Part 10
imprint, and engrave his law in our hearts, as also it is sufficiently set down in the scripture touching the same.
David goes forward and says, "Suffer not any iniquity to have dominion over me." To what end and purpose says he this? For he had before desired God to order his steps, to the end he might serve him in true and faithful obedience. Forsooth it is because that when God has bestowed his grace upon us, to be desirous to cleave unto him, yet shall we never come to the full end thereof without great afflictions, having so mighty an enemy to stand against us as we have. It is very true that we desire nothing else but to be made teachable of God, and to suffer ourselves to be governed by the great Pastor or Shepherd Jesus Christ: this is already one good step: but let us a little better consider, wherefore such grace profits us not. It is because the Devil comes soon after to set it on fire, for he always finds good store of Wood in us according as we are stored with many vices and imperfections in our nature, until such time as God shall have wholly taken us from out of this flesh. For all our lusts and affections are so many rebellions against God, as that we never cease to fight against him, that if at any time on the one side we go about to do good, we are on the other side carried to do evil. What must we then do? We had need to have God to array us with a power and constancy to resist all these contrarieties and wicked lusts which are in us: that we be not only teachable, and governed by him, but also that we be fenced with such armor and weapon, as are meet to fight against Satan and all his crafty sleights and strengths, to the end our enemy might have no hold of us: so that we having as Saint Paul says, both our headpiece and shield, might be armed and appointed at all pieces, And when as we shall be thus armed, then to see how we should wholly and fully cleave unto our God. And whatever the Devil shall craftily invent against us, whatever stops and lets are in us: yet let us not doubt but to obtain victory.
So then, it is not without cause that David here joins these two things together, to be guided by the majesty of God, and above all to be so mightily strengthened, as that no iniquity could have dominion over him but that he was well able to overcome all the temptations wherewith Satan anyway could assail him. Now if David was fain to make such a petition unto God, without hypocrisy, by this we may gather of what strength and effect our free will is, which the Papists so highly extol. When as we shall speak of the serving of God, they straightway think that it comes of our own power and strength. Not that they do not confess, but that they had in some sort need of God's help, but yet that they will be companions and fellow workers with God, and that without they for their part did something of their own power and strength, all of it were nothing. And contrariwise, except the spirit of God leads and guides us, we must needs slip, yea and utterly fall away. We speak not here of a half aid only: But it is God that must take the whole conduct and leading into his own charge. And again has he taken us into his hand? Then no doubt of it, there is a second grace to be looked for: that is to say, that we be strengthened with his holy spirit, and so to be governed, as that we may have an invincible power to persevere in well-doing. However, there is yet one point more to be considered of in this verse: And that is, that David desires to have all his steps ordered according to the word of God.
Now by this he shows that if we be governed according to our own minds and fantasies, we will be very swift to run: But yet not to seek our salvation. And why so? Because we run thwart the fields, without holding any way and path. See here the manner of the Papists, are they able rightly to say that their steps are ordered by the word of God? but contrariwise, the abomination of their Antichrist withdraws them from the right way, to make them wander and stray here and there, and in the end to cast themselves headlong into the
bottom of hell: in such sort, as whatever they call the service of God, when as both the ends shall be brought together, we shall find to be so many blasphemies against God. And if they be asked, "Now Sir. I beseech you, from whom have you your Mass, your invocation of Saints, prayer for the dead, images, your deifying of Saints, your erecting of Altars unto them, your torches, candlelights, pilgrimages, and all the rest of your beggarly trash?" what answer will they make? They are never able to answer you one jot for the maintenance of this their cloutery out of the holy scripture. What will they then say? Forsooth, we follow our fathers and their traditions. Yea, but it is here namely set down, that we must be ordered by the word of God. For all our whole life is a very great disorder: and we wander and stray like unto brute beasts, except the word of God be our only rule and plain square. Wherefore let us be well advised not to stray as these miserable accursed people, which close up their eyes in the clear daylight, yea and which whet themselves and stubbornly stand in opinion against God, when he goes about to reform them, and to show them that they have hitherto vainly spent and lost all their time and travail. And although that they be altogether so hardened, yet let not us be so: But let us know that there is none other direction that is good, but the very same which God shows unto us, as was said to Moses, "Lo, this is the way which thou must follow." Now it follows soon after,
"O deliver me from the wrongful dealings of men: and I will keep thy commandments."
David, by this manner of speaking, right well declares that the Children of God shall always be assailed with many and sundry assaults, persecutions, and griefs, so long as they live here in this world, and the meaning of God is to appoint him to be as it were a Glass for all the faithful to look in. For as we see how he has been
treated, and do also see his condition and state, no doubt God has set him as it were upon a scaffold, to the end we might be conformed according to his example: as he was also in very deed, a figure of our Lord Jesus Christ. Now we know that our Lord Jesus was a true patron of all the Children of God, according unto whose image we must be made like, namely in this point, to wit, in afflictions, in anguishes, and miseries, as Saint Paul thereof witnesses to the Romans. Since then it is so, let us know that so long as we are to live in this world, we shall be always afflicted and troubled by wicked and ungodly men, neither ought we to think it any strange thing, since that David has showed us the way: and that God has purposed to have us framed after his example, let not the afflictions and persecutions, which we must abide at this day, seem new and strange unto us.
Now hereupon it followed, That he will keep his commandments. Whereby he signified, that he will not forget himself of such a benefit, when as he shall have God to be his protector, to succor him against the malice of men, that he will keep his commandments. Let us learn then, that when God shall have maintained and defended us, that we ought to be a great deal the more ready to obey and fear him: and that this ought always to stir us up to a greater consideration: that as he daily increases more and more his benefits upon us, so ought our affection also to serve him, increase, and besides it must more profit and inflame itself. Now it follows by and by after,
"Show the light of thy countenance upon thy servant: and teach me thy statutes."
By this, he confirms the matter which he before handled: and therefore we shall not need to stand much upon this verse: for he shows that he is contented to have God to look and care for him. And
to prove this to be true, you may see, that the thing which he desires, is that which I have already touched, that is, the principal safety which the Children of God ought to have, is, to stay themselves upon this providence of God, when as they certainly know and may boldly say, that God stands for us, and will never forget us: and although we be never so miserable creatures, yet for all that he cares for us, watches over us, yea, and also he has an eye unto us, neither will he suffer any hurt to come unto us, but will provide for all our needs and wants. And if we carry this mind with us, we have the greatest benefit that is possibly to be wished. And this is it which David speaks of in this place when he says, "Show the light of thy countenance, O Lord, upon thy servant." For he means that when he shall feel the protection of God, he is then sure that God looks unto him, and that the same is it, which shall deliver him from all cares. Now let us note that this manner of speech is drawn from a similitude, as when we think God his countenance to be darkened in the time of our trouble and adversity: and feeling no comfort whereby to glad ourselves in him, it seems to us by and by, that there are great and monstrous thick clouds betwixt him and us, and indifferently we imagine that God sees us not. And therefore David so far as flesh and blood could reach unto, says, "Show the light of thy countenance, that is, make me to feel that thou hast care over me." And in the end he says,
"Mine eyes gush out with rivers of water: because men keep not thy law."
Here he declares that over and besides the desire which we ought to have, and wherewith we ought to be affected to cleave unto God according to his word, what a great mischief and grief it should be unto us, to see the scorners who so contemn and despise the word of God, to tread the same underfoot, and besides, to see the wicked to
overthrow all good order and justice. See then, that the true children of God ought not only to be contented with their own walking aright, and to be framed according to the law of God: But they ought also by all means possible to labor to bring the whole world to that pass with them, to the end that all the creatures of God might with one accord reverence and glorify his majesty. And therefore when as they see God to be contemned, they should be grieved thereat, and not only to be sorry and vexed: but also to be as it were mortally wounded. For it is not without cause that David says here That rivers of water gushed out of his eyes: He means hereby, that he was so sorrowful and vexed as could not be expressed, Now if David had occasion to groan and weep after this sort, when he saw God to be rejected, what shall become of this our time I pray you? to what an extremity are we come? Is not impiety or ungodliness grown at this day to a full measure? Do we not see the ungodly exceed in all abundance of wickedness? one sort is fallen out with God and the gospel: Another sort will confess with the mouth that they allow of it or desire it: and yet we see them to be a hundred thousand times worse than the papists: no doubt of it we shall find amongst us of that sort, such devils incarnate, and so villainous and detestable, as that the very air cries out unto God for vengeance against them. When then we shall see these accursed monsters to make no account of God nor godliness, must we not needs be grieved as David was? Let us know that God will bless our crying and groaning when we shall have this godly sorrow: as to see his law thus destroyed and overthrown, and not to be regarded with that reverence that it deserves. And yet notwithstanding the contempters of God must one day come to an account, when as they shall be merry after another sort, and then they shall be assured to make a reckoning for the groans and lamentations of the children of God: when they do not only vex the mortal creatures of God, but even the living God himself, and his holy spirit which dwells in us, from whom all such sighs and groans
do proceed. And so, when as we lament to see the law of God to be so destroyed by the wicked, let us put them over to the judgment of God, before whom they shall make an account of all the groans and sighs which we shall have poured out, which they thought by their gibings and laughings to strangle and choke. For although they tread underfoot the law of God so much as in them lies, yet the sorrow and grief which we abide for it, shall ascend into the heavens to cry for vengeance of them.
According to this wholesome Doctrine, let us prostrate ourselves before the majesty of our good God, in acknowledging our offenses, beseeching him that it would please him to make us better to feel our miseries than we have heretofore felt them, yea to the end we may lay them open unto him, and to seek for remedy where it is to be found: that is, that after this our good God has enlightened us in his knowledge, that it would please him more and more, to increase the brightness thereof in us, and so to confirm us, as that we never change from the right way. And although we are to withstand a great number of assaults, and that the Devil never ceases craftily to go about infinite ways to trouble us: yet notwithstanding let us beseech him to give us an invincible power to resist them, until such time as we become fully Conquerors, and be conjoined unto himself, to live in his kingdom in everlasting joy and felicity.
The 18th. Sermon upon the hundredth
and nineteenth Psalm.
ZADE.
137 Righteous art thou, O Lord: and true in thy Judgment.
138 Thou hast commanded justice by thy testimonies and truth especially.
139 My zeal has even consumed me: because mine enemies have forgotten thy words.
140 Thy word is proved most pure: and thy servant loves it.
141 I am small and of no reputation: yet do I not forget thy commandments.
142 Thy righteousness is an everlasting righteousness: and thy law is the truth.
143 Trouble and heaviness have taken hold upon me: yet is my delight in thy commandments.
144 The righteousness of thy testimonies is everlasting: grant me understanding and I shall live.
IT is certain that there is no man but will easily grant the law of God to be both good and holy, and that we ought not only to allow of it but also to receive it with all fear and reverence. Notwithstanding, there are very few touched with this affection, to understand that there is such perfection in the word of God, as that nothing can be found therein but all purity and sincerity: and to be so infallible a truth, and a righteousness so certain, as possible cannot be more certain and sure. But very few there are who understand this, or at least who are very greatly touched herewith. And therefore it is not without cause that David in this present psalm uses such a repetition, that he so highly magnifies the doctrine which he has learned out of the law of God: to the end to declare unto us that we have greatly
profited when we shall have such a savor and judgment thoroughly imprinted in our hearts. When, I say, this righteousness, this wisdom, and this sincerity which is contained in the word of God, shall be very well and thoroughly known unto us: then may we be able to say with David, "Righteous art thou, O Lord, and true in thy judgments."
Now as the Holy Spirit of God speaking by the mouth of David, has set down here no superfluous matter, but such as he knew to be profitable for our instruction: Let us also diligently weigh and consider all the words which are here touched. In the first place he says,
"Righteous art thou, O Lord: and true in thy Judgments."
We have already heretofore handled that the judgments of God in this Psalm are called the commandments of the law which he gives unto us, to rule our lives by. Even so, when David says, that God is righteous and true in his judgments: It is as much as if he had said, That God has declared what his nature is in his law, that we might behold him in it, as in a glass. This then is as much as if he should have said, O Lord, we have thine Image truly and lively pictured and expressed in this doctrine which thou hast delivered unto us in thy law, there we see thee to be righteous, and also that thou hast commanded nothing therein, which tends not to the same end. Will we then magnify God aright? We must know him to be such a one as he shows himself to be by his word, and not to fashion ourselves like unto a great number of scoffers, which will not stick to say that God is altogether good, wise, and righteous: but yet they will separate themselves from his word: forge themselves a God in the air, or else they would be contented that there were such a medley as that there were no more divinity known. Now see how God shows himself, as I
have said, by his word. We must then, if we intend to confess him to be righteous, good, true, and faithful, to give these commendations unto his word, wherein he has once for all declared unto us his will. Now after David has used this word righteous, he adds,
"Thou hast commanded justice by thy testimonies, and truth especially."
See then how David handles it himself, showing that the law of God is wholly righteous because, says he, that it leads us to righteousness and truth. Now when these two things are in it, what may we say, but that which has already been before said? What is that? It is so far off with a great number, that when they are convinced hereof, are persuaded in good earnest to say Amen without dissembling. And to prove it to be so, how many men shall we see submit themselves in this point to the truth of God, whereunto he desires to lead us by his word? How many, I say, shall we find, which will yield themselves teachable unto it? But contrariwise, we shall find the greatest part clean contrary. It is very true we shall be ashamed, yea even horribly afraid, to say, that there is anything in the law of God, which is not true and just: and yet for all that it may as easily be perceived, that there is no such knowledge ingrained in our hearts, as to be assured thereof. To be short, this is farthest off from our minds, when we shall say thus: I speak now of those which are not yet thoroughly instructed by the spirit of God. Neither yet let us think this to be a common and ordinary thing, when as David says, That the testimonies of God are nothing but true and righteous. For although we have learned somewhat out of them, yet is not this enough, until such time as we are conformed and framed unto them, that we fully and wholly agree with this saying and commendation which is here given to the law of God. Now because David would show with what affection he is moved, he protests, that he was not only grieved when
as he felt in himself any rebellion against God, but when he perceived it in others, that he conceived a wonderful sorrow and grief, yea even a grievous torment of mind. For he says,"That his zeal had even consumed him, that he was as one dead, and so thrown down as he could not be more." Now, he namely speaks of his enemies, and of such as had affronted him: But he signifies anon after, that all the mischiefs and injuries which they had done unto him, did not half so mightily grieve him, as the contempt which he knew to be in them touching the law of God. For he says,
"My zeal has even consumed me: because mine enemies have forgotten thy words."
Here then David shows in effect that he was not so greatly grieved nor yet so sorrowful for all the evils and wrongs which he endured at the hands of men, as to see the word of God to be cast under feet and clearly forgotten. See here, I say, a most sure testimony that he highly preferred the word of God before his own person: that he had not that pleasure in his life, nor in whatsoever concerned the same, as he had in the reverence which all the creatures of God ought to have towards his majesty. Now if he had not had this zeal, he could never have been thus grieved and vexed when as men made no reckoning of the word of God, and cast it behind their backs. And here we are thoroughly to consider that David spoke not in this place of a mean sorrow. For then this had been enough: to have said, "Alas my God, I have been a great deal more grieved to see the wicked contemn thy word, than when as they persecuted myself; although that I was sore troubled and grievously oppressed, yet had I greater regard to thy law than to all whatsoever concerned mine own person." This had been enough, say I, if David had said but thus much: but he went a great deal farther, saying, "The zeal of the house of God has even gnawed and eaten me up." Here he says that he was
consumed and brought to nothing, so that he had no strength in himself. Now here we must note by the way, that David spoke not this to brag of himself: but rather has set forth this his example for our better instruction, to the end we might learn to have the honor of God and the reverence of his word in such recommendation, as that when we see the world to make light of it, and to forget it, we should be grieved and tormented a great deal more than if we did abide all the griefs, extreme wrongs, and injuries that were possible: yea, that all our particular benefit or damage, and whatsoever is most dear, ought to be nothing unto us in respect of this light reckoning of the word of God. Lo here what wholesome lessons and instructions we have to gather out of this place.
Now when he says that it grieved him to see the word of God clean forgotten, what then shall become of the matter, when as men shall not only forget it, but even with a most detestable fury oppose themselves wholly against it? As at this day, we shall not only say that the word of God is forgotten: but men of a set purpose run violently upon it utterly to abolish it. And to prove it to be so, I beseech you, whence comes this cruelty and fury of the Papists: but because they are purposed clearly to go against it? to be angry with God, not abiding to suffer themselves to be subject unto him by any manner of means? They will not say thus in plain words, but we may judge of the matter so far forth as we see it. For, how should it be possible that they should so rage against the known and certain truth, if they were not even the very professed enemies of God? And without they went about to stand against him even to the hard hedge, as we say? I will not deny but that men many times shall forget the word of God, when as they shall be carried away with their wicked affections. As thus, when a man is greatly given to lechery, this villainous desire so blinds him, as that he clearly forgets whatsoever he has heard spoken against it never so little before: to wit, they
which defile their bodies with lechery, do deface, as much as in them lies, the image of God, pollute his temple, divide and pull in pieces the body of Jesus Christ, shut themselves quite out of the kingdom of heaven, and provoke the heavy wrath and curse of God against them. And yet a whoremonger forgets all these notable sayings, which are set down to keep him within his rein. The covetous man also forgets what equity and right is, let him be admonished thereof never so often, as to be pitiful to his neighbors, to help the poor and needy, rather than to take away another man's goods and substance, and to be so given to our own gain: to procure and profit the welfare of our neighbors, rather than to be given to seek our own private commodity. A covetous man I say, will quite forget all this. And why so? Forsooth, because he is blinded with this covetous desire of gain, and to heap up together the goods of this world. See then when it is that the word of God shall be forgotten, verily even then when as men shall be drunken with their inordinate greedy passions. But they which set themselves against God, yea with a fury and frenzy utterly to abrogate his word, to turn his truth into leasings, these men, I say, do not only forget the word of God, but remember themselves of it too much, even to set themselves purposely against it. And we need to go no further but even into the state of Popery, to see such a villainous and detestable impiety. For we shall see these contemners of God, which are even here amongst us, yea and which come sometimes to defile the temple of God, to thrust in their swinish groynes: and to scorn the doctrine which shall be read, which makes even the very devils in hell to tremble. We shall see then here these contemners of God, which will even lift themselves up against him, and pour out their blasphemies, and is it meet that we dissemble this? No, not so, but let us rather stir up ourselves to groaning, yea to cry out with a loud voice, beseeching GOD to stretch forth his mighty and strong arm, against such villains, and firebrands of hell, such upholders of Satan, which thus come to defile the sacred and holy
things of God, which his majesty has set before us for our salvation. And thus much for this point. And again let us not only be grieved and sorrowful, because there are in us rebellious affections which so hinder us, as that we cannot take any such taste as is to be wished for in the word of God: but also when as we see that men so lightly esteem and forget this word of God, that they outrage in all wickedness, it cannot be but that we must be grieved and sorrowful for the same. And yet there is a further matter to be required at our hands, which is this, that when we shall see and hear the name of God to be blasphemed, and his majesty violated, we should be tormented, and feel a greater grief for the same, than for all the evil that might come unto our selves: for it is very good reason that the majesty of God should be more dear unto us without all comparison, than our own persons and lives. Now since it is so, that if we ought to be sorrowful, when as we see the word of God to be forgotten by others, even to begin at the best end, if the evil be found in us (as Satan moves us to fall unto wickedness, and we are very far off from truly serving of God, and looking to his word, with such fear and humility as indeed we ought:) since then, I say, we are so greatly to be amended, that we have so many sins fighting against the law of God: even so much the more ought we to sigh and groan: as Saint Paul right well shows us, saying, "Oh accursed man that I am, who shall deliver me out of this mortal body." Lo here Saint Paul, in showing their condition and state to be miserable which live in this world, exhorts them to groaning, and to a continual sorrow and care, because they are not able fully and thoroughly to yield themselves to the word of God: so that whenever we shall do but even so much, we shall render a true proof and testimony of our faith and Christianity. Now it follows soon after,
"Thy word is proved most pure: and thy servant loves it."
Here it verily seemeth (as we have before said) that David bringeth in a most manifest sentence, yea, known even unto the simplest: to wit, that the word of God is pure and clean, without spot and blemish. But what? let us see a little whether we put this purity in practice or not, alas, we are far from it. For even then we may say the word of God to be pure and without spot, when as without any gainsaying we only trust in him, and that we have a true certainty of our salvation, because he hath once stretched forth his hand unto us, and promised never to fail us. When then we shall have such a confidence in God that we may boldly walk through death, and the very gulf of hell: that in seeing the bottomless pits open to swallow us up, we should not doubt of our safety, since that we are in the hand of God: loe how the word of God shall be pure unto us. But now are we all in a clean contrary vein. And from whence cometh this? It is because we are full of infinite filthiness and pollutions: to be short, there is nothing but stench in us, and all our senses are defiled. Let us first begin at our eyes, and we shall have such a number of filthy troublesome and glimsing gloatings: to wit, such a number of vanities which hinder us to know the purity that is in the word of God, as loe we have already lost one of our senses. Afterwards, we are deprived of our hearing, because our ears are so filled with such trifling yea and perverse matters, that we can give no ear unto God, or else, that which enters in at one ear, goes out at another, as we say. Now if this be already a great vice in us, to be so slack as to receive but one good lesson, the second is no whit less, that when we shall have gotten even a very little, it shall incontinent so melt away from us, as that we shall never think more of it. We see how jolly and frisking our feet and hands are, when as we hear any talk of ribaldry and filthiness, and altogether dull and senseless when any speech is of virtue and godliness. There is never a finger in our hands, but will be as good as a razor, to cut even to the quick, if any talk shall be had to offend the majesty of God. And in the meanwhile we shall not find one man that
will once lift himself up to do any good. See how all our senses are corrupt, and how full of pollutions and filthiness. And this is it which hinders us, that we are not able to know how the word of God is to be tried. Now it follows,
"I am small and of no reputation: yet do I not forget thy commandments."
This saying here importeth more than at the first sight it seemeth to do: It is very true that it should seem a far harder matter for the mighty men of this world to serve God than the meaner sort: in so much as we will never account it strange if a man of base condition hath not forgotten the word of God. But what is the cause why we so greatly prattle, jangle, and lift up ourselves so arrogantly against him, and that we submit not ourselves wholly unto him? Forsooth even the very honors and delights of this world are oftentimes the chiefest causes. When a man shall be in any credit, estimation, and reputation he imagines unto himself an idol in his own heart: and hereupon forgetteth God, and thinketh himself to be no longer under his government. When then our Lord God holdeth us in a low estate, he putteth us in mind, and forces us by this means not to forget his commandments, and to walk in his fear with all humility.
But David's meaning tends to another end, that is, although he was as it were contemned, yet ceased he not to love God. Now as I have said, this is not here set down without cause. It is very true that when God liberally bestoweth upon us great store of benefits, then are we so blockish, as that we think ourselves least beholden unto him. And contrariwise, they upon whom he hath not bestowed such graces, think themselves for their parts, not so greatly bounden unto him. And in very deed, the world will always find starting holes, to keep itself out from the service and fear of God, or else will be so lightly
discharged thereof, as that it may be done without any great pain. As how, I pray you? We see that they which pretend color of ignorance, which have neither knowledge either of God or of true religion, will say, surely for my part I am but a poor simple man, and without learning, and therefore I will leave this gear to those that are learned. One sort will excuse themselves one way, another, another way: but yet they all tend to this end, to exempt themselves from the obedience of God, and not to be subject either to him or yet to his word. See here the common saying amongst the Papists. Ha, sirrah: This is the office of the priests and the cloisterers: our prelates have the charge over us: we are secular and lay men, we must have nothing to do with this gear. And besides, even the meanest sort of us, have also our excuses, and will say, I am a poor man, I must get my living with great pains all the day long by my handy work, I have scarcely any leisure once to come to hear a sermon on the Sunday. See what starting holes we find out, to the end we might follow our vanities, pleasures, and idle times, or I know not what other our slothfulness, rather than we would hear the word of God and meditate thereon.
So then, David contrarily showeth, that while he was small and of no reputation, yet that he never ceased continually to be exercised in this lesson, even to submit himself to the obedience of God. And so we see him to be given from his childhood: and that he did not only take pleasure therein when God had advanced him to the kingdom, that he did not begin then to taste of the law of God and to apply his whole study thereto: but when he kept his father's sheep and cattle, and was brought up in the sheepcotes, before he came anything near the court: even all that while, I say, he never ceased but was wholly occupied in the holy study of the law of God.
Now let us learn hereby not to exempt ourselves by our trifling excuses, as a great number of men do: but let us understand that David here exhorts all the faithful in general: that the contemptible, base, and simple persons, yea even as simple as young children and that have no knowledge of that which is most esteemed among men, that they ought not for all that to forget the word of God. And so, let also both great and small give themselves to the study thereof, that we may be all the scholars of the law and of the Prophets, but especially of our Savior Jesus Christ seeing that God has now bestowed a more excellent grace upon us than ever he bestowed upon David. For over and besides the doctrine which David received from the mouth of Moses, see how God has laid open unto us the infinite treasure of his heavenly wisdom, insomuch as we have the Gospel, out of which the son of God has spoken unto us, who is master over the whole household, as it is said in the Epistle to the Hebrews. Now is this the doctrine that must make heaven and earth to tremble, as it is spoken by the Prophet Haggai: and as this place is alleged by the Apostle, to show unto us that we ought to receive the Gospel with greater reverence than the fathers did the law and the Prophets. For God made the earth to shake when he gave the law by Moses, which since that time has been confirmed and ratified by the Prophets: but when as he opened his holy mouth by his son to teach us: that was to make both heaven and earth to shake, because he has laid open such a wonderful wisdom, as that it ought to shake and astonish us when God speaks with such power and majesty unto us.
See then as concerning this saying, where David saith, that he did not forget the commandments of God, although he was small and of no reputation. Now he addeth.
Thy righteousness is an everlasting righteousness: and thy law is the truth. Yea, in such sort, that when he was afflicted and grieved, that
he took pleasure in saying, thy righteousness is an everlasting righteousness, here David repeateth a word which hath a double signification. For in the first place, Righteousness signifieth the law of God, and that because it is the rule of all goodness. And then next, he giveth it the title of righteousness, signifying thereby, that this law is so certain a rule, as that when we shall have thoroughly sounded it even to the bottom, we shall find that God hath set down therein a perfection of all equity and sincerity: as if he should have said, this is without all doubt a perfect rule of righteousness. Now he couples as he hath already before done, truth, with righteousness. I have already said that these words here are oftentimes repeated: and yet it is no superfluous kind of speech.
And what is the reason? Because we might fully and wholly confess that God hath spoken most wisely, that all men's mouths might be stopped, and that we all at once might be silent and still to hear him. There is no man but will confess this at the tongue's end: But in the meantime for us to know this equity and truth, which is contained in the word of God, Alas we are too too far off.
So then, let every man look well unto himself, and see whether his life be agreeable unto the word of God or no. And if it be, it is a manifest proof that the righteousness and truth thereof is deeply imprinted in his heart. Now if this be so, then no doubt of it God his word is honored as it is worthy. Then let us render unto him effectually, the praises which are here attributed unto him, and as they do appertain unto his majesty. But if we do say that the word of God is good and holy, that it is a wonderful righteousness and power that cannot fail, and yet despise it in deed, show ourselves clean contrary unto it in our life and conversation, and making a goodly show to honor it, do spit at it: What a kind of honor call ye this? Wherefore we are to consider that it is meet that this righteousness
and truth of the law of God be imprinted in our hearts, that we may make such a confession thereof as David here has done. And see why here he addeth, Yet is my delight in thy Commandments. Yea when he was afflicted, and in adversity. For it is an easy matter for men to praise God whiles they are quiet and out of trouble, and have all their hearts desire. Yea, we shall see the very hypocrites cry out with open mouth, O blessed be God, and our good God: Forsooth when as he sendeth them even their wish, and entreateth them according to their own desires. But when God shall afflict us, so that we be grievously vexed, until we can no more: Lo here a good trial to make us feel that we have willingly and in earnest honored him in his word. And we shall show it to be so, when as we shall not change our minds: but constantly persevere in it, and say, where shall I now run? see how I am afflicted: well, it is my God that must restore me. It is very true that I am not without great store of sorrows and griefs which trouble me: But yet I will content myself with this, that God loves me. It is true that as touching the world I am tormented: but I will comfort myself that my God hath called me unto him, that he showeth unto me indeed that he will have compassion upon me, that he taketh me for one of his children, and will extend his fatherly goodness towards me. See here a very good proof and trial, that we take the word of God to be true and righteous: that is, that if we be grieved with trouble and adversity, yet that we do never forget him, nor it. But what? let us once come to the practice thereof, and then we shall see how it fareth with us. For it is a matter of nothing to lend our ears, and say, surely this is a very good sermon, and that there was nothing taught in it but very good and wholesome doctrine, and truly if we have once said but even thus much, we will by and by think, that God is greatly in our debt. A man that cometh thus even with the ears of an Ass to play the hypocrite, thinketh verily that God is bound unto him, because he hath done him thus much honor.
Now this is an overgross and impudent kind of dissembling, in this manner to think to please the majesty of God. But yet the case so standeth, as that the greater part is even so given: now what is the next way for us to be rid of altogether? Forsooth even this, That when we for a time shall make a show to give diligent ear unto the word of God, that all whatsoever we have heard, will incontinent melt and vanish clean away from us. And hereby we very well show, that the truth and righteousness which is in his word, is not so imprinted in us as it ought to be. Now David addeth in the end, Yet my delight is in thy commandments. Whereby he advertises us, that it is not enough that we call to mind that we have understood the word of salvation, to the end to profit ourselves in the time of affliction: but it must be of this strength and power even to glad us in the midst of our sorrows. It is very true that we shall not be senseless and without feeling. And David also hath very well experimented how greatly affliction and anguish tormented him. He felt then both hard and bitter passions: and yet this hindered him little, to rejoice and to be glad. And although he was greatly vexed as touching the flesh, yet felt he such spiritual joy in the testimonies of God, that sorrow overcame him not. Now, if David as before we have declared, took such pleasure in the law, whereas God only showed himself to the ancient fathers, as it were in shadows I beseech you, how ought the word of God at this day to glad us? Whereas he showeth himself so familiar a father towards us, even opening unto us the very bottom of his heart, hiding nothing from us? When then our Lord God poureth out the treasures of his infinite love and goodness upon us so abundantly: have not we a far greater occasion to rejoice, than the fathers who lived under the law? Yes verily: but our unthankfulness so hindereth us, as that in knowing, we know nothing, and in seeing, we see no whit at all. And yet is not this written without cause. Even so, when as we shall feel the griefs, anguishes, and afflictions of this world to trouble us, let us have recourse unto this word of God: for in it we
shall find him to stretch forth his hand to draw us unto him, declaring that he will help the afflicted, have pity of the miserable and vexed, aid the wretched, desire nothing else but to bring back again poor sinners which will yield themselves unto him, lay all their cares in his lap, and that he will unburden us of them all. When then we are sure and resolute of such God his goodness toward us, by his promises, we ought to come unto him, to call upon him, and to rejoice in him: so that we may say with David,
"O Lord, my delight hath been in thy testimonies, that they might glad me in the midst of my afflictions."
See how the children of God, win all the time of their affliction may continually do, rejoice in the assurance of their salvation, yea when as they shall settle themselves upon his promises, and receive them in such sort as that they may turn to their benefit. Now for a conclusion David saith, The righteousness of thy testimonies is everlasting: and afterward he maketh his prayer and saith, grant me understanding and I shall live. See yet again this word, righteousness which is here repeated, and that to very good purpose: For this is according to that which I have already said, that they which dare not openly rail and jangle against God to blaspheme his word, yet will they be for all that full of malice and treason: or else they will be so nestled in their vanities as that the righteousness of God shall not appear in them. So then, David yet setteth it down, to be an everlasting righteousness: signifying that we ought not to take them as puffs of wind, as a great number of men have done, to magnify God, and after in the turning of an hand to go clean backward. As at this day we shall have them which will make a show of great devotion, and say, O what an excellent sermon, O what notable doctrine was taught this day? But I beseech you what will they say the next day? Forsooth they will not for all this stick to mock God,
make one jest or other at his word: or else, if God send them any adversity, they will be grieved and angry with him: so that if they be put in mind of that which they before had heard, they will answer, that they have clean forgotten it. David therefore meaning to show, that we must not be so slack as at sometimes to commend the word of God, saith, that it is an everlasting righteousness. As if he should have said, it is very true that men are changeable, and this present life also is subject to very many changes, as today we shall have some grief or other, and tomorrow be well again: oftentimes many troubles shall come unto us: and we shall see them at last to have an end: and yet for all these continual changes, men must not in the meantime be carried away with every blast of wind, to be inconstant and unsteadfast: but whiles they are sailing through the waves of the sea, they must hold themselves firm and sure in this righteousness and sincerity which is in the word of God.
See then how we must know the everlasting stableness of the righteousness of the law. And indeed we shall have thereof a full feeling and declaration in the word of God, when as we shall receive it as we ought: but for so much as we fail herein, and that we have not as of ourselves the spirit to comprehend this righteousness, whereof in this place mention is made, nor yet to attain thereto: yea, and if that we should attain thereto, so that there were nothing to lead us to iniquity, yet let us pray with David, that it would please God to give us understanding.
Now it is most true that David had already received some portion and measure of understanding: for else he could never have said, "I have been grieved and troubled, and yet my delight was in thy law." He could not possibly be carried with such an affection, but that the word of God had touched the very bottom of his heart: but when he besought God to give him understanding, he meant to have God to
increase that grace which before he had received. Now if he who was so greatly advanced: yea that had received the spirit of prophecy to instruct others, which is the principal spirit to govern the people of God: If he, I say, had need to make such a prayer, what shall we do, which have scarcely any one spark of understanding in our minds? ought not we, I beseech you, to pray with a more fervent desire, to have God to grant us understanding? And a great deal the more ought we to be stirred up thereto, when as David says, that we are not able to live, until such time as GOD has so enlightened us: to the end we might conceive this truth and righteousness which is in his law.
See here, I say, how that the life of men cannot be but accursed, until such time as they are come even unto this point. And so, let us not learn to please ourselves, as these miserable wretched worldlings do, who are even drunken in their pleasures and pastimes, and think that there is no pleasure nor felicity, without they exceed and outrage in all vanities and follies: But let us look a great deal higher, let us seek after God, and know that then our life shall be blessed, when as God shall have delivered us from these vain allurements of this wicked world, to make us feel truth and righteousness which is in his word: that it may be the only end of our life, of all our counsels, and our only exercise and study: To be short, the very summary of all whatsoever we take in hand.
According to this holy doctrine, let us prostrate ourselves before the majesty of our good God, in acknowledging our offenses, beseeching him that it would please him to make us to feel them better than heretofore we have: that we knowing our own wretchedness and miseries, and what need we have of his assistance, might have recourse unto him, having our whole refuge to his goodness and mercy, and stay ourselves upon his promises, not doubting but that
as he is true and faithful in all that he says, so also that he will fulfill whatsoever he has showed unto us in his word: to wit, that he will so unite us unto himself, as that after he has separated us from all the filthiness of this world, he will make us partakers of his righteousness, and finally of his glory. That he will not only grant us, this grace, but also all people and nations of the earth. &c.
The nineteenth Sermon upon the hundredth and nineteenth Psalm.
COPH.
145 I have cried out with my whole heart: hear me O Lord, and I will keep thy statutes.
146 Yea even upon thee have I called, help me, and I will keep thy testimonies.
147 Early in the morning I cried unto thee: for in thy word is my trust.
148 Mine eyes prevent the night watches: that I might be occupied in thy words.
149 Hear my voice (O Lord) according unto thy loving kindness: quicken me according to thy judgment.
150 They draw nigh that follow after malice: and are far from thy law.
151 Thou art nigh at hand, O Lord: for all thy commandments are true.
152 I have known long since by thy testimonies: that thou hast grounded them forever.
Forasmuch as the most requisite thing that we can possibly desire for our salvation, is prayer unto God, and because we are so slack and cold therein, or else that a very small matter will make us cold: we are to consider the examples which the holy scripture sets forth unto us of the children of God, and of the faithful indeed, how they continually were exercised in prayer. Even as in this place David's meaning is to set before our eyes, not that he meant to glorify himself of his own strength, thereby to get him estimation, but to the end that this example might direct us the right way. We see then how careful David was to call upon the name of God, how he applied his whole affection, and continued therein, because that every of us might do the like. Now in the first place he says,
"I have cried out with my whole heart."
Whereby he signifies unto us, that he babbled not even as the hypocrites do, or else that he cried not out upon God for a fashion or coldly, but prayed with a true and earnest zeal. Neither do we any otherwise but even profane the name of God, when as we pray unto him without attentive minds having our thoughts wandering this way and that way, and on every side. Let us then consider what it is principally to be required in our prayers, which is, that we must not only wag the tongue, and open our mouth, with an intent to pray unto God: but we must pray sincerely and purely also unto him from the bottom of our hearts. Now in very deed we ought to bring this into a more plain order: But yet according to the manner which we have heretofore kept in handling of this Psalm, it shall suffice that we
set down every thing briefly in certain articles. It remaineth then for this time that every one privately by himself does more diligently meditate and bestow his whole study herein. Now let us see how we ought to make our prayers to God, to wit, our prayers must not proceed from the midst of our mouth, but from a godly mind, and pure truth. This word "to cry out" imports vehemency, as shall again soon after be spoken of. Now David means not that he strained his throat to call and cry out, but he rather signifies that he went not coldly unto it, as they do who pray unto God, they know not why nor wherefore, without it be for a fashion: or if they are pressed through any need, yet are they no whit at all rightly moved, because they do not assure themselves that he will hear and receive them. David then shows that he was not so blockish, but that he had such an earnest desire as pushed him thereto as Saint Paul says, that when we come to pray unto God, we ought to approach with groaning hearts, which no tongue can express, by which we are pushed forward by the spirit of God. See then the second condition which is required in our prayers, that is, that we must lift our hearts and minds up into heaven, when as we pray unto God. For we, knowing what great need we have of his help, must pray that he will have compassion of our miserable estate, yes, and confess that we are the children of perdition, if he stretched not forth his merciful hand unto us: and therefore that hereupon, we ought to set out and call upon him with an earnest affection.
Now in the third place David tells us that he was very diligent in praying unto God: to wit: that he hoped even unto the last cast, as there are very many who do so, when as they see well enough that they can go no further, except God help them: and yet for all that they step back from him as much as in them lies, and are never carried to the very point, with all their hearts to call upon God, without it be that they can neither will nor choose, and are driven
even to their wits' ends, as we say. David declares that he was not so drowsy, for he says, that he prevented the night watches, that he occupied himself, seeing that it was the true, and only refuge of the children of God, and the very faithful, to recommend themselves into his protection. Now he lastly declares, that he continued it, that it was no sudden motion or blast, and afterward to wax cold again, as some do: and I would it pleased God that we might not practice it so often as we have done. But there is not that he among us who has not found by experience that we are by and by tired in praying to God, and that we wax very cold so soon as we have poured out one only sigh and groan. For we think it enough, if we have set down our whole sum to God in a word, and do suppose, that if we have made one only prayer, that we are discharged of all together, and that God will help us, if he thinks it good. Now David shows unto us that he persevered in calling upon the name of God.
Lo here the four points which we have to note in this place, to the end that every of us might discharge ourselves of them. For see from whence we must learn the manner to pray well: to wit, in the first place, not with having our mouth going, but we must lay open our hearts, and all our affections before the majesty of God, and pray in spiritual truth: and not only so, but we must also be inflamed with such a zeal, as that we be fully assured that he will both hear and help us. And for performance hereof, we must be touched to the quick with the knowledge of our sins: and know that our estate is most accursed, if God has not pity on us: and also what the salvation is which he has promised us: we must have always these things in mind, to the end we might be the more careful, watchfully to call upon him: and not to wait until God constrains us through extreme necessities, but to be always in such a readiness, as David here speaks of, we must day and night, and every minute be occupied to look unto God, and to call upon him: and to have this understanding
with us, that whenever any of us shall wake in the night, that it be to this end to pour out some sighs unto our good God for our sins and transgressions. And also when as we shall be alone by ourselves, we must do the like knowing right well that God sees us, and that we are always as it were in his presence. Lastly we must persevere herein, and not take up the bucklers, and by and by lay them down again, and be soon wearied: but we must still continue in our prayers, as David here shows us an example. Now after he has made these protestations, he goes on and says,
"That after he shall be heard, and shall have obtained his requests, that he will keep the testimonies of God."
Here David shows that he will not be unthankful for the grace which was bestowed upon him. And this is a point which ought greatly to be considered of by us. For what is the cause that God so easily grants unto us whatsoever we demand according to his holy will, that he so lovingly entreats us, yea that his hands are continually open unto us, to the end liberally to bestow his benefits and riches upon us? Wherefore shows he himself so liberal every way unto us? It is to the end that we might have wherefore to yield him our hearty thanks, and to glorify him. Let us then learn that it is impossible for us rightly to pray unto God, except we be already prepared to acknowledge his benefits, and to have this full resolute mind that David had: to wit, to glorify God when as he shall have heard our prayers.
As also we see these two things to go together in another place, where it is said, "Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me." See then what we have to note upon this saying where David says, That he will keep the ordinances and testimonies of God. But we are to consider in the second place, what
the thanks are which God requires of us after he has helped us, and that we have felt his goodness in not rejecting our prayers. Now this is true, that it is meet that the mouth does its office to magnify the name of God, in confessing how greatly we are beholden unto him: and yet it is not enough that our mouth has spoken, but we must glorify him with the whole action of our life, and to show this acknowledgment, how greatly we are bounden unto him, in serving and honoring him in all and through all. David then in saying, That he would give thanks unto God because he heard him, says not that he would do it only with the mouth, but shows that he will pass farther, that is, to keep the testimonies of God, and to submit himself unto his ordinances.
See how the glory of God ought to resound, not only at the tongue's end of the faithful, but also in the whole action of their hands and feet, and whatsoever else ought to apply them to honor this good God, that we should do him homage all our life long, considering that we hold all of him: and not only for our creation, but also for our maintenance and conservation, and for that he continually shows himself to be our protector. For there passes not one hour over our heads, wherein God delivers us not from one mischief or other. We have then a large matter to thank him for, not only with the mouth and in words, but also in making protestation thereof all the days of our life. We see now the sum and effect of that which is here spoken, to wit, "I have called upon thee with my whole heart, O hear me, and I will keep thy Statutes." And afterwards, "I have called upon thee, save me, and I will keep thy Testimonies." And after that, "I have prevented the dawning of the day."
I have called upon thee, yea, in trusting in thy word. Now here he again repeats the point which we have noted in the other Sermon: that is, that for our well praying unto God, we must build upon the
trust of his promises. And this is the true preparation which we ought to make, even such a one as this. It is true that we had need to feel our miseries and necessities, as it has been before declared. For we shall never pray unto God with a right affection and from the heart without this. And besides, it is very needful also that we so lay open our hearts, as that we come boldly to present them before our good God to discharge and unburden those our hearts of all their cares and sorrows. But in the meantime, how is it possible for us, so watchfully and carefully to pray unto GOD, and to be at full liberty to come before him, if we had not this hope that he would hear us? And how could we have any hope, if he had not given us his word which witnesses unto us his will, and certifies us that we shall not lose our labor in praying unto him? The first laying open then which is requisite for rightly calling upon GOD, is that we come unto him in full assurance that he will hear us. And why so? Because he has promised us.
They then who shall pray at all adventure shall gain nothing, as the scripture says: For it is done but in hypocrisy when we assure not ourselves that God will hear us. We must, as the Apostle says, in drawing near to God, know that it is God who calls us unto him. And they who have not this knowledge shall be void of their hope. And therefore, every man must look into himself to be thus resolved and say, "Well, since it is God, that calls and bids me to come unto him, I must not stand in doubt of obtaining that which I shall ask of him, yea because I trust to his word." When then we shall be thus fully assured, we may very well begin to pray. But if this be not in us, we may bestow great pains in praying unto God, yea from morning until evening, we may continue all the whole night in babbling, but we shall get nothing at all by it: although we had some desire and zeal, we should never know what gain we should have by our prayers,
because we trust not to the promises of God nor yet stay ourselves upon them.
Let us then not doubt but that he will help us, and that we shall feel his aid in time convenient. Hereby we see that we could never duly and truly pray unto God in all the Religion of Popery, I say according to that doctrine which they hold. And why so? Because they teach the wretched world to be always in doubt and wavering. See then that a mere and professed Papist can never be able to make one prayer to please God: and cannot choose but to provoke the wrath of God against themselves in all their Prayers. And why so? Forasmuch as they look not unto his promises, upon which we must settle ourselves, to be assured: but that which is worse, they teach that in their prayers they must always stand in doubt. So much the more then ought this doctrine rightly to be considered of us, where it is declared, that the key which opens the gate for us to approach unto God in calling upon his name, is this, that we must have the promises contained in the holy Scripture, and to learn such an assurance out of it, as that we doubt not that God regards us: and that so oftentimes as we pray unto him, that our prayers enter into him, and that he will receive them, declaring that he is ready to grant unto us whatsoever we shall crave of him in his son's name according to his will.
Now, in the meantime, because God ordinarily hears us not at the first chop, that is to say, shows not it according to the outward show, and as we would wish, here is required patience to remain constant in this assurance, and to retain and nourish it in our hearts after the example of David. For he says not that he prayed only unto God for a time: but shows that he continued therein, and that he prevented the night watches. See then what perseverance was in him as touching prayer. Now it is a sign that God showed him not to have obtained the thing that he prayed for. It falls out then that David's patience
was troubled in that he languished: and yet for all that he always trusted to the word of God. Now we for our parts are to do even the like. For although God shows not himself to be merciful unto us so soon as we would wish, and to grant us our requests, yet ought we notwithstanding to build hereupon that he will be faithful, and show himself so in the end. Although he prolongs it for a time, he does it because he knows it to be very profitable for us to humble us, and to prove our patience. It follows soon after,
"My eyes prevent the night watches: that I might be occupied in thy word."
This verse is not put to without cause. I have already said that we can have no access unto God in our prayers, without we trust to his word. For it is a very hard matter for us to stay upon God, if we only consider of him according to our natural reason, whether he be near us or not, and whether he puts forth his hand to help us. When then we shall not perceive this power and grace of God, as we would wish, it is a very hard thing for us to believe in him, and therefore we must stoutly strive in this behalf. And see why David says, "That his eyes prevent the night watch, to be occupied in that which might confirm him." As if he should have said, "O Lord, I have believed thy word, but it was with great pain, and with many hard conflicts. For I am a weak man, and of mine own nature inclined to distrust, and besides I am assailed with a great number of temptations: But yet have I remedied all this gear when as I occupied myself about this continual meditation of thy word, which I did not only bestow on the daytime but also in part of the night." See here what we are in very deed to gather out of this place. But first we must mark the proceeding of David. For after he has spoken of the hope wherein he was settled, to pray unto God without doubting that he would hear him, he says,