The twentieth Sermon upon the hundredth and nineteenth Psalm. 153-160

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.