Part 11
"That he carefully meditated on his word."
And why did he so? Shall that which was necessary for David to do be superfluous for us? God forbid. For if such a Prophet as he had need to arm himself against the temptations of his flesh, against the infirmities wherewith he might be assailed, I pray you how quickly shall he be overthrown if we have not the same remedy which he used, and the courage also which he here exhorts us unto?
Let us then consider that if we will be stayed upon the promises of God, because we would call upon him in the time of need, we ought many times to meditate upon his words both day and night, and to set all our study and affection therein. And see what the cause is why there are so few which be disposed to pray unto God. Yea, and when they are thereto enforced, they know not which way to begin, because they cannot be fully resolved, to say, "It is very requisite that when I shall call upon my good God, that I be fully assured that he will not refuse to hear me." What is the cause of this uncertainty? It is because they are not well acquainted with the promises of God. For a man will think that it were even enough slightly and lightly to believe that God will hear those that are his. And when we come to prayer with this thought, we think that if we have said but a word or two, that it is too much. Yea, and if we come to a Sermon, and hear the promises of God spoken of, we think it by and by to be an unprofitable speech, and will say that it is more than needful, for what is he that understands not that well enough? And in the meantime, behold a mighty great temptation, like unto a boisterous whirlwind and tempest even at hand: and then he which thought himself so able a man, is become a very Milksop: He will look whether God will have pity on him: He will possibly imagine that he has turned his back, yea or else he will doubt of his providence, whether he has any care of the world or not, there are a thousand
fantasies which the Devil goes about to put in our minds. And when we are in this case, see we are so astonished, as that there is no coming for us to pray unto God. And what is the reason? It is because we have not been careful to meditate upon his promises.
And therefore we ought so much the more thoroughly to consider of this lesson, when as it is said, "That David's eyes prevented the night watches, to meditate upon the promises of God." Let us now compare ourselves with him. But it is so far off that any of us in particular has this care, whereof mention is here made, as that we cannot by any means possible be trained unto it. And although God bids us to come unto him, yet cannot we be brought to come anything near him. See how the Bell shall ring every day to move us to come to the Sermon: God there tells us of his will, he declares unto us that he is ready to receive us to his mercy, as often as we shall call upon him.
Now every of us may very well see that we pass not of his help one minute of an hour. And yet how many are there notwithstanding which will vouchsafe to step one foot to come to occupy themselves about the promises of God, that their memories might be refreshed in them to the end they might so much the better be remembered of them? Nay, we shall scarcely have a number of them come to it on the Sunday, yea, and if peradventure they come once, they think it to be as it were overmuch. And forsooth they must not come thither neither every Sunday, because their ears will be over much filled with noise: and again such as do come to it, with what affection come they, think you? Verily, because that they cannot deny but that there must be one day in the week for them to meet together: and besides, they will for once come thither: but it shall be to sleep, so that they understand and carry away as much as these pillars, or else the stools whereon they sit.
Lo, here, how a great number of the people come to the Sermon. Yea and there are no small number which will come thither, even to mock God, as we see these scoffers and gibers, who come to none other end, but to despite him, bring with them whoreish and shameless faces, and such a beastly impudence as cannot be greater. All this we see. Now let us consider that it is so far off that our slothfulness should be excused, as that God cannot but justly punish us, in that we shall be deprived of the ability to call upon him in our need, and shall have our mouths also stopped. And afterward the mischief shall increase daily more and more, until such time as we are come even to the depth of the bottomless pits: that is to say, we shall be utterly excluded from the help of our good God, that he will retire himself from us, and clearly banish us from his kingdom. Behold here the fruit which comes by our negligence when as we shall make no account of the exercising of ourselves in this study of the promises of God. Now David adds,
"Hear my voice, O Lord, according unto thy loving kindness: quicken me according to thy judgment."
Here David declares yet more plainly upon what ground he laid his foundation of praying unto God: to wit, he brought no kind of presumption with him, thinking to make account of this or that, and so to be thought very worthy that God should hear him: but he preferred the goodness and faithfulness of God above all his own worthinesses. Lo, here, whereunto we must look if we will have God to be merciful unto us. And when as we would profit ourselves by our prayers, we must not once talk of bringing in of anything of ours with us, neither yet allege this thing nor that, as thinking to bind God unto us for some good turn that we have done him: but to have this principal regard with us, God is good, and faithful, and just.
See then whereon it is that we must settle our confidence if we will be resolved that he will hear us. And this is such a doctrine, I tell you, as we ought well to hold and keep. For in very deed, under this word, Promise, this must altogether be understood. For what is it that induces God to help us, and to say, "Come unto me," without he looks that we would crave something at his hands? What is the cause that our God presents himself thus unto us? Are they our merits? Have we any ways on our part deserved that he should be so loving and kind unto us? No, without all doubt. We must then needs conclude that the promises do spring out from this fountain even his mere mercy. And therefore it is not without cause that David, after he has spoken of the promises of God, declares here that he desires not to be heard, but in this respect, That God is good and merciful. As if he should have said, "O Lord, if any man inquire the cause why thou hast heard me, and hast pity on me, I am able to say nothing as touching mine own person, but that I justly deserve to be rejected of thee, but thou hast taken the matter and cause unto thine own goodness and righteousness." Now it follows soon after,
"They draw nigh that follow after malice: and are far from thy law. Thou art nigh at hand, O Lord: for all thy commandments are true."
Here David complains unto God and desires him to help him against the wicked and ungodly contemners of his majesty: As if he had said unto him, "O Lord, I can allege nothing at all for mine own defense, but that they which draw nigh unto me to hurt me are so much the farther off from thy law, and I the nearer thy commandments." It is a common understanding that they who imagine malice are far from God, in withdrawing themselves from his law, but when as we shall narrowly look into the matter, that is the very true and natural sense of the Prophet which I have already touched, that they who imagine
malice or deceit, are far off: that is, they are retired from the law of God, to persecute those who draw near to it. And see how David has taken for his advantage that the wicked are far from God because he did very well see that he had been overthrown through their malice, without God had helped him. Which thing he shows by this complaint, that the wicked troubled him even to the uttermost. And so much the more ought we to consider of this because we being so womanish as possibly may be, do immediately think that if the wicked bear the sway and craftily go about to devise anything against us, that all is lost, and that God has given us over for a spoil. We can in no wise abide that God should exercise our patience nor humble us. Let us then thoroughly consider the example of David. For although God had specially chosen him out amongst the rest and had bestowed so many excellent graces upon him, yet for all that he was contented that the ungodly should persecute him, neither could he make them stand aloof off, for he had neither ramparts nor bulwarks that he was able to say, "You shall not come near me." For he says that they drew nigh him. So then, when God gives such leave to the wicked as to have the reins at will, so that it should seem that they had the power even to set their feet on our throats, yea and to swallow us clean up, let us consider that it has been the will of our God in all ages to have his children subject to the malice of their enemies.
Let us also have a further consideration of this which he says, that they are far from the law of God. For this implies that they neither had truth nor equity in them. When then the ungodly shall with contempt of God and an extreme impiety even rush upon us to overthrow us, let us then, I say, remember the example of David and say, "Wherefore do the wicked thus persecute us without any regard to him, who ought and will, when it pleases him, both with force and violence repress them?" It is because they are both blind and
blockish and are without all truth and equity. But on the contrary side, let us not be afraid because we know that God is nigh us and let us continually call upon him to the end he may always be nearer and nearer unto us, to put himself between us, and make himself our buckler to put back the attempts and to bear the blows wherewith the wicked shall assail us.
Moreover, let us be sure and resolute that notwithstanding that the ungodly shall thus oppress us yet that God is not far from us, although that we cannot perceive it. For God will oftentimes be near us when as we shall think that he is quite hidden: that is to say, he shows not unto us his power and virtue, neither lays he it open at the first chop. For we must also call upon him that we might show what honor we bear him: that although he prolongs the time and tarries longer before he helps us than we would, yet we must notwithstanding tarry his good leisure. In sum, we must always be resolute in this which David here speaks of, saying, "Are the ungodly nigh? Very well, and God is at hand." That is to say, God is not asleep in heaven while these men are maliciously imagining to do us hurt. God's arms are not a cross, neither are his hands closed, notwithstanding that these men seek nothing else but to devour us. God is not yet blind while these ungodly awake to destroy and confound us. See then how God, according to the necessities which he knows to be in us, will always be at hand, so to assist us, that whatever mischief is near us, it shall never be able to overcome us, yea, invent the wicked what they can on all sides. This is what David means to signify in this place.
Now, he also says that the commandments of God are true. Wherein he exhorts us to have recourse unto the word of God, for although we are thus tormented and fast closed up in sorrows and griefs, yea and that we look this way and that way for help, and yet see not God to
remedy the same: then I say, he teaches us to have recourse unto his word. And this is a most profitable admonition. For when we seek after God, we must not have regard to our own fantasies, nor to any worldly manner, as we are accustomed, nor to look that he submit himself to our will, to show himself unto us after a visible sort, to have him come down from heaven in his majesty, to consume with fire and brimstone all our enemies, to set us aloft, and to bear us such favor, as that we might have all things at our own desire. Lo, I beseech you how we desire to have GOD to show himself, for like as we are fleshly, so also would we have him to show himself unto us in a visible manner. All this while, his word is of no great authority with us: for if he show us not why and wherefore, we are not contented with that which he has spoken, but we would forsooth see his hand altogether open. Wherefore, this admonition which David here gives us is very necessary: to wit, that the commandments of God are true. As if he should have said, "O Lord, I have already said that thou art near unto us, for as much as thou seest us to be persecuted and troubled by the wicked, and how they come upon us to destroy us, and that thou art right before them and against them to beat them back and to bear their blows. All this do I confess, O Lord, But yet I see not this after a visible and worldly manner. How then? It is because thy commandments are true." David then knew that God was near unto him because he settled himself upon the law and the promises which were given him. And even so must we do, although it seems very hard, as we have already touched. It follows,
"I have known long since by testimonies: that thou hast grounded them for ever."
In this latter verse, for a conclusion, David says that he was not like a novice, to be now to learn to know what the commandments of God were, but he was resolute that God was near him, because he had his
word, from which he could not start. He shows then that the faithful ought not to be as it were in their A. B. C. but must be long time exercised: as David protests of himself, "I have known them," says he, "long since."
Now here he sets down a word which signifies continuance: "From the beginning have I known," says he, "long since thy commandments which thou hast grounded for ever."
So then, let us learn that if we will boldly strive against all the assaults wherewith we may be assailed, we must continue in this knowledge of the word of God, and we shall always find him ready to be nearhand us: so that we may be sure of his protection, not for a day only but all the days of our life. And so let us thoroughly record this lesson, to the end we may say with David, that we have the testimonies of GOD so deeply imprinted in our hearts, as that we have long time since known what is already in them, to wit, that God has established them: That is to say, that although we shall see a great number of changes in this world, that all things are changed and turned, yet that God is no changeling, that he never alters his mind, that his word is, as it was from the beginning, and as it shall continue forever: that it shall never be subject to all the turns and changes of this world, but shall ever abide in his full strength and virtue, because that God has established it forever. And this is even so, as that we ought to be prepared to call upon God, to wit, when as we shall be settled upon the true confidence of his promises: that we shall have known the everlasting power and strength which he has given to his word: that is, that he will remain always like unto himself. When, I say, we shall have known this, we may boldly come and present ourselves before him, being assured that he will make us feel by proof, that which he promises us, so oftentimes as we shall
have recourse unto him, trusting herein that he has rendered unto us a testimony of the love which he bears us.
Now let us prostrate ourselves before the Majesty of our good God and Father, acknowledging our innumerable offenses, which we daily commit against him. Beseeching him that he will so touch us, that instead of being overly given to our fleshly affections and vanities of this world, we now seek no other way but wholly to order ourselves according to his good will, being assured that although we are feeble and weak, yes, and utterly void of all strength, so that we cannot step one foot forward without stumbling, or else in going backward we are far from him, yet let us not doubt that he will be near at hand to help us. And also, that when he has made us to feel his help, he will give us that grace that we may be so thankful unto him as he deserves, desiring nothing else but to glorify him all the days of our life, for so many of his benefits as he daily gives us and liberally bestows upon us. That he will not only grant unto us this grace, but also unto all people and nations of the earth. &c.
The Twentieth Sermon upon the hundredth and nineteenth Psalm.
RESH.
153 Behold mine affliction, and deliver me: for I have not forgotten thy law.
154 Plead my cause and deliver me: quicken me according to thy word.
155 Salvation is far from the ungodly: because they seek not thy statutes.
156 Great are thy tender mercies, O Lord: quicken me according to thy judgments.
157 Many there are that trouble me, and persecute me: yet do I not swerve from thy testimonies.
158 It grieved me when I saw the transgressors: because they kept not thy law.
159 Consider, O Lord, how I love thy Commandments: quicken me according to thy loving-kindness.
160 Thy word is true from everlasting: and all the judgments of thy righteousness endure forevermore.
If we might have whatsoever we would desire and wish, indeed, we should be the better at ease, and without any grief. And this is it that man naturally desires. But in the meanwhile, we are to consider that God will exercise us with diverse afflictions, so long as we are in this world. Wherefore, such is the condition and state of Christians, so long as they shall live here upon the earth: That is, they must strive, and be exercised with diverse sorts of grieves, sometimes of the body, and other times of the soul. And therefore, for this cause, must we arm ourselves to the end we are not overcome in the midst of our conflicts. Now, the principal piece of our armor is to pray unto God, and to call upon him to help us. And to bring this about, we are thoroughly to consider how all the faithful who lived long before our
time proceeded herein, to the end we might order ourselves after their example, as in this text here, we see how David was even extremely afflicted. Again, we see also how he behaved himself in all his afflictions, which although they were very vehement, yet did they not hinder him to have recourse unto God, and of him, he was rescued and saved. See then what we have to meditate upon, to the end that we might do the like.
"Behold mine affliction, and deliver me: for I do not forget thy law."
When he desires God to look unto his afflictions, it is even the same which we have already said: to wit, that although God loved him, yet would he not but that he should be subject to a great number of miseries, torments, and griefs. Let us not think then to be privileged so long as we are to walk here below on the earth, but that God will exercise us and assay and prove our patience, as he has proved David's, whom he so greatly loved, as the scripture witnesses of him.
Now here we are to note two things, The one is, that when David desired God to look upon his afflictions and to deliver him: he confesses that he was astonished, as if God had turned his back upon him. It is very true that David considered not of all that was to be considered neither did he conclude that God would cast off his children in such sort: But yet so far forth as natural reason could reach, see how he might judge of his estate.
And at that point also are all the Children of God. For on the one side, when as they shall look upon their own state and condition, they cannot choose but that they must be forced to say, what a thing is this, Surely, if God has any compassion upon us, and that he sees us, is it possible that ever we should be thus cruelly handled, will not he take some better order for this: See then, that we cannot choose
but to conceive these and such like imaginations in our hearts, when as we are grieved and persecuted, and look into our own present estate: yea, even as I have already said, we cannot choose even to feel ourselves as it were to be forsaken of God. And yet for all this, we must be fully persuaded and resolved that God beholds us: and although it seems that he has turned his back upon us, yet that he ceases not to help us, and is careful for our salvation, yea and though we see nothing, yet let us hold this for a certain and an undoubted truth, in our hearts. And therefore so often as we shall be thus troubled to think that God has no longer care over us, but that he has clearly forsaken us, yet let not this hinder us from praying, after the example of David: neither let us be slack, but even say, "O Lord, behold me." In the second place, we have to note the reason which David here sets down. "For I do not forget thy law." If then we will have God to hear us, we must have his law as it were fully settled in our hearts. And how is that? Forsooth, we must think and study upon his promises, we must know him to be loving and merciful, to help all those that are his, and to aid them in all their necessities, and besides, this must be our sure foundation that his promises are infallible, and that he will not suffer his children to go empty away when as they shall tend themselves thereto.
See then how we must meditate upon the law of God that is to say, upon his word. For under this word, the law, there is no doubt but that David comprehended the sum of all the doctrine which God gave unto his church. Every of us then must be exercised in this study, and we having the law thus imprinted in our hearts, may be certain and sure that God beholds us, and will help us in all our afflictions: yea, although it seems, and we may judge according to our carnal senses, that he has turned his back upon us, or that he has closed up his eyes and sleeps, and as a man would say, never thinks more of us. Now it follows in the second verse,
"Plead my cause and deliver me: quicken me according unto thy word."
Here David expresses what this his affection is, whereof he has spoken: to wit, how that the wicked unjustly persecuted him, as again hereafter shall more at large be declared. Now we know that the griefs which the children of God do suffer in this world are diverse and sundry: For sometimes God will lay heavy hand upon them, without any man his touching: sometimes also men shall persecute them with unjust actions, so that the wicked shall torment and grieve them. David then shows that the affliction which he endured was of this second kind, to wit: that he had enemies which did unjustly trouble him. And see wherefore he desires God to plead his cause and restore him. By this, we are admonished, according to that which I have already said, that when we have lived in a good conscience and have travelled even to do good unto every man, so that no man has any cause justly to complain of us, yet although we are persecuted and troubled we must not for all that be overmuch abashed: because as great matters as all these were laid upon David. For this is most sure, that he walked so marvellously soundly as that every man had occasion to love him. And yet notwithstanding he was not without troubles among men. And why so? Because of their unthankfulness. Let us then understand that this vice began not first in these days (I mean the unthankfulness and iniquity of men:) But long time ago, and therefore as much as in us lies, let us seek after peace: but if so be we shall procure to do any wrong, the world will never give over hating us, and procuring of our hurt, yea, and go about even to destroy us. But as I have already said, let not that seem strange unto us, seeing it came so to pass in David. And thus much for this.
Now in the second place, we are to beseech God to avenge our cause, to comfort us when we see ourselves to be wrongfully dealt with,
when as we are oppressed with false and slanderous reports, that we are evil spoken of without just desert: we must then desire God to be our warrant and deliverer: and let us not doubt but that he will take our cause into his own hand, and show himself to be more than a protector and lawyer. For he says that he is the adverse party for the maintenance and defense of the causes and quarrels of all his, when as they shall have walked sincerely before him and before men. Lo here a notable and very profitable admonition: That is, we must cast all our care upon God when as we are wrongfully accused, injuriously dealt with, troubled, and oppressed: and beseech God to take the cause into his own hand and to avenge it himself. Now this may serve to make us patient: for what is the cause that men so trouble and torment themselves, wax so fierce and cruel, use revenge, or else grow to be very cowards when any wrong is done them, but because that they have not recourse unto God, put not themselves under his protection, and pray him not, to hold his holy hand over them, and to defend their cause? Now if we know this, it is most certain that our hearts shall incontinent be a great deal more quiet, and let us not have such boiling affections as we have, to be avenged of them which trouble us, but let us follow the doctrine which is here set down unto us: to wit, that when we are unjustly entreated, let us pray unto God that he will avenge our cause. And besides also, let us learn to stay ourselves on the promise, which is made unto us thereof: for like as David makes here such a request, so also we are to consider that he made it not of his own head, nor at adventure, but he knew it to be the office of God: That is, That he will avenge all outrages, as it is said in the song of Moses, That if men oppress any unjustly, our Lord says, that it is he which avenges the cause of the innocent, and of him that is troubled without a cause. David then knowing that God having taken this title unto himself and declared that he will not suffer the throats of the righteous to be thus cut, to be tormented, and trodden underfoot, but that he will stretch forth his hand to help
them: he having known this calls upon God with a sure constancy that will receive him. Wherefore it is meet that we look unto this promise when as we pray, to the end we pray not doubtfully but in full assurance, that God will be incontinent ready to help our necessities. And this is it why David by and by after says, "Quicken me according unto thy word." It is not without cause that this saying was added. For as I have already said, when as we will beseech the Lord our God to take upon him our quarrel and to assist us in our afflictions: and then we in the meantime shall stand in doubt of his so doing, we shall profit ourselves little in so praying. But we must be fully assured that he will deliver us. And whenever it shall come to pass that we shall be destitute of all men's aid, yea that it shall seem that all the whole world had conspired our destruction and decay, then should we chiefly assure ourselves that God will avenge our cause: and not only serve us instead of a proctor, but will be altogether also our judge, and adverse party against our enemies, and against all those which have unjustly afflicted us. For he it is that must take in hand all just causes. We had need then to assure ourselves of this. But from whence shall we learn this? Even out of the word of God, because he has left unto us a testimony thereof in it: as we see that David speaks not here at a wild adventure, but has already grounded himself upon a good foundation, whereon he has settled himself. Now it follows,
"Salvation is far from the ungodly: because they seek not thy statutes." And afterward he says, "Great are thy tender mercies, O Lord: quicken me, according to thy judgments."
Now here are two things to be considered of. The one is that David tells the reason why all the contenders of God, and all that rebel against his majesty run headlong into destruction, and that he forsakes them: that they feel no taste nor ease in their afflictions, but
that God clearly forsakes them. David sets down here the cause of all this: it is, says he, because they have not sought after thy laws, and therefore are far from thy salvation. Now he, quite contrary, protests of himself that he followed the law of God and kept it in his heart. So then we must needs conclude that he could not be estranged from it. In very deed, this sentence at the first sight is somewhat dark, but I will make it plain in three words, and then by little and little show what doctrine we are to gather out of this. When any tells us of our salvation, we must in the first place know whence it proceeds: to wit, from God, and that there is no salvation but in him: in so much that so long as God is good and gracious unto us, it must needs be that all must go very well on our side, and be assured that our life is blessed, and that we shall want nothing that is meet for our welfare and felicity. So then, our salvation, and all fullness and perfection of benefits consist in this one only point, that God loves us and receives us unto himself. And since it is so, let us now consider what he is whom God will forsake. Once, we are his creatures, and even as he has created and fashioned us, so also will he continue his goodness towards us. Now, seeing that his mercy extends even to brute beasts, even to the most vile and abject things, yea even which we contemn and disdain once to look on, seeing the mercy of God extends so far, as the holy Scripture teaches us, how can it be that he will forsake us, yea unto whom he has granted so great dignity and excellency? For we have a thing excelling all other his creatures, which is this, that God has imprinted his own similitude and likeness in us: Now when as he has exalted us unto so high a degree of honor, will he, think you, now forsake us? He will not without all doubt. What is the cause then that we see so many caitiffs, and miserable wretches which are even given over, so that God sends them not so much as the least aid and comfort, that it seems, that he has set them as it were upon a stage, to be a shame and rebuke to the whole world? Whence comes this? Forsooth because they withdraw themselves from God: for
when as they withdrew not themselves from him: it is most sure that then he showed himself unto them, such a one as indeed he is of his own nature, that is, loving, kind, pitiful, gentle, and merciful. To be short, so long as we will be ordered by him as his children, it is most sure that he will play the part of a father towards us: so long as we will yield our obedience unto him, he will treat us gently. But when we are so perverse as that we will not submit ourselves neither unto himself, nor yet unto his word, but contemn his love and grace offered unto us: is it reason that God should put forth his hand to help us? Is it meet he should treat us as his children, and account us in the number of those which wholly dedicate themselves unto his majesty? No not so. But we rather are worthy to be set far from him, and to have nothing at all to do with him. Lo here the meaning of David in this place, when he says, "O Lord, health is far from the ungodly because they regard not thy statutes." As if he should have said, we ought not to be abashed, O Lord, although thou givest us over, and that we feel no succor of thy goodness, but that we languish in all misery and calamity. And why so? Because we have forsaken and refused thy grace: and therefore of very right we ought to be confounded and come to naught. Now I pray you tell us, what means it that God will not be nigh us, but by means of his word? We must needs feel his goodness by the effect, yea forsooth, and yet God comes nigh unto us by his word: for that is a preparative by which he fashions our hearts, to the end he might show himself to be a merciful father unto us. And so he makes an entrance into our hearts for his mercy, that we might be capable to enjoy his benefits. Seeing then it is so, that God by his word shows himself and also comes nigh unto us, we must not be abashed, although they which refuse his word, yea, which so villainously and contemptuously reject it, as we see: we must not, I say, think it strange, although that they feel no help at the hand of God in their afflictions, and that his merciful goodness stretches not itself unto them. Now David returns to this
sentence which we have seen and desires to be quickened according to the word of God. It is very true he uses the word "judgment," but all comes to one, as we have already heretofore declared. "Quicken me then according to thy judgments," says he, "yea which I have loved." But yet notwithstanding, he shows us how it is that God has promised to quicken us, and why he attributes it unto his only mercy.
Now, this is a saying which importeth a very good and excellent lesson: for they which confess that they cannot be saved but by the grace of God, yet notwithstanding howsoever it is, they cease not to overthrow the grace of God, in extolling their merits, or else in making themselves believe that God hath promised them to be so kind unto them, because they have deserved it. It is requisite then that we know with David, what it is that hath moved and stirred up God to promise to quicken us: to wit, to maintain us. For this word "to Quicken" importeth all whatsoever concerneth our estate and salvation. It is because he is good and never sought the cause otherwise but in his goodness. When then we are enforced to confess that it is God which maintains us, we must also forthwith confess that God hath done it for his promise sake, and for that he hath revealed it as a testimony in his word. Moreover, see wherein a great number of people are too grossly deceived: that is, that God promises to maintain and conserve us, accordingly as we are worthy thereof, or accordingly as every man shall deserve. And hereupon, as I have already said, we darken the grace of God, and feign through arrogance, I know not what presumption, that it seemeth that we ourselves are the cause why God favours us, and that the same comes at the least partly of ourselves. And therefore we ought so much the more thoroughly to consider of that which David speaks of in this place. "Thy mercies, O Lord, are great, O quicken me according to thy testimonies."
He says not only, "O Lord, I am conserved by thee, because thou hast promised," but meaning to declare that it comes altogether freely, he shows that God was not moved to make any such promise, nor yet was induced by any occasion that he found in us, or that he took it on our behalf. No, no: but because his mercies are great. So then, by this saying David teaches us that the promises of God are altogether free, that they hang not of our worthiness, nor yet because God found something in us, why to love and succour us so: but because he is good, and pitieth our miseries.
Lo, what made him to offer himself so liberal to us, and consequently to perform his promise. We must learn then to glorify ourselves in the mere grace of God, and not to attribute anything whatsoever, either to our own persons, or yet to our merits, for there is nothing at all in us. Now it follows,
"Many there are that trouble and persecute me: yet do I not swerve from thy testimonies."
Here David makes a protestation and complaint, to the end God might the rather incline himself to hear and help him. And that is, according to that which he has already said. For if we will have God to help us, it is good reason that we should patiently attend his leisure. And in very deed he that shall presume to advance himself, or thinks that God will have mercy upon him, and then lets himself to be overcome with temptation, and becomes altogether desperate: he by this means suffers not God to exercise his goodness as he has promised: but in thus doing, shuts the gate against God as it were. Wherefore if we be moved to be revenged of our enemies, to be our own carvers, as we say, in revenge and not tarry until God does his office, do we think that he ought to help us? He that will do justice with his own hand, and of his own private authority, will he come to
crave aid of the Magistrate, after that he has killed his enemy? If so be then there be any man which thinks to be saved of himself, and yet says unto God, "Save me O Lord," this is a very mockery. And therefore for this cause David says in this place,
"Many there are, O Lord, which trouble and persecute me: yet do I not swerve from thy statutes."
David speaks not here to boast himself, but it is to declare that he waited for the help of God: and putting himself under his protection, trusted to obtain his request, because he might boldly crave it of him. See then what a full boldness we may conceive to have in calling upon God, and not to doubt but that we shall obtain whatsoever we pray for unto him according to his will: that is, he has pity of us: so that, I say, we must always stay ourselves upon his promises, as we see David here has done. So then, let us here consider in the first place, that so often as we come unto God, we must come unto him attending his good leisure, and not to be shaken with whatever temptations shall come unto us, but we must always seek after God, meditate continually upon his promises, and have them always in mind: we must, I say, have all this, if we will have God to help and defend us. Now, as I have already said, David bragged not here of his virtues, but means only that he was not carried away with the iniquity of men, to be even with them, or to cry quits, as we say, that he was not in haste to have that which was promised him, but held himself continually quiet and still, attending patiently to have God to accomplish that which he had promised, touching the revenge of his enemies: even so, when as any shall grieve and trouble us, yet must we not leave to follow our vocation, and to persevere in the fear of God. For the greater part of us will always be full of malice and unthankfulness, until such time as God has reformed us. So then, when as we shall not have hurt any man, if they rise up against us in
arms, let us not be astonished thereat. And thus much for this. Now the other is, that when our enemies shall be infinite in number, we must not be troubled for all this: but let us know what the power of God is, and glorify him as he ought to be glorified. And this is a very necessary point for us to learn: For we must not be afraid of our own shadows, as we say. And therefore, if there be two or three men which are in credit and authority, that shall make war against us, we are so faint-hearted before the blow come, as that it seems unto us that we are utterly undone: even as though God were not strong enough to help us. See how we through fond ignorance glory in the power of men, and utterly overthrow the power and might of God. And therefore we ought a great deal the better to consider of this place, where it is said,
"Many it grieved me when I saw the transgressors: because they kept not thy law."
Here David shows that which we have already seen before: to wit, that it grieved him more to see the offenses which were committed against God, than all the outrages which he bore in his own person. And this is also it, which we ought to have in great recommendation. For if we be so fine and as it were womanish, that we can abide nothing, and yet in the meantime have no care how God is dishonored, his justice violated, and his commandments broken: I beseech you, do we not right well show that we are so given to please ourselves, as that we even contemn his sacred majesty? If a man, meaning to defend his honor even with tooth and nail as we say, and makes no account to see the glory of God trodden under feet: if he be so gallant and haughty, as to be revenged for every injury, and can abide to hear the holy name of God to be evil spoken of, his law to be cast under foot, does he not right well show himself to be a very sensual and fleshly man? Yes, surely, he is no better than a brute
beast. And therefore for this cause let us learn, after the example of David, to be chiefly grieved and vexed, when as we shall see the commandments of God to be broken. It is the common and ordinary fashion amongst us, to be extremely vexed when as any injury is done unto us, as if the honor or credit of any of us be touched, we are immediately in a great heat, and desire nothing else but to follow the matter hotly. And why so? Because we have no regard but to our own person. If one man shall rob another, his choler or anger will not be appeased: he looks to his purse, his meadows, his possessions, and to his houses, even as he shall be hindered either in this thing or in that.
Now, a man that can well rule his affections shall never have so great regard to his honor, nor to his goods as he shall have when as he shall see the righteousness of God to be violated. "What?" (shall he say, even groaning in himself) "ought men in this sort to pervert the righteousness of God? Shall men break and corrupt all order and equity?" Loe, say I, what it is that ought to touch us, and to make us very angry: that is, when we see offenses committed against God, and not that which touches our own persons. But what shall we speak of this: for very few there are which have any care hereof. And yet for all that it is not in vain that David has set down unto us this example: but to show how the children of God ought to moderate their passions: that is, they should always begin at this end, to be grieved and sorrowful to see the transgressors, which break, contemn, and tread under foot the word of God, and this should be their chief grief and sorrow which should crucify them, and not to have such regard to their own persons as they have, but to let God always to be preferred before themselves, and to let him to have the most sovereign degree, as he is most worthy. Now if it grieves us to see the transgressors, which tear in pieces, and break all justice and policy, it is certain, that we should also be grieved at the evil which we know to be in ourselves. For every man is to judge of himself without
exception. As for those which will say, "Oh see, I am not grieved as touching mine own person: and in very deed, I care not so much for myself, as I am grieved to see men thus horribly to offend the majesty of God," and yet they themselves will take leave to commit as great or else greater villainies and wickedness, than the rest: and yet when they have thus said, they will cover their own vices, and flatter themselves when they have offended his majesty, whereas they should lay them wide open: now indeed these men show themselves to be right hypocrites. And why so I beseech you? Because they are not grieved at the transgressors, when as they see the glory of God impaired, his service not observed and his righteousness contemned: But rather persecute the persons, and hate not the vices which are nourished, and purposely maintained in them. For what show soever they make of condemning the evil, yet it may be easily seen that they are no whit touched therewith. And by this they right well show, that they know not what it is to be grieved as they ought. Now this is not to do as we ought: For whatsoever show we shall make of the great zeal we have to the honor and glory of God, we shall very well see, that there is nothing but hypocrisy and dissimulation in us, if we look indifferently into the matter. Loe here what we have to note out of this place. Now David says in the end,
"Consider, O Lord, how I love thy commandments: quicken me according unto thy lovingkindness."
Here David does nothing else but set down more manifestly that which was spoken of heretofore, "Consider, O Lord, I love thy commandments," he speaks not only of that which is said unto us, that we must love our neighbor, live chastely, honor our father and mother, do wrong to none: but under these words, he comprehends all the doctrine, wherewith God means to govern his people, and church, as we have already handled. Now in this doctrine, are
contained the promises, which witness unto us his goodness: yea and they have the chiefest place, because that God showing himself unto us to be our father, will not give us over for anything: for as much as we are assured of our eternal salvation, and that in this world he has care over us, and our life is as it were committed unto him, so that herein lies the whole substance, that after he has pardoned us of our sins, he allows us for righteous, and will also govern us with his Holy Spirit. See then what it is, that is contained in the testimonies of God. And so David in sum, protests in this verse, that he always walked in this love of God which he found in his promises. This is it which he protests, and thereupon says,
"Quicken me according unto thy mercy."
If David then loved the commandment of God and his testimonies, wherefore desires he not to be quickened according to his merits? And if it be so that he has deserved, why has he recourse to the mercy of God? Now he very well shows, that he meant not to boast of his virtues neither yet of any such, I know not what perfection, to have fulfilled the law of God: but he had a special regard, as I have already said, to the content of God his promises. He alleges not here that he had deserved to be helped: but he desired to be defended according to the mercy of God. In this point he sets before us his example, to the end we might follow him, as this is also the meaning of the Holy Ghost, when as he spoke by the mouth of David. Now he goes on for a conclusion and says,
"Thy word is true from everlasting and all the judgments of thy righteousness endure forevermore."
That is to say, thy just judgments are everlasting: or else, thy judgments are always righteous. Here David, in sum, means to signify, that he so stayed himself upon the word of God, as that he
had set his heart upon it, yielded himself wholly unto it, and bestowed all his thoughts and wits on it. And why did he so? says he, "The beginning of it is true, and the righteousness thereof endures forevermore." As if he should have thus said, "Thou, O Lord, art true in thy word, and shall always be found so, and afterward, It is nothing but righteous, it is true from the beginning and thy righteousness shall endure unto the end, and without end." See how the two borders or limits of the word of God are laid out. When as we shall seek for this word, we must make a distinction and difference, between truth, and righteousness, with this resolution, see how God shows himself true and righteous. And the farther we go on, the better shall we find his word to be such: so that after we have thoroughly unripped and examined it, we shall not have one syllable, where righteousness, & truth, will not show themselves. Even so may we always attribute this title to the word of God, as David here shows us. In sum, when as we would have a perfect assurance, to be confirmed, and strengthened in all temptations, so that the devil shall never be able to take fast hold upon us: let us have this regard, to stay ourselves chiefly upon the word of God, and therewith to arm us, attributing thereto these true titles which are here set down, that there is nothing in it but all truth and righteousness. And therefore this ought greatly to content us, to assure ourselves of God, not doubting but that he will grant us the grace, that when he has once brought us into the way of salvation, that he will continually conduct and govern us, and hold us with a mighty strong arm, until such time as he has brought us to that end whereunto he has called us.
According to this holy doctrine, let us prostrate ourselves before the majesty of our good God, acknowledging our offenses, beseeching him that it would please him to make us better to feel our miseries than we have heretofore felt them, to the end we may lay ourselves open unto him. And that we may in the meanwhile attain to that
remedy, as to crave pardon of him for them: not doubting but that he will grant us pardon for them according to our desire, through the death and passion of our Lord Jesus Christ, albeit we are miserable sinners. And also that he will, through his Holy Spirit, so purge us from our sins, as that we desire nothing else but to be confirmed unto his righteousness, to come unto him, and to advance us thereunto daily more and more, until such time as he has coupled us unto that holiness of life, whereunto he continually exhorts us. That he will not only grant unto us this grace, but also unto all people and nations of the earth, etc.
The twenty-first Sermon upon the hundredth and nineteenth Psalm.
SCHYN.
161 Princes have persecuted me without cause: but my heart standeth in awe of thy word.
162 I am as glad of thy word: as one that findeth great spoils.
163 I hate falsehood and abhor it: but thy law do I love.
164 Seven times a day do I praise thee: because of thy righteous judgments.
165 They that love thy law shall have great prosperity: and they shall have no hurt.
166 Lord, I have trusted in thy saving health: and have done thy commandments.
167 My soul hath kept thy testimonies: and I love them exceedingly.
168 I have kept thy commandments and testimonies: for all my ways are before thee.
When men trouble us and do us many injuries, or vex and grieve us in any way, there are two things that lead us to walk wickedly without the fear of God. One is that it will seem that God has no compassion for us, to help us. The other is that we will be more afraid of men than we ought to be. For we imagine that everything is in their hands, and that they may do all things at their own pleasure, regardless of what God can do to the contrary. Here, I say, is what hinders us from persevering in the fear of God: When men trouble us with injuries, violence, and extortions, we are immediately discouraged. Therefore, we must thoroughly consider this passage where David says that he stood in awe of the word of God, even though princes persecuted him without cause. Indeed, we ought especially to consider it when we see the mightiness of men astonish us, and our enemies are in great authority, such that it seems we are like sheep in the jaws of wolves, with no means to resist their violence. When, I say, our enemies have all this power over us, and are thus highly lifted up, so that we know not what will become of us, then it is hard for us to conceive the worth of the help that God has promised us. We are overtaken with fear, saying, "See, we are utterly undone, all our cause is cast to the ground." Yet, we never once think that they are but gnats, or even when we esteem them most, they are but frogs leaping and skipping up and down here below. They do not have thighs and legs so mighty that they can contend against God.
Whenever He stretches forth His hand, it throws down whatever men purpose with all their accomplices, or wickedly devise, and whatever power they may muster. Therefore, we must note especially here that whenever we fall into the hands of our enemies, and it seems they could bring about whatever they wished, so that there remains no way to withstand them, we must look to the infinite power of God and not doubt that when He pleases to deliver us, neither the Devil nor all his rabble of maintainers shall be able to do anything against us. Even if all the creatures in the world lift themselves up against us, they cannot harm us as long as God is on our side. Thus, we must receive the grace of God which He has promised us so that we might not doubt that the whole world can harm us when He has taken us under His protection. Consider whether the Scripture leads us, as David says, "Though an hundred thousand men set themselves against me, yet will I not be afraid." Why? Because the Lord is with me. And again, "If I should walk in the shadow of death, as long as I shall look unto God and see His sheepcrook before me, I will not be afraid but be assured that I shall live." Saint Paul also comprehends all this, speaking not only of this present life but also of the health of our souls when he says, "If God is on our side, who shall be against us."
I cannot deny that we shall have a great number of enemies, and Satan will labor by all means possible to hurt us. We shall have a great store of his supporters to go about to cast us down headlong into the bottomless pit, and yet all they shall do nothing when we shall be in the safekeeping of our God. Now, this is the sum which we are to gather hereby, in the first place of this text. But yet we must go on a great deal farther. For David does not only show unto us that we ought highly to esteem this mighty power and great goodness of God, wherewith He has promised to help us in our need, but also advises
and exhorts us not to turn aside from His obedience for any harm that men can do unto us.
Now, it is very true that one depends on the other. For how can it be that we should have hearts to serve God when we see the whole world to be against us, and we always in danger of being hurt? That is to say, let us put our trust in God, although the alarm and assaults be given us on every side. For otherwise, it shall be impossible for us to stand stoutly to it without being thoroughly persuaded that God is sufficient to defend us, even when we see all the men in the world set themselves against us. But if we trust in His power and cease not to follow what He has commanded us, notwithstanding all the hindrances that men can possibly lay before us.
Moreover, we must give our minds to this word of God, as here it is said, "I stand in awe of thy word," for David means not that he would have God to show Himself in a visible manner that he might come unto Him to do him homage, but he is contented that God has shown unto him His will and pleasure, and holds himself well pleased therewith. And even so must we also do. For there are a great many of people who will brag that they fear God and profess it with open mouths. Yet notwithstanding, see how God calls us unto Him by His word, and we, for all that, are not moved therewith; yea, we scarcely vouchsafe once to open our mouths to declare that we are contented to obey Him. Where then is that fear whereof we so brag, since the word wherein the majesty of God appears is so contemned by us?
See then wherefore we ought a great deal the more to consider this manner of speaking which David here uses, that he stands in awe of the word of God and that he desired none other visible presence, but it sufficed him that God had only spoken, and he made good account thereof. Now, if we do not thus, we shall ever be letted from following
that which God has commanded us, neither shall we ever have the hearts to discharge ourselves perfectly of our duties. Contrariwise, they that shall be resolved as David was, only to give their minds to the word of God, shall overcome all lets and stops. Moreover, after they have walked aright, do they see that men murmur against them for it, that it seems that they, for their well-doing, shall be recompensed with evil, and that this thing and that is mischievously wrought against them? That they must needs languish in long attending without sparing, yea, that they have kindled the fury of men against them without any occasion given by them? Do they see, I say, all this? And if they do thus, it is very well, for then they stand in awe of the word of God, knowing that they shall not be without the help of God, as also our Savior Christ exhorts us,
"Fear not," says he, "them which may kill the body, but I will show you whom you ought to fear, to wit: fear him who has both soul and body in his subjection."
When, then, you shall look unto your God, then shall you not need to fear whatsoever men go about to cause you to turn aside and to withdraw you from the right way. And thus we see in sum, that it is our infirmity, or rather our infidelity, which hinders us when men threaten us, when we see the wicked practices which are imagined against us, and that we are troubled and tormented without cause. For if we still looked unto God, this should never be able to withdraw us, but that we should always remain constant to do that which He commands us.
And by this also, we may see how all to the contrary reigns at this day in the world, and that there is very little fear of the word of God. For so that we can hold the favor of men in doing our duty any way, well, this goes for payment. But if there blows an ill wind, and that we
perceive any evil practice, or that we be threatened, and that the ungodly bear the sway, we are incontinent astounded, yea, and that in such a fear as that we are not able once to stir a finger. And what is more, to gratify the wicked whom we see to be in authority, we will make no bones at it, as we say, to offend the majesty of God. And from whence comes this? But that we look not unto His word, as here it is set down? We are then even convicted of infidelity when we assure not ourselves of the help of our God to do that which He has ordained, and that which is our duty to do, that we have not this invincible power to resist the assaults of men. And why so? Because it is most certain that we have not earnestly stood in awe of the word of God, which ought to be as an assured fortress and not to make any account of whatsoever that Satan can any way craftily invent against us.
Now, after that David has thus spoken, he goes on and says,
"I am as glad of thy word, as one that findeth great spoils."
That is to say, he gladdened more in the promises of God than in all the riches in the world, as we have seen in the ninth part, beginning with the letter TETH, which has been in that place sung, that he esteemed more of the word of God than of all the gold and silver in the world. And here he says that he rejoices to hear God speak more than if he had found all the goods in the world, that all the riches in the world were nothing to him in respect of it. It seems greatly at the first sight that here is some contrariety, as to stand in fear and awe of the word of God, and also to rejoice in it. For joy and fear are mere contraries. But we have already declared what it is that David means by this fear: not that he was abashed to serve God, nor yet that he doubted of his salvation. But it was to bridle him and to hold him in obedience, and also to declare that God gave him such a constancy
against all the men in the world, as that when he sees all the creatures of God to lift themselves up against him, yet that he ceased not to go on to do that which God had committed unto him, and that which he saw was his duty to do.
In short, let us then hold this for a resolute point, that David had not such a fear as made him fierce and cruel, nor which made him to fly from the presence of God; but he so reverenced that which God spoke, as that he stood boldly at defiance with all men, declaring that he made no reckoning of their fury, poison, nor yet of all their deadly enmities. David, I say, cared for none of all this. And why so? Because he so reverenced and honored God, as that he fully reposed himself upon His word.
Now, when we have such a fear, it is nothing contrary to the joy which David here speaks of. But it is rather an excellent accord or sweet harmony: for it is impossible for us rightly to give ourselves unto God and to obey Him in such a way as we ought without we love Him.
And see wherefore David does not only say that the word of God was more dear unto him than either gold or silver, but he says that it was sweeter unto him than honey. He sets down these two things which ought to be coupled together: to wit, that the word of God ought to be more dear and sweet unto us than all other things, and that we ought to take all our delight and pleasure therein, desiring nothing else but to order and hold ourselves to it, knowing that whatever God has is to this end, to communicate the same unto us, that we might taste of His bounty and love.
Now we see that David did not without cause join this joy which he conceived of the word of God with fear, signifying that he stood not in awe of God perforce and with a slavish fear, as we say, but he did it
in acknowledging Him to be his God and Savior and settling himself wholly upon His promises.
And thus much for this second verse. Now he adds soon after:
"I hate falsehood and abhor it: but thy law do I love."
This verse is not here added but to good purpose. For David shows that we can never be glad (as he has declared how he has been), neither yet stand in awe of the word of God, without we detest falsehood. Now, we of our own nature are so nestled in vanity, as that it is lamentable. The law of God then shall never come so fully home unto us as that we may justly say that we earnestly hear it and receive it from the heart, until such time as we have strived against our fleshly affections, that is to say, against all whatsoever is in our nature, because it is all but vanity.
In sum, David, after he had spoken of this joy which he had conceived of the promises of God, wherein he declares unto us His goodness, after he had spoken of the fear which we owe Him, to become subject unto Him, and after that he had given Him the authority which He deserved above all other men and creatures, for a conclusion he adds the means how to attain to all this: to wit, that we must eschew falsehood, and not only eschew and hate it, but also detest it, yea, signifying that we must greatly abhor it, so that we overcome all our wicked desires and tame them, and all other our lusts which carry us away to wickedness and withdraw us from the obedience of God.
So then, we see now that natural men can never be disposed to serve God until such time as they have striven against the vanity of their own nature, and that not only once or twice, but also to continue it all the days of their life. For what are the lusts which are in us, and