The sixteenth Sermon upon the Hundredth and Nineteenth Psalm. 121-128

AIN.

121 I have executed judgment and justice: give me not over unto mine oppressors.

122 Answer for thy servant in that which is good: and let not the proud do me wrong.

123 Mine eyes have failed in looking for thy salvation: and for thy just promise.

124 Deal with thy servant according unto thy loving mercies: and teach me thy statutes.

125 I am thy servant, grant me therefore understanding: that I may know thy testimonies.

126 It is time for the Lord to lay to his hand: for they have destroyed thy law.

127 Therefore love I thy Commandments, above gold: yea above most fine gold.

128 Therefore I esteem all thy commandments most just: and all false ways I utterly abhor.

THE holy Scripture often admonishes us that if we want God to stand with us against our enemies, we must walk perfectly and soundly. For if we are like the wicked, rendering evil for evil, it is in vain for us to hope that God will be on our side or favor us. Instead, it is appropriate for Him to judge both parties when they incline to do evil. If we want God to be our warrant and defender, if we believe that He will have compassion on us when we are troubled and violently oppressed, then let our consciences be pure and clean before Him. We know that He takes upon Himself the title of being the maintainer of all those who are unjustly oppressed and also of the miserable and afflicted. However, if we have such wicked hearts that compel us to wicked dealings, how can God extend His hand to aid us? He would then have to involve Himself in a wicked cause, which is impossible and contrary to His nature. Therefore, it is said in this place:

"I have executed judgment and justice: give me not over unto mine oppressors."

Here, David makes a request to God not to deliver him into the hands of his enemies who sought to destroy him. To obtain what he requested, he makes this protestation that he has walked rightly before God, even with those who sought to destroy him. Moreover, the words "Righteousness" and "Judgment," when used together, imply doing wrong to none but proceeding in equity and good faith. It means to maintain every good cause and not to tolerate any wrong. Therefore, when we see anyone unjustly oppressed and a good cause going to waste, we ought to oppose all such wicked acts and injuries, as if taking part with God, who commands equity and wants us to maintain it as His children. When we can boldly make such a protestation in truth, let us not doubt that God will stretch forth His hand. If men try to trouble us or if we are in great danger of falling into their hands, let us not doubt that God will have pity on us and aid us. This prayer David makes was not made randomly; rather, the Holy Spirit put it into his mouth to teach us to walk as he did—soundly and perfectly. Therefore, if men rise against us, using all the outrages and malice they can, let us turn to God and be assured that He will be our defender and protector.

It's evident that David made no mention of his merits to God, as if he were saying, "I have deserved well, O Lord, for you to keep and defend me against the wicked because I have done what is lawful and right." David did not speak to that end. Instead, he regarded the goodness of God and His promises contained in the law and imprinted on his heart—that God will uphold all those unjustly trodden down and always help those who are outraged and injured, because they have taken great pains to be at peace with all the world, not giving occasion for anyone to grieve and torment them, yet the ungodly have risen up against them. See what regard David had. Now he adds,

"Answer thou for thy servant in that which is good: and let not the proud do me wrong."

The saying that David uses here signifies sometimes a man to give his word, as we say in this country: that is, to become a man's surety and his pledge, and some there are who do so expound it. But the true sense and most natural meaning of it is this, that David prays that he might be given to do good and to delight therein. Wherein we see this to be a work of God and a grace proceeding from him when we shall desire to be given to do good, so that we have pleasure in it and do taste thereof. For this is very certain, that notwithstanding that men follow the very inclination of their flesh, to hate the good and love the evil; and when anything shall be told them of God, we see how it makes them melancholic and sorrowful. So then, it is God that must change and reform us, or else we shall never attain to this affection here spoken of, to take pleasure in well-doing, and so to love it.

Now David was no hypocrite to make a fair show, to desire a thing at the hands of God, which was in his own hand. But he knew this to be the manner of men, that it was impossible for him to come to the full perfection of that, except it were given to him from above. See here in sum what we have to learn and keep by this. For when he adds that the wicked (or the proud) outrage against him, he shows that when we shall be so given to well-doing, we must trust to the protection of God according to that which I have already said. Let us also note that David in this verse confirms the matter already handled. He has heretofore very well said, "O Lord, I have done the thing that is lawful and right," and yet he ceases not to beseech God to grant him such courage and strength. And how is that? Forsooth, that he would increase it in him and give him the grace to stand steadfastly therein unto the end. We see then that whenever we shall be the most desirous in the world to follow sincerity and equity, we must understand for all that, that we may yet be amended, and that we are nothing near that perfection which is requisite.

Wherefore it remains that we desire this performance with the graces that David has here demanded: "Thy graces, O Lord, had need to increase in us, grant us therefore that we may come to the accomplishment of them. We have, O Lord, walked purely so far forth as thou hast given us the power: But we flee unto thy promises, to the end thou mightest make us to persevere in well-doing." See, I say, how we ought to crave the thing at the hands of God which he has already given us, and that we have received from him: that is, that it would please him to conserve and increase it, considering that we are very far from such a perfection as is most requisite: in such sort as that we never decline from well-doing, which we should do if he shook his hand. See then to what end this petition tends which is here placed.

Now we must turn again to the matter, to wit, that David here repeats, that they who have been thus perfect and have loved welldoing should be under the hand and safeguard of God, never to be delivered into the power of their enemies, so that the proud shall never be able to do them that exceeding great wrong which they had pretended. Not that they shall not be assailed, neither yet that the wicked will not craftily go about to work them mischief; but yet so, as that God will be their buckler and defend them with His mighty power. And namely, he says, "The proud." Because those who are our enemies and make war against us have such an unbridled liberty, as that they think neither God nor yet any other living creature is able to stay them, but that they will bring to pass whatever they have determined. Since then it is so, that we have to deal with such kind of people as are both stout and cruel, who lift themselves up against all truth, that neither the fear of God nor yet natural honesty can stop them, but that they will destroy whether it be right or wrong, as we say; for this cause David says, "O Lord, let not the proud do me wrong." And so, as often as we shall see this boldness in men, to lift themselves up and to vomit out their pestilent malice against us, let us fly unto God and beseech Him to hold His holy hand over us, and to repress so great and insolent arrogance. This being done, although men for their parts make such attempts, yet shall they never bring them to pass; for God will hold them back, as it were with a sharp brake.

Now if this petition ever came in season, it comes now at this day in very good season. For we see how many the enemies of God are who bend themselves against the Gospel; we see the malice and obstinacy throughout the whole world. And so, it is not possible but that a man who fears God must needs be assailed and troubled on all sides. Seeing then that men are so furious to wrong us, so much the rather ought we to be careful to make this request unto God with David, yea, and that with such a confidence, as that we should not doubt but that when we are under His protection, He shall be sufficient to maintain and defend us. Now it follows:

"Mine eyes have failed in looking for thy salvation: and for thy just promise."

We shall not need to stand long upon this sentence, because it has been already handled here before. David only protests that he has looked for such help from God as he desired. And that is to show that he prayed not hypocritically but faithfully. And this is a thing which we ought thoroughly to mark. For we think ourselves to have done very substantially and sufficiently when as we have pronounced and rightly placed our words in the time of prayer; but if we shall have spoken never so loud and with never so full and open mouth, and yet have empty or fast-closed up hearts, empty I say, and void of all trust and fast closed up, it is a most manifest token that we never surely looked for any succor at the hands of God; and therefore behold why of very right all our prayers are unprofitable and to no purpose. And so, when as we will beseech the Lord our God to take our cause into His hand to help us, let us take this with us which David here shows in this place by his example: to wit, let us attend and look for our salvation and deliverance from God. Yea, and let us consider of that which is said, "And according to the word of thy righteousness." For by this he signifies to us upon whom we must look and cast our eyes when as we would thoroughly stir up ourselves unto such a hope; to wit, unto the promises which God has given us: for if this be not in us, it can never be said to be any more hope, but a vain imagination which we have forged to ourselves; for to hope or trust in God is to be established in His promises. For if a man imagine a thing which seems good in his own sight and after, leans thereto, this man trusts not in God but in himself. So then, if we look to have any help at the hands of God, we must have a sure testimony of His will; we must be sure that He loves us, and that when He loves us, He will not fail us in our need. And how shall we be assured of this? It shall be by the only means of His word. Now because men are so hard to be brought to rest themselves upon God and not to content themselves with His promises, David says these promises to be just, "According to the word of thy righteousness," says he. It is not in vain that he thus entitles the word of God. And why so? For he thinks that if he have but His bare word, that it is enough for him. And why so? For God makes not unto us liberal and large promises as men do, and then deceives us. His words are just. And as he says in another place, "His words are like to pure silver which is tried in the fire, and has been seven times purified in the furnace." Even so is it with all the promises of God; we ought to be very assured of them, because He is faithful and just, and that there is nothing but righteousness and truth in all that He says. Now David goes further on for he speaks not of a simple affection. But says, that his eyes have failed, as if he should have said, that he was hardly so resolved and not without great pain. By this he shows us that his faith was so troubled, as that he knew not what would become of him, that he had great and strong conflicts, that he was in marvelous anguishes and troubles, so that he was as a man half dead; and yet that he was armed and fenced amidst all these hard cases, with the hope and trust which he had in God. See what the words import which he used, that his eyes failed for the health and succor, which he looked for at the hands of God. Will we then have a right hope, and such an one as God allows of? Let us then not trust only when we are quiet and at rest, neither yet be thrown down by any temptations; but when as we shall be in our extremest troubles that we know not at all what shall become of us, that we shall see nothing else but death before us and round about us: here upon, I say, let us always be firm and constant, trusting that God will be our Savior, since He has so promised us. Lo, how we may make this protestation as David here does. Now it follows:

"Deal with thy servant according to thy loving mercies: and teach me thy statutes."

Here it may very well seem that David makes two petitions, but yet they tend both to one end. For in the first part of this verse, he shows how he desires, and trusts to be heard: to wit, through the mere mercy of God. As if he should have said, "O Lord, teach me thy statutes: and teach me them, not because I think myself worthy of them, but because thou art pitiful and knowest my need, and hast promised also to help all those who call upon thee. Deal then, O Lord, with thy servant according to thy mercy, to the end thou mightest teach me." By this we see that, which I have already touched: to wit, that this verse contains not two petitions, but one only. And yet notwithstanding David so sets it forth, in declaring that when he comes to God to pray him to teach him, that he does it not to the end that he presumes of his merits, neither yet to make vaunt that he deserves anything of him. Wherefore then? Forsooth because he looks and trusts to the mere mercy of God. And in very deed, this is a far more precious thing than that which David here demands, to be taught the statutes of God, to say that it hangs not upon our merits, neither yet of any worthiness of ours. It is a question to know the way of everlasting life, and wherein it consists and lies. It is very meet then that God do it, because he is pitiful: that he use his goodness towards us, and looks to none but unto himself, because he is good, and that it pleases him to put to his helping hand to those who are his. Now although he has here spoken of an excellent thing, yet of all the petitions which we make, were they the least in the world, we always ought to lay this foundation, yea, and to stay upon it, that is, upon the mercy of God. If we should only demand but a drop of water or a morsel of bread, we must not think to obtain, by reason of our desert, as if God paid unto us our wages: but his mercy must always go before, for that is the cause why we receive so many benefits at his hand, and especially that we are taught his statutes. Now it follows,

"I am thy servant, grant me therefore understanding: that I may know thy testimonies."

This is a more large exposition of the verse going before: he has said, "O Lord, deal with me according to thy mercies," and now he says, "I am thy servant." And how is this? It should seem that there is some diversity between these two sayings. For does not David in calling himself the servant of God, set down before, what service he has done him? Now let us note that for the first place that it is not said for any brag, nor that he was so able a man to attain unto any such worthiness, neither yet that he deserved to be preferred before others: he means not that this honor appertained unto him of right. What then? It is as much as if he had said, "O Lord, I am thine." Now, comes it of ourselves, that we are the servants of God? Have we obtained this estate, or degree as of ourselves? Alas it is very far off: for we have it of free gift. Since the time that we were the bondslaves of Satan, God has taken us unto himself, to be of his household and of his number. In that then that we are his, it is not because we have deserved it, but because he has called us unto him of his free mercy and goodness. And indeed, if a man who was first of a base condition, serves a noble man, he will not say that he was worthy of the service of such a master, nor yet that he was put unto him therefore: but will thus say, sir, I confess that you have received me into your service of your mere favor and grace, and have done me the honor which appertained not unto me. And thus should we most wretched worms of the earth say, Loe God, who ceases not still to do us good: and yet we will be so arrogant, as to determine to attribute unto ourselves I know not what, as though he had herein nothing to do with us. Now I beseech you tell me whether is this to go? And that which is more, let us consider a little, what service it is that God might draw and pluck out from us, to do unto his majesty. If he shall leave us unto ourselves to be as we are, about what shall he employ us, and what service can we do him? For lo, both we and all that is within us are altogether given to wickedness. We cannot once think any good: how shall we then do any? Next of all, David means not, that he being called to serve God, was able to discharge himself thereof: for he felt himself utterly unable to do it. And so as touching this place, we must not think that he meant to make any vaunt of the service which he had done to God, but it is as much as if he had said,

"O Lord, thou hast showed me that favor and grace to be one of thy number, and hast received me into it, through thy bounty and goodness. I beseech thee therefore to continue the same thy goodness and to heap grace upon grace in me, as in that behalf thou art wonted to do."

Let us now come unto his petition. He says,

"O grant me understanding, that I may keep thy testimonies."

We have already said that he handled that which he had lately spoken. For by these words, he means that we should always be like beasts until such time as God had opened unto us the spirit or understanding of human things. Very well, yet shall we learn them according to our natural disposition. It is very true that it shall be according to such measure as God shall therein give it unto us: but yet it is as it were after a natural manner. Moreover, when we shall talk of the secrets of the heavenly life, and of the wisdom which God shows unto us in his word: there must all men confess that all their senses fail them, and that all their reason is dead and buried. What is then to be done? Let us come to the remedy which David here gives us: to wit, that we desire of God to have understanding, that we might become very well learned. For without that, we must continue and remain still in our beastliness. And this prayer answers and very well agrees with that which we have seen in the verse next before, as that matter has been already touched. Now it follows soon after.

"It is time for the Lord to lay to his hand: for they have destroyed thy law."

Here David makes a petition against the contemners of God and transgressors of his law: saying, That it is time for the Lord to lay his hand since he sees his law to be so destroyed that there is no account made of it. It is very true that David greatly desired the conversion of all men, and by little and little their salvation. And it is no doubt but that he prayed to God with a good affection, that it would please him to bring to repentance all those which he sees to be led unto wickedness, but yet he was not without this zeal which we see in this place: that is, that God would execute his judgments upon the obstinate, and upon all those who were altogether stubborn. And see also how we ought to temper our affections, that when we see men go to do mischief, let us have compassion upon them: if we see them given to sin and wickedness, if we see them to be in the way of perdition, let us travel to bring them again into the right way, to procure their salvation as much as in us lies, and we ought to desire and to pray for it, have we had any such affection? Then let us never cease to pray unto God to stretch forth his hand upon those his enemies whom he knows to be altogether desperate. It is very true we must not condemn them: But we ought rather, as I have already said, to use the effect of charity towards all, and pray unto God that he would save them: but because there are a great number which are stubborn and without amendment, we ought to beseech God to show himself a judge over those whom he knows to be such. And why so? Because they draw the simple and ignorant unto wickedness, and are an offense unto them, because also they make the word of God to be evil spoken of, and are the occasion that liberty is given to all evil. When then we see the name of God to be evil spoken of, that there is no reckoning made of his word, that all doctrine is cast underfoot, we are to pray unto him to remedy it. "It is time," says he, "for God to lay to his hand: for they have destroyed thy law, O Lord." He here speaks in the third person: and after directs himself to God. And why does he so? Although that this order is not always to be observed, that he who prays unto God is to continue in one self-same person: yet it is so, that in this place, it seems that David meant to speak with a greater vehemency, when he says, "O Lord, lay to thy hand." As if he should have showed, what the office of God is: for if he had simply said, "It is time, O Lord, that thou didst look unto the matter, because thy law is destroyed": this had not been spoken with the like vehemency, as when he said, "It is time that thou, O Lord, lay to thy hand": for by this saying, he declares what the office of God is: to wit, to be judge of the world: and beseeches him to lay forth his justice, in punishing the offenses and horrible wickednesses committed here below: that after he had suffered them a long time, he desires him to provide for the punishing of all those who had been so obstinate and hard-hearted against him. Now by this we are admonished, when as we see that the law of God is as it were utterly cast underfoot, his doctrine to be a reproach amongst men, and all right and equity overthrown, so that there is nothing but confusion throughout: that then we ought to pray unto God the more earnestly, to the end it might be known that he does his office. If this ever were necessary, it is at this present most necessary. For let us consider the state of the world I beseech you, what havoc is there made of the law of God? Are we not come to the very extremity, to contemn all doctrine of salvation?

When God at this day speaks unto us, what ear do we give to him? and how reverently? See here, he has bestowed upon us a singular grace at this day when his word has been once again published. Let us behold our unthankfulness. Let us lay all these things together, and we shall see that the majesty of God, his word, is no more esteemed than the very peel of an onion, as we say. See, I pray you, to what a point we have grown and come: even unto such a horrible and brutish impiety as is most lamentable.

Moreover, let us look into the manner of our life and the order of government: shall we find either justice, loyalty, reason, or modesty? No: but clean contrary, we shall see the whole state of our life and order of government full of treason, malice, cruelty, and violence: all full of blasphemy against God: plenty of drunkenness, gluttony, and dissoluteness: store of lechery and all other villainies whatsoever. To be short, it seems that the whole world has conspired to exceed even unto the highest degree of wickedness. When then we see the law of God to be thus overthrown every manner of way, ought we not to give our minds a great deal more than we do, to beseech God to take order, and to provide for the same? Now when we shall have such a zeal to pray unto God as we see that David had, let us not doubt but that he will remedy all the confusions which we see at this day. And now he concludes and says,

"Therefore, I love thy commandments: above gold, yea, above most fine gold. Therefore I esteem all thy commandments most just: and all false ways I utterly abhor."

See here what a notable protestation he makes, and such one as we ought thoroughly to mark. For when David has said before that the wicked have destroyed the law: yes, and speaking of no small number of men, but as of all in general, seeing all the world to exceed and to be corrupt: he adds for this cause, "O Lord, I have loved thy commandments above all gold, yea, and above most fine gold I have loved them in all and through all, and have utterly abhorred all false ways."

Now I have said that this is an excellent protestation, considering the circumstances. For if David had dwelt among the godly faithful ones, who had served God and walked in his fear: then it might have been said that it was an easy matter for him to have conformed himself unto them. For although we see men always inclined to evil, yet they are many times reduced and framed to goodness through good examples. But I pray you, in what time was it that David lived? Forsooth, in such a time as he was encompassed with the despisers of God, he saw nothing but following of evil throughout the world, he saw as it were a mad and devilish impiety, he saw everything full of all infection: to be short, there was neither justice nor equity, no fear of God, nor yet any religion. And yet notwithstanding he says that he loved the word of God and his commandments, and that he made more account of them than of all the most precious things in the world. Let us then learn to love the word of God, not only when we shall be stirred up by those who keep us company to serve God all with one accord: but also when we shall be among perverse and froward people, that we be as it were in hell amidst all the devils, yet to persevere in this affection, and not to leave following the word of God: that whatsoever offenses we shall see committed by men, that they withdraw us not from the love which we ought to bear to the word of God. See then what we must keep in mind for the understanding of this text.

And after, we are to note for the last verse, that David, saying that he loved the commandments of God, says not that he did it by halves, as we many times do: but I, says he, have loved thy commandments above all things. As if he should have said, I am not like unto those, O Lord, which come to serve thee by halves: but in all and through all, I love whatsoever that thou hast commanded. And after this manner it is that we must also do: for it is not in us to divide and make a partition of the word of God, neither yet can we make it. And therefore, let us be well advised to obey God, in whatsoever he shall command us, and to love his commandments from the first to the last: and not to do as a great many do, which will be contented to receive the Gospel, forsooth, so far forth as it will serve their turn and pleasure them. Or else, if they pass over this or that: and think themselves to give God great credit, when as they shall give him authority over them in some one point: But if soon after, they shall be anything grieved, they will never overslip that point.

Nevertheless, we are there admonished to the contrary, that it is not for us, as I have already said, to make a partition of that which God has conjoined: but we must yield our obedience unto him even to the full: that although whatsoever he says or commands us to do, be hard and sharp to our nature, yet let us take it in good part with a gentle and mild mind: and say with David, O Lord, I have loved thy commandments which thou hast given me, not in one, two, nor three points, but in all and through all. According to this holy doctrine, let us humbly prostrate ourselves before the Majesty of our good God, in acknowledging our offenses, beseeching him that it would please him to make us better, to feel our miseries, to the end we might be grieved with them and to seek for remedy at his hands: That in renouncing whatsoever that is in us, and whatsoever power and strength we think ourselves to have, let us beseech him to fortify us, and so to enlighten us with his holy spirit, as that we may more and more draw near unto him: And as he has already begun to enlighten us, that it would please him to cause us to see his brightness better than we have done heretofore, until such time as we shall come unto his kingdom, where we shall perfectly see that which now we do but half know.

And although this world be so perverse and wicked, as that we might take occasion to withdraw us from the right way: notwithstanding let us beseech him, that he will always uphold us with a mighty and strong hand, to the end we may stand steadfastly in that whereunto he has called us, and never decline from it whatsoever come of us. That it would please, etc.