Part 12
which do wickedly lead us from the right way? In very deed, the more part are so prevented with them as that they feel them not or else think that it is nothing so marvelous that thick darkness remains in them.
As for those which have a desire with all their heart to forsake them, yet shall we find them also to be too much nestled in them. Moreover, if all the men in the world were examined, and an inquisition made, I confess that we shall find the most wicked sometimes to be remorseful and stung, and to be inwardly pricked and constrained among their hearts to have loathing to do evil. They have an eye unto it by fits, and yet they cease not to follow the evil with a continual course, although between whiles they have a loathing of it.
And we must not greatly marvel at this: For carnal men which are not governed by the Spirit of God are carried away with their wicked affections as with a fury, so that their whole reason is altogether brutish. And even they shall very well have a hatred of their evil, but yet not so flee from it as that we shall not be able to say that they have such a fear of God as is to be required to forsake themselves and wholly to submit themselves unto His will.
So, here is what we have to consider out of this place. But in the meantime, one thing is to be observed, that David makes a comparison between the law of God and all whatsoever that men can imagine on their own head, with all their reasons and desires: as if he should have said, that there is but only one rule that is good and worthy to be loved, to wit, the law of God. When then our life shall be conformable to the word of God, all shall go well. But we shall not withdraw ourselves never so little from it as that we shall not by and by roil overthwart all the fields. And why so? For all our truth and
sincerity are enclosed within this rule which God has set down unto us. We ought then to bear this honor unto the word of God, to hear it as it is laid out unto us, and to follow it in all simplicity: or else so soon as we shall decline from it never so little, see, we are quite out of the way of salvation, so that we cannot choose but to be confounded, until such time as we are entered again into the way which God has showed us. Now, he adds:
"Seven times a day do I praise thee: because of thy righteous judgments."
Here we may take this word "judgment" for the manner which God holds in governing the world, and the punishments which he lays upon the ungodly, as also for the grace which he causes them to feel who call upon him and who walk sincerely before him. For the holy Scripture oftentimes when it speaks of the judgments of God means all this. But because that in this Psalm, the judgments are for the most part taken for the statutes and ordinances that are contained in the law of God, I gladly mean to handle it at this present thus: that is, that David praised GOD because he had given unto his people a law which was both just and full of equity, and that therein he had whereof to be glad and to praise and magnify him.
Here is a place well worthy of noting. For by these words David does us to wit that we cannot praise GOD so long as we are not instructed in his word. Our mouth shall be closed up, and our heart locked fast up, so that a man shall not pull from us one good word which may turn to the praise of God.
And to prove this to be so, we see that the unfaithful shall not only be dumb to praise God: but they will also fall out with him, so that whatsoever shall come from their mouths shall be to blaspheme God and to murmur against his divine majesty. As for the ignorant, they
shall be so blockish that they shall have no desire to praise God; and if they do praise him, it shall be but for fashion's sake because it is but a mocking of God and his word. How then may we praise God in good earnest and without hypocrisy? Forsooth, even when we shall be instructed in his ordinances, when we shall have known what care he has of our salvation, how he governs his Church, how he embaces himself to apply himself unto our gross capacities, and to make himself to be familiarly acquainted with us. When then we shall see God to have such a care over us to instruct us, that he has so rightly ruled our life, that he so provides for all our necessities as that we want nothing: ought not we to give our minds unto him, yea even to be inflamed wholly to magnify his holy name, and to be ravished with that desire which David here speaks of.
Let us now see what we have to gather in sum out of this place: and thereby we may see how slenderly we have at this day profited in the School of God. For whence comes this circumspection? Where is that zeal of ours in praising of God, which David says that he had? Seeing that scarcely one word can be pulled from us when any speech shall be of praising God, yea, were it not for fashion's sake and countenance only. This is far from continuing in it, and far from extending our whole study thereto, as to make it the most principal thing that ought to be in our whole life.
Now we are hereby convinced of our slender studying and meditating in the word of God because we are so cold and negligent in praising him, and without having a greater care in acknowledging his benefits bestowed upon us. And that which is more, Let us thoroughly consider that David says not only that he was stirred up to prayer unto God for once and so continued it for certain days, but he says daily and after, seven times: that is, that he continued in it all his life long. For this word "seven" is taken in the holy Scripture for a
marvelous perseverance when as men continue it and are not drawn away for any cause whatever, but do always hold themselves thereto. And this is the meaning of the Scripture for this number of seven. Now David, protesting that he daily praised God seven times, means that he exercised himself therein from the morning unto the evening. And after that, he exhorts all other men to have the like desire and zeal to praise God. So then, let us compare ourselves with David, and we shall find that we have learned very little out of the word of God, considering that we are so slothful in praising of him. And yet for all that we are greatly to give him, yea infinite thanks, when as we shall have known his grace and goodness towards us, in that he is so careful to govern and order our life and to show us the way of salvation.
The Papists have applied this saying to their set hours: and have laid hold only on the first part of the verse, saying, That they praise God seven times a day when as they sing their Matins, Primes, their third hour, sixth hour, at midnight, their evensong and Compline. See here how God shall be well praised seven times a day as they think. Yea, yea, good enough, As though God would call back that which he has pronounced by his prophet Isaiah, "This people," saith he, "honor me with their lips, but their hearts are very far from me." He goes on farther and says that he will show them that he cannot abide such mockeries and to be so dallied withal. See here how God threatens the Jews with a horrible vengeance because they only praised him with the mouth. Now, we know what their set hours which their Monks, Friars, and Priests do sing, or rather which they bleat and howl out in their Churches, are that they are without either understanding, devotion, and any good desire whatever. And they think it not enough that they show themselves indeed openly to mock God but their devilish doctrine also imports the same, that they cannot but merit, having this final meaning to praise God. So that
when a Canon has put on his Grayamis and Surplice and going out of his Chamber with this final intent: and yet anon after thinks of his Gossip, his cheer, and his pastime: yea that he play the Hypocrite there, yet forsooth he must needs merit. It is very true, that they will confess that there is venial sin entermeddled among: but yet that the same cannot hinder them from meriting, when as they had this final intent to praise God: yea and so also, as that when they come home again unto their house, they think themselves to have discharged their duty. To be short, so that at the beginning and the end, they had some motion to devotion, it is enough. And is not this wholly to mock God and to dally with him, more than a man would dandle a young Child. But see how this miserable cursed people have perverted all the holy Scripture, in mingling it with so shameful things that even the very Heathen, when as they shall have gotten the understanding of the least spark of truth, will be ashamed to see such service in the Papacy to be called godly service. When it is all after this manner, I pray you what praising of GOD shall there remain? Let us then understand that these people are very far from David: and that if we would take example by them, they right well show that they know not what it is to praise God, but rather profane his holy name, when as they will thrust in such abominations amongst, as we daily see them to commit against his word. Now David adds soon after:
"They which love thy law shall have great prosperity, and they shall have no hurt."
Here David, being led by the spirit of God as a true Prophet, contenteth not himself with speaking of the benefits which he had received, but instructs others of that which they have to do. Although in truth, all the protestations which we have seen here are full of doctrine. And that it is so, we see that David might very well have praised God in his heart without declaring what he had done. But it
was needful that he might be set as a glass before our eyes, to the end we might be led to follow him. But yet in this verse, he more expressly sets forth the office and duty of a prophet when he says, "They which love thy law shall have great prosperity, and they shall have no hurt."
Now by this, he shows unto us that we are even in good earnest accursed when we give ourselves up unto our own fleshly liking because we would be esteemed amongst men and take pleasure in our pastimes and delights. And why so? Because we shall always be tormented with uneasiness and grief, so that we shall never be at peace and rest. And although we verily think ourselves to be assured of victory all the days of our life, yet shall we reel this way and that, and willingly hurt ourselves, so that it should seem we had a will to break both our arms and legs, and in the end, neck and all. And the reason is, for that we follow not the way which God has set before us. Let us then consider, what the meaning of David is, to wit, that we must not make reckoning of any assurance here in this world, except we love the word of God: yea and that so to, as that we desire nothing else but to be wholly ordered by it, to submit and hold ourselves thereto, without being withdrawn by the enticements of Satan, and with all the temptations of our corrupt flesh and nature shall lay before our eyes.
In very deed, it may very well seem at the first sight that experience teaches us the contrary of that which David speaks. For who are most grieved, vexed, and troubled? Forsooth even the children of God, who have all the shame and offenses done unto them? Even the selfsame men. For it is said, that our Savior Christ is as it were a badge and mark of all these contrarieties; we must then have all the ungodly to be our enemies. In sum, all they which intend to serve God cannot escape from shame and slanderous reports, from being
despised, troubled, and outraged, and to endure great numbers of injuries and violences: Lo how the Children of God are treated and handled in this present life. And so by this reason, it seems that David promises us here, that which we have not. But we are here to consider, that David promises us not such a rest, as shall be as it were an earthly Paradise. He speaks of this true prosperity, which the Children of God have, when they are contented to serve him: that in all their griefs, yea in all their anguishes and troubles, they run only unto him, and lay all their cares upon him, not doubting but that he will help them: and afterward, hereupon not to fear, whatsoever that mortal men can imagine or devise against them.
When as then we shall have such a peace as this, although our estate and condition be in the view of men the most miserable in the whole world, yet ought we to be thoroughly contented, knowing that God will raise us up, and make us to triumph over all our enemies, although we thought we should fall even to be crushed and utterly beaten to powder, yet will God be ready to uphold us, and make us to be blessed. As it is said in the 91st Psalm, that God will not suffer his faithful to tumble over and over, neither yet so to fall as that they shall not be able to relieve themselves again: but will rather send his Angels to lift them up into the Air. In very deed, yet shall it not be so, as that we shall not sometimes hurt ourselves: however, the assaults shall not be such as to crush us deadly: however it be, we shall in the end feel in what sort God shall have assisted us by his Angels. This is the means and the manner to feel by effect, that which David speaks of.
Now in truth, the wicked shall never be able to take any such hold because they are not worthy of it. For by reason they know not who God is, nor his word, except it be to hate him and to anger him; it is meet that they prove by experiment the contrary of that which is here
spoken of by David: to wit, because they love not the law of God, it is good reason that they should be inwardly troubled and grievously tormented without end. Now it follows,
"LORD, I have trusted in thy saving health: and have done thy commandments."
Here David more lively expresses and declares that which I have already touched: to wit, that our affection in serving God proceeds from the trust which we have in him, in believing his promises. If then we conceive not that God is our savior, and so by that means trust that he will help us, it is impossible that we should be inflamed to serve him. It is true, we may very well have some feeling of the duty which we owe unto him, and be somewhat touched therewith, although indeed few there are who think thereof; but admit it be so, yet will no man for all that freely and of his own accord say, "O come, Let us serve, yea let us serve our God," even until such time as we are fully assured of the good which he means and is ready to procure us, and of the true and full hope of our salvation, thoroughly imprinted in our hearts. And so let us rightly consider that they who remember no more of that which is preached unto them but this, to say, "Lo, this is it which God commands us: we must either do this or that," truly this is no point of true Christianity. And why so? Because the principal point of Christianity is to know the goodness of God and the mercy which he uses towards us.
Lo, this is, I say, the true knowledge which we must learn in the School of our Lord Jesus Christ, and hold us to that which he has declared unto us. And besides, we are also to consider that which he commands us; but his promises must be preferred and have the chiefest place. And by this also we are showed that in the popish religion, the principal doctrine of Christianity is put out and made
nothing. Because when the Papists creake and chatter their prayers, making as though they presented their supplications unto God, they say that they must never assure themselves of that which they pray for. And the cause is that they look not unto the free promises of God. And how so? Behold, a hypocrite shall step up and preach nothing else but that which every man is bound to do. He will preach unto you of Chastity, he will make you another Sermon of Alms, one of this matter, another of that: and yet for all this, we know not what it is to believe in God. Then do we a great deal less know what it is to call upon him in full assurance, to say, "God is our father, he allows us for his children because he has us as he would wish, and that our sins are forgiven us through the grace of our Lord Jesus Christ." There is no whit of this in popery; and therefore, it is impossible that there should be one word of good and sound doctrine in it, and profitable unto salvation. Let us then well consider this saying of David, "O LORD, I have trusted in thy saving health, and have done thy Commandments." Now in the end, he says:
"My soul has kept thy testimonies: and I love them exceedingly. I have kept thy commandments and testimonies: for all my ways are before thee."
After that David has sufficiently protested that he loves the word of God, that it was so sweet and pleasant unto him, as that all his study and delight consisted therein, he concludes and says, "That his soul had kept it," as if he should have said, "O Lord, in that I was given to serve thee, it was not with my hands and feet only, but because I loved thy word, yea and that with all my soul, and I take my whole delight therein." For when the Hebrews mean to show a pure and sound liking, they say, "My soul has done this, or that," that is as much to say, as "I have done it with all mine heart." Lo, then, an hearty service which David here expresses: and this is yet a point
which ought thoroughly to be considered of: For we see how men are given to play the hypocrites, even to set a very fair outward show of the matter, and by that means think themselves to be discharged before God.
Now we must begin farther off, as David here shows us, that is, we must keep the word of God in our hearts. Wherein he confirms the matter, which we have already here tofore handled: to wit, that the question is not to have God simply to teach us, whereby we might know what he requires at our hands, and what our duty is towards him; but he builds upon his promises. However, David having said that his soul kept the commandments of God because he loved them, by this which he adds soon after he joins the promises with the commandments, saying, "For all my ways are before thine eyes." It is true that he shows by these words that except he had been sure that God protected him, it had not been possible for him to have had that true liking to have served his majesty. And hereupon hangs the second point, that God held him always in his presence because he should not have leave to do evil; as if he should have said, "O Lord, because I know that no man is able to hide himself from thee, lo, why I give myself wholly to fear and serve thee." And to say the truth, what is the cause that the ungodly take such liberty to commit and devise such villainous and grievous acts, as that they themselves are ashamed of, yea, that it makes the very hairs of their head to stand upright? What is the cause of this? The reason is, for that they know not that God sees them, for if they were sure of that, they would be somewhat moved with the fear of his majesty. So then, in that the faithless war thus against God, and take liberty to do wickedly: it is because they think that God sees them not, according to that saying in the Scripture, "The wicked man has said, God sees not, he knows nothing of that which is done here on the earth."
I mean not that the wicked do thus openly speak: yet for all that they think no less: as by experience we see, for they think that God marks not all their iniquities, neither yet that it is needful for them once to make any account of their sins. However, David says quite the contrary, That because he knew that all his ways were before God, therefore he kept his commandments. See also why the scripture, in speaking of the holy fathers who lived sincerely, says, "That they walked before God": to wit, they had this consideration, that they knew that God did see them: and therefore they walked as if they had been in his presence. And this imports that they took not such liberty as they themselves thought good, but that they wholly ordered themselves according to the will of God, as he had declared it by his word. See then David's meaning. And even so must we also do, if we will have our life and conversation to be well ordered: to wit, to know that God sees us, and therefore that we cannot fly from his hand, but must submit ourselves unto it, albeit we will not do it freely and of our own accord. And so let us willingly be contented to be ruled by him, being certified of his love and goodness towards us, to the end we might in truth make this protestation which David here makes.
According to this holy doctrine, let us humbly 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 the power of his word, in such sort, as his holy Prophet here shows us, and so to feel it, as that we may wholly submit ourselves unto it: Knowing that when it shall come in question for us to remit ourselves, and cleave unto him as he requires, that we must forsake the whole world and all our carnal affections which any way hinder us from coming unto him: to the end we may so climb up unto his majesty, as that not fearing the world nor all his assaults, we may put our whole confidence in his merciful goodness, and boldly present ourselves before his face: to the end he may receive us, so that we might always
be governed through his holy spirit, until such time as he has brought us unto that perfection whereunto he calls and bids us. That he will not only grant unto us this grace, but also &c.
The Twenty Second Sermon upon the
hundredth and nineteenth Psalm.
THAV.
169 Let my complaint come before thee, O Lord: and give me understanding according to thy word.
170 Let my supplication come before thee and deliver me according unto thy word.
171 My lips shall speak of thy praise when thou hast taught me thy statutes.
172 My tongue shall treat of thy word: for all thy commandments are righteous.
173 Let thine hand help me: for I have chosen thy commandments.
174 I have longed for thy saving health, O Lord: and in thy law is my delight.
175 Let my soul live, and it shall praise thee: and thy judgments shall help me.
176 I have gone astray like a sheep that is lost: seek thy servant for I do not forget thy commandments.
These eight last verses, which are the knitting up of the whole Psalm, do show unto us that which we oftentimes have before seen: to wit, that David's chiefest desire was this, to be duly and truly instructed in the word of God, and therein to be confirmed; for he took such pleasure in it, as that all the rest was little, or nothing worth unto him in respect of the same. Now it is very true that he has already sufficiently spoken of this matter; and yet that which he presently addeth is not superfluous, especially if we consider in what sort our carnal desires rule us. For that is it which lets us that we can not only have that fervency which David had, to seek thoroughly to profit in the school of God, but we scarcely have so much as any small desire. And therefore, as I have already said, we are too much nuzzled in our earthly affections. Wherefore, this is a lesson which ought many times to put us in mind: that if we will pray unto God according unto his will, we must not come unto him with a desire of our own, to say whatever comes in our brain, yea and to leave out the most principal part; but we must begin with this saying: to wit, that it would please God so to instruct us, as that our life may be squared according to his law, and we to cleave so unto it, as not to come with a double and twyfold heart. Although we are to strive against the world and our own nature, yet must we remain constant in this chiefly to love the word of God. And therefore for this cause David here saith,
"Let my complaint come before thee, O Lord: and give me understanding according unto thy word."
When he speaketh of his complaint which he maketh unto the Lord, he showeth that he made no cold prayer unto God, as we many times, and as it were daily do, but with great vehemency. I cannot deny but
that an hypocrite may very well make complaint with a loud noise, and thrust out his weasand. But David, having here consideration of God, meaneth not to make an outward show before men. Wherefore, That he cried out aloud, importeth as much as an earnest testimony wherewith he was pricked forward. Now by this we see that he chiefly desired that which he craveth: to wit, to have God to instruct him, and to give him understanding. And in desiring this gift of God, he confesseth that he was of himself a very wretched blind soul, that he never understood anything, yea although he had the law in his hands, which he might read, wherein was contained a true perfection of all wisdom, yet that he still continued even like a poor miserable blind wretch, except God enlightened him. So then, let us understand that this is an especial gift which God bestoweth upon us, when he openeth our eyes, to make us understand that which is showed in his word, whether we read it, or that it be preached unto us. Yea, and let us not here make any exception, thinking ourselves to be more sharp-witted, or abler than David was; but let us rather know that if he needed to beseech God to give him understanding, that we for our parts have as great need. So then, it cannot be chosen but that when God hath delivered unto us his word, and declared his will therein contained; and for performance hereof enlighteneth our hearts by his holy spirit; for other ways we shall have our cares beaten in vain; and then the doctrine which we have heard will do us no good. Now that which followeth, "According unto thy word," may two ways be set forth: According unto thy word: that is to say, that thou wilt make me wise. And after what manner? That I be altogether ruled by thee, and do that which thou commandest. This is a very true saying, for by this we are admonished to hear God speak, and we again must suffer him to have dominion over us: and not to be overtaken with this foolish arrogancy, and say, "I have knowledge enough, I need not so much teaching." Wherefore, when as God shall have spoken the word, let us pass it simply and without gainsaying.
This sentence then which I have spoken is very true but yet it agreeth not with the meaning of David, he yet with the plainness of the text. For he craveth here two things, the one in the first verse, the other in the second. He sayeth in the first verse, "Let my complaint come before thee, that I might be instructed according unto thy word." And afterward he addeth,
"Let my supplication come before thee: and deliver me according unto thy word."
It is very true that he useth two sentences: but yet they are not without a marvelous grace in one self-same signification: and by this repetition we may the better perceive that David meant not but to have God to grant either of his requests, according to the promises which he had made him. See then, what the natural sense is of the first verse, "O Lord, give me understanding as thou hast promised." And this is according unto the rule which we have heretofore touched, that we ought not to crave of God anything whatsoever, without it be that which he hath promised, yea so that we be assured of his will. It is very true, that God dealeth very familiarly with us, when as he calleth us to come unto him, as the father calleth his children, suffereth us to pour abroad all our affections unto him, and to unburden them as it were in his lap, as the scripture maketh mention and yet he meaneth notwithstanding that we should hold this modesty, not to crave of him anything whatsoever that seemeth good in our own eyes: but to discern of that which best liketh him. And how shall we know that? Forsooth by his promises. Wherefore we must be well assured of our prayers; and not to crave of God at a wild adventure, this thing, or that: but we must beseech him, and be certain and sure that he will hear us. And how may this be done, seeing that no man hath been of his counsel, to say that we have any such certainty, except he himself had told us, that it is his pleasure to
grant us? So then, it is requisite that all our prayers be conformable unto the promises of God, that we gather together, I say, out of the holy scripture, all whatsoever he hath promised us, to the end we may that way have an entrance to make our supplications, and prayers unto him.
Now it remaineth for us to know whether David had the promise alone made unto him by God, or else, whether it be common unto us all. No doubt of it God spake not to David as to a private man: but to declare in general that he would not miss to instruct all those who come unto him in humility, and to ask nothing, but according unto his word. Since then it is so, that God hath spoken to us in general, declaring that he is ready to play the part of a schoolmaster, if we will become as his scholars: we may then say with David, "O Lord, give me understanding according to thy promise." Now we are here briefly to mark two notes. The first is that we are advertised to acknowledge our ignorance and rudeness. For if we crave of God to be made wise, and then we think to become wise through our own industry and power, this is a mere mockery. We must then acknowledge ourselves to be unprovided both of wit and reason, if we will make this request in truth: to wit, to have God to give us understanding. And thus much for the first point.
For the rest, we ought to know that God desires but to receive us with this condition: to wit, even when we shall be humbled and cast down. For otherwise, we will never abide to be instructed, whatsoever holy scripture we have, because that in it he saith, that it is his office to teach the humble and meek, that it is as it were his very proper nature to open the eyes of the blind, and to instruct those who are altogether ignorant, to gather together the strayed sheep, and to bring them to the haven of salvation when as they are in the way of perdition. Since then it is so, that God taketh all this upon himself,
let not us doubt but that he will hear all our requests. But what? We see how cold we are. For we are so hindered with the things of this world as that we leave out the principal. Now after that David had declared what he chiefly desired, he goeth on and saith,
"My lips shall speak of thy praise: when thou hast taught me thy statutes."
Here he prosecuteth that which he began withal at the first: that is, to show that he would not be unthankful, but that he would acknowledge the benefits of God. It is very true that when we come unto God, it is not anything needful for us to make great outward shows, as though he knew them not perfectly enough as of himself: but thus he meaneth, that when we pray, he would have us to say that we will never hereafter be unthankful unto him: and this needed not neither but to the end, the better to stir us up to do our duties. And this also makes us to pray with a bolder courage, to feel the fruit which shall come unto us when we shall have obtained that which we have craved and desired. David then, in saying here, "My lips, O Lord, shall speak of thy praise, when thou hast taught me thy statutes," he means that he shall be disposed to praise God with open mouth. Now why speaketh David after this manner? In thus doing, he taketh upon him and stirreth up himself to such an acknowledgement, as he protesteth to make: and it is, as if he had said: Go to now, when as God shall have showed me this favor to instruct me, what is then my duty to do? Forsooth, I must even then praise him, for that I ought to be thereto the more stirred up, and to be greaterly occasioned therein.
And since I desire God to teach me, what fruit shall I reap thereby when as he shall have called me unto the way of salvation? I shall then have wherefore to sing praises unto his holy name, knowing the
grace which he hath bestowed on me. See then how that in this protestation David speaketh not to bind God, through any recompense or service: but only stirreth himself up, and pricketh himself forward as it were with a spur, to the end he might be the better disposed to receive the benefit which God had promised him: and that he might know that this benefit ought not to be an occasion to make him unthankful unto him from whom he received it. However, we are here briefly to consider of two points. The one is that as God hath liberally bestowed upon us his graces, so much the more ought we to be ready to praise and magnify him forever. For surely this is all the recompense that we are any way able to yield him, if so be, it may be called recompense: however, he accepteth it thankfully under this title, as the scripture thereof maketh mention. Since then it is so, if we will not that the benefit which God hath bestowed upon us, turn itself into condemnation by reason of our unthankfulness, let us be well advised to discharge ourselves towards him: and so, when as he shall have laid open his goodness upon us, let us not be forgetful of it, neither yet let our mouths be closed up, but even to acknowledge the same unto him.
And thus much touching the first point. The second is, That he who shall be well and duly instructed in the word of God, let him show it, yea in glorifying his name all the days of his life. They then who are so cold in praising of God, do right well show that they never felt what the power of the word is. And why so? Because it is impossible for us to have any taste of the word of God, to receive thereby any instruction, but that we must needs be moved and ravished therewith to sing praises unto his glorious name. Whoever then shall show himself negligent herein, sufficiently enough declares that he knows not what the word of God is, albeit he protest himself to be a Christian. Let us now come to those who are not only dumb themselves but that, which is also worse, who would shut up the
mouths of others, to the end it might not be lawful for them to praise God. And yet forsooth these men are so shameless, as that they would notwithstanding be taken for good Christians: but by these means they declare themselves to be the deadly enemies of God, yea worse than the very devils.
And why so? Forsooth they think it not enough that they have nothing profited in the school of God, neither yet are they contented to show the way to do well unto others: but they would have all the world to be like unto themselves, that there should never mention be made of praising God, and yet in the meantime, as I have already said, this word "Christian" shall stand them in never a penny. Now without all doubt, God disallows of all those who will not give themselves to sing praises unto his majesty, and that will not stir up their neighbors to do the like, that they might show themselves to have studied his word. But let us be well assured that it is not enough to open our mouth and to sing praises unto him with the tongue: but it must also come from a well-affected heart. For David tells us here, not that he will solemnize the praises of God, but in addressing himself unto God, he protests before him that he will sing praises unto him. And in speaking this, he right well knows that his heart must needs be disposed thereto. Wherefore, when as we would magnify the name of God as appertains, let us not deliver it out with the mouth only: but our heart also must be set thereto, and that it agree therewith to make a sweet harmony. If this be so, all our life by little and little shall be answerable thereto, that it shall be no untruth which we have pronounced with our mouth. Now he adds a sentence which is very short: to wit,
"My tongue shall treat of thy word: and why? Because all thy commandments," says he, "are righteous." In this verse, he shows
that after he has been well instructed, he himself will also travail to bring others by little and little to the like knowledge.
Here is his full pretense. But yet the better to express his affection that he has to draw on his brethren and neighbors to the knowledge of God and of his truth, he uses this word, "to sing," not contenting himself to speak after a plain manner: but expressing that he will sing aloud and clear: that he will make his word to resound, that it might be heard, yea that it should be a thing as notoriously known as the very common songs. Now since it is so that David speaks after this sort, let us now see what our duty is. For as I have already said heretofore, he bragged not of his own power: but the Holy Ghost has set him before us in stead of a glass, to the end it might serve us for our better instruction. Now when as we shall have known the truth of our good God, what is there then for us to do? Forsooth, we must not hold fast this treasure as it were locked up in a chest, but communicate his graces unto others: yea and do the best we can to draw on the miserable ignorant people, to the service of God: and to carry about with us the doctrine, to publish it to all men, when as it is committed unto us as a treasure, and to bestow the gift which we have received upon our neighbors, according to that measure of faith which God hath given us. However, this order is far off from us: For if there be but three words of the word of God spoken, we will soon be weary of it, nay, we shall not hear it spoken of at this day. It is so far off, that it is talked of both at the table, in the way, and everywhere, as that we can hardly abide, that even for fashion's sake, the preaching of it be kept: and although it be here lawful to speak in the pulpit one hour in the name of God, yet shall you have a great number of dogs which will not stick even to grin at it, as if God were too much privileged. It is very far off to have every man to apply himself to sing the commandments of God, and his whole word, and for us to have our ears beaten with it. Now whence comes this
unthankfulness? Verily because we never tasted of that which David here adds, "All thy statutes," says he, "are righteous." If we did thoroughly know what equity and pureness there is in the statutes of God, without doubt we should be more earnest to learn, hold, and show them unto others, than heretofore we have been. So then, all they which make no account to instruct their neighbors, and do not esteem of the knowledge and faith which they have received: do hereby show that they will not render the righteousness to God as to him appertains, accordingly as it is contained in his word, and as he himself shows it therein. Now David by and by adds,
"Let thine hand help me: for I have chosen thy commandments."
He yet returneth to that which before he had said of deliverance. For after he had required to be taught of God, he said: "O deliver me." Yea, he right well knew that if he had not Him for his protector, that he should always remain as it were in death. Now he adds, "Let thine hand help me." And why so? For I have chosen, says he, thy commandments.
When he desires God to help him with his hand, he confesses his want, and that he was as a man who needed help, even as though he had never had more need: and that it was not in him to deliver himself, neither could he find it in any of his creatures. And therefore except God had stretched forth his hand, see how David had been utterly cast away. Now, this confession here is very profitable for us. For which of us is he that can be without afflictions? and that is able to say, "I have all things that are necessary"? It is most true that we are more careful for that which concerns our bodies and this present life than for that which is required for the salvation of our souls. If we stand in need of meat and drink, if we be sick, if we be in danger of any plague or war, that stirs us, and touches us to the quick: but
when we are pressed with any evil, we abuse ourselves, and lift ourselves up in such a fond presumption, as that we think we have some power to do this, and that we then make ourselves believe that we are very well able to defend ourselves, although not wholly, yet at the least partly. And therefore, we ought so much the rather rightly to mark the sayings of the scripture where it is said unto us, that it is the hand of GOD that must help us, to the end that every man may learn to know his need, and that we had all need to be defended by this heavenly power: so that we are all cast down into the bottomless depth, without it pleases GOD to stretch forth his hand to help our necessities. And thus much for this. Now when David sets down the reason that he had chosen the commandments of God, he did it not to extol any dignity or worthiness of his own. Wherefore then? Forsooth, even to show that he waited for his aid and help from the hand of God. And therefore they who persuade themselves at adventure that God hears their prayers, and yet have this foolish hope with them, to find help at the hands of his creatures: refuse the hand of God as much as in them lies: and so by that means shall never find him to be favorable unto them. And for this cause David says, "I have chosen the commandments of God," that is to say, that all his whole liking was in them. And this saying imports a very great matter, and much greater than at the first sight it seems. Why does David rather set down this word "election" or choice than any other? "I have chosen thy commandments." It is because we are always carried with perverse affections, and because we cannot make choice, neither can we hold us to that which is best. Every man will gladly desire that thing which is meetest for his own ease and quietness: to be short, every man desires to be happy. We are nothing indifferent herein: for the very wicked in the world, and the most vile persons, will say, "I would have that which were good and meet for me": howbeit we cannot choose: but even the very worst. We shall very well have a natural desire, which shall carry us as it were to one
selfsame end: but we cannot keep the way. Every man goes out of it. One man will choose this thing, another that, and in this choice we are all confounded. One will choose goods, lands, and possessions: another, great trade of merchandise: another to come into dignity and into credit: some one man will be given to lechery, and be wholly carried that way: another will yield himself to some other filthiness, as to drunkenness, intemperancy, and wantonness.
See then, how we all make choice of that which is naught. And for this cause David says that he chose the commandments of God: to wit, that although he was a mortal man, subject to a great number of wicked affections, yet that he never trusted his own flesh, neither yet obeyed his lusts, to choose nothing but vanity, and that which might withdraw him from the right way and lead him to destruction: but that he made a good wise choice: to wit, that he held himself to the commandments of God. So then, let us learn to make a good choice: when as God shall present unto us His word, when as He shall offer Himself so liberally on His part, as to look for nothing at our hands but that we should come to seek Him, and that He presents Himself before us: let not us be deceived nor carried away by the deceptions of Satan, through the corruptions which he lays wide open before our eyes: let us not be so foolish as to stay ourselves upon matters of nothing, and to leave that which ought to be the most principal, and wherein lies all our felicity and salvation.
It follows, "I have longed for thy saving health, O Lord, and in thy law is my delight." This sentence comprehends all whatsoever we have already touched, and is the only confirmation thereof. For he says that he has longed for the saving health of God. And how is that? For it seems that every man might say as much: and so, that David had no more than the very faithless. For if we shall ask a desperate man, yea even a very half-devil, and say, "Wouldn't you have God to
be your savior?" he will make answer and say, "Yes, forsooth." Lo, what answer we shall find in the mouths both of great and small, of good and bad.
Now David's meaning is to make a great protestation, and such a one as very few can make in truth. For we suppose Him to be all our Savior: and yet we seek our saving health at a wild adventure, and every man will have regard to his own considerations and providence. When there shall arise any question of our maintenance here in this present life, do we believe that God must keep and preserve us, and that it is He indeed who maintains us herein? Whence comes it that we have such mighty evil consciences? Whence comes all deceptions, frauds, excesses, cruelties, injuries, violences, and all such like? What is the cause that makes us live with such evil consciences? But because we do not believe that God will give us our daily bread? We desire God to feed us, and yet we will have the devil to do it: in so much that there are very few who at this day think that what they have comes from God.
So then, it is very far off from the thought of our hearts to say, "O Lord, I have desired thy saving health." For instead of attending upon God, to have Him to guide, defend, and help us at all times whenever that we have need: instead of this I say, what do we? Every man as I have said, seeks for his saving health at a wild adventure. We should rather seek for it in hell, than to have our eyes lifted up into heaven to call upon God, and to seek for our saving health both of body and soul in Him. So then, there are very few who are able to say as it is here set down, "O Lord, I have longed for thy saving health," if they will not lie. As we see the impudence of hypocrites who will make mighty great brags in naught but yet for all that, it is no small matter, as I have already said, to trust altogether in God, and to say that it belongs to Him to guide us, that we run to Him, and
have there our refuge both for soul and body. Now then he adds, "In thy law is my delight," to signify how we ought to demean ourselves not to hope for salvation, nor yet to wish for it otherwise than from God alone: to wit, when as we have taken delight in His law.
It is meet then that we tame and bridle our affections, that we sever them from all our other desires, and say that in looking upon His word and in cleaving thereto, we take our repast, and in it do truly joy.
For whenever we shall be brought unto this point, it will stand us in nothing to seek our saving health in God. And why so? Because we see none other thing in all the holy Scripture, but so many promises where God so gently bids us, and where he declares unto us that He is most ready to receive us, that He looks for none other thing at our hands but that we should seek Him, and that He thrusts Himself forward, and presents Himself even before us. The Scripture, I say, is full of this doctrine, to show unto us that God is ready prepared to help us when we shall take pleasure in His law. We may very well then long after the saving health of God when as we shall in truth have sought Him. But what? We see very few whose hearts are so confirmed, as to say that they will hold the right way, whatever comes of it. And therefore see here consequently why God disappoints us, and helps us not, as we gladly desire to be helped.
Now he adds, "Let my soul live, and it shall praise thee: and let thy judgments help me." He always pursues his purpose, but here he couples together two things which before he severed. When he says, "Let my soul live," that is always, as he has said, that he seeks his saving health of God, and longs after it. He says not, "I will that my soul live," but has recourse unto God knowing right well that He is the keeper of his life: and therefore puts it into His hands, and leaves
the keeping thereof unto Him, as appertaining only unto Him. And after he says that he will give Him thanks, for that his life shall be prolonged.
Now here we see to what end the faithful ought to desire to live in this world: to wit, that they might praise God, as it has been also spoken in the other places. And chiefly without going far, in the song of Hezekiah. For there, as in the hundred and thirteenth Psalm, and as it were in the song of Jonah, it is shown, that if we must live, we must not live for to live (as we say) and to have none other regard: neither yet to say, "I will only live to eat and drink and to dwell here in this present world." But we must go yet farther: to wit, we must live, to the end to praise God: so that if this be wanting in us, let us wish to be a hundred feet under the ground, that we may be never more spoken of. See, I say, how our life shall be blessed, and agreeable unto the will of God: to wit, when as we bend ourselves to none other end, but to praise and magnify His holy and blessed name.
Now in the meanwhile David adds, "O let thy judgments help me." This is what he had in effect before spoken of the saving health of God. For he sets the judgments of God against all the helps which men and the faithless are any way able to invent for the seeking of God. For they suppose that they shall be very well helped elsewhere, when as they shall have their petty shifts to think that the creatures shall be sufficient enough to help them. When then these worldlings think to bring it about, to be defended without the aid of God, they must needs be deceived in forgetting the judgments of God: to wit, His providence, whereby He uses to rule the world: as we must be fully assured that He holds the ungodly in a bridle when as they skirmish, and forcibly set themselves to hurt the good and innocent: and that it is to repress the malice of all those who torment His,
because He has taken them into His hand and protection. See then, how the faithful ought to put themselves to the judgments of God, to wit, to this providence, by which all is disposed and governed. It is very true that God may very well arm all His creatures to defend and maintain us: but yet must we not cease for all that to feel His hand, and to behold it by faith when as it shall help us. We must not cease to see this providence which is hidden from the faithless, because their spirits are wreathed up in horrible darkness.
To be short, let us not cease to attribute all the help which we shall feel from the hand of God, unto His judgments, although He has inferior means to help us. Now in the end, David concludes, "I have gone astray like a sheep that is lost: seek thy servant for I do not forget thy Commandments." Here we might think it very strange why David says that he has strayed like a lost sheep, seeing that he adds, that he has not forgotten the Commandments of God, and that we have already seen by so many goodly protestations, that it was his whole delight to serve God, yea, and that it was to him more dear than gold and silver. And how is it then that he now compares himself unto a lost sheep?
To make plain this hard point, it is commonly said that David confesses himself to be a strayed sheep, yet notwithstanding the great desire that he had to please God, to govern his whole life aright, and yet that he ceased not to err. This saying is very well verified in himself. For although that this appertains not to the whole life of David, yet he had a terrible fall, and was like a poor lost beast in the sin which he committed with Bathsheba, Uriah's wife. For it seems that he had then forsaken God, and that he was as it were a lost man. He might then very well say that he had highly and mightily erred like a lost sheep.
But this might be taken more properly, that David respected not the time wherein God had called him and set him in a good way, but rather respected his own natural estate and condition, and says, "O Lord, what am I of myself, without Thou guidest me? Alas, what had become of me? In what case had I been? Where should I have first begun?" David then might very well make here a protestation of such his condition as is common with us. For this is a general thing among us all, that we all go astray like wild and forlorn beasts, until such time as God repairs and amends us. For in what case shall God find us when as He chooses us unto Himself? Do not we swerve from the way of salvation? We are not only in the mountains and deserts, but also drowned over head and ears, even to the bottomless depths.
So then, David and we with him may very well say that we are lost sheep, until such time as God shows Himself to be our Shepherd and gives us the grace to follow Him. And yet there is another reason which made David to call himself a lost sheep: and this is the very true meaning, and the most natural: to wit, because he was deadly pursued by his enemies and was so hardly and grievously persecuted by them, as that he was like unto a poor chased sheep. Who, seeing the wolf to pursue him, flees from him into the mountains, thinking there to hide himself. Lo here a poor sheep which shall escape the throat of the wolf: he is so heartily afraid that if he find a well, he will sooner leap into it than to go on any farther, for he knows not what to do, not what shall become of him, being thus mortally pursued. And therefore David, saying that he erred like a lost sheep, referred it not unto his sins to say, "O Lord, I have offended, I have strayed from the way of salvation," but he says, "O Lord, I know not what shall become of me." Here then we now see what the natural meaning of this text is, whereupon we must chiefly stay ourselves. Although the doctrine which I have already touched be very good and
profitable, yet must we have respect unto the meaning of David. "I have then erred," says he, "like a lost sheep." Now he says,
"O seek thy servant, for I do not forget thy commandments."
When we shall join these two things together, that David forgot not the Commandments of God, and that he has erred, we shall find how greatly he was given to the serving of God, that he desired it from the bottom of his heart; and yet, he was not without extreme affliction. Yes, he was so void of help, as that it seems he could not choose but despair of his saving health. When then we see such an example, have we not very good occasion to take courage, although God suffers us many times to be even extremely persecuted? For if this came to pass in David who was so excellent a man, as we have spoken of, let us not think to be greatly more privileged than he. But let us chiefly consider to be patient in our afflictions, seeing that God thereby means to make proof of our faith and patience, and will cause it all to turn unto our salvation. And this is what David concludes with, "O Lord, seek thy servant," signifying that he stays himself chiefly upon the protection and safeguard of God. And see how we must order ourselves in this behalf: for if we can stay ourselves upon Him when we shall be persecuted, and beseech Him to seek us, we must not doubt but that He will make us to feel His help, yes, and that we shall obtain our salvation when we shall there seek it.
According unto this holy doctrine, let us prostrate ourselves before the majesty of our good God, acknowledging our offenses, beseeching Him that it would please Him to make us feel them better than heretofore we have done. And in the meanwhile, that it would also please Him to help all our miseries, and to give us this sovereign remedy, to wit, to be purged of all our wicked affections, that the law might reign wholly in us, have full possession both of our thoughts
and desires, and of all whatsoever else there is in us, and we to be so governed by it, as that forsaking all the things of this world and of this present life, we crave and desire none other thing but to cleave unto our good God, and to be wholly conformable unto His holy will. And although we are now nurselled in a great many of vices and imperfections, and subject to a great number of calamities, yet for all that, let us know that we are very happy so long as we shall be under His protection and safeguard, looking always for the salvation which He has promised us, until such time as He has granted us a full enjoying thereof, to behold Him face to face in His heavenly kingdom, which now we see here below as it were in a duskish glass. That He will not only etc.
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Sermons on Psalm 119, by John CalvinCopyright © 2024
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