Twenty-Two Sermons on Psalm 119, Sermon 22 – Colophon
The xxii. Sermon vponupon the hundreth and nineteenth Pſalme.
THAV.
Let my complaint come before thee, O Lorde: and giuegive me vnderſtanding according to thy word.
Let my ſupplication come before thee and deliuer me according vntounto thy worde.
My lippes ſhall ſpeake of thy prayſe when thou haſt haſt taught me thy ſtatutes.
My tongue ſhall treate of thy worde: for all thy cō mandementes are righteous.
Let thine hande helpe me: for I hauehave choſen thy cō maundementes.
I hauehave longed for thy ſauing health, O Lorde: and in thy lawe is my delight.
Let my ſoule liue, and it ſhall prayſe thee: and thy iudgementes ſhall helpe me.
I hauehave gone aſtray like a ſheepe that is loſt: ſeeke thy ſeruaunt for I doe not forget thy commaundementes.
THeſe eight laſt verſes, which arche knitting vp of the whole Pſalme, do ſhew vntounto vsus that, which we oftentimes hauehave before ſeene: to wit, that Dauid his chiefeſt deſire was this, to be duely and truely inſtructed in the word of God, and therin to be cōfirmed: for he tooke ſuch pleaſure in it, as that all the reſt was little, or nothing worth vntounto him in reſpect of the ſame. Now it is very true, that he hath already ſufficiētly ſpoken of this matter: and yet that which he preſently addeth is not ſupperfluous, eſpecially, if we conſider in what ſort our carnall deſires rule vsus. For that is it which letteth vsus that we can not onelyonly hauehave that feruency which Dauid had, to ſeeke throughly to profit in the ſchoole of God: but we ſcarſely hauehave ſo much as any ſmall deſire. And therefore as I hauehave already ſaid, we are too too much nuzzeled in our earthly affections. Wherefore this is a leſſon which ought many times too put vsus in minde: that if wee will pray vntounto God according vntounto his will, wee muſt not come vntounto him with a deſire of our owne, to ſaye whatſoeuer commeth in our brayne, yea and to leaue out the moſt principall parte: but we muſt beginne with this ſaying: to wit, that it would pleaſe God ſo to inſtruct vsus, as that our life may be ſquared according to his law, and we to cleaue ſo vntounto it, as not to come with a double and twyfold heart. Although we are to ſtriue againſt the worlde, and our owne nature, yet muſt we remaine conſtant in this chiefly to louelove the woorde of God. And therefore for this cauſe Dauid here ſayeth,
Let my Complaint come before thee, O Lord: and giuegive me vnderſtanding according vntounto thy word.
When he ſpeaketh of his complaint which hee maketh vntounto the Lord, he ſheweth that he made no cold prayer vntounto God, as we many times, and as it were daily do but with great vehemency. I can not deny but that an hypocrite may very well make complaint with a loude noyſe, and thruſt out his weaſaunt. But Dauid hauing here conſideratiō of God, meaneth not to make an outward ſhew before men. Wherefore, That he cried out aloude, importeth as much as an earneſt teſtimonie wherewith hee was pricked forward. Now by this we ſee, that he chiefly deſired that which he craueth: to wit, to hauehave God to inſtruct him, and to giuegive him vnderſtāding. And in deſiring this gift of God, he cōfeſſeth that he was of him ſelfe a very wretched blind ſoule▪ that hee neuer vnderſtoode any thing, yea although he had the lawe in his hands, which he might reade, wherein was conteined a true perfection of all wiſedome, yet that he ſtill continued euē like a poore miſerable blind wretch, except God enlightened him. So then, let vsus vnderſtande that this is an eſpeciall gift which God beſtoweth vponupon vsus, when hee openeth our eyes, too make vsus vnderſtande that which is ſhewed in his word, whether we reade it, or that it be preached vntounto vsus. Yea, and let vsus not here make any exception, thinking our ſelues to bee more ſharpe witted, or abler then Dauid was: but let vsus rather knowe, that if hee needed to beſeech God to giuegive him vnderſtanding, that we for our partes hauehave as great neede. So then, it can not bee choſen but that whē God hath deliuered vntounto vsus his word, and declared his will therein conteined: and for performance hereof inlighteneth our hearts by his holy ſpirite: for other waies we ſhal hauehave our cares beaten in vaine: and then the doctrine which we hauehave heard will do vsus no good. Now that which followeth, According vntounto thy worde, may two wayes beſet forth, According vntounto thy word: that is to ſay, that thou wilt make me wiſe. And after what maner? That I be altogether ruled by thee, and do that which thou commaundeſt. This is a very true ſaying, for by this wee are admoniſhed to heare God ſpeake, and we againe muſt ſuffer him to hauehave dominion ouer vsus: and not to be ouertakē, with this foooliſh arrogancie, and ſaye, I hauehave knowledge inough, I neede not ſo much teaching. Wherefore, when as God ſhall hauehave ſpoken the worde, let vsus paſſe it ſimply and without gaineſaying.
This ſentence then which I hauehave ſpoken is very true but yet it agreeth not with the meaning of Dauid, he yet with the plameneſſe of the text. For he craueth here two things, the one in the firſt verſe, the other in the ſecond. He ſayeth in the firſt verſe, Let my complaint come before thee, that I might be inſtructed according vntounto thy worde. And afterwarde he addeth▪
… my ſupplication come be fore thee: and deliuer me according vntounto thy worde.
It is very true that he vſeth two ſentences: but yet they are not without a marueilous grace in one ſelfe ſame ſignification: and by this repetition we may the better perceiue that Dauid meant not, but to hauehave God to graunt either obboth his requeſtes, according to the promiſes which he had made him. See then, what the naturall ſenſe is of the firſt verſe, O Lord, giuegive me vnderſtanding as thou haſt promiſed. And this is according vntounto the rule which wee hauehave heretofore touched, that wee ought not too craue of God any thing whatſoeuer, without it bee that which hee hath promiſed, yea ſo that we be aſſured of his wil. It is very true, that God dealeth very familiarly with vsus, when as hee calleth vsus, to come vntounto him, as the father calleth his childrē, ſuffereth vsus to poure abroade all our affections vntounto him, and to vnburden them as it were in his lappe, as the ſcriptune maketh mention and yet hee meaneth notwithſtanding that wee ſhould holde this modeſtie, not too craue of him any thing whatſoeuer that ſeemeth good in our owne eyes: but to diſcerne of that which beſt liketh him. And howe ſhall wee knowe that? Forſooth by his promiſes. Wherefore we muſt be well aſſured of our prayers; and not to craue of God at a wilde aduenture, this thing, or that: but we muſt beſeeche him, and be certaine and ſure that he will heare vsus. And how may this bee done, ſeeing that no man hath beene of his counſell, too ſaye that wee hauehave any ſuch certaintie, except hee his ſelfe had tolde vsus, that it is his pleaſure to graunt vsus? So then, it is requiſite that al our prayers be conformable vntounto the promiſes of God, that we gather together, I ſay, out of the holy ſcripture, al whatſoeuer he hath promiſed vsus, to the ende wee may that waye hauehave an entrance to make our ſupplications, and prayers vntounto him. Now it remaineth for vsus to knowe, whether Dauid had the promiſe alone made vntounto him by God, or els, whether it bee common vntounto vsus all. No doubt of it God ſpake not to Dauid as to a priuate man: but too declare in generall that he would not miſſe to inſtruct all thoſe which come vntounto him in humilitie, and to aſke nothing, but according vntounto his worde. Since then it is ſo, that God hath ſpoken to vsus in generall, declaring that he is ready to playe the part of a ſchoolemaiſter, if we will become as his ſchollers: we may then ſay with Dauid, O Lorde, giuegive me vnderſtanding according to thy promiſe. Now we are here briefly to marke two notes. The firſt is, that we are aduertiſed to acknowledge our ignorance and rudeneſſe. For if we craue of God to bee made wiſe, and then we thinke to become wiſe through our owne induſtrie and power, this is a meere mockerie. We muſe then acknowledge our ſelues to be vnprouided both of wit and reaſon, if wee will make this requeſt in truth: to wit, to hauehave God to giuegive vsus vnderſtāding. And thus much for the firſt point. For the reſt, we ought to know, that God deſireth but to receiue vsus with this condition: to wit, euen when we ſhalbe humbled and caſt down. For otherwiſe we will neuer abide to bee inſtructed, whatſoeuer holy ſcripture we hauehave, bicauſe that in it hee ſayeth, that it is his office to teach the humble and meeke, that it is as it were his very proper nature to open the eyes of the blinde, and to inſtruct thoſe which are altogether ignorant, to gather together the ſtrayed ſheepe, and to bring them to the hauen of ſaluation, when as they are in the way of perdition. Since then it is ſo, that God taketh all this vpō him ſelfe, let not vsus doubt but that he will heare all our requeſtes. But what? We ſee howe colde we are. For we are ſo hindered with the things of this worlde as that wee leaue out the principal. Now after that Dauid had declared what he chiefly deſired, he goeth on and ſayeth,
My lippes ſhall ſpeake of thy praiſe: when thou haſt taught me thy ſtatutes.
Here he proſecuteth that which he began withall at the firſt: that is, to ſhew that he would not be vnthankefull, but that he would acknowledge the benefites of God. It is very true that whē we come vntounto God, it is not any thing nedefull for vsus to make great outwarde ſhewes, as though hee knew them not perfectly inough as of him ſelfe: but thus he meaneth, that when we pray, hee would hauehave vsus to ſaye, that we will neuer hereafter be vnthankefull vntounto him: and this needed not neither but to the ende, the better to ſtirre vsus vp to do our dueties. And this alſo maketh vsus to praye with a boulder courage, to feele the fruite which ſhall come vntounto vsus, when as we ſhal hauehave obtained that which we hauehave craued and deſired. Dauid then, in ſaying here, My lippes, O Lord, ſhall ſpeake of thy prayſe, when thou haſt taught me thy ſtatutes: hee meaneth that hee ſhalbe diſpoſed to praiſe God with open mouth. Nowe why ſpeaketh Dauid after this maner? In thus doing, he taketh vppon him, and ſtirreth vp him ſelfe too ſuch an acknowledgement, as hee proteſteth to make: and it is, as if he had ſaid: Goe to nowe, when as God ſhall hauehave ſhewed me this fauour to inſtruct me, what is then my dutie to do? Forſooth, I muſt euen thē prayſe him, for that I ought to be thereto the more ſtirred vp, and to be greatlier occaſioned therein. And ſince I deſire God too teach mee, what fruite ſhall I reape thereby, when as he ſhall hauehave called me vntounto the waye of ſaluation? I ſhall then hauehave wherefore too ſing prayſes vntounto his holy name, knowing the grace which hee hath beſtowed on me. See then how that in this proteſtation Dauid ſpeaketh not to bynde God, through any recompenſe or ſeruice: but onelyonly ſtirreth his ſelfe vp, and pricketh him ſelfe foreward as it were with a ſpurre, to the ende he might be the better diſpoſed, too receiue the benefite which God had promiſed him: and that he might knowe, that this benefite ought not to be an occaſion to make him vnthankefull vntounto him from whom he receiued it. Howebeit we are here briefly to conſider of two pointes. The one is, that as God hath liberally beſtowed vppon vsus his graces, ſo much the more ought we to be ready to prayſe, and magnifie him for euer. For furely this is all the recompenſe that wee are any way able to yelde him, if ſo bee,Pſal. 116. it may bee called recompenſe: howebeit hee accepteth it thankefully vnderunder this title, as the ſcripture thereof maketh mention. Since then it is ſo, if wee will not that the benefite which God hath beſtowed vponupon vsus, turne it ſelfe into condemnation by reaſon of our vnthankefulneſſe, let vsus be well aduiſed to diſcharge our ſelues towardes him: and ſo, when as hee ſhall hauehave layde open his goodneſſe vponupon vsus, let vsus not bee forgetfull of it, neither yet let our mouthes be cloſed vp, but euen to acknowledge the ſame vntounto him.
And thus much as touching the firſt point. The ſecōd is, That he which ſhalbe wel and duely inſtructed in the word of God, let him ſhewe it, yea in glorifying his name all the daies of his life. They then which are ſo colde in praiſing of God, do right wel ſhew, that they neuer felt what the power of the worde is. And thy ſo? Bicauſe it is impoſsible for vsus to hauehave any taſte of the worde of God, to receiue thereby any inſtruction, but that wee muſt needes bee moued and rauiſhed therewith to ſing prayſes vntounto his glorious name. Whatſoeuer hee bee then that ſhall ſhewe him ſelfe negligent herein, ſufficiently inough declareth that hee knoweth not what the worde of God is, albeit hee proteſt him ſelfe to be a Chriſtian. Let vsus nowe come to thoſe, which are not onelyonly dumbe them ſelues: but that, which is alſo worſe, which would ſhut vp the mouthes of others, to the ende it might not bee lawefull for them too prayſe God. And yet forſooth theſe men are ſo ſhameleſſe, as that they woulde notwithſtanding bee taken for good Chriſtians: but by theſe meanes they declare them ſelues too bee the deadly enemies of God, yea worſe then the very deuilles. And why ſo? Forſooth they thinke it not inough that they hauehave nothing profited in the ſchoole of God, neither yet are they contented to ſhewe the waye, to doe well, vntounto others: but they would hauehave al the world to be like vntounto thē ſelues, that there ſhould neuer mention bee made of prayſing God, & yet in the meane while, as I hauehave already ſaide, this word Chriſtian ſhall ſtand them in neuer a peny. Nowe without all dout. God diſaloweth of all thoſe, which will not giuegive them ſelues to ſing praiſes vntounto his maieſtie, and that will not ſtirre vp their neigh bours to doe the like, that they might ſhewe them ſelues to hauehave ſtudied his woorde. But let vsus bee well aſſured, that it is notinough, too open our mouth and to ſing praiſes vntounto him with the tongue: but it muſt alſo come from a well affected heart. For Dauid telleth vsus nothere, that hee will ſolemnize the praiſes of God: but in addreſsing him ſelfe vntounto God, hee proteſteth before him, that he will ſing prayſes vntounto him. And in ſpeaking this, he right wel knoweth that his heart muſt needes be diſpoſed thereto. Wherfore, when as we would magnifie the name of God as appertaineth, let vsus not deliuer it out with the mouth onelyonly: but our heart alſo muſt be ſet thereto, and that it agree therewith to make a ſweete hermony. If this be ſo, all our life by litle and litle ſhalbe anſwerable thereto, that it ſhall bee no vntruthe which wee hauehave pronounced with our mouth. Now he addeth a ſentence which is very ſhort: to wit,
My tongue ſhall treate of thy word: and why? bicauſe all thy commaundementes ſayeth he, are righteous.
In this verſe he ſheweth that after he hath beene well inſtructed, that he him ſelfe will alſo trauell to bring others by little and little, to the like knowledge.
Loe here his full pretence. But yet the better to expreſſe his affection that hee hath too drawe on his brethren and neighbours, to the knowledge of God and of his truth, hee vſeth this word, to Sing, not contenting him ſelfe to ſpeake after a plain maner: but expreſsing, that he wil ſing alowde and cleare: that he will make his word to reſounde, that it might be heard, yea that it ſhould be a thing as notoriouſly knowne, as the very common ſonges. Nowe ſince it is ſo, that Dauid ſpeaketh after this ſort, let vsus nowe ſee what our duetie is. For as I hauehave already ſaid heretofore, he bragged not of his owne power: but the holy Ghoſt hath ſet him before vsus in ſteade of a glaſſe, to thend it might ſerue vsus for our better inſtruction. Nowe when as we ſhall hauehave knowne the truthe of our good God, what is there thē for vsus to do? Forſooth, we muſt not holde faſt this treaſure as it were lockt vp in a cheſte, but communicate his graces vntounto others: yea and doe the beſt wee can, to drawe on the miſerable ignoraunt people, too the ſeruice of God: and too carry about with vsus the doctrine, to publiſh it to all men, when as it is committed vntounto vsus as a treaſure, and to beſtowe the gifte which we hauehave receiued, vponupon our neighbours, according to that meaſure of faith, which God hath giuen vsus. Howebeit this order is farre of from vsus: For if there be but three wordes of the worde of God ſpoken, we wil ſoone be wery of it, may, we ſhall not heare it ſpoken of at this day. It is ſo farre of, that it is talked of▪ both at the table, in the waye, and eueryevery where, as that we can hardly abide, that euen for faſhions ſake, the preaching of it be kept: and although it be here lawefull too ſpeake in the pulpit one houre in the name of God, yet ſhall you hauehave a great number of dogges which will not ſticke euen to gyrne at it, as if God were too too much priuiledged. It is very farre of to hauehave eueryevery man to apply him ſelfe to ſing the commaundementes of God, and his whole worde, and for vsus to hauehave our eares beaten with it. Nowe whence commeth this vnthankefulneſſe? verely bicauſe wee neuer taſted of that which Dauid here addeth, All thy ſtatutes ſayeth hee, are righteous. If wee did throughly know, what equitie and pureneſſe there is in the ſtatutes of God, without dout we ſhould be more earneſt, to learne, holde, and ſhewe them, vntounto others, then heretofore we hauehave beene. So then, all they which make no accompt too inſtruct their neighbours, and do not eſteeme of the knowledge and faith which they hauehave receiued: doe hereby ſhew, that they will not render the righteouſneſſe to God as to him appertameth, accordingly as it is conteined in his word, and as he him ſelfe ſheweth it therein. Nowe Dauid by and by addeth,
Let thine hand helpe me: for I hauehave choſen thy commaundementes.
He yet returneth too that which before hee had ſayde of deliuerance. For after he had required to be taught of god, he ſaide▪ O deliuer me: yea hee right wel knewe that if hee had not him for his protector, that hee ſhoulde alwayes remaine as it were in death. Now he addeth, Let thyne hand helpe mee. And why ſo? For I hauehave choſen, ſaith hee, thy commaundements.
When hee deſireth God too helpe him with his hande, he confeſſeth his want, and that hee was as a man which needed help, euen as though he had neuer had more need: and that it was not in him, to deliuer himſelf, neither could he find it in any of his creatures. And therfore except God had ſtretched foorth his hand, ſee howe Dauid had beene vtterly caſt away. Nowe, this confeſsion here is very profitable for vsus. For which of vsus is he, that can be without afflictions? and that is able to ſaye, I hauehave all things that are neceſſarie? It is moſt true, that we are more carefull for that which concerneth our bodies, and this preſent life, then for that which is required for the ſaluation of our ſoules. If we ſtand in neede of meate and drinke, if wee be ſicke, if we be in daunger of any plague or warre, that ſtirreth vsus, and toucheth vsus too the quicke: but when wee are preſſed with any euill, we abuſe our ſelues, and lifte our ſelues vp in ſuch a fond preſumption, as that we thinke wee hauehave ſome power to do this, and that we then make our ſelues beleeue, that we are very well able to defende our ſelues, although not wholy, yet at the leaſt partly. And therefore wee ought ſo much the rather rightly to marke, the ſayings of the ſcripture where it is ſaide vntounto vsus, that it is the hande of GOD that muſt helpe vsus, to the ende that eueryevery man may learne to knowe his neede, and that we had all neede too bee defended fended by this heauenly power: ſo that we are all caſt down into the bottomleſſe depth, without it pleaſeth GOD to ſtretch forth his hande to helpe our neceſsities. And thus much for this. Now when Dauid ſetteth downe the reaſon, that he had choſen the commaundements of God, he did it not to extoll any dignitie or worthineſſe of his owne. Wherefore then? Forſooth, euen to ſhewe that he wayted for his ayde and helpe, from the hand of God. And therefore they which perſwade them ſelues at aduenture that God heareth their prayers, and yet hauehave this fooliſh hope with them, to finde helpe at the handes of his creatures: refuſe the hande of God as much as in them lieth: and ſo by that meanes ſhall neuer finde him to bee fauourable vntounto them. And for this cauſe Dauid ſaith, I hauehave choſen the commaundementes of God, that is to ſaye, that all his whole liking was in them. And this ſaying importeth a very great matter, and much greater then at the firſt ſight it ſeemeth. Why doth Dauid rather ſet downe this worde Election, or choiſe, then any other? I hauehave choſen thy commaundementes. It is bicauſe wee are alwayes carried with peruerſe affections, and bicauſe we cannot make choiſe, neither can we hold vsus to that which is beſt. EueryEvery man wil gladlieſt deſire that thing which is meeteſt for his own eaſe, and quietneſſe: to be ſhort, eueryevery man deſireth to be happy. Wee are nothing indifferēt herein: for the very wicked in the world, and the moſt vile perſons, wil ſaye, I would hauehave that which were good and meete for me: howbeit wee can not choſe: but euen the very worſt. Wee ſhall very well hauehave a naturall deſire, which ſhall carry vsus as it were to one ſelfe ſame end: but we cannot keepe the waye. EueryEvery man goeth out of it. One mā will choſe this thing▪ another that & in this choyſe we are all confounded. One will choſe, goodes, landes, and poſſeſsions: another, great trade of marchandiſe: another to come vntounto dignitie and into credit: ſome one man will be giuen to lecherie, and bee wholy carried that way: another will yelde him ſelfe, too ſome other filthineſſe, as too drunkenneſſe, intemperancy, and wantonneſſe.
See then, how we al make choiſe of that which is naught, And for this cauſe Dauid ſaieth, that he choſe the commā dementes of God: to wit, that although hee was a mortall man, ſubiect too a great number of wicked affections, yet that he neuer truſted his owne fleſh, neither yet obeied his luſtes, to choſe nothing but vanitie, and that which might withdrawe him from the right way, and leade him too deſtructiō: but that he made a good wiſe choiſe: to wit, that he helde himſelfe to the commandements of God. So then, let vsus learne to make a good choiſe: when as God ſhall preſent vntounto vsus his worde, when as he ſhall offer him ſelfe ſo liberally on his part, as to looke for nothing at our handes but that we ſhould come to ſeeke him, and that hee preſenteth him ſelfe before vsus: let not vsus be deceiued nor carried away by the deceiptes of Satan, through the corruptions which he layeth wyde open before our eyes: let vsus not be ſo fooliſh as to ſtay our ſelues vponupon matters of nothing, and to leaue that which ought to bee the moſt principall, and wherein lieth all our felicitie and ſaluation, It followeth,
I hauehave longed for thy ſauing health, O Lorde, and in thy lawe is my delight.
This ſentence comprehendeth all whatſoeuer wee hauehave already touched, and is the onelyonly confirmation thereof. For he ſayeth, that he hath longed for the ſauing health of God. And howe is that? For it ſeemeth that eueryevery man might ſay as much: and ſo, that Dauid had no more then the very faithleſſe. For if wee ſhall aſke a deſperate man, yea euen a very halfe deuill, and ſaye, wouldeſt not thou hauehave God to be thy ſauiour? he will make anſwere and ſaye, yes forſooth. Loe what anſwere wee ſhall finde in the mouthes both of great and ſmall, of good and bad.
Nowe Dauid his meaning is, to make a great proteſtation, and ſuch a one as a very fewe can make in truthe. For we ſuppoſe him to be all our Sauiours: and yet we ſeeke our ſauing health at a wilde aduenture, and eueryevery man will hauehave regarde to his owne conſiderations and prouidence. When there ſhall ariſe any queſtion of our maintenaunce here in this preſent life, do we beleeue that God muſt keep and preſerue vsus, & that it is hee in deede which mainteineth vsus herein? whence commeth it that wee hauehave ſo mighty euill conſciences? whence commeth all deceiptes, fraudes, exceſſe, cruelties, iniuries, violences, and all ſuch like? What is the cauſe that maketh vsus to liue with ſuch euil cōſciences? but bicauſe wee do not beleeue, that God will giuegive vsus our daily bread? Wee deſire God to feede vsus, and yet wee will hauehave the deuill to do it: in ſo much that there are very fewe which at this day thinke, that that which they hauehave, commeth from God▪ So then, it is very farre of frō the thought of our heartes, to ſaye, O Lorde, I hauehave deſired thy ſauing health. For in ſteade of attending vppon God, to hauehave him too guide, defende, and helpe vsus at all times whenſoeuer that wee hauehave neede: in ſteade of this I ſaye, what doe wee? EueryEvery man as I hauehave ſaide, ſeeketh for his ſauing health at a wilde aduenture. We ſhould rather ſeeke for i… in hell, then to hauehave our eyes lifted vp into heauen to call vponupon God, & to ſeeke for our ſauing health both of body and ſoule in him. So then, there are very fewe which are able to ſaye as it is here ſet downe, O Lorde, I hauehave longed for thy ſauing health: if they will not lye. As we ſee the impudencie of hypocrites which will make mighty great bragges inought but yet for all that, it is no ſmall matter, as I hauehave already ſayd, to truſt altogether in God, and to ſaye, that it belongeth to him to guyde vsus, that wee runne to him, and hauehave there our refuge both for ſoule and body. Nowe then hee addeth, In thy lawe is my delight: To ſignifie, how we ought to demeane our ſelues not to hope for ſaluation, nor yet to wiſhe for it otherwiſe then from God alone: to wit, when as we hauehave taken delight in his lawe.
It is meete then that we tame and brydle our affections, that weſeuer them from all other our deſires, and ſaye, that in looking vponupon his word and in cleauing thereto, we take there our repaſt, and in it doe truely ioye.
For whenſoeuer we ſhall be brought vntounto this point, it will ſtande vsus in nothing to ſeeke our ſauing health in God. And why ſo? bicauſe wee ſee none other thing in all the holy Scripture, but ſo many promiſes where God ſo gently biddeth vsus, and where hee declareth vntounto vsus that hee is moſt ready to receiue vsus, that hee looketh for none other thing at our handes but that we ſhould ſeeke him, and that he thruſteth him ſelfe forwarde, and preſenteth him ſelfe euen before vsus. The Scripture, I ſay, is full of this doctrine, to ſhewe vntounto vsus that God is ready prepared too helpe vsus when as we ſhall take pleaſure in his lawe. We may very wel then long after the ſauing health of God when as wee ſhall in truthe hauehave ſought him. But what? wee ſee very fewe whoſe heartes are ſo confirmed, as too ſaye that they will holde the right way, whatſoeuer commeth of it. And therefore ſee heere conſequently why God diſapointeth vsus, & helpeth vsus not, as wee gladly deſire to bee holpen. Nowe he addeth,
Let my ſoule liue, and it ſhall praiſe thee: and let thy iudgementes helpe me.
He alwayes purſueth his purpoſe, but here hee coupleth together two thinges which before he ſeuered. When hee ſayeth, let my ſoule liue that is alwayes, as he hath ſayd, that he ſeeketh his ſauing health of God, and longeth after it. He ſayeth not, I will that my ſoule liue: but hath recourſe vntounto God knowing right well that hee is the keeper of his life: and therefore putteth it into his handes, and leaueth the keeping thereof v…to him, as appertaining onelyonly vntounto him and after he ſa…eth that hee will giuegive him thankes, for that his life ſhall bee prolonged.
Nowe heere wee ſee too what ende the faithfull ought to deſire too liue in this worlde: to wit, that they might prayſe GOD: as it hath beene alſo ſpoken in the other places. And chiefly without going farre, in the ſong of Ezechias.Pſal. 113. For there, as in the hūdreth & thirteenth Pſalme, and as it were in the ſong of Ionas, it is ſhewed, that if we muſt liue, wee muſt not liue, for too liue (as wee ſaye) and to hauehave none other regarde: neither yet, too ſay, I will onelyonly liue to eate and drinke and to dwel heere in this preſent world. But we muſt goe yet farther: to wit, wee muſt liue, to the ende to prayſe God: ſo that if this bee wanting in vsus, Let vsus wiſh to be a hundreth feete vnderunder the ground, that we may be neuer more ſpoken off. Loe, I ſay, how our life ſhall be bleſſed, and agreeable vntoo the will of God: to wit, when as we bend our ſelues to none other ende, but to prayſe and magnifie his holy and bleſſed name.
Now in the meane while Dauid addeth, O let thy iudgements helpe me. This is it which he had in effect before ſpoken of the ſauing health of God. For he ſetteth the Iudgements of God againſt all the helpes which men and the faithleſſe are any way able too inuente for the ſeeking of God. For they ſuppoſe that they ſhall bee very well holpen elſe where, when as they ſhall hauehave their prety ſhiftes too think that the creatures ſhall be ſufficient inough to helpe them. When then theſe worldlings think too bring it ſo about, to be defended without the ayde of God, they muſt needes be deceiued in forgetting the iudgements of God: to wit, his prouidence, whereby he vſeth to rule the world: as we muſt be fully aſſured that he holdeth the vngodly in a bridle, when as they ſkirmiſh, & forcibly ſet them ſelues to hurt the good and innocent: and that it is too repreſſe the malice of all thoſe which torment his, becauſe he hath taken them into his hand and protection. See then, how the faithfull ought to put them ſelues to the Iudgementes of God, to wit, to this prouidence, by which all is diſpoſed and gouerned. It is very true that God may very well arme all his creatures to defende and maintaine vsus: but yet muſt we not ceaſe for all that to feele his hand, and too beholde it by faith when as it ſhall helpe vsus. Wee muſt not ceaſe too ſee this prouidence which is hidden from the faithleſſe, becauſe their ſpirites are wreathed vpp in horrible darkeneſſe.
To be ſhort, let not vsus ceaſe too attribute all the helpe which we ſhall feele from the hand of God, vntounto his iudge mentes▪ although hee hath inferior meanes too helpe vsus, Nowe in the ende Dauid concludeth,
I hauehave gone aſtray like a Sheepe that is loſte: ſeeke thy ſeruant for I doe not forget thy Commandements.
Heere wee might thinke it very ſtraunge why Dauid ſayth, that hee hath ſtrayed like a loſte ſheepe, ſeeing that he addeth, That he hath not forgotten the Commaundementes of God, and that wee hauehave already ſeene by ſo many goodly proteſtations, that it was his whole delight to ſerue God: yea and that it was too him more deere then Golde and Siluer. And howe is it then that he now compareth him ſelfe vntounto a loſte ſheepe. For to make plaine this hard point, it is commonly ſaid, that Dauid confeſſeth him ſelfe to be a ſtrayed ſheepe, yea notwithſtanding the great deſire that he had to pleaſe GOD, too gouerne his whole life aright, and yet that he ceaſed not to erre. This ſaying is very well verified in him ſelfe. For although that this appertaineth not vntounto the whole life of Dauid: yet he had a terrible fall, and was like a pore loſte beaſte in the ſin which he committed with Bethſabe, Vrias wife: For it ſeemeth that he had then forſaken God, and that he was as it were a loſt man. He might then very wel ſay, that hee had highly and mightely erred like a loſte ſheepe. But this might be taken more properly. That Dauid reſpected not the time wherin God had called him, & ſet him in a good way: but rather reſpected his owne naturall eſtate and condition, and ſaith, O Lord, what am I of my ſelfe, without thou guideſt me? Alas what had become of mee? In what caſe had I beene? Where ſhould I hauehave firſt begunne? Dauid then might very well make heere proteſtation of ſuch his condition as is comman with vsus. For this is a generall thing amongeſt vsus all, that wee all go aſtraye like wilde and forlorne beaſtes, vntill ſuch time as GOD repayreth and amendeth vsus. For in what caſe ſhall GOD finde vsus, when as he choſeth vsus vntounto him ſelfe? doe not wee ſwarue from the way of ſaluation? Wee are not onelyonly in the mountaines and deſerts: but alſo drowned ouer head and eares euen to the bottomleſſe depthes.
So then, Dauid and wee with him may very well ſay, that wee are loſt ſheepe, vntill ſuch time as God ſheweth him ſelfe to be our Shephearde, and giueth vsus the grace too followe him. And yet there is another reaſon which made Dauid to cal him ſelf a loſt ſheepe: & this is the very true meaning, and the moſte naturall: to wit, becauſe he was deadly purſued of his enemyes, and was ſo hardly and greeuouſly perſecuted by them, as that he was like vntounto a poore chaſed ſheepe. Who ſeeing the Woulfe to purſue him fleyeth from him into the Mountaines, thinking there to hide him ſelfe. Loe heere a poore ſheepe which ſhall eſcape the throte of the Woulfe: he is ſo hartely afrayd, that if he finde a wel, he wil ſooner leape into it, then too goe on any farder: for hee knoweth not what to doe, not what ſhall become of him: beeing thus mortally purſued. And therfore Dauid ſaying, that hee erred like a loſt ſheepe referred it not vntounto his ſins, to ſay, O Lorde, I hauehave offended, I hauehave ſtrayed from the way of ſaluation: but he ſayeth, O Lord, I know not what ſhall become of me. Heere then wee nowe ſee what the naturall meaning of this text is, wherevpon we muſt chiefly ſtay our ſelues. Although the doctrine which I hauehave already touched be very good and profitable, yet muſt wee hauehave teſpect vntounto the meaning of Dauid. I hauehave then erred ſaith he, like a loſte ſheepe. Nowe he ſayth,
O ſeeke the Seruaunt, for I doe not forget thy commaundements.
When as we ſhall ioyne theſe twoo things togither, That Dauid forgot not the Commaundements of God, and that he hath erred: we ſhall finde, how greatly he was giuen to the ſeruing of God, that he deſired it from the bottome of his heart: and yet was he not without extreeme affliction: yea he was ſo voyde of helpe, as that it ſeemeth hee coulde not chooſe but deſpaire of his ſauing health. When then we ſee ſuch an example, hauehave not we very good occaſion to take courage, although God ſuffereth vsus many times to bee euen extreemely perſecuted? For if this came to paſſe in Dauid who was ſo excellent a man, as we hauehave ſpoken off: Let not vsus think to be greatlyer priuiledged then he. But let vsus chiefely conſider to be patient in our afflictions, ſeeing that GOD thereby meaneth to make proofe of our faith and patience, and will cauſe it all too turne vntounto our ſaluation. And this is it which Dauid concludeth withall, O Lorde, ſeeke thy ſeruant: ſignifying, that he ſtayeth him ſelfe chifely vponupon the protection and ſauegarde of God. And ſee howe wee muſt order our ſelues in this behalfe: For if wee can ſtay our ſelues vponupon him, when as wee ſhall be perſecuted, and beſeech him to ſeeke vsus, wee muſt not doubt but that hee will make vsus too feele his helpe, yea, and that wee ſhall obtayne our ſaluation when as wee ſhall there ſeeke it.
According vntoo this holy Doctrine let vsus proſtrate our ſelues before the maieſtie of our good GOD, in acknowledging our offences, beſeeching him, that it woulde pleaſe him to make vsus feele them better then heeretofore wee hauehave doone. And in the meane while that it woulde alſo pleaſe him to helpe all our miſeryes, and too giuegive vsus this ſoueraigne remedy, to witte, to be purged of all our wicked affections, that the lawe might raigne wholy in vsus, hauehave full poſſeſſion both of our thoughts and deſires, and of all whatſoeuer elſe there is in vsus: and we too bee ſo gouerned by it, as that forſaking all the things of this world, and of this preſent life, wee craue and deſire none other thing but to cleaue vntounto our good GOD, and too bee wholy conformable vntounto his holy will. And although we are nowe nuſſeled in a greate many of vices and imperfections, and ſubiecte too a great number of calamities: yet for all that, let vsus knowe that wee are very happy ſo longe as wee ſhall bee vnderunder his protection and ſauegarde, looking alwayes for the ſaluation which hee hath promiſed vsus, vntill ſuch time as hee hath graunted vsus a full inioying thereof, too beholde him face too face in his heauenly kingdome, which nowe wee ſee heere belowe as it were in a duſkiſhe Glaſſe. That hee will not onelyonly &c.
FINIS.
Imprinted at London at the three Cranes in the Ʋintree by Thomas Dawſon, for Iohn Hariſon and Thomas Man. 1580.
End of the text · John Calvin, Twenty-Two Sermons on Psalm 119 (1580)