The third Sermon of the hundredth and nineteenth Psalm. 17-24

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.