Part 2
Blessed art thou O Lord: O teach me thy statutes. After he had said, "I have sought thee with mine whole heart," he addeth, "Blessed art thou O Lord: O teach me thy Statutes." David showeth in this verse that the request which he made here afore, is not founded or grounded of any merit or desert which he pretended to have. In very deed, at the first sight it might be said that David meant that God would not forsake him, because he had sought him, and thereupon conclude that man must first begin to go on, to prevent God's grace, and then that God will afterward aid him. Yee see here what men
may imagine, but this is not David's meaning and purpose. And to prove it to be so, it is most sure, he attributeth it not to his own power and strength, that he had sought God with his whole heart, for we must first be touched with the spirit of God, when as we have any such affection. And why so? For by nature we have all strayed from God, and all our force, power, and study, bend themselves to estrange us from him. And therefore we must come unto him in such sort as is declared unto us in many places of the holy Scripture. David then was prevented already by God's grace, and he only requireth of God to continue the same in him which he hath begun, for he knew right well that he had great need thereof. As if he should have said, "I know very well O Lord, that thou hast already mightily put to thy helping hand by thy holy spirit, when as I sought thee: in very deed I had never done it, without I had been conducted by thy holy hand, neither is this yet enough, except thou continue the same in me: and when thou shalt so do O Lord, all praise and glory shall be thine for the same, because thou hast done it of thy mere favour and grace."
By this then we may see that David here meaneth not to glorify himself as being puffed up with his own virtues and merits: But because God deserveth to be blessed and exalted to the end that we should render unto him all honor and glory. See now wherefore he assureth himself that he will teach him, and that he shall be more and more confirmed in that doctrine which he hath already learned. For when he sayth, "Teach me thy Statutes O Lord," it was not because that he was altogether rude and ignorant, that he could be now a Novice, which was a Prophet, had charge to instruct others, and was also a King. David then spake not as one that was unlearned: but he knew well enough that all this was not sufficient, without he profited still more and more. Now if David spake after this manner, I beseech you what ought we to do? Whenever then that we would
obtain this grace at God's hands, to be instructed in his statutes, let us bring this reason unto him, & ground ourselves upon this, to wit, that he be blessed and praised. And above all things, let us understand the great need we have hereof: that is, that although we have already been instructed in the holy Scripture, that we must be Scholars unto the end, and to pray unto God daily to increase our faith: I mean such chiefly as are appointed to preach the word. True it is, that it were a marvelous great presumption for any man to come into the Pulpit, and to usurp the office of a Preacher, except he were well studied in the holy Scripture. But so it is that we go up in the Pulpit daily, with this condition to learn, when as we teach others. And being thus, I do not only speak that I might be heard: but for mine own part I must also be the Scholar of God, and that the word which proceedeth from my mouth might profit myself likewise, otherwise cursed am I. Let us then note this by the way, that they who are most perfect and ready in the Scriptures, are arrogant fools, except they acknowledge that they had need to have God for their Schoolmaster all the days of their life, and to be more and more confirmed, after the example of David.
In very deed these things very well deserve to be spoken of more at large, but that I respect one thing, that in handling of this Psalm by parcels, it may be imprinted the better in our memory. For as I have said in the first Sermon which I made on Sunday last past, that it is not without cause, that the spirit of God would have this Psalm to be made according to the Letters of an A.B.C. because everyone should learn it as perfectly as their Pater Noster, as we commonly say. Seeing then that our Lord God would that we should have this Psalm perfectly, and for our own use, it is also good and necessary that the handling of it be pure and simple, and so to follow the plainness of the text, as that we might understand as it were word by word, whatsoever is contained therein. It remaineth now that every of us
understand what has been handled, without looking after any longer repetition. Nevertheless, I will so endeavor myself to be short, as that (God willing) the words which I shall utter shall not be very dark, especially to those who be attentive.
It followeth: "With my lips have I declared all the Judgements of thy mouth."
David showeth here the accord which ought to be betwixt God and us: to wit, that God hath instructed us, and when we have heard that which hath been said unto us, that every one should say Amen, and that there be a sweet harmony and accord between him and us, without jar or contradiction.
Lo, here in sum that which is meant in this verse. Now, in the meanwhile, we have to note that David declares that he contenteth not himself alone with following of God and cleaving unto him: but that he labours and desires as much as in him lies, to stir up his neighbours likewise, and to bring it so to pass, as that God might be served with a common accord throughout the whole world. He then that will have a true zeal to honor God, will not think only of himself, but will have an eye everywhere, and seek by all means possible that he can, to redress those who are wickedly given, to stir up those who are cold and negligent, to strengthen those who are weak and feeble, to entertain those who are already in a good forwardness and to make them more forward. Lo, hereunto all the faithful have an eye. For the Lord our God teaches us upon this condition, that every of us think not only particularly of himself, but that we should also have a mutual care one of another, and whenever we shall have this zeal, let us understand that God has created the whole world upon this condition, that we all should be obedient unto him. But we must well weigh the order that is here set down: For David begins not with this
sentence, "That with his lips he hath told of all the Judgements of the Lord's mouth." For he has said before, that he has hid them in his heart. The thing which David said to be hid in his heart, he soon after declares it with his mouth, wherein he shows that every of us ought to begin with himself. When we mean to instruct and teach our neighbours, we must not say unto them, "Go you before," but, "Come next after me, or else hard by me," and having care all to go the right way, we should all at once labour to go together to our God, to be conjoined unto him in true faith. And I speak it to this end, because we shall see many who in this behalf can very well prattle and babble, and would seem to be the greatest doctors in the world. But what of all this? Let us in the meantime look into their lives and conversation, and we shall find in them nothing but infection and stench, nothing else but mocking of God in all they go about and do.
We must therefore follow the order which David here holds: to wit, that the word of God be hid as a Treasure in the bottom of our heart: and afterward when as we shall have this affection, let us endeavour ourselves to draw others also thereto, and go altogether with one accord to honor our Lord God: and that he who has been better taught than any of his neighbours have been, let him confess that he is so much the more beholden and bound unto God, to do that which is here showed unto us by David. For although we are not all Prophets as he was, yet for all that, this was spoken to us all in general, "Admonish ye one another." Saint Paul speaks it to all the faithful and to all Christians. And that we should also know that this belongs and appertains to us: and chiefly as I have before said, that they who are most forward should lay forth the grace which was given unto them for the common building up of the Church, and instruction of their neighbours. It follows:
"I have had as great delight in the way of thy testimonies, as in all manner of riches."
Here David declares that having weaned himself from his earthly affections, wherewith we are over greatly entangled, he wholly travels to come to God. For it is impossible for us to taste the sweetness contained in the word of God, to take pleasure in this doctrine of our salvation, and to be altogether given thereto, before such time as we have cut off from us all our wicked lusts and affections which reign too much in our mortal bodies. It is like as if a man would have land to bring forth Corn, which were altogether full of thorns and weeds. Or what is he that would have a Vine grow upon stones and rocks, wherein is no moisture? For what is the state of the nature of man? Forsooth, it is as barren land as possibly can be. What are all our affections, but bushes, thorns, and weeds, which choke and make all the good seed of God nothing worth? So then, it is not without cause that David here matches riches with the word of God, and this avarice wherewith we are led and inflamed, against the desire that he had to follow God, and to walk after his word. As if he should have said, "Alas Lord, it is true that I am given to the vanities of this world as well as others are: But yet have I chiefly desired thy word, and have even striven with myself to subdue all the evil affections of my flesh." Here we see what doctrine we have to gather unto ourselves out of this place: to wit, that if we will be the good scholars of God, and take delight in the way of his testimonies, we must first subdue the lusts of our flesh, and not learn to be given to worldly things, neither yet to be nursled in that which we imagine to be the highest point of our felicity: but that we might understand to contemn riches, and all other things whatsoever, which might withdraw us from our God and our Saviour Jesus Christ, to make no more account of it than of dung and dirt, as St. Paul saith. And yet it is most sure that David contemned not the riches which he had. For
being a mighty rich king, as we know, yet he cast not his gold and silver into the bottom of the sea, but used of the abundance and store which God had given him, yea we see what an excellent and beautiful house he had, as the holy history tells us. But yet he followed the rule which the Scripture sets down unto us: which is, that he so used the goods of this world, as though he never had them. We must therefore pass through this world, without staying ourselves altogether in it, as St. Paul exhorts: that if God give us abundance of riches, we might know how to use them, without having our hearts imprisoned in them: and yet notwithstanding to be poor in spirit: to wit, to be ready to forsake all whatsoever, as often as God would have us to be rid of them, and to have always one foot ready lifted up to go unto him, whensoever it shall be his will and pleasure to take us out of this world. But it is not without cause that David has spoken here of the abundance of riches. For we see it makes men covetous, which is the springhead of all mischief, as Saint Paul says. Forasmuch then as we are so much given to the goods of this world, and that we hold ourselves accursed if we have not wherewithal, and them to be blessed which are well furnished with them: let us keep well the lesson which is here taught us: to wit, that all our desire must be in the way of the testimonies of God, as in all manner of riches: to wit, that all our delight and contentment be wholly in them. Now in the end David goes on and says,
"I will meditate in thy Commandments and consider thy ways.My delight shall be in thy statutes: and I will not forget thy words."
This is the conclusion, to confirm the matter which we have already spoken of. For David here speaks of no new matter, but protests as he has begun: That his delight shall always be in the commandments of God, and in the doctrine contained in the holy Scripture, and that
he will bestow his whole study therein, and so continue the same and never forget the desires which he has to profit in the obedience of God. If David now has thus said, let us understand that it is not enough for us to be well affected to serve God, and that for the performing thereof that we have already sufficiently travailed: but we must also be pricked forward, that we might always go on. For even the very faithful, never run with so fervent and hot a desire, but that they continually draw one leg after them, and never come unto God but in halting wise. What is there then for us to do? Forsooth we must protest with David, never to forget that which God has once declared unto us, and also never to cease to prick ourselves on, to the end there might be greater vehemency in us to go unto him, with a more fervent desire and bolder courage. So that at the last we may grow to this perfection, whereunto God calls and allures us: that is, that being uncased from out of our flesh and nature, he might fully conjoin us unto his righteousness, that thereby his glory may shine in us.
And according to this holy doctrine, let us prostrate ourselves before the face of our good God, acknowledging our innumerable sins, by which we continually provoke his heavy wrath, and indignation against us. Beseeching him that it would please him to make us to feel our sins and iniquities, more than ever before we have done, to the end we might seek for such remedies as he has ordained for us in exercising ourselves about the reading of his holy word, and the daily Preaching thereof which he has granted unto us. And furthermore not to forget to stir us up to call upon him, to the end that by his holy spirit he might to put his helping hand even in our hearts, and not to suffer the doctrine which we hear by the mouth of his Preachers, to become unprofitable unto us, but that it may have the full power and strength: so that we may from day to day be confirmed therein: and more and more learn to forsake the world, and all whatsoever may
withdraw us from the union and conjunction of our Lord and Master Jesus Christ, who is our head. And that he will not only show unto us this favor and grace, but also unto all people and nations of the earth, etc.
The third Sermon of the hundredth and
nineteenth Psalm.
GIMEL.
17 Be beneficial unto thy Servant: that I may live and keep thy word,
18 Open mine eyes, that I may see the wondrous things of thy law.
19 I am a stranger upon Earth: hide not thy commandments from me.
20 My heart breaketh out: for the desire unto thy judgments always. Thou hast destroyed the proud: cursed are they that do err from all
21 thy Commandments.
22 Remove from me shame and contempt: for I have kept thy Testimonies.
23 Princes also did sit and speak against me: but thy Servant did meditate in thy statutes.
24 Also thy Testimonies are my delight and my counsellors.
It shall greatly have profited us if so be we have learned what the end of our life is. For, for that cause, hath God placed, and bringeth us up in the world: and yet few there are which think upon it. True it is, that every man will say, that it is good reason we should do homage
to GOD for our life and being, because we hold all of him: and that we should glorify him with so much of our goods as he has largely bestowed upon us. But what of all this? When as we have confessed that, it is but to show our ingratitude and unthankfulness: and yet no man makes any account hereof. Loe here, wherefore the holy Ghost, seeing us so tied to the world, puts us in mind to what end we live here. As here David makes this request to God to obtain that benefit of his Majesty: That he might live and keep his word: As if he should have said, I desire not O Lord to live for myself alone in this world, to receive here my pleasures and commodities: but desire it to another more precious and excellent end than that: to wit, that I might serve thee. Even so then, as often as we are desirous to live, we must remember this request which David makes: That is, that we should not be like unto brute beasts, living we know not to what end: but that we should always aim at this mark, to honor GOD. For without this we are more miserable than all the rest of his creatures. Every creature will follow his own natural inclination: and albeit that brute beasts have a hard and irksome life, yet notwithstanding they are not in their kind so tormented and grieved as we are. We know and feel by experience, that our evil desires and lusts are like hot burning furnaces, so that we need nobody to persecute and vex us, for there is none of us all, but can tell well enough how to grieve and vex ourselves one with ambition, another with covetousness, and some with fornication and adultery.
So then our life should be very accursed if we looked no farther. But we must always aim at this mark, to serve God, and to keep his word. For when as all our affection and love shall rest in it, then shall our life be blessed. But contrariwise, when we are so brutish as to desire nothing else but to live here a long time, and to have no other care but of our body, and this temporal life: the longer we live here in the world, the more do we heap upon us the malediction and curse of
God. Let us then keep in mind this prayer which David here makes: to wit, that he beseeches God to bestow that benefit upon him, that he might keep his commandments all the days of his life. As if he should have said. Alas my God, I see us to be so perverse and froward, as that none of us all thinks to what end we live. And we are so given to all sin and wickedness, that we do nothing else but more and more provoke thy heavy wrath and indignation against us. Suffer me not O Lord to be one of that company, but grant unto me thy grace, that my life may be ruled and governed as it ought to be: that is, That I may employ myself wholly to serve and honor thee. It follows by and by after.
Open mine eyes, that I may see the wondrous things of thy law.
Here he declares that it was not without cause that he made this request unto God: For if it were in our power to follow the word of God and keep it, it were mere hypocrisy and feigned holiness to make any such prayer. For we crave at God's hand that which we have not: and in our Prayers we must always confess our poverty and want. Were it not a mockery think you, to crave of God the thing which I have already? I shall beseech him to give it me, and I have it already in my possession?
It is most true that we must crave that at God's hand which already we have. And why so? Because we are certain that we cannot enjoy it, nor yet use the same without his grace and favor: And that the use thereof shall never profit us without he blesses it, even as we desire of him our daily Bread. And although the table be covered, and the meat set ready on the board, yet we desire of God to make it nourishment for our bodies. Whereby, as I have before said; it shall profit us no whit at all, without God blesses it through his grace and
liberality. It is very so that we do crave it, by reason of our continual confessing of our want and need.
So then, it cannot possibly be, that this was in David his own hand and power, to keep the word of God. And he shows it to be so in this which follows, O Lord open thou mine eyes. As if he should have said, Alas dear father, it is so far off that I am able to keep thy word, as that I should not be able to understand any whit thereof, if thou guide me not thereto: For it is thou which must both begin the same, and also perform it wholly in me. This is the way and means for us to understand what to do: For many there are which know the thing that is good, and yet for all that they utterly refuse it. Now David declares, that he is not only void of all power to keep the word of God: but also that he is without all understanding, except it be given him by the Holy Ghost. Let us note well who it is that speaks: Even David a most excellent Prophet. And yet for all that we see that he declares (yea and that boldly) himself to be ignorant, without GOD instructs him: Neither does he here speak of any worldly instruction, as we would imagine of the things which we knew nor before. David confesses, that all that, would serve him to no purpose at all, without God, added thereto a notabler or more excellent thing: to wit, that he did enlighten him with his holy spirit.
Since then it is so that David, who was an excellent Prophet, did know that he could neither by reading nor preaching understand that which was requisite unto salvation: what shall become of us, which are yet far from that forwardness that was in him? And let us not think that through our own labor and industry, and by our own sharpness of wit, to come so far as to understand the secrets of God, but let us know that we had need to be enlightened with the grace of his holy spirit, to open our eyes, for without it we are poor blind souls. Now if this were well understood, we should never see such
pride amongst us as is, that every of us is wise enough to govern himself. It is an easy matter for us to make protestation that God has given us his word: and yet for all that we shall still be blind, and know nothing, until such time as he opens our hearts and minds. For when nothing else shall govern us but our own sense and natural reason, what beasts and Calves shall we then be? See then how we shall be better instructed in humility, when as the doctrine shall be imprinted in our hearts. True it is, that this was not spoken in vain, but to the end, that we should be admonished after the example of David, to present ourselves before God: and in confessing ourselves that we are not capable to understand anything, without that he put to his helping hand, let us beseech him to open our eyes by his holy spirit. And because it should not seem strange, that David desired to have his eyes open, he declares, that the wisdom contained in the law of God, is too high for our capacities, yea although we think ourselves to have never so sharp and fine wits. And therefore he says, O Lord open mine eyes: that I may see the wondrous things of thy Law. Wherefore uses he this word wondrous. It is, as if he would have said: Although the world takes the law of God to be but a light thing, and seems to be given but as it were for simple souls, and young children: Yet for all that there seems such a wisdom to be in it, as that it surpasses all the wisdom of the world, and that therein lie hid wonderful secrets.
As much is said of the Gospel, and that not without great cause. And in very deed, that which at this day is most plainly declared in the Gospel, was before contained in the law: only these were darker shadows than they are, which were since the coming of our Lord Jesus Christ. And yet notwithstanding, there is no change or alteration in this wisdom, as God also is not mutable. It is not then without cause that all the holy scripture is called wisdom, and that the Angels of heaven themselves do wonder thereat. If then the
Angels be astonished at the secrets contained in the holy scripture, I beseech you tell me, what reverence deserves it to have among us mortal men? For we are but poor worms upon earth, creeping here below. If there be comparison made betwixt us and the Angels, what shall it be? See how the Angels are wonderfully ravished to see the wisdom of the word of God, and yet we make no account of it, but esteem of it as a base and childish thing. The more therefore ought we thoroughly to mark this saying of David, that the doctrine of the law is not as we take it to be: to wit, a thing of small value, or a common and ordinary doctrine, but a wonderful wisdom, wherein are such secrets as ought to ravish us with admiration, because they far surpass our wit and reason.
But what is the cause that we so lightly esteem of the law of God? that is to say, his whole word? Herein the common proverb is verified when we say, "A fool regards nothing." Which proverb we declare to be rightly verified in us: For many of us make no estimation of the holy scripture, and it seems to us, that, that which we read there, is too common: and this is the reason, because we know not what it is, to see yet the great and abundant treasure hidden therein. But such as have once known what the Majesty of God is, which he shows and declares himself to be there, and do see where it is, that God calls and allures them, and do also understand and know the large and sweet promises offered unto them therein, such I say, will say with David, "O Lord, thy law is wonderful." And so consequently will desire that their eyes might be lightened, confessing themselves to be blind, until such time as God has aided them with his holy spirit. Now it follows,
I am a stranger upon earth: hide not thy commandments from me. When David did put to this verse, he meant to confirm the matter which before he touched, that is to say, that he desired not simply to
live, as if his life had been dear and precious unto him, without any other respect: but he had a further meaning. For he says by a by after, "I am a stranger in the world: therefore hide not thy commandments from me." They which make their continual nest here according to their own fancy, and think to make their heaven in this world, these men I say, have nothing to do with the commandments of God for their salvation. For they are safe enough if they may eat and drink to be glutted, that they may take their pleasures and delights, that they may be honored, that they may be in estimation and credit. Lo here is all that they desire or wish to have. Yea forsooth: For they look no further, but to this corruptible and transitory life. These men I say are not greatly troubled, nor yet have any care of the commandments of God, but when as they shall be taken from them, all shall be one to them. When as the covetous man, the whoremonger, the drunkard, the ambitious person, shall hear no preaching of the word at all: neither any talk of God, nor yet of Christianity, nor of life everlasting. He in the meantime ceases not to pursue his own way. Yea, and it is to them a loathsome and unpleasant kind of speech to hear God spoken of, but had rather have no mention in the whole world made of him. And therefore it is not without cause why David requires, not to have the commandments of God taken from him, and this is his reason: to wit, because he is a stranger on the earth. As if he should have said, O Lord, if I had none other consideration but of this present life, I should be even accursed, and it had been better my mother had been delivered of me as of a dead body, and that I had been an hundred times plunged in hell. And why so? For we are here in this world but as pilgrims and wayfaring men: and we pass to a more excellent life: as to that also wherein we repose our whole trust. Seeing then, O Lord, that I am a stranger in the world, let not thy commandments be taken away from me. Now in this part is contained a very profitable doctrine, and exhortation for us, for we know how cold we
are, where indeed we ought to have an ardent desire to be taught the word of God, and to be more and more confirmed therein. And I beseech you how careless are we? But what is the cause hereof? No doubt of it, we must always even search and look into the depth and bottom of this corruption and mischief: for when we see any vice in ourselves, we ought to inquire from whence the cause proceeds, to the end we might find remedy for the same. Now the reason is, because we are blind, and do suppose our abode should be here still upon earth, and every man imagines himself to have here everlasting life. Wherefore when we are thus given to the world, and think ourselves to have here an everlasting inheritance, lo this is the cause of our thus contemning of God and his word, or rather that we care no whit at all for the seeking out of the doctrine of our salvation. What must we then do? Forsooth we must look a great deal further than to the world, if we will come unto God, and be exercised in this study whereof mention is here made, and to say with David, O Lord, because we are strangers in this world, to wit, that we are to pass here only, and that nothing can be shorter than our life is here, let not thy commandments be taken away from us. On the other side, David his meaning here, is to signify unto us, that he was but as a poor pilgrim and wandering man, without he were conducted and guided by the word of God.
And this is a very fitting similitude for the purpose. We know that a man in a strange country will think himself to be a strange and forlorn man, so that if he has not a conductor and guide, he knows not what shall become of him. Even so fares it with us, if we are not directed and conducted by the hand and power of God. And why so? Because we are as strangers here in this world. It is very true that we are but too much tied unto our affections and will, and yet, alas, our senses and wits are so confounded that we know not what way to take or hold, except we be shown it. Lo, here the meaning of the
similitude which David here uses, in saying that he is a stranger in the world: which is, that he complains that he is a strange and forlorn man, and therefore beseeches God to guide him by his word. Now it follows.
My heart breaks out, for the desire unto thy judgments always.
When he says that his soul breaks out, it is to protest that he desired not that thing of God which we have heard, either for fashion's sake or countenance, as many do, who beseech God very often to enlighten, confirm, and guide them in the truth of his word; but in the meantime, they never seek after it as they should do. Now, this is but after a sort, and God will not be thus mocked. For in thus doing, we do nothing else but profane his holy name, when as we make such requests that proceed not from a true affection and desire. Lo, here, wherefore David says that his soul breaks out: For this word imports as much as if his soul had utterly fainted. My soul then faints for the desire which it had to thy commandments. Wherefore here are three things to be considered of.
The one is that if we will obtain at God's hands to be conducted by him and to have his word to be our way and direction, we should not make such a hypocritical nor cold prayer to him, with mocking of him thereby: but with such a true desire as carries us even out of ourselves, and to make no such account of this present life, but to be well advised, to shoot at a higher matter. And thus much as touching the first point, which here we have to note.
The second is that this desire ought not to be only as a wavering desire but an ardent and a hot desire. For he says that his soul has fainted. And why so? Let us here a little consider what our appetites and lusts are when we turn ourselves away from God and give ourselves wholly to worldly things. They are so excessive and
inordinate that it is even pitiful, being without end and measure. But if we have a lean desire, and such a one as I know not what, to walk according to the will of God: this desire would be as soon allayed as a drop of wine put into a hundred times so much water. I beseech you, what shall that be? Shall it taste any more as wine? Even so forcible should the good affection of a faithful man be. If this affection be not fervent and very vehement, it shall be soon choked by the corruptions of our carnal passions and affections which (as I have before said) have neither measure, modesty, nor temperance. See then for the second point what we have here to note in this behalf, to wit, that it is not enough that we have a mean desire to serve God, for that would be very soon quenched in us and be made nothing worth. But we must be so attentive thereto, as that we may able to say that our soul faints and languishes, that our power and strength droops and melts away as it were until such time as God relieves us, in granting that unto us which we require of him.
The third point which we have here to note is the firmness and constancy in this our desire. And see here why David is not contented with this saying, that his soul is broken out: but he says, Always. As if he should have said, this was not a blast of wind, but a rooted affection in his heart, and that he persevered therein. Now these three things are most necessary: For we see in the first place that we are as it were by nature inclined to vanity, because that being so addicted unto the world, we think no whit at all of heaven. We ought therefore to be so much the more very attentive to this doctrine, and to have a burning desire to follow the word of God: and besides this, our affection ought to be so vehement as that it might be able to have the dominion over all our affections, which hinder us to cleave unto our God, and even to be marvelously ravished therewith. Now it had need to be mightily strengthened with the power of the spirit of God: For our lusts being too mad and furious, if God stretched not forth
his arm unto it, what should become thereof? And put the case that we had a good desire, surely it would very soon vanish away in us. We must be wonderfully fervent therein, and afterward, when we shall have such a good and steadfast affection, we must be wonderfully in love with the word of God, not for a day, nor yet for a short time, but even so long as we live. It follows soon after.
Thou hast destroyed the proud: cursed are they that do err from all thy commandments. David adds hereto another reason, whereby he is more enflamed to pray unto God, and to address himself unto him, to be taught in his word: to wit, when he sees that he has so rebuked the proud: For the chastisements and punishments which God lays upon the faithless and rebellious should be a good instruction for us: As it is said: That God has executed judgment, and that the inhabitants of the land should learn his righteousness. It is not without cause that the Prophet Isaiah also has so said: for he signifies unto us that God has by diverse and sundry means drawn us unto him, and that chiefly when he teaches us to fear his majesty. For without it, out alas, we shall become like unto brute beasts, if God lays the bridle in our necks, what license we will give unto ourselves, experience very well teaches us. Now God seeing that we are so easily brought to run at random, sends us examples, because he would bring us to walk in fear and carefully.
And for our part, when we see God to chastise the wicked and disobedient, we should by them take example and instruction. Lo here (in sum) what David says. Thou O Lord, hast chastised the disobedient: as if he should have said, True it is, O Lord, that I have desired, even with a vehement affection, and true constancy, to cleave unto thee, and to thy holy commandments: But yet had I need to be more thoroughly instructed, that I might beware of the punishments which I have seen with mine eyes. When I have seen
that thou chastised the proud, I have been by and by humbled thereby: so much discipline have I received by it, see then now why I do beseech thee, that I might be more carefully and diligently instructed in thy law. If now it was behooful for David (who was already so well instructed in the law) to be thus aided for the drawing of himself to God, to wit, that he sees the unbelievers punished, and God to lay his hand upon them: I beseech you tell me, had not we need of such instruction, and also of a great deal more? And so, as oftentimes as we shall plainly see, God to send his chastisements into the world, to punish sin, we ought greatly to consider thereof, and to understand that it comes not by adventure or chance (as we commonly say).
And when GOD so strikes the proud and disobedient, let us consider that he means not to punish their persons and bodies only, but to teach us to have a greater regard for ourselves: that we might be humbled, to the end the like fall not upon us. For God does us great pleasure when he punishes others, thereby to teach us to take heed: as also it is great wisdom for a man to beware by the harm of another according to the old proverb. And so also means God. Let us then consider the favor and grace which he shows unto us when he sets forth his judgments before us; it is to advertise us of our faults, to the end we should the better walk in his fear, to obey him: yes, and that he punishes others for our amendment, as I have already said. And especially he adds, "Cursed are they that err from thy commandments," or that go wrong.
By this he further declares and expresses that which we have already showed, to wit, how he has been taught to walk according to the will of God, by the punishments which lighted upon the proud and disobedient. And here he makes this general conclusion, that all they which err from the commandments of God are accursed. Whereupon
we are to gather first of all, that the particular judgments of God ought not to serve us for one deed alone: but that we should apply it for a general instruction all the days of our life. As how? When as we see God punish one person, O, we must not stay ourselves upon such an act, to say, that God punishes but one person who deserves it: but we must conclude and say (according to that saying of S. Paul) "There is no respect of persons with God." Now when he has punished such a fault, we must then say, that this fault displeases him in as many as do commit it. As in another place he shows, Since that God so grievously punished the children of Israel for Idolatry, we must conclude that he utterly abhors Idolatry. As greatly also abhors he Lechery, murmuring, and disobedient persons, and horrible and wicked covetousness. And all this (says S. Paul) should serve us for an Image or pattern, to the end, that when we see the like come to pass, we should remember us of that which is contained within the holy scripture, and apply it wholly to our own use and profit. And thus much as touching the first point, which we have here to note: to wit, that if God punishes a man, we must gather out of it a general instruction and conclude, that all they which go wrong from the commandments of God are accursed.
Now we have to touch the second point, which is also notable: that is, we must not tarry until such time as God scourges us, but being advertised by that which he has showed us afar off, we might prevent the punishments and corrections which might light upon us in the end.
And this is it which we must gather unto ourselves in general, of that which has been spoken. That all they which err from the commandments of God are accursed.
Moreover, let us also in the third place learn that all the happiness which we imagine, when we are far from God, is nothing but accursed, and that in the end the sentence of our Lord Jesus must be accomplished, "Cursed are ye which laugh, for ye shall weep, and your laughter shall be turned into gnashing of teeth." Let us then understand that while the poor world makes itself merry, and that it seems to have come even to the full abundance of the wishes and desires, and that it has obtained the chief felicity, that it is even then under the greatest and chiefest curse. And why so? For all they which stray from God are accursed, because that he is the fountain of all goodness, and without him there is nothing but all misery. True it is, that for a time he suffers the infidels and unbelievers to make themselves merry, that we might think them to be the happiest people in the world, but what of that? It will all return to their greater confusion. It follows soon after,
"Remove from me shame and contempt, for I have kept thy testimonies."
Here David commences a new suite unto God, to wit, that he would hold him in his innocence and purity. And it is not without cause that he so does, for we see that they who serve God with their whole heart are contemned and despised, yes, they are most shamefully slandered. For we see even at this day, that he who walks simply, he shall by and by be called a hypocrite. All they who would serve God are thus cried out upon, "O these hypocrites! O these mortified!" See here how the purity and simplicity of the faithful is despised and naught set by. For the devil possesses the contemners of God in such sort, as that they vomit out their blasphemies, not only against those whom they purpose to oppose themselves, but even against God himself.
But this mischief and corruption is not of a day's hatching: and therefore we are thoroughly to consider the saying which David here sets down:
"O turn from me rebuke," to wit, suffer me not, O Lord, to be lightly esteemed of men, because I have kept thy testimonies. We see then that the sum of this verse is this: that David desires God to uphold and maintain his purity. Now the cause is immediately added,
"For princes also did sit, under the shadow of Justice, and speak against me."
Now this was a great temptation to David, that he was not only mocked and scorned at the taverns and inns, being there blazoned by dissolute jesters and scoffers, and talked of in the streets and marketplaces, but even in the place of Justice (which ought to be holy) it could not therefore be chosen but that they also would utterly defame and slander him, and condemn him to be as it were a most wicked and cursed man. When David then did see that he was thus unjustly treated and handled, he makes his complaint unto God: and says, "O Lord, the Princes and Governors themselves do sit and speak evil against me: And yet for all that I have kept thy testimonies." Herein sum we are to gather out of this place, that if it so fall out, when as we have walked uprightly and in a good conscience, to be falsely slandered, to be accused of this and that, whereof we never once thought: yet ought we to bear all things patiently, for let us be sure of that, that we are not better than David, although we would make never so great protestation of our integrity and purity.
David walked both before God and men so faithfully as none of us all is able to do, and yet we see that he was subject to these slanderous reports. Let us then be patient when the like shall happen to us. But
let us also follow his example in that he says, that is, that we should not be discouraged: seeing ourselves to be so evil and unjustly recompensed at men's hands, that we forbear not for all that to exercise ourselves in the commandments of God. And how should we come by that patience? We must come to that which he there speaks of, to wit, that we take all our whole delight and pleasure in the commandments of God. It is the thing which he often beats upon before by me touched, and therefore it shall not be needful to stay upon it any longer.
Let us only understand this, when David says that all his pleasure was in the commandments of God, that we (after his example) must do the like. He added,
"They are my Counsellors."
Lo here a sentence worthy to be weighed of us, when David calls the commandments of God his counselors: for in the first place he means that he might scorn at all the wisdom of the most able and most expert men in the world, how goodly and gay shows soever their counsels seem to be to those, which so exceedingly commend them, and are also commended of all in that he was conducted by the word of God, and governed thereby. See what he means here by the first point.
The second is, That when he shall be so governed by the word of God, he might not only say that he was truly wise, but that it was so much, as if he had all the wisdom of all the men in the world, yea and a great deal more, put even in one man. When any one man mistrusts his own wit, he will ask counsel, and arm himself the better, and when he shall have used such counsel, as every one shall soundly give him, he will hold himself a great deal the better resolved.
David then declares unto us, that if we will not be without good counsel and advice, we must follow the statutes and ordinances of God. But what? Few men at this day are able in truth thus to say. Every man will say the best for himself he can, and yet it shall be all but a mere mockery. How many of us are there which will be contented to be governed as he was, by this counsel? We shall hardly find one among an hundred. How do we justly promise ourselves rightly to know that GOD has spoken unto us?
And let it be that we are in the right way, what assurance have we of it? It cannot be chosen but that the least let in the world will trouble us: Our spirit always greatly desires to be contrary to God, we have greater regard to the vain opinions and fantasies of men, than to the heavenly doctrine, so that we lend our ears to whatever men babble, and are so carried with every wind, that we know not what it is to hold ourselves to the counsel of God.
And so let us be advised to make our profit of this sentence, beseeching the Lord to grant us his grace, that we may be governed by him, and that with such humility and reverence, that whatever is set before us in this world, we may always go on our ways in true and invincible constancy. And according to this holy doctrine, let us prostrate ourselves before the face of our good God, acknowledging our faults, beseeching him to govern us in such a way that we do not look down here on the earth, nor stoop down to the corruptible things of this world, but that we might continually aspire unto this heavenly life, whereunto he daily calls us by his word. And for the performance thereof, to allow us to be truly united to our Lord Jesus Christ, yes, and that with an inseparable bond, so we may always follow the way which he has shown unto us, until such time as we come to that immortal glory, whereunto he has gone before us, to gather us all up unto him, and to make us partakers of that
blessedness which he has gained and purchased by his death and passion, and whereof he will make us inheritors with him in the kingdom of heaven. That he will not only grant us this grace and favor, but also unto all people and nations of the earth, etc.
The fourth Sermon of the hundred and
nineteenth Psalm.
DALETH.
25 My soul cleaveth unto the dust: quicken me according to thy word.
26 I have declared my ways, and thou heardest me: teach me thy statutes.
27 Make me to understand the way of thy commandments: and I will meditate of thy wondrous works.
28 My soul melteth with very heaviness: raise me up according unto thy word.
29 Take from me the way of lying: and grant me graciously thy law.
30 I have chosen the way of truth: and thy judgments have I laid before me.
31 I have stuck unto thy testimonies: O Lord confound me not.
32 I will run the way of thy commandments: when thou shalt enlarge mine heart.
David shows us in these eight verses what the joy and contentment of the children of God ought to be. And this is a doctrine most profitable for us. For there is not a man who does not long to have the things that may content and delight him; but there is none of us who holds the true mean. So much the more, therefore, ought we rightly to record the lesson here contained: to wit, that all our rejoicing is accursed, and will come to an evil end if we look not to God and to his word. Lo, wherefore here he says,
"My soul cleaves unto the dust: quicken me according to thy word."
David confesses here that he was driven to an extremity. For behold what he means by this saying, That his soul (or life) cleaves unto the dust: As if he should have said, "O Lord, there is nothing that I more looked for than my grave, I am like to a poor castaway and forlorn creature." Now, whether or to whom should he have recourse? Even unto God, he desires to be restored. And how may that be? According to the promise which he has received. We see then whether, and to whom we must have recourse in all our necessities. And thus much for the first point. The second is, when that we shall have had our refuge to God, we might find in him wherewith fully to rejoice us. Thus much then for the second. The third is, That if we will obtain to be restored at God's hands, we, being as it were dead and confounded, should look unto his promises: For behold, he will give us encouragement to come unto him. We have here then a good admonition and very profitable: that is, That as often as we shall be overwhelmed with all the misery that can be, we should yet look unto
God, because then he will seek after us more than ever he did before, willing us to come unto him. But here we are to note, that there is not any so great a misery which ought to let and stay us from coming straight on unto him: For David confesses that he had become as a dead man. When then we shall be even as it were at the last cast, as we say, that we can no more, that we should be as a man would say, oppressed and overcome with sorrow and grief, yea and that the grave even gapes to swallow us up, let us not for all that cease to beseech God to restore us. For it belongs properly unto him, when he has appealed and brought us to death's door, to restore and quicken us again.
But we are to understand that we must not come unto him after a hypocritical manner: we must not require him to restore us, and yet have our minds wandering here and there, neither yet must we seek for that thing in the world which we make countenance to seek for at his hands: We must not make us two ways to the wood, as we say, but our whole delight and contentment must be in God and in his grace, that it suffices us to have him only, and to feel his mercy and compassion towards us: and when we have gotten that, to be contented only therewith. But because we cannot come unto God without he himself draws us, when as we desire him to restore us, and to stretch out his hand unto us, we must add thereto this saying here expressed, to wit, that he will quicken us according to his word. Now by this, as I have already said, we are taught that in the midst of death, we find salvation and health, because the promises of God never fail us. It follows in the second verse,
"I have declared my ways, and thou heardest me: teach me thy statutes."
Here David alleges another reason that GOD hears him, namely, that this is not the first time that he had heard him, nor that God is merciful and liberal to grant unto his faithful their petitions and requests. But we, indeed, must, in continuing the matter which we are here in hand to open, be thoroughly assured and resolved that it is not in vain when we make our prayers unto God, nor do we lose our labors, but that our prayers shall profit us. We must, therefore, be fully resolved herein. And how must that be? Forsooth, David even very now alleged unto God his promises, assuring himself that he received them through his mere mercy and goodness.
And this is no foolhardiness. Even so, then, let us in no case fear to come unto God boldly and cheerfully upon this condition, yea, so long as we build upon his promises. We must not come unto him according to our own fantasies: neither must we allege and say, "My God, I present myself here before thy majesty because I think or suppose that thou oughtest to hear me": this were too fonde and lewd arrogance: but to say, "Alas, my good God, it is very true that I am not worthy to come near unto thy presence: and although it shall seem to me that I might approach to thee, yet must I pull back that foot again: Nevertheless, since thou biddest me to come unto thee, and hast commanded me to call upon thee, and promised also to hear me: Lo here, my God, the cause which makes me so bold, not to doubt to come unto thee, because I believe thy word. And now, O Lord, I stand in no doubt that thou wilt not receive me when as I thus build upon thy promise."
After David has used this kind of speech to stir himself up to pray unto God, and also to obtain his request, he adds, "O Lord, I have acknowledged my ways, and thou heardest me." As if he should have said, "Over and besides thy promise, my God, there is another reason which emboldens and encourages me to come unto thee: to wit, the
experience which thou hast showed unto me of thy great goodness. I never required anything of thee in my necessity, but thou didst hear me: to wit, but that thou satisfied my request, but that I have felt how thou hast relieved thy servants, and hast always been ready to succor them in their distress: Yea, O Lord, and that thou hast not tarried nor waited until they came unto thee, but hast even offered thyself first unto them.
Seeing then it is so that thou hast showed thyself to be so good and liberal, O, I now doubt not but that thou wilt continue the same thy goodness: Wherefore I beseech thee teach me thy statutes. See here a text worthy the marking: For, as I have before said, we must not come unto God doubting and wavering: but with full resolution that he will hear us.
And how is that? O, we have a most sure and infallible testimony: to wit, he has promised to be near unto all those who shall crave and beg of him in truth: we may then say, "We beseech thee, O Lord, to have regard unto us according to thy word." It is very true that we are unworthy that thou shouldst be careful over us: But so it is, that having thy word and promise, we may boldly come unto thee: and besides, let us add thereto the experience which God has already showed unto us: that he never forgets his, but preserves and keeps them, and always watches over them. And why so? That we ought to be much more heedful than we are of all the benefits of God, to the end we might come to this consideration of the reason which David here brings in: to wit, that we might say unto God, that he has heard us. Now there are very few of us that can do this. And why so? Because that when we are in any distress, we never think to call upon God, yea although the grief or disease press and grieve us never so much. And yet if we do then call upon him, it is so that as soon as we have escaped the danger, we will not acknowledge it to be God that
has had pity and compassion upon us, but is quite out of memory and trodden clean underfoot. Because then we remember not the benefits of God, Lo, what is the cause why we cannot say, when we come afresh to pray, "O Lord, thou hast heard me." For (as I have before said) our unthankfulness hinders us that we cannot have any such experience and practice to pray unto God incessantly. And see also what is the cause of our so cold and faint prayers: for if we were ready to call to mind the graces of God: O, we should be sure and certain to be always fenced when as we meant to present ourselves before him, to say, "Alas, my God, this is no novelty unto me: neither ought I, Lord, to think it strange to present myself before thee, for thou hast granted me free access and liberty: this is not the first time that thou hast done me good, no, I have felt thy favor by experience even from my youth: and when as I shall speak of the number of times which thou hast heard me, I shall find them infinite: I may very well then repose and put all my trust in thee, hoping that thou wilt continue thy goodness towards me, as thou art always ready so to do." Now because we are so unthankful unto God, as not to acknowledge his benefits as becomes us, and as to him appertains: Lo here, why we cannot benefit ourselves by this confession in truth, to confirm our hope to come unto him, as should be good for us.
Moreover, we are to note that we must not deal with God as with mortal men. For if any man has done us a favor, we may truly say, as we commonly do: "I shall be the more beholding unto you, because you have already bound me thereto; this shall come in amongst the rest." But yet if we shall have borrowed much of any man, we shall be ashamed that we have troubled him so often. But the case standeth not so betwixt God and us. And why so? For God is never weary of well-doing as men are, and besides, he never diminishes his substance when he does us any good. If any man bestows his goods liberally upon us, he has so much the less: if he give his word for us:
he will say, "This is all that I can do for you." But God so abounds in riches that it is like to a Spring which can never be drawn dry: and the more that is drawn out of it, the greater abundance is to be seen.
So then, we must not be afraid to come unto God when he shall have bestowed upon us store of wealth, and that we shall be so much bound unto him as is possible to be thought, but the same ought to make us the bolder, as David here declares unto us. And of this are many like sayings in the Scripture. "O Lord," says Jacob, "I was never worthy of the benefits which thou hast bestowed upon me; but yet thou hast so bountifully dealt with thy servant, as that I must needs call upon thy name continually." See then, how GOD moves us to come familiarly unto him, by reason that he shows himself so liberal and has his hands wide open: to the end he might give us whatsoever we stand in need of. And when as he shall have continued thus all the days of our life, we ought the boldly to call upon him as David himself shows us here by example. And now let us mark his saying:
"I have declared my ways, and thou heardst me: teach me thy statutes."
David here protests that God has given ear unto his particular matters, to wit, when as he was perplexed and full of sorrow, he then called upon God. Lo, what this word, "Way," in the Hebrew means, where it is said, "I have acknowledged my ways, and thou answeredst me": to wit, heardst me. Hereupon he desires that God would teach him his Statutes: to wit, that he would show him the right rule to live well. Here we are to note that God yields his consent even unto us, and that he will assist us in all our several needs. We see that our Lord Jesus has taught us to ask our daily bread, which imports all that concerns this transitory life. Even so when we have anything to do or to treat of, God grants unto us this privilege and license to
come unto him: yea if we should step on but one pace, or but remove our hand, we may come unto God, beseeching him to direct and conduct us.
Let us then mark this inestimable goodness which God uses towards us, when he sees well that we have showed unto him all our ways: to wit, all our desires and smallest matters. If a man had his brother or dear companion, he dared hardly show himself so familiarly, for fear he would be importunate upon him, as God gives us leave to come unto him. What bounty is this? Now when we see that God makes himself so familiar in our small affairs, so much the more ought we to beseech him, after the example of David, that he would conduct us according to his law: to wit, that he will grant us his grace to live in such sort as that we may follow the rule which he has set down here unto us. See then how that by the less, we must come to the greater, as by particularities we must come to generalities.
From the less to the greater, say I, is this, That if God gives unto us our daily bread, let us also crave of him health for our souls. If God will so humble himself as to advise us: when we have anything to do amongst men, about the earthly affairs of this transitory life, let us also beseech him to do us this good, as to conduct us likewise according to his law. Lo, here how we may come from the lesser to the greater. We may also descend from particularities to generalities, when as we shall say, "O Lord, thou hast heard me in such a thing, which is a special matter: now by a more forcible reason, I may call upon thee for a thing which may serve me all the days of my life, which is that when thou hast set me into the way of salvation, thou wouldst keep me therein, and that thou never forsake me, until such time as thou hast brought me unto that end and perfection, whereunto thou hast called me."
It followeth, "Make me to understand the way of thy commandments: and I will meditate of thy wondrous works."
Mark here the third reason which David alleges to obtain of God that he might be taught in his law. "O Lord," says he, "make me to understand the way of thy commandments, and so shall I talk of thy wondrous works." As if he should have said, "O Lord, if it be thy good pleasure instruct me according to thy will, and it shall not serve for myself only: but also for my neighbors: for I will endeavor myself to bring also others unto thee." And thus we ought to use the graces and gifts of God: to wit, that they be not as it were buried in us, but that we may also profit our neighbors: and to communicate them unto such, as they may do good unto, to the end that God may be honored, and that they all may serve to the common salvation of the members, of our Lord Jesus Christ.
But here we have in this Text to note that it is impossible for us to instruct others, except we have been before the disciples and scholars of God. There are a great many which will put forth themselves as if they were sufficient and able Clerks enough to teach others: And in so thrusting in themselves, they have not once known what they ought to understand, either for themselves or yet for any others. Let us then consider the order which is here observed: to wit, that every of us do acknowledge our own ignorance. David was a most excellent Prophet, and yet notwithstanding he besought God that he would make him to understand the way of his commandments. Yea, but had not he the Law written? Wherefore then desired he that which he had already in his hands? For he knew well enough that to read, to preach, and to hear, was not all that was needful: For unless God open our ears, we shall never be able to understand it. And therefore it behooves that he enlighten us, or else we shall never be able to see the brightness thereof, albeit it lie wide open before our eyes. If