The twelfth Sermon upon the hundredth and nineteenth Psalm. 89-96

LAMED.

89 O Lord, thy word endureth forever in Heaven.

90 Thy truth is from one generation to another: thou hast laid the foundation of the Earth and it abideth.

91 They continue even to this day, according to thy ordinance: for all are thy servants.

92 Except the Lord had been my delight: I should now have perished in my trouble.

93 I will never forget thy Commandments: For by them thou hast quickened me.

94 I am thine, save me: for I have sought thy Commandments.

95 The ungodly laid wait for me: but I will consider thy testimonies.

96 I have seen an end of all perfection: but thy commandment is exceeding large.

We see how changeable men are. It is very true that when we talk of the shadow, we may say that it removes and changes every minute of an hour, so that it rests not. But if we look well and thoroughly search out that which is in the mind of man, we shall see a great deal more vanity and change than is to be seen in the very shadow. And what is more, David says in another place that if man were laid in one scale and vanity in another, that vanity which is nothing would weigh down man greatly. And we shall not need to stand long disputing of this: for every man, by his own experience, can testify what it is and what it can do, albeit there were nothing written nor anything thereof contained in the Scripture. What remains, then, for us to do? Forsooth, we must seek for our constancy elsewhere than in ourselves.

Now God gives us a very good means if we will take it, which is to build and settle ourselves upon his word. And for this cause it is that the Prophet Isaiah says that the word of God endures forever. He had spoken before of the frailty and fickleness of men, as that nothing could be more; and although it might seem that there was some strength in them, it is yet incontinent, clean parched, and dried up, that it vanishes away into less than nothing. But he concludes and says, "That the word of God abides forever." So then, see the means, how that men (although they be transitory and have no constancy at all in them) shall notwithstanding have a perfect constancy and sure estate, to wit, when as they shall stay themselves upon the truth of God and his word. According to this, it is here said, "Thy word, O Lord, abides forever in heaven." Some expound this as if it had been said that because the heavens have continued long, they render a good testimony of the truth of God. But here David namely speaks of the heavens because we see by them a more manifest sign of the Majesty of God than we see here below on earth. And indeed, in that we are rude and earthly, we had need to have God to guide us and to lift up our minds when that he would have us to think on him: to the end we might forget the world and all the corruptible things here beneath. See then the reason why David in this makes the seat and house of the word of God in heaven: because we had need to look a great deal higher than into our own senses when we would comprehend how God is true and faithful. When we would feel the certainty and assurance of his word, we must enter into a more deep consideration than our sense is able to bear and not look so into the visible thing or into that which we conceive on earth.

He adds, "That the truth of God is from generation to generation." As if he should have said, "It is true, O Lord, that men are here very circumspect and advised: and we see also how things have their alterations, so that there is nothing which is not wavering and inconstant. We are as it were in the whirlwinds and tempests: and if at some time things be in peace and at quiet, it lasts not long, and although the creatures be peaceable and at quiet, yet are the men never at rest, but are continually chafed and troubled. But thy truth, O Lord, is sure and certain, which can never be shaken through the alterations and changes which here we see, no otherwise but by the lightness and inconstancy of men, when as they do nothing else but wander here and there. True it is, O Lord, that all this impairs not a whit the certainty of thy truth and word."

Lo, here in sum, the meaning of David in this place. Now he brings in a proof of this sentence, to wit, that God has laid the foundation of the earth, and it abides: that is to say, that the order of nature has its course and so continues without end. And why so? Forasmuch as God has appointed them: because he has so declared it, and that all creatures are subject unto him. This disposing and ordering must needs continue in his estate. And although we see all things to turn on this side and on that, yet God always gives us some visible sign to show us that he never alters nor changes his purpose. And chiefly, that his truth is never subject to any change.

We see now in sum what the substance is that is contained in these three verses.

Now that we may apply all this to our use, and to make our profit hereof, let us learn to have recourse unto the word of God, so often as we shall be astonished and know not what shall become of us: to wit, all the days of our life. For there passes not one quiet day over our heads wherein we are not moved to think either of this thing or of that. Sometimes the temptations are easy to overcome; but after, we shall see some appearance of danger that shall trouble us a great deal more, yea, and some threat or other we shall have that shall even abash us. And if that were not so, yet should we have occasions enough in our heads to make us unquiet, that we should not need to be otherwise troubled. But every one of us has in himself store of tempests and storms, so that if there were nothing else but our own very fantasies, they would be so many whirlwinds to make us never to have quiet minds. Now see then a good remedy, that is, let us know that although we are environed with a great number of dangers, although there be no certainty in our life, although there is always a hundred deaths before our eyes, yea, that we thought the devil should swallow us up every minute of an hour: yet must we be peaceable, and hold ourselves quiet and still, because that God has laid the foundation of our salvation in his word, and that he has promised to keep our life. When then we shall have the word of God to certify us, that he has care both of our souls and bodies, let us know and be certainly assured that herein consists all our constancy.

So then, let us rightly apply this doctrine for our instruction, that when it is said, that the word of God is permanent in Heaven, that his truth shows itself from age to age, and so continues, that it is namely spoken, to the end that we should be patient in the midst of all the troubles, griefs, and anguishes, which we may have, being shaken amidst so many dangers: and also, seeing the endless and incessant changes which are here beneath, and nothing else but all unquietness. Let us then see what is here to be considered for the first point: we must not seek to take our rest in this world, for we shall never have it here. But let us always have our recourse to the truth of God.

Moreover, let us see if we can rightly practice this doctrine, that nothing hinder us, but that we may live in peace and tranquility in the midst of the most great and dangerous confusions which may light upon us. Let us also see that whether the winds blow in this corner or in that, that there be garboyles of war, that there be pestilence and famine, and such like, that it seemed we should perish a thousand manners of ways: yet all they who settle themselves upon the word of God, will never be but certain. For they shall feel both in life and death, that they are in his hand and protection. And having this confidence within themselves, they will make no reckoning of all whatsoever shall come unto them: as we see Saint Paul commands us to exalt ourselves against all things present and to come, so that we be fully resolved that God loves us. When this shall be in us, and we shall have hereof a good testimony in our own consciences, through faith and the word of God: lo how we may assure ourselves, and solace ourselves in the midst of all our troubles and confusions which here we see: and by that means be never at peace and rest, and not to be greatly troubled for anything that may come unto us the next day. And why so? For has God, who has declared himself unto us to be our Father, spoken it but for a day only? whereas he has testified unto us that he will have our salvation in his hand? Is here any time limited?

Now we see to the contrary, that God says, "He will never forsake us." Our hope then must stretch itself clean beyond the world, and so we shall not be tossed with the winds and tempests which shall blow against us, to make us turn back, when we shall have a sure foundation upon the word of God. And as concerning this proof which David adds, saying, that God has laid the foundation of the earth, the same is but a little taste which he gives us of the truth of God. Now it is not enough for us to have this taste only, to know whether God is faithful and that his truth is everlasting. For to prove it to be so, we see that neither heaven nor earth, but are subject to corruption, and that all must pass, only the word of God is said to last forever. And it must needs be so: for else what should become of our salvation? It should be corrupt very soon.

Let us not once think then, that David's meaning here is to make a comparison, and an equal proportion, of the continuance of this world, and the constancy which we see in the order of nature, with the truth of God. But he shows unto us that even in these corruptible things, we might the better perceive how faithful God is: and if he be true in these things on the earth, what shall he himself then be? I beseech you, tell me, from whence has the earth her foundation? It is founded both upon the water and also upon the air: Lo, here foundation. We cannot possibly build a house fifteen feet high upon the firm ground but that we must lay a foundation. See all the whole earth is founded only wavering, and as it were hanging, yea, and upon so bottomless depths, as that it might be turned upside down in the minute of an hour, and the whole substance of it utterly overthrown. It must needs then be, that there is a wonderful power of God showed in the conserving of it, in the same sort it standeth. And that is it which is here showed unto us: to wit, because that God has said, that the earth was in the midst of the world, and that it was so laid as it is: hereby we know what the certainty of his truth is. But we must here forsooth compare the lesser things with the greater, as we say. How from the lesser to the greater? I will show you by example, If I say we did see such excellence in the body of a man, as that it might be thought to be even the very image of God: whereby we know the thing that is written, that God has ordained man to be the chief of all his creatures, and given him great dignity, nobleness, and power over all living creatures. Even so, also, in praising that which is in man, we may descend from the body to the soul: and this is from the highest to the lowest, and from the less to the more: So likewise is it in this place, when David sets before our eyes the order of nature: This is not (as I have already said) to measure and compare the truth of God, with such a measure: But to the end we might reason and say, If in these frail and transitory things which are subject to corruption, we see such a constancy because it is God his will it should be so: What shall we then say of his truth, which surpasses all the world? When then we shall make such a comparison, between the state of the world, and the truth of God, we may certainly conclude, that God sufficiently grants us wherewith to settle ourselves upon his word, we must not be so inconstant as to let our faith be shaken, so often as we shall see the world tossed with any troubles, but rather to take this place which is here showed unto us by David for our refuge. And this is the sum of this place. Now it follows afterward,

"Except the Lord had been my delight: I should now have perished in my trouble."

David here speaks of his own proper experience and knowledge before he spoke of the truth and excellency of God in general, and says that it was in heaven: and afterward he proves it by visible things, which is very manifest unto us, and which God points out unto us, as it were with his finger. In the third place, he says that he speaks not of unknown things, that he might dispute of them at random, but that he had rightly practiced that which he had spoken because he was preserved by the word of God. And therefore, he now shows us where we ought to seek for this word, whereof he had generally spoken heretofore. For we may use this name of the word of God, and yet it may be hidden in the air or amongst the clouds: But because he has given unto us his word familiarly, and communicates the same with us daily, even in the holy scripture: Let us consider, that in giving honor unto the word of God. We say that it is infallible, Let us not imagine it to be an unknown word, but let us go unto that, which God at all times has given to his servants: and that is it which is contained in the law. See then, how God has first declared his word unto us, wherein our salvation is altogether certain.

Now here we have to note in this strain, that David having had such experience, deserves well to be heard, and that they are no vain words which he here sets down beforehand: But that God also would have it so, to the end we should give the more credit unto it, and that we should no whit doubt of anything that he teaches us, when as he himself has made proof of all that which he before had spoken. And thus much for the first point. The experience then whereof David speaks should very well serve us in stead of our Seal, by which God means to make the Doctrine of his Prophet to be of so much the more antiquity. And thus much for this.

Moreover, let us learn rightly to understand, how sure we ought to be of the word of God, not to seek for the certainty thereof without ourselves, but rather in our own Consciences. It is true, that we ought thoroughly to look both above and beneath, to make the testimonies which God gives us to serve our faith, to the end we might be certified of the truth of his word, as already we have heard: but yet the principal point is this, for every man to enter into himself, and make such account of this certainty of the word of God that it may take such root in our souls, as that we may there feel it to be such as here it is said: to wit, that it never be shaken, although the whole world should be confounded, and that it is the same which must give us peace and rest, notwithstanding it seemed, that all were utterly overthrown. We must then acknowledge the effect and accomplishment of this certainty, which the Prophet here attributes unto the word of God. In sum, it is as much as if he had said, that no man is able rightly to feel how God is faithful, and his word certain and sure, without he has a true faith and belief thereof within his heart, and the same to be discharged of whatsoever is contrary to his salvation. As namely he says, that he should have perished in his trouble if he had not delighted in the word of God. David here shows what experience he had: to wit, that he was so afflicted, that he was as it were even in the gulf of death.

Now if the word of God brings us out of the grave, quickens us in death, and preserves our health, notwithstanding that it seems to be swallowed up in the gulf, do we not see a good proof given us from God, how firm and sound it is? So then, let us well consider (as we have already said) that since we have known the power of the word of God, to be such as it is here showed us, we may in such sort resist all the greatest temptations which the devil is able craftily to work against us, so that we shall be able to escape as it were both from death and the grave. And thus much for this.

Now for the second point, David shows us how it is that we are preserved in all our afflictions by the word of God, how our life shall be safe, and our health assured thereby. And that is, if we delight therein: to wit, that we be so comforted with the love which God there shows us and wherewith he certifies us, that since he has adopted us for his children, he will therefore always show himself to be our father. Wherefore we may boldly recommend our souls unto him, and he will receive them, so that we shall not perish, having all our refuge so unto him. If we then content ourselves so, the word of God will give us life in the midst of a hundred thousand deaths. But if we hear it without having any such affection, that we taste not of the promises of God, or else that we always somewhat distrust and doubt, to reason how it goes, and afterward wander after creatures, or else build upon ourselves, if we be so changeable, we shall never feel any virtue of the word of God, but may be overthrown a hundred times: the least affliction in the world shall be as a gulf to swallow us up: that we shall not need the main sea: but even a finger depth of water to smother and drown us, if it were not that we had learned of David, to be assured of the love which God bears us: and that by his word.

So then, let us understand what the true delight of the faithful is, and that which preserves them from death, and quickens them: that is, when they are contented with the love of God, to set their whole felicity there, to have him to be merciful and favorable, to have this privilege to have recourse unto him, being assured that he will hear them. See, I say, how we should be quickened by the word of God. Now when that David has declared the profit which he received by the consideration of the law, he adds, That he will never forget it. Wherein he protests that he will not be unthankful to God, as we are accustomed.

Now although we are not without a great number of vices, yet is this one of the greatest, that we do not only so oftentimes suffer the benefits of God to escape out of our minds, but we are also so wicked, as that we desire nothing more than to bury them: we think we should have never time enough utterly to forget them. See, I say, the state and condition of our vile and corrupt nature. And therefore, David in this place protests that he will never forget the commandments of God, because he has been quickened by them. And moreover, he speaks it not only for himself, but shows unto us by his example, what our office and duty is. When God then shall have thus aided us in our afflictions, that he shall have raised us up even from the grave through the might and power of his word, and that we shall feel such a benefit, let us never forget it, but be always mindful thereof. And yet David means to show unto us a farther point: to wit, that because the word of God has already profited him, that he will esteem of it and have it in great price for the time to come. Knowing that it is not for a time only, that we must be preserved and comforted by the word of God, but forever and ever. This might seem for us to be very obscure, were it not declared unto us more at large. See now then what David's meaning is. If a man be as it were cast down, not tasting of the promises of God, and when it shall be laid before him, that although God afflicts his children yet that he does it not utterly to overthrow and destroy them: but to the end to call them to repentance, that afterward they might feel his merciful goodness. If a man then be thus admonished by the word of God, it may be, that this admonition will serve him to no purpose, because he himself seeks not after the remedy which is set before him, and so is made void of this comfort which is here touched, and by that means the power of the word of God turns into all evil toward him. What is then to be done? Let us mark well that which David here speaks, that he will never forget the commandments of God, because he has been quickened by them. As if he should have said, when as thou hast once preserved me by means of thy word, that thou hast given unto it this power and property, that I being as one dead, and out of the world, have been thereby fully restored to health, then hast thou taught me what I ought to do all the days of my life: that is, I must meditate upon thy word, I must exercise myself therein, and I must continually study to think upon the testimonies, which thou of thy fatherly love hast bestowed upon me to the end I might hold me contented, and be sure that thou wilt never forsake me. The use, O Lord, then that I feel by thy word, has caused me to apply the same to my profit all the days of my life: to the end I might be able to resist whatsoever Satan shall craftily go about to work against me, and to persevere in thy fear and love, whenever the wicked and ungodly shall make war against me. Thou then, O Lord, hast showed me that thy word ought always to be before me. For that never loses its power and strength: neither is it a thing that is consumed and worn by much wearing. A man may soon make an end of a loaf in eating it: but when he has so done, he must look for more bread. And in continual drinking of wine, the hogshead will be empty: but when as the word of God has served to quicken us, it still remains sound and whole, without diminishing any whit at all. So then, let us learn after the example of David, to make estimation of the virtue and power which God has given to his word, and never forget it. Now he adds by and by after,

"I am thine, save me: for I have sought thy commandments.

The ungodly laid wait for me to destroy me, but I will consider thy testimonies."

After that David had made such protestation, he commits himself to God, even declaring that he has sought his commandments. And so he speaks not only of the time past, but remains always constant in this purpose. Now we have here to consider of three points: the one is, the request which David makes to God, "O save me": The second is, the reason why he desires God to save him, "Because," says he, "I am thine." And afterward he shows how he is God's, that is, "For I," says he, "have sought thy commandments." And thus we see in the first place, how God offers himself unto us, and that he desires nothing else but to hold us in his protection, to have care of our salvation, yea so that we come unto him after the example of David.

And I beseech you, what privilege is this, that we have such liberty to come unto God, and to commit ourselves into his hands? whether we wake, or sleep, whether we labor either in the town, or in the fields, that God is as it were a watchman over us, to keep us. Yea, and that he has not care over our souls, to keep them from the ambushes of Satan, but also that his fatherly providence and love extendeth itself even to our bodies? When God then, I say, gives us the liberty, that we may make such request unto him, I pray you tell me, is not this an inestimable privilege? But we never a whit think of this: as may well be seen by our slackness and weariness in prayer to God at this day. And yet for all that, it is not without cause that David sets down here this request: but to the end that we should know, that in praying to God, he will grant us the grace to commend ourselves wholly unto him, no more also should we have too great a care over our life: for we being assured of his love, should be contented with all the rest whatsoever. And thus much for the first point.

Now for the second we are rightly to consider, that if we will have God to be our warrant, and to be under his protection, we must needs be his, and may say truly, as David here does.

It is very true that God keeps his creatures, who are not worthy thereof, as he also causes the sun to shine as well upon the good as on the bad, and that it is of his own goodness and mercy that the wicked do live: but yet to their utter destruction. And when it is here said, to be kept by God: it is such a keeping and preservation, as that the issue thereof is both good and healthful. And this is not done save only to such as are truly the possession and inheritance of God, and his true household servants and children. Will we have God then to receive us into his protection and to be our protector? Will we have him to take care and charge both of our souls and bodies? Let us first be his. And how shall we be his? Forsooth, we must come to the third point: to wit, to seek his testimonies. See then how God will take us for his possession: for he even then allows us for his children, when as we put our whole trust in him, seeing that he has so familiarly called and bidden us, and has certified us by his word, that he will never forsake us. If then we so seek the testimonies of God, and stick unto them with a sure faith, let us never doubt but that he will allow us for his household menial and children, And then we may well say with David, save me O Lord. See I say, in what manner we ought to come unto God, if we will be sure to have him to protect us. Now David adds,

"The ungodly have laid wait for me, to destroy me: but I will consider thy testimonies."

Whereby he does us to wit, that although God is steadfastly purposed to be the protector of the faithful, yet that they are not without a great number of griefs and troubles, subject to many sorrows: and be marvellously enwrapped and thereby think, that they cannot choose but to fall into the snares of the ungodly. And besides, the subtleties of Satan are great: and again, all the ungodly which serve Satan, and are led by his spirit, cease not to invent subtleties and deceits, to entrap the children of God, by lying in wait for them. David's meaning then here, is to declare unto us, that although God preserves us, it is not therefore to be said, that we are without molestations, and temptations. But what? So it is that the word of God ought to suffice us, as he saith, "I will consider thy testimonies." As if he should have said. O Lord, I have made this my buckler and fortress, which is, that thou hast promised to be my savior: and hereupon have not forced for all the treasons, that all the ungodly can conspire against me. It is very true that they have laid a platform to betray me, yea, and it seems that I am already within their claws and teeth, ready to be devoured but thy testimonies, O Lord, have so strengthened me, as that I have not fainted. Let us learn then to fight in this sort against all the subtleties of Satan, and malices of men, and notwithstanding that they shall go about to destroy us, yet let us fasten our eyes upon the word of God, attend upon it, and therein persevere unto the end. Now for conclusion David adds,

"I have seen an end of all perfection: but thy commandment is exceeding broad, or large."

The word then which David uses, signifies sometimes perfection, and sometimes accomplishment because the things which are come to a perfection, have an end. Now he says in sum, that when he has thoroughly considered of all things, that there is nothing in this world which has not an end, and that is not consumed by continuance: but that the word of God is plentiful: that is, it extends itself unto all the creatures of God, and over all whatsoever we are able to see. See here a sentence very like unto that which we have seen in the first verse. David then by this conclusion confirms the saying which before he held, to wit, that the word of God is everlasting. Although that we here see marvelous alterations, that we see the world tossed with so tempestuous whirlwinds, as that there is neither end nor measure of them yet shall we have in the midst of all those troubles an everlasting abode in the word of God, which will assure us of all together.

Let us not then measure our salvation by the present estate of the world, and as it seems now in our eyes, whereby we may well perceive and discern the same. And why so? Because that all things here below have an end, as we have said, that heaven and earth shall perish: but God has given to us his truth, which is of such an everlastingness, as that it surpasses both heaven and earth. It behooves us then to be lifted up and rapt with this eternity of the kingdom of God, so often as his word shall be spoken unto us, wherein consists all our salvation.

And according to this holy doctrine let us prostrate ourselves before the majesty of our good God, with acknowledging our innumerable offenses, by which we cease not daily to provoke his heavy wrath and indignation against us: Beseeching him that it would please him to cause us to feel our wretchedness more, than heretofore we have done, to the end we might be displeased with our sins, and seek for remedy, where it is showed us: to wit, that seeing there is nothing else in us and in all creatures, but vanity, that we beseech the same good God to confirm us in his promises: that all our study be wholly there: knowing that all our life rests in them, to the end we search no other where but there where he has promised we shall find it, that is, in his word. That it would please him so to make us taste and savor the power and strength thereof, as that we may be wholly given to serve him, and that receiving us into his holy protection and conduct, he will not impute unto us so many vices and imperfections as are in us: but that he will support them through his goodness, until such time as he has despoiled us of altogether. And that it would please him also, to use the like grace and favor towards all people and nations of the earth etc.