Part 9
word, to walk in his commandments, to take our whole delight in them, and in them to bestow all our study. In sum, David in this place declares, That when as God shall have bestowed any benefits upon us, that we have proved his mercy, and fatherly affection: It is to confirm us more and more in his word, to tie all our senses thereto: to learn to forsake all vanities, which hinder and occupy our spirits in these wild affections wherewith we are carried hither and thither. That we then being retired from them, might be inflamed with such a zeal as David was to meditate in the commandments of God, and in them to take our whole delight. Now it follows,
"Thou hast trodden down all them that depart from thy statutes: for their deceit is vain."
Here in this place David considers the judgments of God, which he executes upon the wicked: however, we are not always able to perceive them. For we shall oftentimes see (as it were against all God's forbode, as we say) the wicked to bear authority, and in such sort to triumph, as that they think it cannot be possibly amended, and suppose themselves to be the most blessed people in the world. And then for the while we shall see all things go clean against the hair. But after that the Lord God shall long time patiently have abided all these abusers of his merciful loving kindness: it cannot be chosen but that at the last he must utterly destroy them. And so let us consider not to be so blockish as to forget the judgments of God: but let them rather instruct us after the example of David, to walk in his fear and to love his Commandments.
Now he says in the first place: "Thou hast trodden the ungodly under foot, and all them that depart from thy statutes, for they imagine but deceit," says he. He adds one reason, which we ought thoroughly to weigh: For what is the cause that the ungodly hearken not unto God,
and so outrage against him beyond all measure: For if at any time God moves them to repentance, through the admonitions of his word, they do nothing else but scoff and laugh at him: yea they are so shameless, as it is pitiful to see? What is the cause of this? It is because the wicked have their hearts fast shut up in their back warehouses, thinking thereby to beguile God, to escape his hand through their starting holes, and subtle devises, and they seeing themselves to be brazen-faced, to cover their villainies before men, think that they shall easily enough put off the plagues and punishments of God.
See how the wicked do increase in their wiliness, that they are even come to this point that they fear nothing at all of whatever they ought to be afraid. And this is it why the Prophet Isaiah also says, "That they dig caves in the earth for their defense, thinking that when their eyes are shut up, that their sins shall be no more seen, and that God shall not be able to find them." "Accursed be you," says he, "which thus dig deep pits."
Now David says in this place, that all the subtlety of the ungodly is nothing else but vanity. It shall be forsooth to great purpose for them, when (as they think) they shall through their hypocrisies shroud themselves and cover their wiles and subtleties: yet shall their devices be but vanity: for they shall be taken in the trip, as it is said in the other place, yea and in the end shall be fast shut up in all their deceits and inventions. Hereupon he says,
"Thou hast taken away all the ungodly of the earth like dross: therefore I love thy testimonies."
Here David declares unto us in brief by his example, that when God punishes the Godless, he lays his hand upon them, in such a way that we may perceive that he shows himself to be their Judge, to the end
that we thereby should be the rather stirred up to love his Commandments, and to be ruled by them in bestowing all our desire and affection upon them. See then how the judgments and corrections which God lays upon the ungodly ought to profit us. And this is why Saint Paul, in exhorting the faithful to walk holily and to abstain from all pollution, says, "Take heed that you be not beguiled through vain words: For, for such things the wrath of God comes upon the children of disobedience."
Now it is true, that before God has executed his judgments we ought already to be instructed to walk in his fear. But when God shows us openly how he puts to his helping hand, it is good reason that we should be so much the more attentive to his judgments. And see why the Prophet Isaiah says, that when God executes his judgments, that the inhabitants of the earth might learn that he does it righteously. Moreover, let us consider how slack we are to come unto God, that he is fain to draw us perforce unto him. Ought not we even to run unto him, so often as he lifts up his finger unto us? So often as he shall open his holy mouth to instruct, and show us the way of salvation, should we slack and defer it from day to day? But what? Mark the perverseness, and that not only of the most wicked, but even of the holiest and perfectest who are infected with this vice. See what David says, that he had need to be pricked forward like an Ass: yea even David himself, who was the most forward of all others according to the graces which he had received. If it has so fallen out with him, by reason of the rest of the imperfection which he had, that he was spurred, and his flesh pricked like an Ass: what shall become of us who have scarcely received one drop of the spirit of God, in respect and comparison of this holy man? And so let us consider to be the more watchful over ourselves so often as God shows us any token that he is Judge, and calls the ungodly to an account: that at the least
we be stirred up to run unto him for refuge, and to love his word. Now in the meantime, to conclude, David adds,
"My flesh trembles for fear of thee: and I am afraid because of thy judgments."
Here David sets down two things which seem at the first sight not to agree together: For it may be said, that this fear whereof he speaks can no way agree with the fear of the commandments of God: but yet there is a sweet harmony between the one and the other. And why so? For as the faithless in fearing God wax desperate, and are so thrown down, that they can never have that boldness to come near unto him: Even so on the contrary side, there is a frank and free fear in those which are governed by the spirit of God, which bears a reverence unto his word, to make them tremble before it. For by the judgments which David here speaks of, he means not the punishments only which God executes, but now he treats as he does throughout the whole Psalm, either of Statutes or else of ordinances? which are to direct our life: as also the Prophet Isaiah says, that the faithful tremble at the voice of God: that they conceive his incomprehensible majesty in his word, and thereupon are humbled: But yet they cease not for all that, to come boldly unto GOD, knowing that he will be their merciful father and desires nothing else but to receive them. This humble fear then, may well be conjoined with the love of God, agree with faith, and with a taste which we might take in the word of God, in giving ourselves wholly thereto. But the fear, which serves to none other end but to astonish the wicked, which only feel an hell in their consciences, and yet have no taste of the grace of God: this fear I say serves to none other purpose, but to shut up the gate against these miserable accursed people, without all hope of salvation. Now David speaking of the fear of the word of God, leads us to a deeper and a more weighty consideration. For his
meaning is to show unto us, how that God is our father and Saviour, and that he freely draws us unto himself, as already he has declared.
According to this holy doctrine, let us prostrate ourselves before the majesty of our good God, acknowledging our offenses, beseeching Him to make us feel the sweetness of His word, as His servant David has been thoroughly settled thereon: to the end we might have such a fervent affection to it, as that it might cause us to forget all the desires of this world, wherein we are too much plagued: and that we might cut off all the superfluities of our flesh: to the end we might be dedicated in all holiness unto our God, and to be confirmed more and more in His service. And that being once brought by Him into the way of salvation, although we must walk in this world, because we are compassed about with so many dangers: yet that He will always stretch forth His hand unto us, to keep and hold us in His protection unto the end. That He will not only grant us this grace, but also unto all people and nations of the world, etc.
The Sixteenth Sermon upon the Hundredth and Nineteenth Psalm.
AIN.
121 I have executed judgment and justice: give me not over unto mine oppressors.
122 Answer for thy servant in that which is good: and let not the proud do me wrong.
123 Mine eyes have failed in looking for thy salvation: and for thy just promise.
124 Deal with thy servant according unto thy loving mercies: and teach me thy statutes.
125 I am thy servant, grant me therefore understanding: that I may know thy testimonies.
126 It is time for the Lord to lay to his hand: for they have destroyed thy law.
127 Therefore love I thy Commandments, above gold: yea above most fine gold.
128 Therefore I esteem all thy commandments most just: and all false ways I utterly abhor.
THE holy Scripture often admonishes us that if we want God to stand with us against our enemies, we must walk perfectly and soundly. For if we are like the wicked, rendering evil for evil, it is in vain for us to hope that God will be on our side or favor us. Instead, it is appropriate for Him to judge both parties when they incline to do evil. If we want God to be our warrant and defender, if we believe that He will have compassion on us when we are troubled and violently oppressed, then let our consciences be pure and clean before Him. We know that He takes upon Himself the title of being the maintainer of all those who are unjustly oppressed and also of the miserable and afflicted. However, if we have such wicked hearts that compel us to wicked dealings, how can God extend His hand to aid us? He would then have to involve Himself in a wicked cause, which is impossible and contrary to His nature. Therefore, it is said in this place:
"I have executed judgment and justice: give me not over unto mine oppressors."
Here, David makes a request to God not to deliver him into the hands of his enemies who sought to destroy him. To obtain what he requested, he makes this protestation that he has walked rightly before God, even with those who sought to destroy him. Moreover, the words "Righteousness" and "Judgment," when used together, imply doing wrong to none but proceeding in equity and good faith. It means to maintain every good cause and not to tolerate any wrong. Therefore, when we see anyone unjustly oppressed and a good cause going to waste, we ought to oppose all such wicked acts and injuries, as if taking part with God, who commands equity and wants us to maintain it as His children. When we can boldly make such a protestation in truth, let us not doubt that God will stretch forth His hand. If men try to trouble us or if we are in great danger of falling into their hands, let us not doubt that God will have pity on us and aid us. This prayer David makes was not made randomly; rather, the Holy Spirit put it into his mouth to teach us to walk as he did— soundly and perfectly. Therefore, if men rise against us, using all the outrages and malice they can, let us turn to God and be assured that He will be our defender and protector.
It's evident that David made no mention of his merits to God, as if he were saying, "I have deserved well, O Lord, for you to keep and defend me against the wicked because I have done what is lawful and right." David did not speak to that end. Instead, he regarded the goodness of God and His promises contained in the law and imprinted on his heart—that God will uphold all those unjustly trodden down and always help those who are outraged and injured, because they have taken great pains to be at peace with all the world, not giving occasion for anyone to grieve and torment them, yet the
ungodly have risen up against them. See what regard David had. Now he adds,
"Answer thou for thy servant in that which is good: and let not the proud do me wrong."
The saying that David uses here signifies sometimes a man to give his word, as we say in this country: that is, to become a man's surety and his pledge, and some there are who do so expound it. But the true sense and most natural meaning of it is this, that David prays that he might be given to do good and to delight therein. Wherein we see this to be a work of God and a grace proceeding from him when we shall desire to be given to do good, so that we have pleasure in it and do taste thereof. For this is very certain, that notwithstanding that men follow the very inclination of their flesh, to hate the good and love the evil; and when anything shall be told them of God, we see how it makes them melancholic and sorrowful. So then, it is God that must change and reform us, or else we shall never attain to this affection here spoken of, to take pleasure in well-doing, and so to love it.
Now David was no hypocrite to make a fair show, to desire a thing at the hands of God, which was in his own hand. But he knew this to be the manner of men, that it was impossible for him to come to the full perfection of that, except it were given to him from above. See here in sum what we have to learn and keep by this. For when he adds that the wicked (or the proud) outrage against him, he shows that when we shall be so given to well-doing, we must trust to the protection of God according to that which I have already said. Let us also note that David in this verse confirms the matter already handled. He has heretofore very well said, "O Lord, I have done the thing that is lawful and right," and yet he ceases not to beseech God to grant him
such courage and strength. And how is that? Forsooth, that he would increase it in him and give him the grace to stand steadfastly therein unto the end. We see then that whenever we shall be the most desirous in the world to follow sincerity and equity, we must understand for all that, that we may yet be amended, and that we are nothing near that perfection which is requisite.
Wherefore it remains that we desire this performance with the graces that David has here demanded: "Thy graces, O Lord, had need to increase in us, grant us therefore that we may come to the accomplishment of them. We have, O Lord, walked purely so far forth as thou hast given us the power: But we flee unto thy promises, to the end thou mightest make us to persevere in well-doing." See, I say, how we ought to crave the thing at the hands of God which he has already given us, and that we have received from him: that is, that it would please him to conserve and increase it, considering that we are very far from such a perfection as is most requisite: in such sort as that we never decline from well-doing, which we should do if he shook his hand. See then to what end this petition tends which is here placed.
Now we must turn again to the matter, to wit, that David here repeats, that they who have been thus perfect and have loved welldoing should be under the hand and safeguard of God, never to be delivered into the power of their enemies, so that the proud shall never be able to do them that exceeding great wrong which they had pretended. Not that they shall not be assailed, neither yet that the wicked will not craftily go about to work them mischief; but yet so, as that God will be their buckler and defend them with His mighty power. And namely, he says, "The proud." Because those who are our enemies and make war against us have such an unbridled liberty, as that they think neither God nor yet any other living creature is able
to stay them, but that they will bring to pass whatever they have determined. Since then it is so, that we have to deal with such kind of people as are both stout and cruel, who lift themselves up against all truth, that neither the fear of God nor yet natural honesty can stop them, but that they will destroy whether it be right or wrong, as we say; for this cause David says, "O Lord, let not the proud do me wrong." And so, as often as we shall see this boldness in men, to lift themselves up and to vomit out their pestilent malice against us, let us fly unto God and beseech Him to hold His holy hand over us, and to repress so great and insolent arrogance. This being done, although men for their parts make such attempts, yet shall they never bring them to pass; for God will hold them back, as it were with a sharp brake.
Now if this petition ever came in season, it comes now at this day in very good season. For we see how many the enemies of God are who bend themselves against the Gospel; we see the malice and obstinacy throughout the whole world. And so, it is not possible but that a man who fears God must needs be assailed and troubled on all sides. Seeing then that men are so furious to wrong us, so much the rather ought we to be careful to make this request unto God with David, yea, and that with such a confidence, as that we should not doubt but that when we are under His protection, He shall be sufficient to maintain and defend us. Now it follows:
"Mine eyes have failed in looking for thy salvation: and for thy just promise."
We shall not need to stand long upon this sentence, because it has been already handled here before. David only protests that he has looked for such help from God as he desired. And that is to show that he prayed not hypocritically but faithfully. And this is a thing which
we ought thoroughly to mark. For we think ourselves to have done very substantially and sufficiently when as we have pronounced and rightly placed our words in the time of prayer; but if we shall have spoken never so loud and with never so full and open mouth, and yet have empty or fast-closed up hearts, empty I say, and void of all trust and fast closed up, it is a most manifest token that we never surely looked for any succor at the hands of God; and therefore behold why of very right all our prayers are unprofitable and to no purpose. And so, when as we will beseech the Lord our God to take our cause into His hand to help us, let us take this with us which David here shows in this place by his example: to wit, let us attend and look for our salvation and deliverance from God. Yea, and let us consider of that which is said, "And according to the word of thy righteousness." For by this he signifies to us upon whom we must look and cast our eyes when as we would thoroughly stir up ourselves unto such a hope; to wit, unto the promises which God has given us: for if this be not in us, it can never be said to be any more hope, but a vain imagination which we have forged to ourselves; for to hope or trust in God is to be established in His promises. For if a man imagine a thing which seems good in his own sight and after, leans thereto, this man trusts not in God but in himself. So then, if we look to have any help at the hands of God, we must have a sure testimony of His will; we must be sure that He loves us, and that when He loves us, He will not fail us in our need. And how shall we be assured of this? It shall be by the only means of His word. Now because men are so hard to be brought to rest themselves upon God and not to content themselves with His promises, David says these promises to be just, "According to the word of thy righteousness," says he. It is not in vain that he thus entitles the word of God. And why so? For he thinks that if he have but His bare word, that it is enough for him. And why so? For God makes not unto us liberal and large promises as men do, and then deceives us. His words are just. And as he says in another place, "His
words are like to pure silver which is tried in the fire, and has been seven times purified in the furnace." Even so is it with all the promises of God; we ought to be very assured of them, because He is faithful and just, and that there is nothing but righteousness and truth in all that He says. Now David goes further on for he speaks not of a simple affection. But says, that his eyes have failed, as if he should have said, that he was hardly so resolved and not without great pain. By this he shows us that his faith was so troubled, as that he knew not what would become of him, that he had great and strong conflicts, that he was in marvelous anguishes and troubles, so that he was as a man half dead; and yet that he was armed and fenced amidst all these hard cases, with the hope and trust which he had in God. See what the words import which he used, that his eyes failed for the health and succor, which he looked for at the hands of God. Will we then have a right hope, and such an one as God allows of? Let us then not trust only when we are quiet and at rest, neither yet be thrown down by any temptations; but when as we shall be in our extremest troubles that we know not at all what shall become of us, that we shall see nothing else but death before us and round about us: here upon, I say, let us always be firm and constant, trusting that God will be our Savior, since He has so promised us. Lo, how we may make this protestation as David here does. Now it follows:
"Deal with thy servant according to thy loving mercies: and teach me thy statutes."
Here it may very well seem that David makes two petitions, but yet they tend both to one end. For in the first part of this verse, he shows how he desires, and trusts to be heard: to wit, through the mere mercy of God. As if he should have said, "O Lord, teach me thy statutes: and teach me them, not because I think myself worthy of them, but because thou art pitiful and knowest my need, and hast
promised also to help all those who call upon thee. Deal then, O Lord, with thy servant according to thy mercy, to the end thou mightest teach me." By this we see that, which I have already touched: to wit, that this verse contains not two petitions, but one only. And yet notwithstanding David so sets it forth, in declaring that when he comes to God to pray him to teach him, that he does it not to the end that he presumes of his merits, neither yet to make vaunt that he deserves anything of him. Wherefore then? Forsooth because he looks and trusts to the mere mercy of God. And in very deed, this is a far more precious thing than that which David here demands, to be taught the statutes of God, to say that it hangs not upon our merits, neither yet of any worthiness of ours. It is a question to know the way of everlasting life, and wherein it consists and lies. It is very meet then that God do it, because he is pitiful: that he use his goodness towards us, and looks to none but unto himself, because he is good, and that it pleases him to put to his helping hand to those who are his. Now although he has here spoken of an excellent thing, yet of all the petitions which we make, were they the least in the world, we always ought to lay this foundation, yea, and to stay upon it, that is, upon the mercy of God. If we should only demand but a drop of water or a morsel of bread, we must not think to obtain, by reason of our desert, as if God paid unto us our wages: but his mercy must always go before, for that is the cause why we receive so many benefits at his hand, and especially that we are taught his statutes. Now it follows,
"I am thy servant, grant me therefore understanding: that I may know thy testimonies."
This is a more large exposition of the verse going before: he has said, "O Lord, deal with me according to thy mercies," and now he says, "I am thy servant." And how is this? It should seem that there is some
diversity between these two sayings. For does not David in calling himself the servant of God, set down before, what service he has done him? Now let us note that for the first place that it is not said for any brag, nor that he was so able a man to attain unto any such worthiness, neither yet that he deserved to be preferred before others: he means not that this honor appertained unto him of right. What then? It is as much as if he had said, "O Lord, I am thine." Now, comes it of ourselves, that we are the servants of God? Have we obtained this estate, or degree as of ourselves? Alas it is very far off: for we have it of free gift. Since the time that we were the bondslaves of Satan, God has taken us unto himself, to be of his household and of his number. In that then that we are his, it is not because we have deserved it, but because he has called us unto him of his free mercy and goodness. And indeed, if a man who was first of a base condition, serves a noble man, he will not say that he was worthy of the service of such a master, nor yet that he was put unto him therefore: but will thus say, sir, I confess that you have received me into your service of your mere favor and grace, and have done me the honor which appertained not unto me. And thus should we most wretched worms of the earth say, Loe God, who ceases not still to do us good: and yet we will be so arrogant, as to determine to attribute unto ourselves I know not what, as though he had herein nothing to do with us. Now I beseech you tell me whether is this to go? And that which is more, let us consider a little, what service it is that God might draw and pluck out from us, to do unto his majesty. If he shall leave us unto ourselves to be as we are, about what shall he employ us, and what service can we do him? For lo, both we and all that is within us are altogether given to wickedness. We cannot once think any good: how shall we then do any? Next of all, David means not, that he being called to serve God, was able to discharge himself thereof: for he felt himself utterly unable to do it. And so as touching
this place, we must not think that he meant to make any vaunt of the service which he had done to God, but it is as much as if he had said,
"O Lord, thou hast showed me that favor and grace to be one of thy number, and hast received me into it, through thy bounty and goodness. I beseech thee therefore to continue the same thy goodness and to heap grace upon grace in me, as in that behalf thou art wonted to do."
Let us now come unto his petition. He says,
"O grant me understanding, that I may keep thy testimonies."
We have already said that he handled that which he had lately spoken. For by these words, he means that we should always be like beasts until such time as God had opened unto us the spirit or understanding of human things. Very well, yet shall we learn them according to our natural disposition. It is very true that it shall be according to such measure as God shall therein give it unto us: but yet it is as it were after a natural manner. Moreover, when we shall talk of the secrets of the heavenly life, and of the wisdom which God shows unto us in his word: there must all men confess that all their senses fail them, and that all their reason is dead and buried. What is then to be done? Let us come to the remedy which David here gives us: to wit, that we desire of God to have understanding, that we might become very well learned. For without that, we must continue and remain still in our beastliness. And this prayer answers and very well agrees with that which we have seen in the verse next before, as that matter has been already touched. Now it follows soon after.
"It is time for the Lord to lay to his hand: for they have destroyed thy law."
Here David makes a petition against the contemners of God and transgressors of his law: saying, That it is time for the Lord to lay his hand since he sees his law to be so destroyed that there is no account made of it. It is very true that David greatly desired the conversion of all men, and by little and little their salvation. And it is no doubt but that he prayed to God with a good affection, that it would please him to bring to repentance all those which he sees to be led unto wickedness, but yet he was not without this zeal which we see in this place: that is, that God would execute his judgments upon the obstinate, and upon all those who were altogether stubborn. And see also how we ought to temper our affections, that when we see men go to do mischief, let us have compassion upon them: if we see them given to sin and wickedness, if we see them to be in the way of perdition, let us travel to bring them again into the right way, to procure their salvation as much as in us lies, and we ought to desire and to pray for it, have we had any such affection? Then let us never cease to pray unto God to stretch forth his hand upon those his enemies whom he knows to be altogether desperate. It is very true we must not condemn them: But we ought rather, as I have already said, to use the effect of charity towards all, and pray unto God that he would save them: but because there are a great number which are stubborn and without amendment, we ought to beseech God to show himself a judge over those whom he knows to be such. And why so? Because they draw the simple and ignorant unto wickedness, and are an offense unto them, because also they make the word of God to be evil spoken of, and are the occasion that liberty is given to all evil. When then we see the name of God to be evil spoken of, that there is no reckoning made of his word, that all doctrine is cast underfoot, we are to pray unto him to remedy it. "It is time," says he, "for God to lay to his hand: for they have destroyed thy law, O Lord." He here speaks in the third person: and after directs himself to God. And why does he so? Although that this order is not always to be observed, that he
who prays unto God is to continue in one self-same person: yet it is so, that in this place, it seems that David meant to speak with a greater vehemency, when he says, "O Lord, lay to thy hand." As if he should have showed, what the office of God is: for if he had simply said, "It is time, O Lord, that thou didst look unto the matter, because thy law is destroyed": this had not been spoken with the like vehemency, as when he said, "It is time that thou, O Lord, lay to thy hand": for by this saying, he declares what the office of God is: to wit, to be judge of the world: and beseeches him to lay forth his justice, in punishing the offenses and horrible wickednesses committed here below: that after he had suffered them a long time, he desires him to provide for the punishing of all those who had been so obstinate and hard-hearted against him. Now by this we are admonished, when as we see that the law of God is as it were utterly cast underfoot, his doctrine to be a reproach amongst men, and all right and equity overthrown, so that there is nothing but confusion throughout: that then we ought to pray unto God the more earnestly, to the end it might be known that he does his office. If this ever were necessary, it is at this present most necessary. For let us consider the state of the world I beseech you, what havoc is there made of the law of God? Are we not come to the very extremity, to contemn all doctrine of salvation?
When God at this day speaks unto us, what ear do we give to him? and how reverently? See here, he has bestowed upon us a singular grace at this day when his word has been once again published. Let us behold our unthankfulness. Let us lay all these things together, and we shall see that the majesty of God, his word, is no more esteemed than the very peel of an onion, as we say. See, I pray you, to what a point we have grown and come: even unto such a horrible and brutish impiety as is most lamentable.
Moreover, let us look into the manner of our life and the order of government: shall we find either justice, loyalty, reason, or modesty? No: but clean contrary, we shall see the whole state of our life and order of government full of treason, malice, cruelty, and violence: all full of blasphemy against God: plenty of drunkenness, gluttony, and dissoluteness: store of lechery and all other villainies whatsoever. To be short, it seems that the whole world has conspired to exceed even unto the highest degree of wickedness. When then we see the law of God to be thus overthrown every manner of way, ought we not to give our minds a great deal more than we do, to beseech God to take order, and to provide for the same? Now when we shall have such a zeal to pray unto God as we see that David had, let us not doubt but that he will remedy all the confusions which we see at this day. And now he concludes and says,
"Therefore, I love thy commandments: above gold, yea, above most fine gold. Therefore I esteem all thy commandments most just: and all false ways I utterly abhor."
See here what a notable protestation he makes, and such one as we ought thoroughly to mark. For when David has said before that the wicked have destroyed the law: yes, and speaking of no small number of men, but as of all in general, seeing all the world to exceed and to be corrupt: he adds for this cause, "O Lord, I have loved thy commandments above all gold, yea, and above most fine gold I have loved them in all and through all, and have utterly abhorred all false ways."
Now I have said that this is an excellent protestation, considering the circumstances. For if David had dwelt among the godly faithful ones, who had served God and walked in his fear: then it might have been said that it was an easy matter for him to have conformed himself
unto them. For although we see men always inclined to evil, yet they are many times reduced and framed to goodness through good examples. But I pray you, in what time was it that David lived? Forsooth, in such a time as he was encompassed with the despisers of God, he saw nothing but following of evil throughout the world, he saw as it were a mad and devilish impiety, he saw everything full of all infection: to be short, there was neither justice nor equity, no fear of God, nor yet any religion. And yet notwithstanding he says that he loved the word of God and his commandments, and that he made more account of them than of all the most precious things in the world. Let us then learn to love the word of God, not only when we shall be stirred up by those who keep us company to serve God all with one accord: but also when we shall be among perverse and froward people, that we be as it were in hell amidst all the devils, yet to persevere in this affection, and not to leave following the word of God: that whatsoever offenses we shall see committed by men, that they withdraw us not from the love which we ought to bear to the word of God. See then what we must keep in mind for the understanding of this text.
And after, we are to note for the last verse, that David, saying that he loved the commandments of God, says not that he did it by halves, as we many times do: but I, says he, have loved thy commandments above all things. As if he should have said, I am not like unto those, O Lord, which come to serve thee by halves: but in all and through all, I love whatsoever that thou hast commanded. And after this manner it is that we must also do: for it is not in us to divide and make a partition of the word of God, neither yet can we make it. And therefore, let us be well advised to obey God, in whatsoever he shall command us, and to love his commandments from the first to the last: and not to do as a great many do, which will be contented to receive the Gospel, forsooth, so far forth as it will serve their turn and
pleasure them. Or else, if they pass over this or that: and think themselves to give God great credit, when as they shall give him authority over them in some one point: But if soon after, they shall be anything grieved, they will never overslip that point.
Nevertheless, we are there admonished to the contrary, that it is not for us, as I have already said, to make a partition of that which God has conjoined: but we must yield our obedience unto him even to the full: that although whatsoever he says or commands us to do, be hard and sharp to our nature, yet let us take it in good part with a gentle and mild mind: and say with David, O Lord, I have loved thy commandments which thou hast given me, not in one, two, nor three points, but in all and through all. According to this holy doctrine, let us humbly prostrate ourselves before the Majesty of our good God, in acknowledging our offenses, beseeching him that it would please him to make us better, to feel our miseries, to the end we might be grieved with them and to seek for remedy at his hands: That in renouncing whatsoever that is in us, and whatsoever power and strength we think ourselves to have, let us beseech him to fortify us, and so to enlighten us with his holy spirit, as that we may more and more draw near unto him: And as he has already begun to enlighten us, that it would please him to cause us to see his brightness better than we have done heretofore, until such time as we shall come unto his kingdom, where we shall perfectly see that which now we do but half know.
And although this world be so perverse and wicked, as that we might take occasion to withdraw us from the right way: notwithstanding let us beseech him, that he will always uphold us with a mighty and strong hand, to the end we may stand steadfastly in that whereunto he has called us, and never decline from it whatsoever come of us. That it would please, etc.
The seventeenth Sermon upon the
hundredth and nineteenth Psalm.
PHE.
129 Thy testimonies are wonderful: therefore doth my soul keep them.
130 The entrance into thy words shows light, and gives understanding unto the simple.
131 I opened my mouth and panted: because I loved thy commandments.
132 Look thou upon me and be merciful unto me: as thou usest to do unto those that love thy name.
133 Order my steps in thy word: and let no wickedness have dominion over me.
134 O deliver me from the wrongful dealings of men: and I will keep thy commandments.
Show the light of thy countenance upon thy servant: and teach me thy statutes.
136 Mine eyes gush out with rivers of water: because men keep not thy law.
In very deed, the sentence contained in this first verse of the eighth should be a very ordinary and common thing with us. And indeed, there is no man but will confess it to be true: but yet it is so very far
off, as that there is none of us all who has the feeling thereof in himself: that is, that the law of God is a wonderful wisdom: for we do see how it is contemned and despised. It is very true that God in all the holy scripture speaks sharply enough and also humbly: but it is for this cause that he would fit himself to our simple capacities. And because that we are blockish and earthly, it is meet that he should so plainly speak as that we might understand him. Nevertheless, in this speech, which carries no great glory with it, nor is colored with any worldly eloquence, are certain secrets, which may very well ravish us with marvelous astonishment. And indeed, the very cause why these faithless and contempters of God so little esteem the doctrine of salvation, is that they, being brutish, never tasted of that, which it means to utter. See then whereupon this pride and ungodliness arise which we see at this day to be in the greater part of the world, so that there are very few who bear that reverence to the word of God as they ought: for it is an old saying, no man can love a thing before such time as he knows it. They then who are so blockish, as that they have neither sense nor judgment rightly to discern of the truth of God, slip it over, yea, and tread such an inestimable treasure as it is under their feet. But they who have once known what it is that God teaches us in the holy scripture may very well say with David, that they are wonderful things, and so high mysteries as that we ought to wonder at them, and deserve that every one of us should wholly apply his mind thereto. Now, he says, That for this cause his soul did keep the testimonies of God. This imports a greater matter than if he had simply said, I have kept them: for he signifies that he has kept them (as we say) with a hearty affection. And lo, how indeed, we ought to esteem of the doctrine of God: it is not only to have an opinion that it is excellent and worthy to be had in sovereign and high honor: but that we should be very earnestly touched therewith that we might have such a fear and an obedience rooted in our hearts, as that the saying of the Prophet Isaiah might be fulfilled in us, that we might
tremble at the voice of our God. See here in effect the content of the first verse of these eight, which we are now about to handle: that is to say, that the faithful whose eyes God has opened might know that the holy scripture contains no common doctrine, but such a wise doctrine as is worthy to be reverenced and honored all the world over. Now, when as we shall once have known that God lays wide open his heavenly mysteries in his law, it is good reason that we for our part be touched, and moved to hearken unto our God when he speaks unto us: yea, and that in such sort, as that he handles no small and light matters, and of no importance: but opens unto us his mysteries, which are far beyond our reach and capacities, except that of his infinite goodness, he bears us that favor to fit himself to our understanding. Now David adds in the second verse:
"The entrance into thy words shows light and gives understanding unto the most simple." Wherein he signifies that if we understand not all the mysteries of God which he shows unto us in his word, we must not straightway therefore say that the doctrine is unprofitable unto us. Why so? Because the only savor which we shall feel therein shall profit us. It is not needful that we be great clerks nor perfect doctors to receive some benefit and edifying from the word of God: for we cannot have so small an entrance into it, but that we shall become already both wise and well-advised. Lo here in sum the meaning of the second verse. And it is a place which we very well ought to observe: for like as there are a great sort of people who make no account of the word of God because they never tasted of the mysteries therein contained: even so also there are some who excuse themselves and say that the word of God is too dark and hard, in so much that it makes them to flee from it, and dare not come near it.
Alas, will one say, I am a very ignorant soul, or, I am not so sharpwitted as indeed a man would judge: or else, I am but a simple
scholar, and therefore cannot conceive of so high mysteries. Lo here what excuses a number of men will make, because they would not be acquainted with the word of God. No doubt of it we shall have of those people who will use such excuses and starting holes, only because they would be ignorant, and have their eyes fast closed up, although they have the light of God to shine upon them.
Again, there are another sort who will keep themselves clean away from the word of God, fearing that if they should once enter into it, that it would be like unto a maze wherein they should be held fast in and so be utterly confounded. Therefore, let us for this cause thoroughly consider the saying of David: to wit, that although we attain not unto such a perfection, as that we are able to understand and know whatever is written in the holy scriptures, and to be so exercised therein even at the full, as that nothing has escaped us: but let us be thoroughly acquainted with the law, and have the very true and undoubted exposition and meaning of the Prophets, yea and let us know and understand the Gospel at our fingertips: and yet although, I say, we have not attained unto this excellency, let us not for all this cease to be enlightened.
Let us then boldly approach, when as we see that God calls and allures us, and is ready to teach us his word: and let us know that when we shall have never so little a taste thereof, that it shall be for our salvation, so that we shall not be altogether blind, but that we may be able to know which is the right way unto everlasting life. To be short, we shall be enlightened as David speaks of in this place. And hereby we may see what a great abuse at this day reigns in this point in Popery, when as they shall put by the greater part of Christendom from the reading of the holy scripture under a color, it should thereby be utterly confounded: and again being never able
once to come to have any taste thereof, that it is over high a thing for them to meddle with.
Now, this is to make the holy Ghost a manifest liar, who has spoken and pronounced by the mouth of David, that which we have already heard, That the first entrance into the word of God shows light: in so much that so soon as we shall have understood but one only sentence thereof, the same to be already even enough to lead and guide us to everlasting life. Now since then we see how the devil possesses the Papists, when as under such a cloak, they withdraw the simple people from the reading of the word of God, yea in forbidding it them with such a cruel tyranny: let us for our part, having so good and sure a ground, take great heed how we waver, and how we always abide wittingly ignorant, considering that God having openly and at large manifested himself unto us, continues still more and more our good God, and gives us so great leisure and large a time to profit in his school.
And why so? Because then the alone tree is clear and bright: what will it then be when as we shall enter on somewhat further: that even in the very entrance, we find salvation? In what case then I beseech you shall we be, when as we shall have once passed the midway on? And to the end that David might the better express that the question is not here of the great learned doctors he namely says, That it gives instruction to the simple and silly souls, to the end they might have light and understanding.
As if he should have said, that God has so communicated his word unto us, and in such sort framed and wrought it for our understanding, as that there is not the most simple and ignorant who shall not find himself capable to be the scholar of God, yes so that we come unto it in all lowliness and humbleness. For David, in saying
that the word of God makes the lowly to understand, right well shows that if we come unto it in the pride of our own minds, presuming of our own fine heads, as in this point a great number of proud and glorious men do, who will rather control God than submit themselves unto him and to his word: no doubt of it, we shall be left in the dark. Let us not be abashed although such people of whom I have already spoken, do continually remain most blockish. But we for our parts ought to know that we must be humbled and thrown down in ourselves, so that God might enlighten us. And then let us not doubt but that we shall feel God to be ever more ready to play the part of a good schoolmaster unto us when as we shall show ourselves to be true and dutiful scholars.
Now, by and by follows, "I opened my mouth and panted," he was scarcely able to fetch his breath. And by this is signified the fervent zeal which he had, which was to be well instructed in the law of God. Now here David shows how it is that we should be enlightened, that is, that after we are known to be lowly and humbled, feeling our want and necessity, let us sigh and groan unto the majesty of our God, in beseeching him to instruct us. For we shall not need to be greatly learned for our right and perfect walking if we truly and earnestly desire to be his scholars, and to prefer his word before all other things.
David might very well say, "O Lord, I have desired to understand that which thou hast showed me by thy law," and yet not content himself with this only saying. But he says namely, that he opened his mouth, as a forpined ghost, who was no longer able to abide it. And afterward he says that he drew in his breath, that he was so zealous, as that it took away as it were his very speech from him. There is no doubt that David meant here the very single affection wherewith he was touched: not for any desire he had to commend himself but to
show unto us by his example what our office and duty is towards God: that is, that we should seek to profit ourselves by his word.
Now then, we have here to note that even then we shall be inflamed with the word of God when as we shall have, yes, even such a vehement desire, as hereof is mentioned, and as has been spoken of before. That the word of God ought to be more dear and precious unto us than all the riches of the world, and more sweet than all other sweetness in the earth. When then we shall have such a desire as this, we shall find God to be always ready to accomplish that which is said in the song of the holy virgin, that he has filled and satisfied the hungry and empty. God will satisfy and fill those that hunger after the things which concern but this present life. And do you think that when we shall be desirous of his doctrine, knowing it to be the most principal benefit that we can possibly wish, and whereunto we ought to apply our whole heart, that he will let us famish? Do you suppose that he will not grant us so holy a desire, and such a one as he approves above all the rest?
But by the way, let us consider that we perceive not at this day the profit and edifying which David brings unto us in this place: because in deed we are over cold to seek after the will of God. And to say truly, I beseech you, can we find one amongst an hundred who desires it, I say, yes, such a one as only has that affection to be taught of God? We see to the contrary, that we shall not need the very least trifling toy to keep us at the gaze: because we are so full of all vanity as is lamentable: neither can the devil no sooner set anything before us which we will not run after and take occasion to be withdrawn from all whatsoever is good and godly.
Now then, when as we shall see ourselves to be thus cold, is this to come with such a fervency as is here declared unto us by David? Alas,
where shall we find it? Ought we not then even to be abashed when as we shall see so few to be truly taught of God? Considering that so small a number of people are touched to the quick with a true desire of his doctrine? But we ought rather to think it more strange, when as we seeing God to be so full of loving kindness as to bear with our negligence, that instead of opening our mouths and to desire his heavenly doctrine as David has done, we open our mouths to crave such things as do nothing else but offend and grieve the majesty of God: for in that is our whole delight, and upon it bestow we all our power and strength. When then we shall after this sort forsake God and seek after the transitory things of this world, yes, the which cannot but hurt and lead into everlasting destruction, are we not worthy that God should leave and forsake us as most miserable and wretched caitiffs? And therefore, this doctrine is not here set down in vain.
Let us then understand that God means here to exhort us by the example of David, that if we will be well instructed by his word, we ought with such humility as here mentioned to come unto him with an earnest desire and zeal, knowing this to be such a benefit as deserves to be preferred above all the rest, even to know the will and love of God towards us, considering that in it consists and rests our whole salvation. Now it follows in the fourth verse:
"Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name."
Here David right well shows what the desires and petitions of all the Children of God ought to be, to wit, that they must hang upon the mere mercies of God, and to know that all their felicity consists therein, and so to stay themselves upon this ground and foundation, that God looks with his eye upon them, to guide and govern them.
Now this thing is greatly to be observed, because that men commonly make themselves believe that they shall be blessed if they may obtain that which their flesh desires. As when the Glutton shall have wherewithal to fill his filthy paunch, so that it may stand astrout: the Whoremonger to enjoy all his foul villainies and beastly lecheries: the Covetous man to be so scraping as that he cares not what he gets nor how he comes by his goods, to lay Land to land, and to be filled with another man's blood: lo, these are the men, as they think, which are blessed. Yea, and although they were not so given to wickedness as openly to grieve the majesty of God, yet for all that, you shall have very few who will acknowledge themselves to be accursed, but that God has care over them and their salvation, and that there is none other blessedness nor felicity but even this, that they are in the hand of God and under his protection.
And so much the rather ought we to record and have often in mind this lesson when David says, "O look upon me, O Lord, and be merciful unto me." For by this he signifies unto us that if we will have our life to be blessed, if we will have good success in all our affairs, lo, from this fountain must we draw all our felicity: which is the providence of God, because we should in no wise doubt but that he cares for us, and bestows and employs himself for our preservation. When it is thus with us, all the rest cannot but go well with us: but if this point be wanting, we are very miserable, although it seems to us to have even as much as can be wished.
Now, by the way, let us note that David, in beseeching God to be merciful unto him, declares that so long as we are in this world, that we are subject to a number of calamities and afflictions. And so we have great need of the mercy of God, or else we shall carry away all the blows (as we say) among so many grievous encounters, as shall be lamentable. Now, this may serve us for two purposes: The one is
that we, being here below upon the earth, might make our account that we cannot be here as it were in Paradise, to have such rest and quietness as we would chiefly desire, to lack nothing, and not to be subject to any grief nor displeasure: No, not so: But contrariwise, let us know that here God subjects us to a great number of wretchednesses and miseries, to the end we should always call upon him for his mercy, and to be always running unto him for it. Lo here the first point which we are to consider of in this place, that the faithful to the outward show shall be very miserable, and in a most wretched case, so long as they shall live here below: and the meaning of God is to hold us under this condition, to the end to awaken us, that we might have a far greater affection to call upon him and to cleave wholly unto him.
Now, if we shall have this consideration with us, we may then in the second place say with David, "Have mercy upon us, O Lord": that is to say, we may be assured in all our miseries that God will be pitiful and merciful unto us, yes, so that we desire him, as we are here taught to do by the spirit of God. Namely, David adds, "As thou usest to do unto those who love thy name."
This is a sentence of Judgment which is here set down: But it sometimes signifies, measure, sometimes, estate, order, or fashion: the sense is not dark: for it is as much as if he had said, "O Lord, have mercy upon me, even as thou art wonted to have mercy upon those who call upon thy name." Now we are to gather from this saying that David made not this petition only for himself but has set down unto us a general rule, which we may and ought to apply unto every child of God, to the end that every one for his own part might be sure that God will have mercy upon him, and stretch forth his hand to aid him in his need. And why so? For the Holy Ghost namely pronounces that it is the ordinary manner of God to be loving and pitiful to all those
who love his name. What remains then for us to do? Forsooth, we must love the name of God. And here we are also to consider what this saying means, to love the name of God: For we shall have some men who will fear God, so, so, and yet be contented never to come near him, if they could otherwise choose: yea, they will not stick to shut the door against him, and keep themselves as far from him as is possible.
Now David shows here unto us what the true fear of God is, to wit, that we must love him of our own goodwill, and that with reverence, and not constrainedly to love and fear him, but that we desire to come unto him, and wholly to submit ourselves unto his Majesty. If we shall do thus, then may we truly say that we love him, and in loving him, fear him also. In very deed, these are things that may not be separated because it is impossible for us rightly to reverence God, and to fear him as we ought, except (as it is said in the Psalm) that we first acknowledge him to be our father, looking for all goodness and courtesy from him. This then affords us, in the first place, that we are assured that God loves us, that we must take him as for our father, that we feel that he, in the loving of us, desires nothing else but our salvation. And thus much for the first point. And after from thence also proceeds humility: when we see God so to abase himself, as to seek for us miserable Creatures, wretched worms of the Earth, yea even very condemned and utterly lost persons, the bond-slaves of Satan, that God seeks for us even in Hell, and draws us so lovingly unto himself. And must it not needs be that we are very stubborn, if we be not touched and moved to come unto him, and yield ourselves unto him, and be ruled and governed by his hand and protection? Lo, say I, how we ought to love the name of God, to the end we might be glad of that felicity which David here speaks of, that is, that God looks to keep us through his providence. And although we are here compassed with a great number of miseries, afflicted a great number
of ways, and judged to be most wretched, yet God is at hand to help our necessities. And namely it is said to love the name of God, Because we must receive a testimony from him, to comprehend his goodwill. We see not God in his Essence, or as he is in deed, but he manifests himself unto us by another mean: to wit, that we might behold him in the glass of his word, where he shows himself unto us openly enough. Now David adds soon after,
"Order my steps in thy word: and let no wickedness have dominion over me."
Here we see more clearly that which I have already touched: to wit, what the petitions of the faithful ought to be, to the end they should not be given to vain things. For we need not to have anything to make us by and by to go astray, seeing our own nature draws us readily enough thereto. There is no question, but that we will go more than a foot pace when as we are bent to do mischief: yea, we will trot on most swiftly and violently, even as wretched men that were bewitched. Wherefore, here is a remedy set down unto us: considering that our nature is inclined to all evil and carries us thereto headlong, that we only ought to endeavor ourselves to bridle our vain and wicked affections: and besides we ought to desire God to keep us through his word, and not to suffer any iniquity to reign in us. Lo, I say, in what sort all the faithful must order themselves, fighting against all their fleshly lusts: For it is meet that we utterly renounce the evil that is in us if we will seek after God and come unto him. Now here are two things which David desires, To have his steps ordered according to the word of God: And afterward, that no iniquity have dominion over him. Which is as much as if he had said, That God had conformed him to his word, and given him power and strength to withstand all temptations.
Now when he says, "Order my steps according to thy word," he means that we can do nothing at all except God governs us by his holy spirit. So then, it is not enough that we have the word of God preached unto us, to hear it, and to be exercised in the reading thereof: But it is God that must put to his helping hand over and besides: he it is that must make the preaching of it effectual and pierce our ears, to the end we might understand that which is set down unto us, and open our eyes when we read, and that altogether by his holy spirit. And thus much for this. For although we have the word of God offered unto us, yet shall we profit nothing thereby until such time as God gives us understanding to see it. And besides, it is not enough to have the knowledge of the will of God and to understand the right way to salvation: But God also must lead us himself and hold us by the hand even unto the end. And why so? For we will never cease drawing backward when as God shall have faithfully instructed us, if so be he himself does not still conduct us, and always holds us with a strong and mighty arm: because our rebellious nature will never cease to withdraw us clean contrary. For Saint Paul, who had so greatly profited in the fear of God and was so very forward therein as the like was not in his time, yet ceased he not still to say, "I see two laws in myself: I have a desire to serve God, but yet there is another thing also which leads me to the contrary, so that I do the evil which I abhor and would not do: and if I do any good, it is not done with so cheerful an affection as I would." See here in what sort Saint Paul complains himself, and in the end concludes and says, "Alas most wretched man that I am, who shall deliver me out of this prison?" If Saint Paul used this kind of speech, what shall become of us, when we shall be not at all guided by the spirit of God? I beseech you what shall the bare doctrine profit us? It is meet then, that after God shall have taught us, that he also guide us, and after, that he give us the power and strength to follow him, and to confirm,