The eleventh Sermon of the hundredth and nineteenth Psalm. 81-88

CAPH.

81 My soul fainteth for thy salvation: yet I wait for thy word.

82 Mine eyes fail for thy promise: saying, when wilt thou comfort me?

83 For I am like a bottle in the smoke: yet do I not forget thy statutes.

84 How many are the days of thy servant? When wilt thou be avenged of them that persecute me?

85 The proud have dug pits for me: which are not after thy law.

86 All thy commandments are true: they persecute me falsely: be thou my help.

87 They had almost made an end upon me on the earth: but I forsook not thy commandments.

88 Quicken me according to thy lovingkindness: so shall I keep the testimonies of thy mouth.

IF we could rightly call to our remembrance the promises of God in our afflictions and miseries, it were sufficient enough to make us patient. And by this means we should render a true proof of our faith: but so soon as we are grieved with any affliction, we by and by wax faint-hearted, because we forget all the promises of God: which to our seeming, we had long before very well understood and learned. Now we should not at the least be forgetful of them, when need requires, yea, and that when we are thereby enforced. And for that cause we have here a very excellent lesson for the purpose, and worthy the noting: for David does not only teach us as a Prophet of God, what our duty is, and what the power and virtue of our faith ought to be: but shows us also the way by his example, how we must be patient in all our adversities, and how we ought not to fall from that: to wit, that we always have our eye fixed upon the promises of God. For that shall be enough to entertain and keep us, in such sort as that we should patiently wait for his saving health, yes, even in calling upon him. But that we might the better profit by this doctrine, we are here to note, that the two first verses are both of one and the self-same substance, save that the order of the words are changed. He says in the first place, "My soul fainteth for thy salvation," That is to say, O Lord, I have longed, albeit the afflictions and miseries which I have abided, were very great: and lasted long, and that I see neither end nor issue of them, yet nevertheless I rested altogether hereon, that I always trusted, that thou wouldst be my supporter and aider. Now he adds the reason how he could so faint: to wit, because he trusted unto the promises of God. In the second verse he says, That he has failed for the promise of God, yes, even looking for this promise, and that he has said, "When wilt thou comfort me?" And in the third he handles that which before he had spoken of: to wit, that although he had been as it were parched and dried, even as a skin bottle in the smoke, so that there remained neither moisture nor substance in him but dried up with very miseries, yet that he had not forgotten the testimonies of God.

We see then now what the sum and effect of this is, which is here showed unto us: to wit, that there is but one only mean to cause us to be constant and patient, when as we are afflicted, and that our adversities do ever long last as we imagine: that is, to be mindful of the promises of God, and to have them deeply imprinted in our hearts. For if that be so, it will not cost us much to be patient: and although it be a hard matter, yet we shall at the last come to the end of it. Let us then now mark, from whence our impatience springeth, and what the reason is why we are so oftenentimes overcome with temptations: or else, when as we shall have for a time resisted them, yet in the end we are confounded and faint-hearted. Truly, it is because we forget the testimonies of GOD, and turn away from his word. In very deed, this at the first sight may seem to be a common matter with us. And to say the truth, every man will say, that we ought to remember them, and that it is the only remedy to comfort us. But we shall the oftener do it, when as we shall have learned this lesson which is here set down unto us, and that we record it all the days of our life: For this is one of the principal points that is to be required in all Christians, that when they perceive that God has laid his hand on them, that they be as it were almost cast down: yet that they might comfort themselves, in staying of the promises of salvation which God has promised them. But yet, let us thoroughly consider the word which David here uses: "I have longed" (says he) "after the salvation, and I have hoped, or after that I had hoped, because of thy word."

The second part of this verse, is as it were the foundation whereon David builds. Let us understand then this hope which we ought to have in the word of God, as David had: for without that, it is impossible but that we must be confounded. for although it seem in the judgment of men, that there is in us some virtue and soundness to endure and suffer patiently, yet shall it not be such a true patience as GOD allows. And why so? For we shall never bear him that affection to obey him, without we comfort ourselves that he loves us, and that we trust to his bounty.

A man, I say, shall never be disposed to obey God, and to glorify him in afflictions, except he have a taste of the bounty, and fatherly love, which he bears us. Now how can it be that we should be fully persuaded that God loves us, and procures our wealth and health, when as he afflicts us, without we be armed with his promises? For it is impossible for us to know the truth of God, except he declare the same unto us in his word. Let us learn then, as I have already said, that the patience of the faithful cannot be built, but upon faith and hope in the promises of God. See then what we have to note in this place.

Now David, having laid such a foundation, builds thereon, saying, that his soul longed after the salvation of God: when he says that his soul longed, he means not that he was so forlorn, as that he had in the end given him clean over: nor yet that Satan had gotten any advantage of him: but that word, to long, is taken in the scripture, for that which notwithstanding is conjoined with such obedience as we ought to yield unto God, staying and settling ourselves upon him. As how? Saint Paul says, That we ought to hope beyond all hope as Abraham did: to wit, we must surmount all our wits and imaginations, when there is any question of our belief in God. For if we will measure the promises of God by our own wits, what shall become of it? our faith then must exceed and go beyond all the wisdom of men, as here it is said, That his soul has longed: which is as much as if David had said, it is true O Lord, that according to man's reason, I was utterly forlorn: yea I was so oppressed with miseries, as that I could bear no more: but when I was in the midst of death, I ceased not for all that until I was arrived at a sure haven: to wit, thy aid and help. Now he namely speaks of God's succor, because it shall go very hard, but that we will wander, look above, and beneath, both before and behind, to see if we can find ready help.

But if the trouble last long & we see not which way to get out of it, but that it is like a bottomless pit: although before we somewhat trusted and hoped upon God, yet for all that we shall then be driven and egged, to seek for aid here and there, we know not where. And how so? Is it not possible for me to find remedy? Because, I say, we are so dull, and the hope which we have in God, passes so lightly away from us, and melts, and runs about, this way and that way: David for this reason says, That he hoped for the salvation of God. Hereby then he shows, that although this occasion was offered him to seek after other helps, and to cast his eyes upon creatures, and to forsake God: yet that the temptations had not so won upon him but that he always remained constant in this resolution, that it was God which must relieve his need. Now hereupon he adds,

"My eyes fail for thy promise, saying: when wilt thou comfort me?"

I have already said that this verse contains no new or strange thing, but David changes only the order of the words. For when he says, That his eyes sore longed after the word of God, he means none other thing but this, that although all his wits were troubled, and that he was as it were blinded with the multitude of afflictions which he endured, yet that he always stayed himself upon this word of God, and never ceased calling upon him, saying: O when wilt thou comfort me? By this he shows us, that if we have a true faith settled upon the promises of GOD made unto us, when as it shall please him soon after to afflict us, we must not by and by be angry, biting the bit as Mules do: but let us yield him true obedience, saying: O Lord, when wilt thou comfort me? We must then suffer and abide thus to do: to wit, that when we beseech and require God, to help us according to his promise, we must also desire him, to show it us by the effect: and we must remain firm and constant, until such time as he causes us to perceive it: for although he delays his aid, and holds it as it were in suspense, yet must we be fully persuaded that he has not forgotten his office, which is, to comfort us. By this means we shall find in the end the fruit of our prayers. Now he fully and wholly explains in the third verse following, when as he shows it to be no small matter to be thus cast down, had not the word of God sustained, and upheld him, but that there was great reason in it. "I am," says he, "like unto a Goat's skin wherein oil, or wine is put, hanging in the smoke, and so dried and parched, as that there was neither substance nor moisture left in him." David uses this similitude, to show that his afflictions were so great and excessive, as that he was without all strength, and without hope of life. Now he adds notwithstanding, "That he did not, yet forget the statutes of God."

Lo, an example which we ought to follow, neither must we allege here our infirmity: for David was a passionate man as we are: he might very well have fainted if God had not strengthened him. And how so? Having the promises, he hoped upon them: knowing that God continues his benefits towards his children, because they should have recourse unto him: he called upon him, for that he had already found mercy and succor of him: God so helped him through his holy spirit. Now, have not we at this day the same promises which David had? Yea, have we not more large and ample promises? Have not we a great deal more familiar access than David had, because that Jesus Christ is declared to be a mediator more manifestly, than he was under the law? When God then renders us such a testimony of his goodwill, that we may freely come before him to pray unto him, to the end he might help our necessities: I pray you what excuse shall we make, if we come not boldly unto him as David did, and be constant to persevere in the same purpose, seeing that God offers the self-same means, to fight against whatever may turn us away from it. Moreover, is the power of God lessened since that time? Does he not at this day help all his faithful with his holy spirit, as he did under the law? Yea, does he not say that he will increase the kingdom of our Lord Jesus Christ more than ever he did at that time?

There is nothing then but our unthankfulness which has shut the gate against God, so that his graces can have no access nor entrance into us. It is very true, that he will say enough unto us, but we will stop our ears: he will make us fair promises enough, but we will soon forget them: or else if we keep them in mind, it shall be but a ranging imagination, neither shall it have any deep print, or yet lively root in us. Because therefore, that we esteem not of the promises of God, lo, the reason why we are so suddenly cast down, even with the least temptation that may come. How exercise we our faith in prayers? what readiness and zeal is there at this day among Christians in calling upon the name of God? Alas it is so cold and feeble as it cannot be more. And so see why God has plucked back his hand from us, because of our infidelity, so that we feel not his help as we should. The more deeply therefore ought we to consider of this sentence here, when David declares that he was clean dried up, and yet for all that forgot not the promises of God.

Let us now go and vaunt ourselves to be good Christians, that we have greatly profited in the Gospel, and yet when as we shall be touched with any little, yea, and that with a very light affliction, we shall be so amazed as it is wonder. Alas what should become of us, if we should be as David protests he was? that God threatened us through stitch, that there were but one drop of substance of life, and that it should seem that we were even as it were dead. If then there were such a kind of parched dryness in us, what should become of it? But what? herein rests the fault, that every man flatters himself, and we also think that GOD should submit himself to our flatteries.

But it is not in vain that this example is here set before us. Let us exercise ourselves then better than we have heretofore done, and call to mind the testimonies of God. When as we shall be parched, and so dried, as that it might seem we had not one drop of life? let us notwithstanding, meditate yet more than ever before we did of the promises of God, to the end we might get us new force and strength. Now when David had thus spoken, he adds,

"How many are the days of thy servant? when wilt thou be avenged of them that persecute me? The proud have dug pits for me: which are not after thy law."

Here David, pursuing his purpose, mentions the griefs which he endured, that is, the wicked and ungodly persecuted him wrongfully, and that he, being retired to God as to his safeguard, found no succor from him at the first dash, but that God held him at bay, as a forlorn man. Now hereupon he rightly shows that his faith was not clearly quenched, nor yet lessened, but that he still continued in prayer. And in the end concludes that he will yet better remember the word of God when he shall be so restored by him and raised up again as it were from death. Let us then note that David here sets down a certain manner and order to show us that when God, to the outward show, shall seem to estrange himself, yet we must take heed that the same keep us not from having recourse unto him. Now it may very well seem that God sometimes thinks not of us, but specially when he shall suffer the wicked to run where they lift and let them do whatsoever they desire.

Now this is a terrible temptation. And why? For on the one side, we look that if God took us for his children, and loved us as he testifies, should he not by and by have compassion of our miseries? Should he not put forth his hand to help us? When then he suffers us to be thus unjustly trodden underfoot, it is a sign that he has forsaken us and that he has no care of us, nor of our health.

Lo, here a very hard and grievous temptation. And the second is that it should seem that God does not his office. How is that? Behold how the ungodly fall out with him so that it seems they would give him open defiance. For is not this to make war against him when they give themselves license to do wickedly: that whatever can be said unto them, they can never be brought to goodness? And yet God makes semblance as though he had no care of their wicked dealing. These, we see, are two marvelous dangerous temptations. And this is the cause namely why David has here recited his persecutions, which he abode at the hands of the wicked.

Now it is so that he, being in such conflicts, having to fight against these two temptations which I have noted, shows right well that he remained still conqueror. And see why he says, "How many are the days of thy servant? When wilt thou be avenged of them that persecute me?" David signifies that he made not this request until such time as he was driven to this extremity, that he was no longer able to abide it. As if he should have said, "Alas, my good God, wilt thou help me after I am dead? For thou seest that I have already abidden so much, as it is not possible to endure more: thou seest me even at the grave's brink: It is now time, or else never, to help. But yet I perceive no succor coming from thee. And what is the cause? When wilt thou do it?" It cannot be chosen but that David had as it were an intolerable affliction when he called upon God in this manner. Wherefore we are so much the rather to meditate on this place. For although God suffers us to be afflicted but for a little while, yet the same lasts so with us, as that we, being vexed even to the uttermost, will say, "I know not where I am, nor what to do herein." What is the cause why God defers his aid so long? For instead to call upon him, it is out of doubt rather that we murmur, yea and moan as it were secretly against him. Now the right remedy to overcome these temptations, and not so to murmur against God in our afflictions, is this, to call upon him with full assurance, beseeching him to grant us his grace, that notwithstanding all the afflictions which he lays upon us, yet that he leaves us not for all that to hope after that which he has promised us. And this is it which David declares yet more fully, when after he had said that the ungodly had gone about to dig pits for him, which is not after his law, he adds, and says,

"All thy commandments are true: they persecute me falsely, be thou my help."

Here he expresses what the injuries and outrages were which they had done him. "They have," says he, "dug pits for me," yea, and he protests that they did it unjustly, that he never gave the wicked occasion to hurt him, but that he had walked in a good and pure conscience. Yet, says he, "They have gone about to circumvent and compass me round about." We see then that David had no small assaults, but such as were even deadly, that it was without all question that he must be utterly confounded. Yea, and although he never hurt any of them, that it might be said that he had injuriously persecuted them, yet he always had his recourse unto God. So then, we may now be better confirmed in the doctrine which we have heretofore handled: to wit, that to whatsoever extremity we are driven into in our afflictions, we shall bring them to a very good end, when as we, being fenced with the power of the spirit of God, do look unto his promises. Now let us see why he adds and says, "Thy Commandments are true, they persecute me falsely, O help me." David sets down here three points. The one is that God is true, and after he adds a protestation of his good conduct and guidance, and of the malice of his adversaries. Thirdly, he calls upon God in his afflictions.

Now as concerning the first, he shows us that although Satan, to shake us, and in the end utterly to carry us away, subtilly and cunningly goes about to deceive us, we must, to the contrary, learn how to know his ambushes and to keep us from out of them. So often then as we are grieved with adversity and affliction, where must we begin? See Satan how he pitches his nets and lays his ambushes to induce and persuade us to come into them. What says he, do you not see yourself forsaken of your God? Where are the promises wherein you did trust? Now here you see yourself to be a wretched forlorn creature. So then, you rightly see that God has deceived you, and that the promises wherein you trusted appertain nothing at all unto you. See here the subtlety of Satan. What is now to be done? We are to conclude with David and say, yet God is true and faithful. Let us, I say, keep in mind the truth of God as a shield to beat back whatsoever Satan is able to lay unto our charge, when as he shall go about to cause us to deny our Faith, when as also he shall lie about us to make us believe that God thinks no more of us, or else that it is in vain for us to trust unto his promises. But let us know clean contrary, that it is very plain and sound truth which GOD says unto us. Although Satan casts at us never so many darts, although he have never so exceeding many devices against us, although now and then by violence, sometimes with subtlety and cunning, it seems in very deed to us that he should overcome us: Nevertheless, he shall never bring it to pass but that we shall have the truth of God, to be sure and certain in our hearts. And thus much for the first.

The protestation which David makes ought to stir us up to walk in such sort with our neighbors, as that we give them no occasion to hurt us. But to live plainly and simply one by another. The wicked may very well hurt one another, yea and even destroy themselves: but in the meantime, the Children of God must have this testimony always with them, that they will neither do nor yet procure them any hurt, but are grieved and sorrowful to see them run headlong into destruction.

When this mind shall be in us, then shall we have an excellent entrance to call upon God: but contrariwise, if we render evil for evil, being molested by our enemies, and enforce ourselves to do the like, and cry quittance (as we say) with them, our cause will quite be overthrown. And why so? For if we shall be so vengeful, it is impossible for us to trust and believe that God will help us. Yea, even then, I say, when we shall have a good and just quarrel. For God will discharge us if we shall not have a good conscience: and although some there are who would both wish and do us hurt: We must say, O Lord, this is injuriously and falsely done. But (as I have already touched) let us have such a testimony in our hearts, that although they who persecute us are the instruments and limbs of Satan, and do it of mere malice: Let us not clean contrary purchase them any hurt or displeasure. Then may we call upon God with David, knowing that he will never fail those who are wrongfully persecuted. See then the meaning of these three points which are here touched. Now after that David had thus spoken, he adds,

"They had almost made an end of me upon the Earth: But I forsake not thy commandments."

See here a sentence worthy to be well weighed. It is very true that David expresses that which he had before spoken, "I have not," says he, "forsaken thy commandments, O Lord, although I was as one clearly dried up, and as a man utterly forlorn, yet for all that have I not forsaken thy Commandments." Now it must needs be that David resisted two temptations in continuing so firm and constant in the obedience of God. The first was, that he might have been brought into some distress. The second, that he might have been bent to have done wickedly. And why so? Seeing that the wicked had unjustly persecuted him, he might have been revenged of them. Lo the two assaults which were meet and convenient for him to sustain and keep off. Even so must we follow his example: For when men shall unjustly molest and grieve us, and that they shall not only do us one injury, yea two or three: but that our trouble shall continue without end and without ceasing, let us yet learn to be patient. And chiefly, when as there shall be no question of abiding a little damage, or small grief: But that we shall be mortally persecuted, and our life too be as it were desperate, to be already as it were in the very throat of the Wolf, yea to be already even as men swallowed up and devoured. When as we shall be brought even to such a pass, yet let us not cease to say with David,

"I have not forsaken thy commandments."

And so that we might the better practice this doctrine, and apply it to our own use and profit, let us learn to have recourse unto God in all our afflictions, calling upon him to be our warrant and safeguard. And in the meantime, although we be wrongfully molested, let us beseech him to grant us his grace to yield ourselves unto that which he has commanded us: to wit, to love our enemies, to do good unto them which seek to do us all the hurt they can, to pray for those who slander and wish us as much evil as is possible. Lo here we must meditate upon the Commandments of God, although we be as it were consumed on the earth.

Now here we are to note, that it was not without cause that David says that he was almost consumed: For this shall even so come to pass in us, when men shall judge and condemn us, and that we have already received sentence of death in ourselves: as St. Paul says in the second to the Corinthians. Even so David, being as one condemned to death, and seeing no likelihood to be delivered, ceased not for all that to call upon God. So likewise must we do, knowing that he will never forsake us: for see what the cause is, that God oftentimes keeps back his helping hand from us, but even when we prevent him by means of our own lightness and inconstancy. For so soon as we are grieved somewhat more than we are wonted: we straightway conclude and say, "O, all is naught: we are clean undone: it is past all hope." When we, after this sort, prevent him, it is like unto a man that would cast himself into his grave before he is dead, and so smother himself. After this manner, say I, do we, preventing by this means that aid which God has deferred to give us, until the time be come, which he knows to be most meet. Let us then well consider, that when God shall defer the aid which he means to give us, although we seem as dead men, and our life desperate, yet that he can restore us again in the minute of an hour, although in the sight of men we were even as the pictures of death, yet that he leaves us not without life inwardly. For as we see in Winter the trees to be as it were dead, that we can perceive neither sap, leaf, nor nothing else: yet there is life hidden in them. Even so fares it with us: For when we shall be still & quiet attending for aid at the hands of God, we are sure that when Winter is past: to wit, the time of our afflictions, that God will give us life, which was before as it were hidden. Now to conclude the Psalm he says,

"Quicken me according to thy loving kindness: so shall I keep the testimonies of thy mouth."

We see here that David speaks as one that were dead, when he says, "O quicken me," he shows then that he was not beaten softly with the rod, or with a mean affliction: but was punished even to the uttermost. For he was so dried up, as before we have said, that there was no substance at all left in him. Lo what was the cause why David after this manner made his petition.

Let us learn then, not to flatter ourselves, when the Lord our God shall visit us with any little affliction, that we think to have done even sufficiently, if we call upon him: But if we shall have done so an hundred thousand times more, yet that we must not give over praying and calling upon him. And herein may be seen the hypocritical dealing of men: For they are so womanishly minded and tender-hearted, that they think themselves to have wrought a million of miracles, when as they have sustained never so little adversity, no, not worth the value of an hour.

Moreover, if they be overladen with any adversity, they may be bold, as they think, clearly to forget both God and his word. But our good God will not have us to proceed in this sort: For he sets before us here, the example of David for our instruction, but yet he has set it forth unto us for this end and purpose, that we should not cease to continue to call upon him in our adversities: yea were our afflictions never so great, and lasted never so long, yet that we should notwithstanding continually persevere in prayer.

To be short, let us understand, that David made this prayer at such time as he thought not to have lived any longer, but that he was as a dead man, when he says, "O quicken me."

Moreover, we may see that his constancy was not like a puff of wind, but that he persevered therein. For although his troubles contained that he was as it were in a very deep pit, whereout he was not able to get: yet ceased he never but to trust that God would deliver him out of it: and thereupon called on him, and received great courage. Namely, he desires to be quickened according to the loving kindness of God. For we must also be at that point, if we will be heard, to know that God is bound unto us of his mere grace and favor: and that we also must have recourse unto him, if we will have him to accomplish his promises unto us. Men must not then abuse themselves, to look unto their own doings, nor yet to have regard unto worldly means: But that they seek for the same in God, and in his mere goodness and free gift, for which he will hear them, and receive them also unto himself. In the end, David protests that he will keep the testimonies of the mouth of God. Now let us not understand hereby that he had not kept them before: For we have seen the clean contrary. But this is to signify, That seeing in the midst of the afflictions which I have sustained, thou hast always given me the grace to persevere in faith, and that I have continually upon thee, Satan has not shaken me, to cause me to do wickedly, since then, O Lord, thou hast given me such constancy at the time that thou wast estranged from me: by a more strong reason, when thou shalt be mine aid and succor, and shalt restore me, I shall have a far greater constancy, to keep the testimonies of thy mouth. See then, how that in the midst of all our afflictions we must glorify God, not doubting of his faithful dealing, that he will perform whatsoever he has promised, have pity on us in the end, and confirm us more and more to keep the testimonies of his mouth: knowing that he will continue to do that unto us, which he has already once showed us.

And according to this doctrine, let us prostrate ourselves in the presence of our good God, acknowledging our offenses: Beseeching him that it would please him to open our eyes better that we may behold the power and virtue of his word, and thereon to stay us: in bereaving us of all the lightness and inconstancy, which might turn us away from it, desiring him also not to suffer us to wander this way and that way, as commonly we are wonted, to turn us from the right way, as we are by nature overmuch inclined thereto: but being fully resolved, that it is not in vain which he hath declared unto us, that he will assist us in all our necessities, which we shall crave of him in true faith: yea not only in our small and mean afflictions: but even when as he thinks we should be utterly overthrown: knowing that he will accomplish for our profit and health, whatever we may hope after, and behold with the eyes of faith. Let us beseech him that he will not only grant us this grace, but also unto all people and nations of the Earth. &c.