Part 4
Now David makes such a request as we have already touched, to the end he might answer those who wrought him shame. Although he says word for word, To the end I may answer those who work me shame. Here David declares that when God shall have aided him, that then he shall be able to withstand all his enemies, put by all the injuries and scorns of the unbelievers and faithless which they did lay before him, to the end to shake and crush the faithful and to destroy them, yea and utterly to make their faith nothing worth, if it were possible for them to do it. By this, we are led to understand that if we make our prayers to God, whenever it shall happen all the world to assail us, and that it might seem we should be plunged in hell a hundred thousand times, yet we might stand sure against all our enemies: yea verily, for God will never fail us, whenever we shall desire and pray him to perform his promises unto us, and make us feel his goodness for our salvation. Moreover, if we have wherewithal to resist the wicked and ungodly which come upon us to daunt and quail our faith, we shall have also wherewith to withstand Satan. For when men shall persecute us, or deride the promises of God, and
labor all they may to turn us away from them, it comes not of themselves, but it is the Devil which pushes them forward. Even so then, we may fight and win the victory against all the combats of Satan if we will pray unto God, after the example of David.
This is also to be considered and noted which here he adds, when he says, My delight is in your word. He declares what signs and tokens he desired of God here before, that he would do unto him as he had promised. For I have delight therein, says he, would we then have God's promises to take place in us, to open the gate that we might come unto him, that they might be as keys to give us an entry, to the end our requests and petitions might be received? We must then join hope therewith. And see what is the cause why we feel not the power of the promises of God as we ought: the reason is, for that we have no hope nor trust in them. It is most true that God for his part is always true to his word: and although we are miserable faithless people, yet will he never falsify his faith which he has given to us. But what? Surely we are unworthy ones to feel such a pleasure. In very deed, God has promised to pour his grace upon us, as also he offers it unto us: But yet are we utterly unworthy thereof, without we believe his promises, would we that God should do unto us according to his word? We must then receive his word, and embrace it by faith: as also the Apostle treats thereof. And thus much as touching these two first verses.
Now it follows: Take not the word of your truth utterly out of my mouth: for I wait for your judgments.
When David says, "O take not the word of thy truth out of my mouth," he means not only to magnify God with his tongue and to make many goodly protestations before the world, but he presupposes that when he has witnessed the truth of God with his
mouth, it must also be grafted within his heart. And indeed, David does not speak here like a hypocrite, as they do who would seem to make a goodly show before him and think themselves well enough and in good case when they are openly supposed to be very faithful, well thought of, and taken to be very honest men. This, they think, is all that is to be required. But David has not proceeded after this manner: For when he says, "Take not the word of thy truth out of my mouth, O Lord," it is as much as if he had said, "O Lord, do me not only this grace, that I trust secretly in thee, that I stay me upon thy promises, that I stand sure against all the assaults of mine enemies, but namely and chiefly even before the face of men: that my faith might declare itself, that by this means I might guide and instruct all those who would come unto thee: and contrariwise that I might withstand all those who shall go about to overthrow this spiritual hope of mine, which I have in thee and in thy truth. And when thou, O Lord, shalt have deeply rooted thy word in mine heart, let it also be oftentimes in my mouth, that I may magnify thy name before men.
We have to learn out of this place that in the first place, we must be assured of the truth of God, yea although men perceive it not of us. And again, although every man would keep it so secret to himself, as that no man in all the world knew thereof, yet God and his angels do know how true and certain we esteem it to be, and also how we yield thereto the honor which to it appertains, and to be such indeed as deserves to be held for true and faithful. And thus much for the first point. Now for the second, let us advisedly consider to edify our neighbors, that they might be confirmed by our example, and all with one accord to trust in God, that the wicked and ungodly might be ashamed, that we might vex them, that we have wherein to glory, notwithstanding all their wiles, private devices, and whatever mischief else they are any way able to imagine against us, and thinking to make us as profane as themselves, yet that we may be
able to cast them off, after the example of David. Lo then, the word which he desires to have always in his mouth, to confirm all those who would trust in God, and to confound all them who deride and scorn his word and truth. But what means he by this saying, "For ever"? That is, that he being as it were forsaken of God in all his afflictions, was as one that were dumb and could not speak, as he complains in another place. And indeed, so long as God shows unto us no token of his grace, although our enemies deride us with open mouth, yet we are not at that liberty to confute them and stop their mouths. David then, being thus tempted a long time, desires that the confession wherewith he might be able to magnify God might not be taken from him forever. Wherein we are to observe that if God sometimes leaves us confounded after the manner of the world, instead of being dismayed, we ought to beseech him that he would not suffer our mouths to be stopped forever.
Now he repeats it over again: "For my hope is in thy judgments." It is not without cause that David still makes this protestation: For as I have already said, behold what power and efficacy the word of God causes us to feel (according to that place which I have alleged out of the Epistle to the Hebrews) when we have therewith hope also, which hangs upon faith. It is true that God stretched out his hand unto his people when he brought them out of the land of Egypt, to the end he would bring them into the promised land. But what? The people stayed not themselves upon God, and therefore it was meet that that promise should be void, yea and that justly unto such a faithless people. God had no long time to find out such a wonderful and marvelous strange means as that man could not possibly conceive how that might be brought to pass which he had spoken. But this availed them nothing who were faithless: For lo they being excluded from such a benefit are deprived of that promised inheritance. Let us then learn that when we would have God to open his hand unto us
and deal liberally with us, to have us to feel his mighty power, and that we might perceive the fruit and benefit of his promises. It is meet that we plant them deeply in our hearts: that we may say after the example of David, "My hope, O Lord, is in thy judgments." For this word "Integrity" or "judgment," we have here before already declared, signifies nothing else but the doctrine contained in the law of God. Yea although he here uses diverse and sundry words, yet do they tend always to one and the self-same end. Lo then whether we must refer the judgments of God: to wit, that which we read in the word of God and that which is preached unto us out of the same, we must understand and know to be sure and certain statutes and ordinances, and so well ordered as that they cannot be bettered, and therefore to have all our hope and trust in them. Now he goes on and says,
"So shall I always keep thy law: yea forever and ever. And I will walk at liberty: for I seek thy commandments."
David here makes a protestation not only of his good affection and integrity but also shows the fruit and benefit that might come unto him when God shall have helped him and that he shall have put to proof the fruit of his faith. Lo, then how this place must be expounded: "O Lord, when I shall once have known thee to be my savior and felt by proof thy mercy: then will I keep thy law a great deal better." As if he should have said, "I shall be continually confirmed in thy obedience, and that shall greatly help me to make always forward." And to say the truth, all the graces which we receive from God should conduct and lead us a great deal further, that if we have already been in a good way and forwardness, it is to this end that we should continue in it and go on more and more, until such time as we come to the end.
It is very true that God, in conducting us, looks not for any recompense. For he will lightly pass it over: but this is spoken for our use and instruction. And when we pray unto God, we ought to seek after all the things that can be which might confirm us, that we should not doubt but that God would hear our requests, and that we should also understand and know to what end we ought to refer those benefits which he bestows upon us, and that we receive at his hands. Now then, when David says, "I shall always keep thy law: yea forever and ever," by this we have to note that accordingly as God liberally bestows his benefits upon us, that our faith should be so much the more strengthened in him, that we ought the rather to be inflamed with a true desire and zeal, to yield ourselves fully and wholly to him, to cleave to his righteousness, and to keep his law and word. And I would it pleased God that this might be deeply imprinted in our minds. But what? We see the unthankfulness which is as it were in us all. For God never ceases to do us good and will daily give us new matter to trust in him, to love and serve him. But whatsoever he does for us, it avails us nothing, for we are always cold as ice: there is no zeal in us, no not so much as any motion, so that it seems we are altogether senseless. And the rather ought we to meditate upon this doctrine: For it is the right remedy to amend our so great lethargy and coldness.
Let us then learn that when David says, "I shall keep thy Law, O Lord," by this he means that accordingly as God puts unto us his helping hand, and that we have had proof of his graces, that we receive the fruit and commodity thereof, which we have hoped for in his promises: that it ought to serve us for a more ample and large confirmation, and that we ought a great deal rather to be stirred up to love God, and to serve him, and to yield us unto his word, in sum as he here it is said, to keep his law. But yet there is a great deal more to be considered. For David speaks not here of a blast of wind, as
some shall be very forward for a little time: But he says, "I will always keep thy law: yea, forever and ever." Wherein he shows that we ought to have such a remembrance of the benefits of God, that it never slip from us. For as I have spoken hereof already, we shall see some in this behalf, which shall be moved for a little while, when as God shall have delivered them from any danger and has bestowed upon them some favor and grace: they shall have a very good taste and feeling and say, "Alas, how greatly am I bounden and beholden to my God?" Lo, a man would think that these men were well affected. But in the turning of a hand, no doubt, it is soon forgotten: or at least if they remember it a little while, they wax cold again and think no more of it. Since then it is so, let us mark, according to that which is spoken in this place, that it is not meet that the remembrance of God his benefits should at any time be wiped out of our hearts: but let us beseech him to make us to keep his law forever and ever: and in such sort to instruct us, as that we desire none other thing of him, but to stick unto his majesty, and to his righteousness. It follows:
"That he will walk at liberty: because he seeks his Commandments."
To walk at liberty signifies to go at a man's own will and pleasure: For like as when we are in a narrow and straight room, we know not which way to turn us, but think ourselves clean pent up: Even so also are we over narrowly held in, or else surely we look about us to see if we can find which way to get out, and so do remain in perplexity or doubt. And is this the assurance and joy that we must have in the law of God? What? is this it? David contrariwise says, "That he will walk at liberty: to wit, that he will boldly walk the broad beaten way, as we say, after he has sought the Commandments of God." This is also a thing which we ought well to observe and keep. For the holy Ghost by the mouth of David means rightly to show us that when we are
desirous to have our life ruled by the commandments of God, to suffer him to be our leader and guide, and give unto him the conduct of all our affairs and businesses, that he will so frame himself unto us, so far forth as he shall know to be good and expedient for our salvation.
And this benefit which we receive by the knowledge hereof is inestimable: to wit, that we may walk at liberty. That is to say, that we are delivered from many doubts and griefs: that we cannot be utterly overthrown and cast down, although we happen to be pressed with some griefs: because we always conclude thus, that we cannot be overcome, seeing God holds us with a mighty and strong hand. And in very deed what is the cause, I pray you, that men are so oftentimes tormented, but only that they submit not themselves unto God? It is very true, that there are very few who know this, but this is the very cause: For when as we shall have looked somewhat nearer the matter, we shall find that nothing so much has hindered us as our own unthankfulness: But because we will be overwise, in not yielding unto God the honor to govern us, and wholly to rule our life, nor yet become his subjects, it is meet we should receive the hire due for the same. For men when anything is in question that they have to do, will straightway enter into their own speculations, they never make question to have recourse unto God, nor to call upon him, but every man will do what seems best to himself. And therefore it is meet that God pay us in such money as we deserved, that he put us, I say, in such doubt as that we shall never be able to know what shall become of us, so that the anguishes shall force us to say, "What shall become of this matter? Which way shall I begin? And what shall be the end and issue hereof?"
Behold how we see the miserable and wretched world, daily so fast shut up in straits, as that it seemeth that we are more than cast away.
And what is the cause hereof? Even the men who have built unto themselves such mazes. For it is even they themselves that are the cause of their so great torments. For David has here declared unto us, that as many as seek the Commandments of God, do walk at liberty. It is very true, that the faithful, although they endeavor themselves all they can to obey God, and suffer him to govern them, yet for all that they are not void of marvelous griefs and vexations, that they are many times at their wits' end and know not what to do, but yet they come unto God, and lay all their care upon him, as it is written in the thirty-seventh Psalm. And there they find themselves discharged and unburdened. And so go they daily on: for they are assured that God can never fail them. Behold then, how we may be very well tempted with many sorrows and griefs, neither can we be exempt from a great number of disquietnesses: but yet God will always unburden us of them, as it is said in another place of the Psalm, that when we have been for a while fast shut up, yet God will set us at liberty: as also Saint Paul says in the second to the Corinthians: It is very true, says he, that we are oppressed with many torments and griefs, but yet we continue not in sorrow and pain: For God will always deliver us, and will give us a good and joyful issue, so that in the end, we shall be able to overcome them.
See then what is declared unto us in this place, where it is said, "I will walk at liberty, O Lord, because I seek thy Commandments." Even so let us know that when our life is miserable and wretched, and that we must needs live in pain, torment, and sorrow: that all comes by reason of our sin, because we present not ourselves before God, suffer us not to be conducted by him, put not our lives into his hands, neither do we come willingly to seek for remedy, after we have once known our grief: that is to say, to desire God that it would please him to take us into his custody, without hoping or waiting for any other thing, but for that which he tells us out of his word. For when we
shall so do, there is no doubt but that he will make us to walk at liberty. Now it follows:
"I will speak of thy Testimonies also even before Kings: and will not be ashamed."
Behold a declaration of the matter which we have already touched here before: For David making this request, not to have the word of truth to be taken out of his mouth forever, had regard to two things: that is to say, being able to speak, after that God in bestowing his grace upon him, had opened his mouth, had confirmed the Children of God by his example, and brought them unto him in showing them the way, and in the meanwhile had foiled the wicked and despisers of God and of the Law, the scorners of his hope, and the blasphemers of God: yet was he able, I say, to beat them back, and make his part good against them all. And this matter he manifestly declares, whereas he says,
"I will speak of thy Testimonies, because God should no more take the word of truth out of his mouth."
Now, besides this, that God gives unto us matter whereof to speak freely, yet must that come from him, as we hear, that our Lord Jesus Christ has spoken of: that it is the Holy Ghost which guides our tongues, that it comes not of ourselves, to be able to answer our enemies that there needed but a small gale of wind to overthrow us. So then, it is meet that God should use his power that we might be confirmed by him: For when as he shall put his word in our mouth, we may speak before Kings and Princes, and never be ashamed. As if he should have said, "O Lord, thy word ought to be of such power unto us, as that we may foil our enemies, yea how great and mighty soever they be: albeit they should be such as were able to astonish and fear all the whole world, yet let our Faith be overthrown, through
their mightiness, and pomp: knowing that when as they shall think to swallow all up, yet that we be left still always as Conquerors, yea even because we have regard to it."
Now here we are to note, that when God makes his truth forcible in us, it shall be sufficient to hold us up, yea, notwithstanding all the Combats that the Devil shall stir up against us, and that the whole world opposed itself to the contrary. And it is not without cause that this is spoken, for whereon is our faith settled? Even upon the truth of God. Let us now compare God with men, and with all their works and virtues. Let us take Emperors and Kings: and let all their glory and pomp be set forth to the show, and let God be set right over against them: to wit, whether men with all their mightiness and great boasting, are able to surmount God, to reverse his will, or to make void his power and virtue? Oh, it is very sure they can never be able to do it.
So then, let us consider with whom we have to deal, and remember this saying of Saint Paul, "Thou knowest (says he) to what end thy belief serves." When then we shall have our eyes so fixed upon God, who has armed us with his infallible truth, we may be able to withstand and fall out with all whatever that lifts itself up to the contrary: We shall have no occasion to fear the world, for God is sufficiently able to overcome all the scruples and griefs which the Devil shall raise up against us. And thus much as concerning this point.
Moreover, we see that when there is any question to make confession of our faith, it cannot be that men shall be able to abash and fear us with all their power and might: As at this day we see, when as they would gladly make us to tremble. What I beseech you Sir? (will they say) you are but even a handful of people. Do you think yourselves
wiser than all the Kings and Princes of the world? You see that all the world is against this doctrine which you hold and profess: and what do you think to do? True indeed, that at the first sight, this were even enough to shake us, yea were it not that we knew, and were very certain: but when we look unto God, then all this gear vanishes into smoke: these are but Bladders puffed full of wind: and the least pin's point, will empty them. In very deed these will be great brags, but yet it will all prove nothing. Behold these Frogs, behold these Pismires, yea, behold these Flies and Gnats, for they are all no better than very vermin and worms, when as they shall lift themselves up thus against God.
So then let us learn, yea let us learn to stay ourselves so upon God, as that when we shall be called to make confession of our faith, since it is so that it is God who has spoken, let all the creatures in the world be nothing to us ward: let us not be ashamed, and let nothing hinder and stop us, from maintaining of his word. In the end David concludes and says,
"My hands also will I lift up unto thy Commandments, which I have loved: and my study shall be in thy statutes."
These two verses here need no long declaration, for we have already had the same sentences: and yet notwithstanding, David shows us that it is not enough to think of this Doctrine for a time: but we must all the course of our life profit ourselves therein more and more.
Lo, here the principal point which we have to note, that we must take pleasure in the commandments of God which we have loved: to wit, that we ought to learn to conceive such an affection and desire to follow the word of God, and to stick thereto, as that we should be fully resolved to say, "In very deed, this is the most sweet and amiable thing that possibly can be, to subject ourselves under the
yoke of our God and to bear it and therefore we must draw in it, and obey him." Have we done this? We must then in stead of a number of foolish vanities whereto we are inclined, yea, and in place of the wicked affections and allurements of Satan, learn to take pleasure in the word of God, so that we may protest in truth (after the example of David) that they are the commandments of God which we have loved. Moreover let us mark well this sentence, when he says, "My hands also will I lift up unto thy commandments." For this is as much as if he had said, "O Lord, I will not only protest with my mouth that I love thy word, but I will also lift up my hands: yea, as we commonly say, I will lift up my hands to the cakey God." By this he lets us to understand that if we would serve God as becomes us, that it is not enough for us to witness the truth of God with our mouth, but we must also show by our good and godly life, that which we protest with our mouth, and that there be an accord and sweet harmony between the one and the other. True it is, we shall find some doubts when as there shall be any question of following God: but this sentence is to be noted, when he says, "I will lift up my hands."
And to know that when God shall see, that it shall surpass our force and strength, let us pray unto him to grant us that grace, that we may lift up our hands unto his commandments, to wit, so high as we can possibly, to the end we may take hold of his grace and virtue, better than heretofore we have done. Lo in what manner we ought to do in this case, that not presuming of our own power and strength, we might pray notwithstanding this good God, to make his grace so forcible in us, as that it may settle and reign there, and to have us know that it is not in vain that he calls us unto him and gives us his truth. Which thing no doubt he will do so that we reject not his grace, which he so freely offers unto us. And according to this holy doctrine let us prostrate ourselves before the majesty of our good God, in
acknowledging our faults, beseeching him that it would please him to open our eyes, to the end we may know our wretchedness, and the miserable condition wherein we stand, that we might return to him: yea, and that with a certain confidence, that he will perform that which he has promised us: that we be not frustrated of our hope when as it shall stay upon him, and in his truth, but that he will more and more strengthen us therein, until such time as we come to the perfect knowledge of things, which we yet know not but in part. That not only he will grant us this grace, but also unto all people and nations of the world, etc.
The seventh Sermon of the hundredth
and nineteenth Psalm.
ZAIN.
49 Remember the promise made unto thy servant: wherein thou hast caused me to put my trust.
50 The same is my comfort in my trouble: for thy word hath quickened me.
51 The proud have had me exceedingly in derision: yet have I not declined from thy law.
52 I remember thine everlasting judgments, O Lord, and received comfort.
53 I am horribly afraid for the ungodly which forsake thy law.
54 Thy statutes have been my songs: in the house of my pilgrimage.
55 I have thought upon thy name, O Lord, in the night season: and have kept thy law.
56 This I had: because I kept thy commandments.
David here makes a request unto God, which we are all wonted to make: but not with such affection as he does. For we cannot protest, after his example, that all our joy, in the midst of our adversities, is in meditating and studying of that which God hath showed unto us by his word. And that it is so, we see that whenever any of us shall endure and abide any grief, where run we then for refuge and aid? Forsooth, every of us fashions himself a comfort, as best pleases him. For very few of us rest upon God and trust in him, nor yet lean upon his promises: yea, we shall find almost none which does it. And see why we cannot crave of God, as David does, Who remembers him of the promises that he has made us. And therefore it cannot be that this was set down in vain. Let us therefore note that God shows unto us, from whence we must receive our comfort and consolation in all our afflictions: to wit, because he has bound himself unto us, and that he has witnessed unto us that he will have pity and compassion upon those who will call upon him in their miseries, and holding us to that, we should be as it were quickened: that is to say, that although we were oppressed with afflictions even to the uttermost, so that we were as it were almost dead, that this only point might suffice us: certainly to know that God will not forsake us. And for doing hereof, we are to observe two points:
The first is, that we rest neither upon ourselves nor yet upon creatures, setting our hope too fondly here and there: but let us know that our life and all our felicity consist in God, and that there it is which we must seek after. Loe then the end, whereat we must begin, if we will have true comfort in our adversities. And contrariwise, we see how our minds wander and go astray, and that is, because every of us fashions unto himself foolish and unprofitable confidences: for if we knew the thing that is in God, it should make us never to turn away from him, we should never more wander after creatures, for in them is nothing else but vanity. And therefore we ought to have the greater regard unto this doctrine: to wit, that if we will be delivered from all evil, we must still look unto God.
The second is that we are to crave of God that he would have pity and compassion upon us and deliver us from all our afflictions: yea and that we may come unto him by reason of his promise. For without God calls us unto him, we cannot come unto him but unadvisedly. For it should be too great presumption for mortal men to take upon them such boldness as to come unto God without he gave them leave and exhorted them so to do. We must then have the word which God gives us, by which he testifies unto us that he is ready to receive us, and wills us also to come unto him. Loe what this verse imports when David says that the comfort which he received in all his adversities was that he was quickened by the word of God. By this he shows that he not only waited upon God to be saved by him but that he had respect, namely to his promise: for without it (as I have already said) we can have no access unto God.
In the meantime, we are to note that this word, to quicken, imports a great matter: to wit, that the word of God should have this power and strength, that if we should be as it were forlorn and desperate, that it would comfort and restore us, and that we should receive life
through it. In very deed, this is a hard matter to put in practice: but we must not think that David has spoken anything here but even as indeed it was. For in making of such a protestation, his meaning is to instruct us after his example, what our duty is. And that which is more, the Holy Ghost means here to show us that the word of God has not taken deep root in us, except it quickens us: to wit, that it plucks us as it were out of the grave when we are cast down and that we can do no more, giving us fresh force and strength, to be as it were men brought back out of hell, as if he took us by the hand lifting us up into a lusty courage. And thus much for this verse.
Now here above, David makes his request, That God would be mindful of his word, which he had given him: wherein (saith he) thou hast caused me to put my trust. Here David shows us that when the faithful do gladden and comfort themselves with the promises of God, and be as it were restored, it is not done to the end that we should become cold and blockish: but that we ought rather to be stirred up the more to pray unto God. Whenever then we shall be oppressed with any adversity, lo, what the remedy is that we must take: to look unto the promises of God, and to think of that which he has testified unto us of his own good will.
Hereupon let us boldly confirm ourselves, and return as it were to life, if that we have been in death. But after that we have made the promises of God so forcible, as to take courage, and to be fortified therein, we must oftentimes fall to our prayers and offer them to God, beseeching him to perform his word. And since it is so, that he is faithful, let us be sure that we shall not go away empty, if we believe his word: but that he will perform whatsoever he has promised. See then, that after we have meditated of the promises of God and trusted to him, let us make our prayers many times and run unto his majesty for aid, beseeching him to accomplish that which
through his infinite goodness he has showed unto us, and never forsake us, but to declare the same to be so in effect and deed. This is what David here means by this sentence. Be mindful, O Lord, of thy word and promise.
David speaks here according to the grossness and weakness of man's understanding. For it is most certain that God never forgets that which he has said, so that he needs to be solicited, to be put in mind of it as mortal men are, who promise much at random and never remember it after. Now we must not imagine God to be such one, but suffer us to stammer after our own fashion when he defers the accomplishment of his promises, so that we know not who is the cause of the let: God, I say, then suffers us to speak after our own guise, and say, be mindful, O Lord, that is, we beseech thee to show unto us by the effect that thou hast not forgotten the promises which thou hast made to us. Thou O Lord, art not like men, who after they have determined upon any matter, never think after of that which they have said. Wherefore, O Lord, show not thyself to be like mortal men, but when thou hast spoken the word, let it be done, and forthwith executed.
See then how we must proceed, that after we have once known to stay ourselves upon the promises of God, we must beseech him to show unto us by proof, that so many as put their trust in him shall not be deceived. Now he says, Thy word towards thy servant. And this sentence is worthy to be well weighed, because that there are very few, when any mention is made of the word of God, who understand and know that it is spoken to them, and without they know that, all is to no purpose.
We may read the Bible a hundred times over, but we shall never have any taste of the promises of God, or certainly if we learn anything out
of it, that shall not assure us to conceive a true certainty of our salvation except we know that it is to us which God speaks, that it is we even we, I say, whom he would make to feel his mercy and fatherly love. If we conceive of the promises of God as hanging in the air, that God has spoken, and we know not to whom, to what purpose shall this be? What benefit shall we reap by this? So then, let us thoroughly consider of this doctrine. Be mindful, O Lord, of thy servant according to thy word. David applies unto himself the promises which he had received, for he knew that they appertained unto him because he doubted not that he was the child of God: for having received them with such a faith, he says, O Lord. Thou hast not spoken to this body or to that body, as though I knew not to whom, but I am out of all doubt, that thou meanest to call me unto thee and hast declared unto me that I shall be partaker of all the benefits which thou hast promised unto the faithful. Loe then, after what manner we must do herein.
So likewise, when it is said in the holy scripture, that this is a true and undoubted saying that God has sent his only begotten son, to save all miserable sinners: we must include it within this same rank I say, that every of us apply the same particularly to himself: when as we hear this general sentence, that God is merciful. Have we heard this? Then may we boldly call upon him, and even say, although I am a miserable and forlorn creature, since it is said that God is merciful to those who have offended him: I will run unto him and to his mercy, beseeching him that he will make me to feel it.
And since it is said, That God so loved the world; that he spared not his only begotten son: but delivered him to death for us. It is meet I look to that. For it is very needful that Jesus Christ should pluck me out from that condemnation wherein I am. Since it is so, that the love and goodness of God is declared unto the world, in that his son
Christ Jesus has suffered death, I must appropriate the same to myself, that I may know that it is to me, that God has spoken, that he would I should take the possession of such grace, and therein to rejoice.
We see now how we must practice this sentence, that we may say unto God, Think upon thy servant, O Lord, according to thy word. If any man will reply, that it cannot be said, that God has spoken to him, when as he speaks to all in general: let us consider that God offers his grace to men in common, to the end that every man might afterward enter into himself, and not to doubt being a member of the church, but that he has a part and portion of that, which is common to all the faithful.
And where it is said, Rejoice, thou daughter of Zion, for behold thy king comes towards thee, all the faithful in general ought to receive this promise, and that all also, even from the greatest to the least, might know that God offers himself unto them, and allures them, to the end that this promise might be performed and perfected unto them. And see why the sacraments are not administered unto us in common: but to every one severally. We will never baptize the whole Church with one baptism: but every one will be baptized in the name of our Lord Jesus Christ. And what other thing is meant by baptism, but a confirmation, of all the promises of God, which he has given in common to the whole body of his church. See then how the promises are special in the virtue of baptism. And so is it in the Supper.
For when we come to receive the bread and wine in the Supper, our Lord Jesus declares unto us, that as he once for all shed his most precious blood for our redemption and salvation, that his body also is our meat and nurture. Lo then, how we ought to be fully assured, that it is to us which God speaks, and that he also offers his mercy to
us in common. And see why David also adds, and says, "The same is my comfort in my trouble: for thy word hath quickened me."
For this is the right and true use whereunto we ought to apply the promises of God: to wit, that where it might seem that we were discomforted and cast away, yet should we not but have a firm courage, and an invincible constancy. For else we should greatly dishonor God, since he has told us, that we should not despair, but that he would be our savior unto the end. Whereupon we must conclude, that so often as we conceive any distrust in our adversities, so often do we blaspheme his majesty. For we cannot do greater injury and despite to God, than to accuse him to be a liar, and think him to be disloyal or unfaithful.
Now if we think God to be true and faithful, we must hold it for a full conclusion, that he will never suffer us to be frustrated, so long as we put our trust in him. Now by this means we shall live even in death.
Let us therefore thoroughly consider of this sentence which David has here couched, that God having promised him to be his savior, has quickened him in this, yea in the midst of his afflictions, as if he had said, O Lord, since it is so, that I have a testimony of thy good will and love, I ought not to be discouraged, nor faint-hearted, for whatsoever may come to pass. Now it follows,
"The wicked, or proud have had me exceedingly in derision: yet have I not declined from thy law."
Here David shows his constancy in resisting the temptations and combats with which Satan assailed him. For behold how our faith shall be rightly and duly approved: to wit, when we shall be assailed, and when the devil shall think that he has gotten the better of us, yet must we persevere and still continue to trust in God: lo, I say, a good
proof of our faith. And this is what David means to signify in this place: for it is an easy matter when we shall have no temptations to trouble us, to take a taste of the promises of God, and to hope that he will do that which he has spoken. But when we shall be tormented with afflictions, then the devil comes and puts us in mind of many irksomenesses and fantasies, as if God were retired and gone far from us, and that the wicked and ungodly make a mock at our simplicity: when I say, that we are so assailed: then must our faith show itself, whether it be true or not. And if then we shall constantly persevere without being vanquished and overcome, O see now a sure and certain sign that we have believed in good earnest and not hypocritically, that we have not taken his word in vain, but it has been lively rooted in our souls. Let us then well note, that if we will have a true proof of our faith and learn to speak in truth that we have trusted in God and his promises: it is meet that we should feel very boisterous assaults: and yet for all that, we have not been forsaken and left, until such time as we withdraw ourselves from God.
Moreover, David speaking here of the wicked, calls them the proud: neither does he so entitle them without cause: for it is the property of all those who trust not in God. For it cannot be chosen but that a man who puts not his trust in God must needs grow proud, and swell therewith like a toad. And why so? For when men do know themselves to be such as indeed they are, they must needs be cast down and humbled. And this common proverb which reigns even among the faithless, says, "He that knows himself, makes very little of his painted sheath." Now we will speak this with the mouth but yet it is to our condemnation. Nevertheless, it is God's will that all men should know this, because there should be no excuse. In sum, this is very true, that if men knew themselves, they should be humbled, and utterly discomfited. Hereupon they would come to seek God and hide themselves under the shadow of his wings, they would have recourse
to him, to be aided in all their necessities. Contrariwise (as I have already touched) it must needs be that all the faithless be full of arrogance and presumption, to lift themselves up against God, to promise wonders as of themselves, whereas in very deed they have nothing, neither yet are anything.
See now wherefore David in this place speaking of the faithless and enemies of God, calls them proud. And it is not only here, but the holy scripture uses this speech throughout. And hereupon also it is that the Prophet Habakkuk says, "That a man shall live by his faith." And he sets down to the contrary, that they who lift themselves up, and in such sort some out their pride, shall never take hold: they may well make a fair show, but it cannot be but that they must needs fall down headlong. We see then, that the Prophet comparing the faithful with the faithless, gives this title and quality to all those who put not their trust in God. That they are puffed up, and presume without measure. Even so then, let us note, that if we will render a true testimony of our faith, we must needs be cast down in ourselves, and be truly humbled. And contrariwise, if we feel that pride puffs us up, let us conclude, that we have as yet profited very slenderly in the school of God, and that if faith reigned in our souls, that this pride should there be corrected. See then, how we ought to put this lesson in practice.
Moreover, let us also note, that they who so lift themselves up against God, contemn and despise their neighbors, that all they who presume upon their own power and strength, knowing not that their whole blessedness lies in the mere grace of God, these men I say, cannot be but cruel: and will be fierce and malicious against their neighbors. And therefore, after that we shall have learned to humble ourselves before God, let us use such courtesy and gentleness unto men, as that we practice that which Saint Paul speaks of: to wit,
"That every man esteem his brother better than himself." Let us not study to go about to advance and esteem of ourselves, in rejecting and naught setting by of others, but let us acknowledge the benefits which God has bestowed upon every one of us, and confess the infirmities and vices which be in ourselves: to the end we might be humbled, and rather commend and praise others. Let us now come to this complaint, and protestation which David makes:
"The proud have had me exceedingly in derision: yet have I not shrunk from thy law."
When he says that the proud have had him exceedingly in derision, there is no doubt but that he means that they derided him for his simplicity, because he put his trust in God. "Very well," say they, "he thinks that God should dandle him in his lap, but we see what has become of him."
Lo, the combats wherewith Satan daily assails us. When the ungodly do see the children of God in any misery and calamity, they rush even upon them at the first dash and say, "Ha, ha, this man thinks that God ought to watch over him, and that no sorrow nor grief should come upon him, and now we see what has become of him." And because he has heard him speak, he thinks that God should never forsake him. "But we see now what comes of it." It is very true that the ungodly of their own motion and inclination will soon vomit out such blasphemies: but surely this comes a great deal farther off, for it is Satan that puts it into their minds and pushes them on thereto, to the end to shake their faith, and utterly to overthrow it.
Now this is not the first time alone that David has been thus assailed: for this was an ordinary thing with him: as we see throughout the whole twenty-second Psalm, and since he has put his trust in God, say they, let him now save him: and let us see whether God will help
him or not. And as David was grieved with these torments, there is no doubt but that Jesus Christ has abided the like conflicts.
And since that this appertained to the Son of God, we have to note that it cannot be chosen but that it must spread itself throughout his members, and that every faithful man must be exercised with such temptations. And therefore, if we see the wicked and the enemies of God jest and scoff at us when as we are in affliction, taking occasion thereby to lift up their horns, and to deride us, let us not yield for all that: but let us remain firm and constant, since that David has showed us the way: and not only he, but also our Lord Jesus, unto whom we must be like: and therefore we must be of a lusty courage to follow him. And thus much for the first point. For the second, let us note that we have not war with men, when as the ungodly do so rise against us, and vomit out such mockeries: the same say I, comes not from them: but it is Satan that casts his darts at us, and means mortally to wound us. And to put by these blows, we had need to be armed with the word of God, which is our sword, with the buckler of faith, and the Helmet of hope: even as Saint Paul exhorts us to do. Mark well this point: we must not be too tied unto men, when as they shall thus grieve and vex us: but we must look a great way farther: to wit, unto Satan, who by such assaults and combats goes about all he can to overthrow our faith, if it were possible for him to do. Now the protestation which he makes is well worthy the noting: for after he had complained of these rebukes and mockeries of the ungodly, he adds, yet have I not shrunk from thy way, O Lord. Let us then conclude that since we have the word of God, that if all the world should conspire against us to turn us from it, we ought to abide steadfastly in it, and to be fast tied thereto, and to cleave so hard unto it, as that we might never be pulled away from the same. To this end ought this protestation to serve us: to wit, to strengthen us in constancy, that we might know that if David was so steadfastly
settled in the hope which he had: that the truth of God is not at this day diminished or decreased.
It behooves us then to make the promises of God forcible, and to be so sure and certain, as that we be not shaken, nor moved, for all the scorns and mocks which the wicked can make at us. Let us also mark that David speaks not here of one combat, or of a word cast out at random, as sometimes it may escape from the mouth of a Scoffer or Jester among the wicked. But it must needs be that the holy Prophet was thoroughly soaked in them: as he himself declares, that they derided and scoffed at him, and that exceedingly. Let us apply this to ourselves, that we quail not, nor faint for one conflict, wherewith Satan shall assail us by his substitutes: but that we persevere in all conflicts, that when we shall have made an end with the first, to be ready and prest to enter into another, never altering or changing, our determination nor will, come there whatsoever shall come: that the scoffs and scorns of the wicked, yea and whatsoever Satan shall craftily invent against us, hinder us not from stedfastly abiding and continuing in faith, without turning or writhing us away from the law of God, after the example of David, as here we have heard him make thereof protestation.
And if there were such constancy in David, having the law only, we that have the doctrine, which is given by him, and by the Prophets after him, by our Lord Jesus Christ, and his Apostles: we then which have a great many more convenient helps, than David had, should we be shaken and crushed, when as the devil, the wicked, and all the gurnards and firebrands of hell, shall assail our faith? There remaineth now no excuse for us, seeing he hath done thus. Let us then learn to help ourselves with the means which God hath given us, and putteth in to our hand, so that his word be not vain and
unprofitable unto us, but that it serve us in deed as it ought. Now he addeth,
"For I remembered thine everlasting judgment, O Lord: and have received comfort."
Here David declares that he is confirmed (over and beside the word) in all the judgments of God, which is the thing that we must also do, after that we have meditated upon the promises of God, by which he testifies that he is near unto all those which call upon him, after that we have known that which he declares and pronounces, to humble and overthrow the wicked, in showing them to be their judge: that over and besides this, we would acknowledge as at all times we have need, how he hath helped and sustained his, how he hath delivered them out of all the miseries they were in: and besides, how he hath stretched forth his arm against the wicked, and contemners of his justice. See, I say, how we must link together the works of God with his word, for the more notable confirmation of our faith.
And this is it which David means in this place: for he speaks not here of the judgments of God as he has done before, and as he will hereafter: to wit, for his statutes, and commandments: but he means the acts and deeds which God in all ages has done, to show himself to be judge over all men. It is very true, that such judgments as God hath put in execution, are contained in the Scripture. But by this which is here spoken of them, we are warned how we ought to read such histories: that is, that God never forsaketh his faithful: and although for a while he slacks, yet will he not leave the wicked unpunished in the end. David then meditated on these judgments: and exercised himself in them. And so we are to remember, that when we have made the word of God forcible, to resist Satan, and all the assaults wherewith he shall assail us, we must also know, that
God hath not only spoken, but hath likewise showed by experience, that his word is no vain thing, but that the execution thereof is at hand.
And therefore, when as we shall see that God shall put to his helping hand before our eyes, and shall give us so many testimonies of his judgments, it is no reason that we should overslip it: but should have our eyes open, and acknowledge these things as they are declared unto us: when as also we shall feel any of God his grace towards us, that we ought to imprint the same surely in our minds. See how we must follow David, in that which he says,
"O Lord, I have remembered thy judgments."
Moreover, when it is said that he has called to mind the judgments of God from the beginning of the world, I pray you, what excuse shall we be able to make if we overslip that, which he sets before our eyes? For when as at this day God should hold himself as if he lay hidden, that we should have no token nor proof, that he should be the judge of the wicked and ungodly to confound them, and the Savior of those who trust in him and call upon him, yet that which is contained in the holy Scripture, and that which we read to be done before we were born, the same, I say, might suffice. But now since God declares himself unto us, and shows unto us his presence, and all this to be cast underfoot through our unthankfulness, must not we needs be more than culpable or blameworthy?
In sum, let us mark that here the Holy Ghost accuses us of negligence: for if we were such as in deed we should be, we should apply our study to read the holy Scriptures, where God shows us his judgments as it were in beautiful glasses, and all for our instruction and profit. See then, how we ought to link together that which is written, with that which we daily see before our eyes, and to be
confirmed throughout all the histories, in such sort as that they might serve as it were to seal up the word of God, that it might be of a great deal more strength and force, and to magnify the same when need shall be.
Now have we so remembered the judgments of God, and are we so exercised in them, yea even in those, I say, which were made before we were born into this world? Whatever then that we shall now perceive and mark, and whatever also shall be declared unto us so long as we live, we ought by a more forcible reason, so much the narrower to consider, and to be a great deal the more confirmed in them, and not to be like unto brute beasts when as God stretches forth his hand, and gives us some testimonies, that it is he alone who so helps us: when as I say, God shows us this, we must think on them in good earnest, and so stay ourselves in them: to wit, that we make not account of them as vain speculations: but to apply all the judgments of God to our use, since it is to this end and purpose that he shows us them. For when we shall read that God revealed himself to Abraham, and that he did help him in such a necessity: Let this be our conclusion, "Very well, that which God did unto his servant Abraham, is to assure us, that he will do the like for us, and therefore we must even now run unto God for refuge and succor." See how all the testimonies which God has left unto us in the holy Scripture of all his wonderful works, ought to serve every of us for aids and helps. Now David sets down soon after,
"I am horribly afraid for the ungodly who forsake thy law."
Here David protests that he has resisted another temptation over and besides that which we have already seen. This is already a very sore and hard combat to abide when the wicked mock and scorn us, as if God had deceived us, as if we had been too simple and foolish to
put our trust in him. Lo, here a great trouble for miserable and wretched weaklings, yea and that such as it cannot be chosen, but that they must (at the least) be moved and astounded. But this temptation which here follows is none of the least to overcome: as when we see all the whole world addicted and given to wickedness, that whatsoever we do is as it were to conspire and to lay a platform to provoke God his wrath, to distrust him, to reject all his graces, and to tread them clean underfoot.
When then we shall see men so estrange themselves from God, even to make open war against him, it goes very hard if we be not as it were utterly overcome. And yet, nevertheless, it is, as David here protests, that it is so far off that he gave himself wickedly, seeing the corruptions to be such as they were all over, as that he was horribly afraid for the ungodly who so forsook the law of God. Wherefore, let us learn to be thus horribly afraid, so often as we see men exceed in wickedness: Let us learn, I say, to have recourse unto God, and as it were in gathering our wits unto us, that we might conceive a horror and fear when as we see such monsters, and such things so committed against nature. If this has been always a necessary doctrine, it is at this day most necessary: for let us a little behold what a general confusion there is, when as we shall see the order and doings of the Papists, we shall find it to be a most hellish outrage.
And amongst us, alas, where the word of God should be of greater power and force, yet we see how the more part will not only alter and change the law of God, but desire nothing more than even utterly to abolish it. What is to be done then? It is not enough that we follow not the wicked and ungodly in their impiety, and not to link in with them as their companions, but we must be horribly afraid, because we know that they must perish as miserable and wretched creatures: and therefore we should be grieved and vexed; but yet a great deal
the rather, when as they see them make open war against the majesty of God. For these are matters too monstrous, to see mortal men lift themselves up against their creator, and in very good earnest to fight against him. Lo then, what is here showed unto us by the spirit of God under the example of David.
And in this let us see, whether we ought to cover ourselves with such horrible, yea and most detestable filthiness and uncleanness, when as any talk shall arise of the contempting of the majesty of God, and of the discrediting of his law or word, whether we ought, I say, to make countenance as if such talk were nothing, whether we ought to support and maintain the same: and to pass it lightly over, as though we cared nothing at all for it, or that it not appertained unto us. Now if in this behalf we shall do so, it is a sign and token that there is neither zeal nor affection in us. And herein we show ourselves not worthy that God should take us for his children: For we must remember that which is written, "The zeal of thy house hath even consumed me, and the rebukes and slanders which have been laid upon thee, O Lord, are come upon me."
When then we shall see the name of God to be contemned and made no account of and shall see the wicked to cast him clean without the doors, in such sort as that they will make no more reckoning of the law of God, without all question we must not dissemble and hold our peace, and make account as though it were nothing: but if we be the servants of God, it shall behoove us not only to be touched, but also to be horribly afraid, and to be as it were forlorn men when as we see such abomination, that it should in such sort fall out, as to have the name of God to be so contemned by his creatures.
Now for a conclusion, David says,
"Thy statutes have been my songs in the house of my pilgrimage."
This was yet another great temptation to David as well as the other, that it so fell out as that he was once driven out of the country of Judea and was far from the temple of God, and dwelt among the Pagans and Infidels. Now he says that notwithstanding all this, that he was not estranged from God, nor yet from the knowledge of salvation: but contrariwise, that he was the rather stirred up to sing praises unto God, and those Psalms which God did put in his mouth, yea even such as were taken out of the law. For we have to note that David made not the Psalms as a new doctrine neither as a doctrine separate from the doctrine of the law: but drew them from it as out of a Fountain.
So then it is not without cause that he protests here that the Statutes of God served him for Psalms and for songs, yea instead of his Pilgrimages, that is to say, in a strange Country in the midst of Infidels, when he was as it were banished from the Church, that he could not be in the Temple to make confession of his faith, yet was he not for all this wickedly addicted. Now here, they who are travelers, are admonished of their duty. For albeit they see a great many of enormities committed in the world, nevertheless they are steadfastly purposed to hold themselves in the fear of God, and to walk in a pure and sound conscience, albeit they are mingled amongst the infidels.
As behold even the very Christians who are in the Papacy, although they are there prisoners, having no doctrine preached unto them, without liberty to serve God publicly, and to make confession of their faith as they would: yet do they not exceed and outrage with the rest in these villainies which reign among them: but confirm themselves the best they can to the word of God, take all their delight and
pleasure therein, and make the law of God their song, which makes them withdraw themselves from all the vanities and corruptions which they commit, so that they keep themselves within this compass.
Moreover, if they who are in a place where the word of life is not taught, and do so, yea even great store of offenses wherewith they may take occasion to be drawn to wickedness, and to be corrupt with the rest: these, I say, are inexcusable, but are commanded to take their delight and pleasure in God, and in his law, and to encourage themselves, taking the holy songs to exhort them to well-doing, what shall become of us, when as we are in a place where the Bell ringeth to call us that we might be admonished by the word of God, to be instructed to call upon his name, and to make confession of our faith? When God then calleth us unto his School, and openeth his mouth to instruct us, I pray you, are not we worthy of most horrible condemnation, when as we shall do altogether preposterously in that, whereof David here makes protestation?
As we shall see very many, which can never be merry, but when as they shall deafly hearken unto God: and if they come to a Sermon, it is only to hear their condemnation. For whatever is said unto them, and laid before them to bring them into the right way, they soon forget what has been said. Must not these minds then be violently carried with a marvelous fury? Yes, without all doubt. And therefore let us keep in mind the conclusion which David here makes: That he remembered the law of God unto the end. As if he had said, "Behold what is the cause that I, being a miserable vagabond, cast out of the Temple, and driven out of my country, did yet never but stay upon thee. And after that, being assailed by the Infidels, have persevered in the consideration of thy law, and delighted myself therein." Even so also must we do. For if we see many offenses and many things
which might withdraw us from the law of God, let us overcome all that in the virtue and power of the promises which God has made us, that by them we might be confirmed in his love and bounty, to the end we fall not into such a confusion, as we see the wicked and ungodly fall, and daily cast themselves.