Part 3
David made this request (as we have already heretofore intreated) I beseech you what shall we do then? Let us then even so confess our ignorance, and beseech God that it would please him to teach us. See now that we must needs be first scholars before we usurp the office of a Master: and before we thrust ourselves in to speak unto others, that we hear God first speak unto us, and that we be grounded in his word, that we may protest as Saint Peter tells us, "that it is the word of GOD which comes out of our mouths." "Whoever speaks," says he, "let him speak the word of God." For it is right reason that a mortal man should extol himself, and prefer his own dreams and fantasies. And although that this sacrilege be over-common in the world, it behooves us to have great regard thereto: and that we all keep silence, and that both great and small, ignorant and wise, the simple and learned, give ear to the word of God, and suffer themselves to be taught by him: and after that, every man according to those graces which he has received, to communicate them unto his neighbors. And when any of us shall be better instructed in the word of God than any of our brethren, we ought so much the more to exhort them that have need thereof to reprehend and rebuke those which make default, and to instruct the ignorant and unlearned. For our Lord God bestows not his graces liberally upon us, to the end we should hold them fast locked as it were in a chest: but that we should make them common to others, to set forth and commend them to others according as opportunity shall serve, and also according to the dispositions of those to whom we addict ourselves to teach, are contented to hear us.
Moreover, when David says that he will speak of the wondrous works of God, let us mark that he does it not out of any ambition or vain glory, as many do, who could be very well contented that we should hear them, when as they shall do nothing else but babble at random of the word of God. And why is that? It is because they profane it,
without having any reverence thereto. For we see that the most ignorant will be most bold, according to the old saying, "None so bold as blind Bayard," or "A foolish man doubts no peril." Whenever anyone would go about to teach them, O, by and by the word of God shall be nothing with them: For you shall have them always to have answers ready coined in their sleeves. There are then who would be accounted great clerks, who notwithstanding show themselves not to know what holiness and Majesty the word of God carries with it. But contrariwise, David tells us, that if we will instruct and teach our neighbors, that we ought first to understand the law of GOD to be full of wonderful and strange secrets: to be so high a wisdom, as that we ought not to presume to take on hand to handle it without all modesty and sobriety. Let us then learn, if we will be good doctors and teachers, to proceed in all humbleness and fear, knowing that the least sentence in the scripture surmounts our understanding, and that we are too dull and blockish to attain unto so high wisdom, except the Lord our God guides and leads us thereto. See now how that both scholars and masters, and as many as are hearers and speakers, ought to come with great reverence when as they mean to handle the word of God.
It follows soon after: "My soul melts with very heaviness: raise me up according to thy word."
Here David more clearly expresses that which we have already touched: to wit, that the abundant joy of the faithful consists wholly in this, that God is merciful unto them, and knowing him to be such one, they are comforted by his grace, nothing doubting of his good will. And to prove it to be so, David says in the first place, "My soul melts away with very heaviness," as if he should have said, that all his power and virtue were clean gone from him. For this similitude here is also very well set down in diverse places of the Scripture. "We have
gushed and burst out like water." So then, see how David is here become as a forlorn man, so thrown down and humbled, as that he is clean void of all strength, and all other things whatsoever, and thereupon beseeches God to comfort him. Now here we are to note that he speaks not of the feebleness of his body, to say that he was humbled by sickness, and yet his soul to be lusty and strong: but he says that he is melted away with very heaviness, as if he should have said, that he was utterly overthrown. And thereupon he desires to be comforted, and that by the word of God. Here then we see, that when God shall mortify us, we shall be as men forlorn: and that not only all our force and strength in this present life shall be of no value, but also our souls and spirits shall be as it were humbled and cast down, to this end that we might boldly call upon God after the example of David. Let us not fear then that God will forsake us, but let us rather learn to beseech him to comfort us, for David has showed us the way unto it, neither went he so on of his own proper motion, but it was the spirit of God which pushed him forward thereto. Wherefore, having so good a guide, let us not fear, to be frustrated and void of our petitions and demands, so long as we follow the doctrine herein contained.
Now returns he to the first argument which we have already touched: to wit, according to the word of God. Wherein we see, that all the assurance and certainty which we ought to have in our prayers to God, is, to look unto that which he has promised us. For they which trust unto themselves, and think there is sufficient in them, why God should hear them: it is most sure that they shall never open their mouths to desire anything of God: or if they do, it shall be all but mere hypocrisy: As in Popery, where we are not taught the promises of God. True it is that they will babble much, mumble over a number of Pater Nosters with a mixture of Aves, yea and will also direct their Paternoster to the Puppet of S. Agatha, or some other Saint, as if it
were to God. Now this is nothing else but beastly to profane the name of God. And therefore I have said that the principal point that we ought to use in praying unto God, is to lay before him his promises saying: "O Lord God it is true that we rightly deserve to be rejected of thee, but seeing thou invitest and callest us, shall we go from thee? Is it not meet that we should do thee this honor, as to give credit unto thy word, and to hold it for steadfast and sure? Since then it is so, that we have thy promises, we may boldly trust unto them, considering that they are true, and because we cannot but have them granted unto us, we only rest and stay ourselves upon them." See here the meaning of David in this verse. Now he goes on and says,
Take from me the way of lying: and grant me graciously thy Law.
Here he acknowledges, that although he were already exercised in the law of God, and in his knowledge, and that although he were a Prophet to teach others, nevertheless, that he was yet subject to a number of wicked thoughts and imaginations which might always wickedly lead him from the right way, except God had held him with his mighty and strong hand. And this is a point which we ought here rightly to note: For we see how men greatly abuse themselves. When any of us shall have had a good beginning, we straightway think that we are at the highest: we never bethink ourselves to pray any more to God, when as he has shown us that favor to serve our turns: but if we have done any small deed, we straightway lift up our sails, and wonder at our great virtues. To be short, we think straightway that the Devil can win no more of us. This foolish arrogance causes God to let us go astray, so that we fall mightily, yea that we break both arms and legs: and are in great hazard of breaking our necks. I speak not now of our natural body, but of the soul. Let us look upon David himself: For he it is that has made proof hereof. It came to pass that he villainously and wickedly erred, when as he took Bathsheba the
wife of his subject Uriah, to play the whoremonger with her, that he was the cause of so execrable a murder, yea & that of many: for he did as much as in him lay, to have the whole army of the Lord and all the people of Israel to be utterly overthrown. Lo then too great negligence and security in David: and see also wherefore he says, "Alas my good God, I beseech thee so to guide me, that I may forsake the way of lying."
This is the whole sum, that David (although he exceedingly profited in the law and word of God) acknowledged that he was subject and apt to be carried away and abused: that the devil might sundry ways beguile and deceive him: that he might be seduced through many temptations: allured by the lusts of the flesh: and oftentimes fall, were it not that God did take from him the way of lying. Lo here a point which we ought thoroughly to mark, "O Lord," says he, "take from me the way of lying." It is spoken to this end, that every of us might know our own want: to wit, that we should enter into ourselves, and meditate after this manner. "Go to now, I am as a poor, wretched, and so frail a creature as is possible: my faith so very weak, and the lusts of my flesh so strong, as that they might have suddenly oppressed me. Alas my God, since I am so weak and feeble, I must needs be assisted by thee and by thy power and might." And again how many are our enemies which molest and grieve us? how mighty and strong is the Devil? How great and infinite are the means wherewith he assails us? and when he shall assail us with his Darts and arrows, it is impossible for us to escape them, we shall become then like unto the Lamb in the throat of the Lion. When we shall thus have understood these our wants and needs, then may we say with David, "O Lord take from me the way of lying." Now he shows the remedy when he says: "Cause me to make much of thy Law," or grant me thy grace that I may keep thy law: For the word which David
uses, imports mere favor and free gift: As if he should have said, it comes of thy mere favor and grace, that thou givest me thy law.
See here the remedy which our Lord and Saviour uses when he would withdraw us from the law of lying, to wit, that we should keep his truth: For the truth of God is sufficiently able to encounter all the subtleties and sly practices of Satan, to withstand all temptations, and to vanquish and overcome all the lusts of our flesh. The truth of God then will suffice against all this. And this is what Saint Paul speaks of, that when we shall be instructed in the doctrine of the Gospel, that then we shall have wherewithal to be lusty and strong, and become valiant Champions to fight under the ensign of our Lord Jesus Christ, and triumph over all our enemies. So then, will we be far from hypocrisy? Will we be delivered from lying, from all the subtleties of Satan, and from all the deceits of the world? Let us beseech God then to grant us his law, and to do us that good that we might be instructed therein, as we are here taught by the example of David. Now after all this he makes his protestation:
That he has chosen the way of truth, and has cleaved unto the testimonies of God, that he has followed his judgments: and hereupon he beseeches him, not to be confounded.
Here now we see, that when we beseech God to give us his law, to deliver us from temptations, to suffer us not to be deceived neither by Satan, nor the world, that we do it with such a true desire, as David shows us here, in this place. For there are many who may say with their mouth, "O Lord I would gladly resist all temptations." But what? They compound with the Devil, conspire with him to set themselves against God, flatter themselves in all their iniquities, and desire wholly to give themselves to all wickedness. Are not here I beseech you fair and proper petitions which we make with the
mouth, when as the heart bends itself altogether to mischief, and iniquity. Is not this I pray you to mock God? What other thing else is it? Let us then learn to say with David, "O Lord, I have chosen the way of truth, and have stuck to thy testimonies." When he says, that he has chosen the way of truth, he means that he designed nothing else, but to follow that which was right and good, as God had showed it unto him. When he says, that he cleaved to the testimonies of God, he declares what truth that is whereof he made mention: For men many times imagine unto themselves certain fantasies in their heads, and think the same to be the best and most sure foundation in the world, and that there is no other reason, truth, nor wisdom, but that which they have conceived in their own brain. Let us now beware of that, and assure ourselves that truth itself is enclosed within the word of God, and that that is it, which we must seek: And not to have us think that to be the truth, which we in our own fantasies do judge to be good: but even then have we chosen the way of truth, when as we shall stick to the testimonies of God, when we shall understand and know that it is he only which may lead us straight, and that we have done this honor unto his word, to be ruled thereby all the days of our life. Lo how we should follow the way of truth.
Now when David has made all these protestations, he desires that he may not be confounded. As if he should have said, "My GOD, since that it is so that I desire to obey thee, suffer me not now to be confounded, that I be not scorned, and supposed to be as a vagabond and without a guide, Lo here a place which ought diligently to be marked: For I beseech you, when we shall be desirous to cleave unto God and his word, when we shall have preferred the same before all our lusts and pleasures, yea above all whatsoever shall seem good and right in our own eyes: if we shall then I say be put to confusion and shame, what shall become of us when we shall lay the rein of the bridle in the neck of all our desires, and take from God all his
authority? Deserve we not to be utterly confounded? No doubt we do. So then, let us weigh the first part of this doctrine, that we must not let our tongues walk against God: For he knows how to be right well avenged thereof. How many do we see at this day to become after this manner so beastly, as that it is shame to see their brutishness? and what is the cause? They have cast off the yoke of God, they have not vouchsafed to do him that honor, as to be governed by him: It is meet then that they be confounded in the open sight of the world, that they may be pointed at, that even young Children may perceive their beastliness, and are very well worthy so to be served. And so least we fall into such shame: let us pray with David, that it would please God to make us so to stick unto him and his word, as we never be confounded. Now, to conclude with these eight verses apart, David says,
"I will run the way of thy Commandments: when thou shalt enlarge mine heart."
When he says, "That when God hath set his heart at liberty, he will run," it is to show unto us that when our hearts are enclosed and fast shut up, that we are not able so much as to move one of our fingers to well-doing, until such time as GOD gladdens us, and shows us a merry countenance. Now David in this first place declares unto us, that we are able to do nothing except God stirs us up thereto.
And although he has already solicited and admonished us, yet that is not all. We should cry out and Alas: and pour out some sighs and groans. But because God will be served with a cheerful mind, and not with an evil will, so long as we are fast shut up, we cannot once stir out of the place, to go forward in the way of salvation. And how can we then run? When as he shall have set our heart at liberty: to wit, that he shall have so disposed and ordered us, as that we should
freely bend ourselves, and wholly yield our affections unto him. For otherwise, we having our hearts fast shut up shall always become the bondslaves of sin. It is very true, that while we are in this world, we never run so fast nor yet so perfectly, as is required, yea we shall many times go as it were halting where indeed we should make haste. But thus it is with us, that whenever he shall govern us with his spirit, and that we shall be under the conduct of our head and Captain Jesus Christ, we may say with David, that we do not only walk in his commandments, but that we also run in them: Yea, so that our affection be not hypocritical, and that our zeal be also fervent to addict ourselves unto our good God, since he has placed us in the world to this end, to obey him, and to glorify his holy name.
And according to this doctrine, let us prostrate ourselves before the face of our good God, in acknowledging our sins: beseeching him, that it would please him to make us to feel our sins and iniquities more and more, and that it would also please him to make us so to remember them, that we may learn to acknowledge how necessary it is for us to be more and more increased and confirmed in his graces which he bestows upon us, to the end that in allowing and esteeming of his benefits as it becomes us, we may render unto him our humble and hearty thanks: beseeching him also to continue us in such sort in his holy vocation, as that we may be glorified in the latter day in having fought a good fight, and that we may enjoy the prize and reward of the victory, to triumph in our Lord Jesus Christ. Let us beseech him that he will not only give us this grace, but also all the people and nations of the world, etc.
The fifth Sermon of the hundredth and
nineteenth Psalm.
HE.
33 Teach me O Lord the way of thy statutes: and I will keep it unto the end.
34 Give me understanding and I will keep thy law: yea I will keep it with my whole heart.
35 Direct me in the path of thy Commandments: for therein is my delight.
36 Incline my heart unto thy testimonies: and not to covetousness.
37 Turn away mine eyes from regarding vanity: and quicken thou me in thy way. 38 Establish thy promise to thy servant because he feareth thee.
39 Take away thy rebuke that I am afraid of: for thy Judgements are good.
40 Behold I desire thy commandments: quicken me in thy righteousness.
Now upon this, we have to note that it's not enough to hear and be taught by preaching that the same is as it were from the truth of God, but we must also be taught by the Holy Ghost, yes, and that two manner of ways. For when God shall have enlightened us, to the end we might know that it comes from him, it behooves that he imprint
in our hearts a desire to cleave unto it, for without that we shall do clean contrarily, as naturally we are inclined.
So then, although it be not superfluous to read and hear: yet will it profit us nothing at all, except the Holy Ghost teaches us: yes, and that to discern as well between good and evil, as also to be well and rightly affected, to walk according to the Commandments of God. Which thing is sufficiently confirmed unto us in the person of David: For (as we have heretofore declared) he was a most excellent Prophet.
Now it appears that he was not only sufficiently instructed for himself, but God had also ordained him to govern and instruct others: this was the Doctor of the whole Church. And yet notwithstanding, he confesses himself to be utterly ignorant and blind, except God directed him by his holy spirit. Yes, and he declares unto us most plainly, that he had need of these two parts of the grace of God, herein by us touched: to wit, to be taught to know that which is good: and afterward to have his mind framed to continue therein.
This circumstance also is specially to be noted, that David in making his requests herein contained, was no Novice: For God had already instructed him by his holy Spirit. And that which is more, he declares that he had already desired to follow God, and to obey his Commandments. Wherefore then is it, that he prays afresh, but only that he felt in himself great weakness in this point, and that he was but in the mid way?
Let us then understand that even they which are enlightened by the spirit of God, and are well affected, ought not to content themselves herewith, as if they were already come to a full perfection: but rather to acknowledge their weakness, that they are not grown to that
forwardness, but that they may fail, and that it is God which causes them to persevere and to be more and more confirmed. Loe here, what we have yet to observe, by the example of David. Now let us follow the words which he uses; to the end the effect of this doctrine may the better be imprinted in our memories:
Teach me O Lord the way of thy statutes: and I will keep it unto the end.
Here David declares that he has well begun to serve God, but he right well feels that we are so frail, that we can never come home to the mark, without God strengthens us: wherefore he has recourse unto this high and mighty power, by which God remedies the vices that are in his chosen, which he knows not to be in their nature. We see then, that when God stretches out his hand unto us, so that we have already been instructors and teachers of our neighbors, yet that we must not presume of our own power and strength, but stand always upon our guard beseeching God with all humility and reverence, that as he has well begun in us, so he will perform and go through with the same. David said not, "O Lord, I have strayed." But he has very well said heretofore, that he was by nature a wandering sheep: and so shall we see him to be: And yet notwithstanding our Lord had already brought him into the way of salvation, yea and had bestowed upon him excellent graces. But yet he knowing that he might err a hundred times in a minute, without God held him with a mighty hand: prays to be instructed anew, as if all the rest which he had done had been nothing. So then, when as God shall have bestowed upon us his graces, let us not be negligent and secure to lull ourselves asleep, as though our state and condition were not to be amended. But let us rather think with ourselves and consider, that he which has been taken and held for a good and virtuous man for the space of ten
or twenty years might be seen overcome in a matter of nothing, were it not that God assisted him.
Lo here how the faithful, after that God has liberally bestowed upon them great graces, ought always to walk in fear and humbleness, knowing that they are subject to many temptations, which they are never able to resist if God continued not the same in them, as well to instruct them, as also to aid them with his power and strength, and to fortify them more and more, as before I have said.
And here we are diligently to mark this saying, "And I will keep it unto the end." As if he should have said, "My God, I have already followed thy commandments for a certain time: but what shall become of it, if thou dost not always put to thy helping hand unto me, as thou hast already done? I may in one minute fall into a great and horrible confusion. O Lord, I beseech thee therefore, that as thou hast begun well in me, so to perform the same thoroughly." By this we see what a devilish arrogance that of the Papists is, wherewith they are puffed up, when as to their seeming, that a man, after God has once stretched out his arm unto him, can by and by work wonders of himself: and is sufficiently able to overcome all temptations. But let us rather understand and know, that even as it is God that must begin to set us in the right way, so likewise that we cannot continue and abide therein, without he always holds us by his mighty hand, and never to suffer Satan to seduce us, neither yet to be wickedly led, by his subtleties and wiles. And thus much as touching the first verse. Now it follows:
"Give me understanding and I will keep thy law: yea I will keep it with my whole heart."
Here David declares unto us in the first place, what our true wisdom is: to wit, that we should walk in the fear of God: as also it is said in
the scripture, "That the fear of God is true wisdom." In sum, we have here the confession of David, that all they which withdraw themselves from the obedience of God, are people void of wit, judgment, wisdom, and reason. In very deed we shall never have the world to judge thus of it: For we will say, "Lo this is a witty fellow, this man is very wise," when he is able to beguile his neighbors, and craftily invent, how to give himself to all iniquity. Such is the wisdom of this world. But in the meantime let us note this by the way, that these words are not spoken without cause, to wit, that all our wisdom and reason consists herein, that we walk in the fear of God, and seek after his will, yea and to hold us to it. In the second place as David has already protested, that we are not capable to understand the law of God, and the contents thereof, if we be not taught from above, that is, by the Holy Ghost: he also adds, that he can have no good affection nor desire to give himself thereto, until such time as his heart be reformed.
The law of God may seem to be but a common thing, yea we ourselves do see that the proud men of this world contemn it as a thing too common: But yet, as David has before said, God has set down unto us in his law wonderful secrets, which he here repeats not in vain, that it must needs be that in receiving the spirit of God from heaven, he should be conducted, to the end to follow the commandments of God. Now he namely says. That I will keep, yea that I will keep it with my whole heart. This is no superfluous repetition, when he says, "That I will keep, yea that I will keep it with my whole heart." For behold what it is that abuses a great number of men, so that they cannot be reprehended by men, that their life is not so dissolute as that they may be pointed at, and be not brought to rebuke and shame: Lo these men be like little Angels. They make themselves believe that they are more than just before God: they feel themselves guilty in nothing. For this cause then David having said
that he will keep the law of God, declares, that it is not so common a thing to do as we take it.
And why so? For says he, he must keep it with his whole heart. When he means to show unto us what the good keeping of the law of God is, and such an observation as God requires of us, it is not only meant that our feet and hands should be seen to be well ruled and compassed, that our sins and iniquities should be so apparent, as that they might be condemned in the sight of the world: this, say I, is not all, as to use such an observation. But we must (says David) keep the law of God with our whole heart. When as we shall be never so little affected or desirous thereto, it shall be a great deal more worth than all the substance in the world. But we must beware that we have not a double heart, that our desire be so cold and feeble, as to say, very well, I would gladly that God would bestow his grace upon me that I might follow his commandments: and thereupon, to show ourselves weary and slothful: but we must have a true sincerity to walk therein with all fullness and integrity. But I beseech you what is he that is able to attain to that perfection? It is so far off that there should be any such uprightness in us, as that we are not able to think once a good thought, except God changes our perverse nature, which before should be repugnant and contrary unto his righteousness. Wherefore, in sum, David, after that he had prayed unto God that he would instruct him, to the end he might keep his commandments: adds, for a more ample confirmation:
"That I may keep thy commandments with my whole heart."
As if he should have said, "O Lord I know that we men, as we are puffed up with pride and arrogance, do think us to have accomplished and fulfilled all the whole law, when as we have set a good countenance of the matter, and have made some appearance or
show to the world: if there were no more in it but this, yet should it be enough for me, considering that all our members do so rage in wickedness, as that it is very hard to hold them in. But all this should be nothing. For it should be all but mere hypocrisy: and because that thou hast respect to the heart, all my carnal passions and affections must be pulled down & myself in such sort renewed, as that I may be wholly conformed unto thy righteousness. Alas my God, and if I must be brought to that, I see it to be an impossible matter. And so thou must needs put thy helping hand unto me, that I might be taught by thy holy spirit. It follows in the third verse,
"Make me to go in the way of thy commandments: for therein is my desire."
Here we see that which has been touched, to wit, that David prays not unto God that he would begin to set him in a good way: For he was already entered into it, he had already walked in it a good long season. And indeed, this desire is a very great furtherance unto us when we may pray unto God to beseech him to govern us, and we ought to prefer this felicity or blessedness before all the things in the world. And herein let us show ourselves to have greatly profited. Now David protests, without hypocrisy, that he has kept the commandments of God: Nevertheless, he beseeches the Lord to grant unto him power to persevere therein, and that he may come to the perfection thereof. Wherein we see that it is not enough that when God has begun and set us in a good way, that we may ever after do whatever seems good in our sight. We see here to the contrary, that when God shall have taught us, and that we have been apt to learn from the beginning: nevertheless, that his grace should be made void every minute, without he did continue it. And so in the first place, when as God shall have instructed us, to make us to come to a good understanding and knowledge, he must also grant unto us
a good affection and desire. And has he given us that? It is also meet that he continues the same in us and makes us desirous to walk in his commandments. Finally, after that he has given us to will, he must also give us to perform as S. Paul says, that he does all in all, but not to reward this good will or any other good preparation which is in us, but to do it according to his pleasure, to wit, of his free mercy.
Moreover, let us on our behalf consider when as we would obtain any such grace at God's hands: to wit, to lead us into the way of his paths, that our hearts be there settled as that we be not so accursed as to forsake God, and to set light by him, to quench this light which he shall have put in us. For otherwise, if we be always given to the vanities of this world, as commonly we are, and that we make no account of the graces which God shall bestow upon us: it is good reason that he take them from us, and set us clean without them, yea and that he take his holy spirit from us, although we had been before endowed with the same. He added soon after,
"Incline my heart unto thy testimonies: and not unto covetousness."
Here we see how it has already been taught, that God must have the governance of all the parts of man: that it is not enough that he give him a good wit, to the end to judge that which is good, but his courage and mind must also be tied thereto. He has said before, "Give me understanding:" and by and by, "Incline my heart unto thy testimonies." And to what end should he incline it? Let us here note that it is the office of God to incline our hearts unto his ordinances, or else, they would go clean against the hair. For if we were disposed of ourselves to walk according to the will of God, to hold & conceive whatsoever is written in his word, David needed never to have made this request, or else he should speak it feignedly and after a lying
manner. When then he besought God to incline his heart to welldoing: it is as much, as if he had confessed & said, "It is not in me, O Lord, neither yet in any mortal creatures, to walk as thou hast commanded, for our hearts are altogether perverse and wicked. There is nothing in us but rebellion and treason against thee, we shall never be able to walk in thy obedience, nor never place ourselves therein, except thou puttest to thy hand, and inclinest our minds and hearts thereto." We see then what the condition and disobedience of man's nature against God is, until such time as he has softened our stony and flinty hearts and that we have learned to bear his yoke: to be short, that our hearts be so abased and humbled, as that we have learned to hate that which is evil, and to desire that which is good. Lo, what is declared unto us in the first place.
Now when David speaks here of covetousness, he shows unto us that these things can abide no fellowship together, as to follow the word of God, & to be given to the goods of this world. In very deed, he puts in here one kind for all the whole. But in the first place, let us note that in opposing against the keeping of the commandments of God, that which he knew to be clean contrary unto it: he means to declare that we are entangled with so many vices and desires, as is most lamentable. And to say the truth, what are the appetites and desires of men? When as we shall have called out every of them by their self, we shall find nothing in them but a mere contrariety to resist die Lord our God. For look how many thoughts and affections are in us, they are even so many men of war to fight against God. So then David acknowledged, that he cannot serve God, until such time as he be cleansed from all his evil desires and vicious affections, and therefore he beseeches God to expel out of him that perverseness which he felt in himself, that he was overmuch given to covetousness, and to such other like things. And thus much for this first point.
Even so, when as we would follow God, let us understand that we cannot do it without great conflict: to wit, until such time as all our passions are mortified. For our heart will never place itself rightly, until such time as our nature be brought under. True it is, that we must not serve God either by force or constrainedly. Yes, but let us see how we do serve him. Are we thereunto inclined as of ourselves? Alas, it is nothing so, until such time as he has renewed in us our mind and will. For so long as we remain in this our nature, all our senses are stirred up to do evil: so that, as I have before said, we shall never be able to serve God, in captivating our affections, and holding them in, as prisoners: to the end we be not letted to follow that which God has commanded us.
Let us now come to the second point. Because that some vices are greater than others, and since that every man may be given more to one vice than to another: let us keep good watch and ward, and stand upon our guard. If there be any man that feels a vice to reign in himself, let him understand and say, lo, a combat even ready at hand: and so let every other man do the like. As how? If a man has a great number of servants under him, he will appoint every one his task: he will appoint to one man this thing, to another that thing, and every of them must bestow himself accordingly as he is appointed. Even so it is in an army: Some are appointed to wait upon the ordinance, some other are harquebuziers, some are horsemen, and others armed pikes, or otherwise. Now every of these must have regard whereunto to apply himself, and the same is looked for at his hand. Even so it is with us, when as any vice wars against us: for it is as much, as if God addressed us to be exercised therewith, to the end we might fight against it. No doubt, there is not that man, which has not in him himself some one root of all kind of wickedness, and this is a bottomless pit wherein we are all confounded. But yet, as I have before said, there are vices which more plentifully do abound in one
more than in another. Every man therefore ought to have great regard, whereunto his nature is most inclined, and so much the more enforce himself to resist all those temptations, wherewith he may be most crushed and shaken. And that which is more, we must have respect to those wicked affections and thoughts, which might in any wise deceive us by occasions offered us.
It is not likely to be true that David was naturally covetous, neither yet do we find that he was so. But we read that he was a king, that he had a fertile and plentiful country, and that he might have gathered together exceedingly, as we also see he did. When men come to wealth and riches after that manner, it is great peril, but that they will give themselves too much thereto, where before they had them in contempt. Even so then, it may be that David had a care to desire to be wealthier than he was, although as the scripture witnesses, that Gold and silver were then little set by: For he had such plenty of them, as that gold and silver were no better accounted of than lead or earth. He then seeing himself to have so great occasions to be given and drawn unto covetousness, was the more careful to pray unto God to deliver him from it. We have now to gather out of this place a good and wholesome doctrine, that they which are chosen to dignity and honor, ought to have great regard that they be not overtaken with ambition, whereby they might show themselves to be both mighty and noble touching the world. And again, that they which are wealthy and rich, be not given over unto their wealth, as in another place of the Psalm is said. "If thou abound in riches, set not thine heart on them." And also that they which might be overtaken with their pleasures and delights, should keep a hard hand on the bridle, and be well advised that they abuse not the goods which God has bestowed on them.
Lo, here, say I, in the first place how every man ought to bridle his nature, to the end to resist and withstand the vices and sins, whereunto he is inclined. And next, as every one having lets or occasions to cause them to exceed, they ought to keep so much the better watch over themselves. For, as I have already said, albeit that every of us is given more to one vice than to another, yet for all that, we are every of us contagiously infected with them all, and there is not that man who can exempt himself from the same. Now it is true indeed, that David here speaks namely of covetousness. And why so? Because it is a vice which breeds exceeding many mischiefs. And it is not without cause that S. Paul calls it the root of all evil: For after that a man is once given to the pestilent covetousness of the goods of this world, he makes an Idol of his money, riches, and possessions. He is so violently carried away with them, as that he will never be satisfied. He is like unto a bottomless depth which never will be filled. And afterward it makes him to be full of cruelty, having neither pity nor compassion of his neighbors, making neither conscience nor doubt to fall out with God and the world, so that he may have them, all shall be one to him. Let us note then, that if there be any vice which hinders us from the serving of God, this is it: to wit, this covetous desire of getting worldly goods. Now David (after he has spoken specially of covetousness) says,
"Turn away mine eyes from beholding of vanity: and quicken me in thy way."
When David prays that his eyes might be turned away, lest he beheld vanity: It is as if he should have said, Alas, my God, I had need to withstand a thousand temptations, yea and they are infinite which may come before me, and that the devil may present me with: to the end I might be wickedly led from serving of thee, if there were nothing else but this, it must needs be that I must have been
vanquished a thousand times, if thou hadst not instructed me, and that I had been strengthened with thy mighty hand: And yet O Lord, behold two gates open to receive in the enemies. I beseech thee, O Lord, that whenever we shall be assailed with a huge army, and being not of ourselves able to resist them, and that instead to be in some most sure place, where we might repulse and beat back our enemies, the gates shall stand wide open to let them in: to what purpose were all this? Even so is it in this case, for the two eyes of man are as it were the two gates whereat the enemies enter. And to what end shall it be, when we shall have neither power nor ability to resist, and go out against them. And so, since we have enemies even lurking within ourselves, and that we are not only weak, but that there is nothing else but weakness in us: and are also thrust out as it were for a prey to Satan, when we shall see these two gates stand so wide open unto all the assaults wherewith he assails us, we have very great need to pray unto God (after the example of David) to turn away our eyes, lest they behold vanity.
Let us then understand, that the meaning of David is to declare unto us in this place, that the eyes of men are always bent to behold vanity: that is to say, that they are ever carried away to all evil, to all wicked concupiscences, until such time as God turns them away. Yes, and our eyes are not only gates to receive all evil: but are even messengers also. As if the gates were not only open, but that there were also traitors within, to give intelligence to instruct the enemies. Lo where and which way you must come: and which way you must enter. Even so it is with our eyes: our eyes receive on the one side the enemies, and on the other side, they send messages even from the bottom of the heart, to envenom and poison us all over. So then, we see how necessary this request is for us all, as David has made before us. But according to as every man most profited in the knowledge of God: so much the better comprehendeth he this doctrine: and they
which know and understand least herein, shall be they which will presume greatest of their own power and strength. But contrariwise, when God shall have given, and liberally bestowed upon us many of his graces, it should be to this end, that we might so much the better understand our miseries and calamities: beseeching him to remedy the same, and to make provision for us against all our evils and vices. Now he adds,
"Quicken thou me in thy way," as in the end he says, "quicken thou me in thy righteousness." This may be interpreted two manners of ways: "Quicken thou me in thy way," to wit, O Lord, make me to walk in thy word, that I may live. Or else: O Lord, give me strength, to the end I may follow thy word. We know that when we withdraw ourselves from God, we cannot but commit all iniquity, for which is the way of life but even that which God shows us, and calls us unto? All they then which forsake the word of God, go astray, and run headlong unto death, and into everlasting destruction. Even so, it is not without cause, that David desires to be quickened in the way of the Lord: as if he should have said, that all they which forsake the Lord, and the way which he shows them, are undone, and utterly overthrown. But according to the true meaning of the place, we are to note that David's meaning is rather to signify unto us, that all men of themselves, are as it were dead, that they have no power nor strength when there is any question of walking according to the will of God.
True it is, that in all evil, we are therein too strong and diligent in it as in nothing more: to be short, there is not that he, which is not therein too able: But when we mean to walk according to the commandments of God, we are not able once to remove a finger: our arms and legs shall be clean broken: to be short, we are not only weak in this, but also utterly dead therein.
The Papists will confess, that men are weak, and not able to satisfy the law of God, except they be aided: and think it sufficient enough, if God give them a sign to aid their weakness, as if a man should reach his hand to a young infant, and say unto him, come hither my pretty child, and he comes, and the other makes semblance as though he would take him by the hand to lead him, and yet suffers him to go alone by himself. Lo how the Papists have diminished the graces of GOD. But contrariwise, the scripture tells us that we are as dead men, to wit, that there is in us no strength nor ability at all. And therefore David desires to be quickened in the way of the Lord. As if he should have said, O Lord, my life is altogether given to wickedness. For all my power and strength bendeth and displayeth itself thereto. Even so, O Lord, since thou grantest unto me a clean contrary kind of life: to wit, that I endeavor myself to serve thee, grant me now, O Lord, that I be earnest and fervent, where before I was very slow and dull, yea, even altogether weak and impotent. Now he goes on and says:
Establish your promise to your servant, because he fears you.
When as he desires God to establish his word in him, and with this addition that he may fear God, he confirms the requests which he had before made. Now we ought to carry this point always in mind, that when we mean to pray unto God, we must lay our foundation upon his promises. We must desire nothing of him, but that we are already assured that he will give it us, that he has of his own goodwill promised us without our requiring thereof first. For it were foolhardiness to present ourselves before the Lord our God, and to make our petitions after our own pleasures: but it is meet that God himself prevent, and speaks first unto us. Hereupon then we may assure ourselves to pray when as we have his word for it.
According to which reason, David after he had made his requests as we have heard, adds, O Lord, establish your word in your servant. As if he should have said, O Lord, I desire nothing of you, but that which you have promised. And lo, it is that makes me so bold to come unto you, because I know that you are faithful, and will to do unto me even as you have promised. Wherefore as the promises of GOD ought to give us an entrance into our prayers, and always to go on: even so also after that we have prayed, let us call to mind his own promises, to the end we may be assured that it shall not be in vain, that we have required of him. And why so? Because that God of his own free goodwill, has bound himself unto us, there is no doubt but that we shall obtain, considering that he will accomplish whatsoever he has said, for he cannot fail us. Lo then the meaning of the beginning of this verse.
Now when David says that he may fear the Lord, he means not that he would here allege his merits: but he does it to this end, to declare that he has followed the same vocation whereunto he was called: and yet notwithstanding he shows, that he could not walk in the fear of God, but by the virtue and power of the Holy Ghost, which was continually in him. And even so must we also do. For whenever we shall feel any good zeal in us, we must not brag upon it: for what have we that we have not received: according to the saying of Paul? For what is it that should separate us, that we should not be like unto the most wicked? Comes it of our own nature? No surely. It must needs be then, that it is God which has put to his helping hand. And so, whatever goodness is in us, it is a testimony of the goodwill which God bears us, and that he will be our father and Savior. Loe here why David sets this foremost, as though he would ratify the promises of God. Now he concludes.
Take away my rebuke that I am afraid of: for your judgments are good.
Behold I desire your commandments: O quicken me in your righteousness. We shall never be able to know what the rebuke which David here speaks of is, except we have regard whereunto all his whole drift heretofore tends, and to what end: to wit, that God would defend and keep him, and also guide him, as it were with his hand, to the end that as he had begun well, he might also in like manner persevere and continue. Now the shame which all the faithful ought to fear is, that God suffers them not to be confounded: that when they have for a certain time walked well, they might not in the end give themselves to wickedness: that the latter part of their life might manifest that it was not well and surely rooted within, but was hypocritical and dissembled.
Behold the rebuke which David feared, to wit, that after he had walked well, that God would not leave him as a confounded man: And namely he says, "For your judgments are good." As if he should have said, "Alas, my God, so that I follow the same which you have commanded me, although that men speak evil of me and slander me for it, all is one to me, when as my conscience shall be pure and clean, and that you are my warrant and witness, it is enough for me. Behold then, O my God, the rebuke from which I desire to be delivered, to wit, that you suffer me not to be wickedly given, nor that I depart from your commandments: but let my life and conversation be agreeable to your word. Oh, that suffices me: and let men speak what them list, their judgment is false, and I appeal from them."
Then to conclude he says, "My delight is in your commandments: O quicken me in your righteousness." The righteousness of God oftentimes is taken for the grace which God uses toward his children,
or at the leastwise wherewith he conducts them. But he sets down righteousness here, for right, and equity. He has said before, "quicken me according to your word:" Now immediately after follows righteousness. Neither must we think this to be strange, for we have shown here before, that David speaking of the commandments of GOD, after that he has used his term namely of these words, ordinances and statutes, he takes other words. As in this place, after he has said, "quicken me in your word," he says soon after, "In your righteousness." And he makes also this request, that he might be conducted in the way of the Lord. Whereby he would show, that it is not enough that we be well affected, but that God must increase the same in us, yes, he must conduct and quicken us, as here he tells us. For it is so far off, that of our selves we can do any good, that we are not able once to think a good thought, as S. Paul says.
Lo then, how David desired to be quickened: but that was in protesting that he was as touching himself and his own nature, but as it were a condemned man.
And herein must we also do the like. For we must go unto our good God as men condemned in ourselves, beseeching him that he would quicken us. And when he shall have caused us to feel his grace, and that we have stayed ourselves thereon, let us say, "We beseech you O Lord, that since it has pleased you to begin in us well doing, that you would also perform the same in us." And according to this doctrine let us prostrate ourselves before the Majesty of our good God, in acknowledging our faults: Beseeching him that it would please him to make us feel our misery and wretchedness, whereunto we are given while we live here in this world: to the end we may walk so fearfully and carefully as that we may be able to perceive that we have received some favor and grace from our God, and that in following the right way which he has showed unto us, we may daily
more and more aspire to the end which he has set before us, which is to attain to that immortal glory, to join us unto our head and captain our Lord Jesus Christ, after that he shall have despoiled us of all the vices and imperfections of our flesh, and clothed us with his righteousness. And that he will not only grant us this grace, but also unto all people and nations of the world, &c.
The sixth Sermon of the hundred and
nineteenth Psalm.
VAV.
41 And let your loving kindness come unto me, O Lord: and your salvation according to your promise.
42 So shall I make answer unto my blasphemers: for my trust is in your word.
43 And take not the word of your truth utterly out of my mouth: for I wait for your judgments.
44 So shall I always keep your law: yes, forever and ever.
45 And I will walk at liberty: for I seek your commandments.
46 I will speak of your testimonies also even before kings: and will not be ashamed.
47 And my delight shall be in your commandments: which I have loved.
48 My hands also will I lift up unto your commandments, which I have loved: and my study shall be in your statutes.
THE beginning of these eight verses contains a request which David made unto God, that he felt the accomplishment and performance or the promises which God granted unto him, and after which he hoped. As if he should have said, O Lord, declare unto me, that the promise which thou hast made unto me to do me so much good, be not in vain, but that thou wilt make me feel indeed, that thy word and promise is most certain and true. Now, that he founded himself upon the promises of God, appeareth by his thus saying:
And let your loving kindness come unto me, O Lord: and your salvation, according to your promise.
So shall I make answer unto my blasphemers: for my trust is in your word. Wherein also we see that Satan craftily goeth about to overthrow his faith, as if God had made it nothing worth. So then, First of all we are to note, that David feeling himself pressed down, runneth unto the promises of God. And this is a point very profitable for us. For behold how we must put the word of God in practice, when as we have learned it, that when we come to the fight, and Satan assaileth us on every side, in such sort as that it might seem that all the world had conspired against us, and that we see nothing but destruction round about: Even then, I say, must we run unto the promises which God hath made us, and make account of them, and so apply them to our own use, that then we may feel the power and strength of them. Now it shall be an easy matter for us, when as we are at rest and quiet, to receive whatsoever God hath said unto us. And why so? Because our Faith all that while shall not be exercised
and troubled, so that we shall never be able to feel whether we have believed in good earnest, until such time as we are tried. Lo, Why I have said that this place is worthy the marking, that David speaketh not without cause when he saith, So shall I make answer unto those that go about to shame me. For by these words he protesteth, that the wicked contemned, despised, and mocked him, as if he had been a very fool, in trusting so much unto God, but yet for that, his faith was not shaken. And see how Satan assaileth us with temptations, when as the wicked and ungodly speak reproachful words of us: insomuch as we have thought it to be wonderful strange gear, because that we having heard the so honorable and excellent promises of God, thought ourselves straightways to be rapt and carried above the clouds, and yet this same our persuasion proved nothing at all so, as it made a show to the outward appearance: Even so likewise came it to pass in David, as we may especially see in the twenty and two Psalm.
And our Saviour Christ also, who is the very true pattern and mirror of all the Children of God hath sustained and abided such combats. Very well (said they unto him) he trusteth in God, Let him now see whether God will hear him or not. Let us then note, that David hath not devised and made here any vain speculations, as an idle body might do, which never had been tempted nor distressed. But being so mocked by his enemies, that his faith seemed to be overthrown, and he himself in great hazard utterly to be destroyed, then came he for refuge to the promises of God, saying: My God, thou hast given me thy word, which cannot fail me: Lo wherein is all hope and trust. Even so also ought we to follow this doctrine, to wit, when the world on the one side shall deride and scorn us, because we have over lightly credited God, and that Satan shall travail all he can to turn us clean away from the certainty which we have had: yet let us not cease
to say, O Lord, it is thou which hast spoken, and in thee is all our hope and trust.
Moreover, as we are to call to mind the promises of God, when as we are assailed by Satan and the ungodly: Let us also note (as hath been heretofore treated of) that this is it whereon we must build all our requests: For if we will earnestly pray unto God, and obtain that which we pray for, we must not pray in the air, and say, O Lord I pray unto thee for such a thing, and I would it might so come to pass. For this were over rash and too too great boldness to think to make God subject to our wills, to bridle him as we list, and to desire him to grant us whatsoever shall please our appetites: but it is his word that must lead us, and be our Cresset: and we must refer ourselves wholly to it, and altogether rest thereon. Behold, say I, after what sort our prayers are allowed, to wit, when as we pray not to God for that which seemeth best in our own eyes, but when as we be fenced with that which he hath promised us.
And this is it wherein we differ from the Pagans and Infidels. For we see that the Turks and Idolaters do greatly pray unto God. But after what manner pray they? Forsooth even at all adventure: so that they know not what they do. But contrariwise, we must pray unto him with full assurance that he will hear us. But from whence shall this certainty proceed if we have not the truth to go before us, and say: behold the Lord, who calls us unto him? And then when we come unto him, this is no foolish presumption: But we come in such sort unto him, as he has commanded us.
Let us then see what we have yet to note in this place, when David sets down here the promises of God, by which he is bound unto him: O Lord, says he, let it be done unto me according to your word. Now here is a very profitable point to be considered off: to wit, after that
we are once assured that God has promised to do that for us which we shall ask of him, we must no more doubt that it shall be so: but that the thing is fully concluded upon, so that we are ever sure and certain thereof. For when God speaks unto us, we are very sure that he will not deceive us: he will not give us fair words, and then deceive us, as men many times do, dealing very liberally with their tongues, but yet notwithstanding very close-fisted: But God deals not in such sort. Let us then come before him without distrust. Have we his word? Let us then hold the thing as already performed. And so when David says, according to your word, he signifies unto us, that he was not only assured that God is faithful and liberal, that he means not to abuse us when we trust to him: but shows us, that this certainty which we have of the truth of God, should not make us weary to say that we are as it were even overwhelmed. But we must rather be careful and diligent to pray unto him.
There are some men who will indeed say that they believe the promises of God, but since, say they, he knows what we have need of, what need we to be importune upon him.
Now these men indeed, very well declare that they never understood what faith and hope are. For if we received the promises of God without hypocrisy, we ought to be thus earnest and zealous, to pray, and have recourse unto him, saying, O Lord God, when as you have assured me of your bounty and mercy, it is to this end that I should call upon you in my need. And that I see the necessity which urges and presses me, I must needs come unto you as you have called me by your word. Behold then, that all the promises of God should serve us instead of so many spurs to prick us forward in making our prayers unto him. Let us now come to the words of David.
Let your loving mercies, or your graces, come unto me O Lord, and your salvation.
After that he has laid his foundation whereupon to build, he desires one self-same thing in two words, which to the outward appearance are diverse and sundry: to wit, the graces of God, and his salvation. And yet notwithstanding, David means nothing else, but that God would show himself to be his Savior. Neither is there anything here spoken superfluously: For it is as much as if he had said, O my God, I beseech you that according to your promise, you will make me feel you to be my savior and father. But yet in the meantime, he expresses unto us whence this salvation which we must wait for, and which God has promised us comes, and that is, of his mere good will. For men cannot otherwise choose but that they will ever wrongfully take upon them something or other, which appertains nothing unto them, and always to be foolishly and arrogantly bound unto themselves. Now David, clean contrary, shows here that all the salvation which he hopes after and desires, comes from another springhead, than from the virtue and dignity of men: to wit, even from the mere goodness of God. So then we see that as before he has spoken of the promise, even so also he here adds and expresses the cause which moved God to bind himself so unto us: to wit, his mere mercy.
By this, we are admonished that when we are to call upon God, we should always have regard to these two things: to wit, the grace of God and his free mercy, and after that, his promise. God is good and liberal, and see why it is that he with pity looks upon us: and beholding us with his eyes of compassion, vouchsafes to receive us, yea and calls and allures us unto him, and also emboldens us to crave of him, to the end he would help and succor us in all our needs and necessities. Now this goodness should lie hidden in God, were it not that he made us feel it by his promise. For God shows himself unto
us to be such a one as indeed he is, he lays his heart wide open when he renders us a testimony of the love he bears us.
Here is why I have said that in all our prayers, we ought to have these two considerations: The one is, that God is so good and loving, that although we be poor and miserable creatures, and nothing else but dung and stench, yet for all that he ceases not to love us, and to have great care of our salvation. And since we are come to the promise, which is a sure testimony that God is such one, we should no more doubt what affection he bears us, whether he be our friend or enemy, seeing it is so that he is very well willing to be bound unto us, in declaring unto us that he is our father, and takes us to be his children.