And yet
30:02
Speaker 1: for all that we should not be touched therewith as
30:05
Speaker 1: was meat. And in very deed, you shall see very
30:10
Speaker 1: many which will not stick to say low God which speaketh.
30:13
Speaker 1: And therefore it is good reason that we should lay
30:15
Speaker 1: our ears unto him, but that they should be subject
30:19
Speaker 1: unto Him in all and through all they make thereof
30:22
Speaker 1: no novelty, but cast that far enough off, and that
30:26
Speaker 1: which is more, they would, if it were possible, pluck
30:28
Speaker 1: him out of his throne and make void and cast
30:31
Speaker 1: off all instruction. To the end they would not be
30:34
Speaker 1: so straightly kept in to be short, that they would
30:37
Speaker 1: neither be subject to God, nor to whatsoever else might
30:40
Speaker 1: be said unto them. Now in the end he saith
30:44
Speaker 1: through thy commandments, I get understanding. Therefore I hate all
30:48
Speaker 1: the ways of falsehood. Wherein He signifieth unto us that
30:52
Speaker 1: we shall never hate that which is evil until such
30:54
Speaker 1: time as we know what goodness is. It is very
30:58
Speaker 1: true that we shall sometimes seem men to have a
31:00
Speaker 1: great desire to do good for sooth as they think,
31:03
Speaker 1: But indeed that is nothing. All is but hypocrisy, until
31:07
Speaker 1: such time as God hath so taught us that we
31:09
Speaker 1: might know and discern in good earnest and say, Lo,
31:12
Speaker 1: it is God that speaketh, And therefore let us see
31:15
Speaker 1: what it is that He saith unto us, And so
31:18
Speaker 1: after that we are fully resolved in His truth. Then
31:21
Speaker 1: shall we begin to hate all the ways of wickedness,
31:24
Speaker 1: for it cannot otherwise be. But whatsoever is against God
31:28
Speaker 1: we must needs detest and abhor. For howsoever Satan endeavoreth
31:32
Speaker 1: himself to carry us to do wickedly, we ought to
31:35
Speaker 1: have this by and by in our minds. What shall
31:38
Speaker 1: we estrange ourselves from our Creator whose we are? Shall
31:41
Speaker 1: the devil beguile us to make us renounce him who
31:44
Speaker 1: hath so dearly brought us? And besides, we also know
31:47
Speaker 1: that the health of our souls and all our felicity
31:50
Speaker 1: consist in the obedience of our God. When then we
31:53
Speaker 1: shall be thus taught by the word of God, we
31:55
Speaker 1: shall hate all wicked ways. Without this. Contrariwise, it must
32:00
Speaker 1: needs be that we should be wholly inclined thereto, and
32:03
Speaker 1: that the deceits of Satan shall please us as we
32:06
Speaker 1: see it come to pass amongst the infidels, unto whom
32:08
Speaker 1: we shall be very like. Without God restrain us with
32:11
Speaker 1: a bit, for if we walk after our own nature
32:14
Speaker 1: and fantasy, what shall become of all our wicked ways?
32:18
Speaker 1: And so let us learn that we shall never be
32:21
Speaker 1: brought to that which David here speaketh of until such
32:24
Speaker 1: time as we are instructed and understand it by the
32:26
Speaker 1: word of God and the testimonies of His law, and
32:30
Speaker 1: according to this holy doctrine, let us prostrate ourselves before
32:33
Speaker 1: the Majesty of our good God, with acknowledging of our faults,
32:36
Speaker 1: beseeching him to make us so to feel our wretchedness,
32:40
Speaker 1: as that we may learn to seek our felicity in
32:42
Speaker 1: Him only. And because He so familiarly instructeth us by
32:46
Speaker 1: his word, let us not be so accursed as to
32:49
Speaker 1: reject this inestimable treasure, whereof we may be possessed, but
32:53
Speaker 1: that being in possession thereof, we might increase daily more
32:57
Speaker 1: and more in the knowledge which He hath given us,
32:59
Speaker 1: and continue therein unto the end, and until such time
33:02
Speaker 1: as we shall attain unto the heavenly inheritance and to
33:05
Speaker 1: the full possession of that eternal rest which He hath
33:08
Speaker 1: promised us, after that we shall be delivered from all
33:11
Speaker 1: the assaults of this frail and transitory life. That He
33:14
Speaker 1: will not only bestow this grace upon us, but also
33:17
Speaker 1: upon all people and nations of the earth, et cetera.
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Speaker 1: End of Sermon thirteen