Part 6
acknowledge him to be our Father and Saviour: And when we know him to be so, then let us climb up unto him, and to that everlasting life, whereunto he invites and calls us. Lo, I say, what we have here to retain.
Moreover, if God tames us by affliction. Let us come to that which David adds, to wit, That it was good for him that he had been in trouble. Although then that God pulls back his hand, and that instead of gently entreating us, he handles us roughly, instead of sending us plenty of wealth, he causes us to suffer hunger and thirst, instead of giving us health, he grieves us with diseases: that being vexed with many anguishes and torments, so that we know not what to do: yet must we always look to the end, to be comforted with David, in saying, "It is a good turn for me, O Lord, that I have been in trouble, That I may learn thy Statutes."
Now since it has so fallen out, that David was afflicted, to the end he might be the better disposed to learn the ordinances of God, what shall become of us, which are full of worldly vanities? Let us then know that we had need to be corrected by the hand of God, and to be tied short, if we will profit in the doctrine of salvation. Lo then, how we must practice the admonition of David. And when we shall have so done, we may conclude and say with that which is set down in the last verse, to wit: That the law of God is more dear to us than Gold or Silver. And this is it that we must do in this point, we must esteem and make much of the word of God, as it is worthy and not to stay ourselves on the things of this world, but to look always farther off: to wit, unto heaven. When then we shall have profited ourselves thus by the afflictions which God shall send us, he will bestow his grace upon us by little & little, that we shall so esteem of his word, as that we shall wholly stick to it. And let us beseech him, that it would please him to despoil us of all our wicked fleshly desires and
affections, & to cause us to crave none other thing but that he will reign and live in us.
According to this holy doctrine, let us prostrate ourselves before the majesty of our good God, in acknowledging our offences: Beseeching him that it would please him to take from us the wicked affections which might turn us away from him, and from his service: and that we might forget all whatsoever might turn us from the right way of salvation, that we desire nothing but that we may attain to that everlasting life, which we look for in heaven. That it would please him not to suffer us to live here like brute beasts, not knowing to what end we were created in this world: but that we might acknowledge him to be our Creator, our Father and Saviour, that we might subject ourselves unto him as his creatures, and obey him as true and faithful Children, until such time as he shall take us out of this world to make us partakers of that everlasting bliss, & immortal inheritance, which he has prepared in Heaven, and which is purchased for us by our Lord Jesus Christ. That he will not only grant us this grace, but also unto all people and nations in the world, &c.
The tenth Sermon of the hundred and
nineteenth Psalm.
IOD.
73 Thine hands have made and fashioned me: O give me therefore understanding that I may learn thy Commandments.
74 So they that fear thee, when they see me shall rejoice: because I have put my trust in thy word.
75 I know, O Lord, that thy Judgements are right: and that thou hast afflicted me justly.
76 I pray thee that thy mercy may comfort me: according to thy promise unto thy Servant.
77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.
78 Let the proud be confounded, for they have dealt wickedly and falsely with me: but I meditate in thy Commandments.
79 Let such as fear thee, and know thy Testimonies: turn unto me.
80 Let my heart be upright in thy Statutes: that I be not ashamed.
We ought to hold and keep this rule and order in our prayers to God, not to measure his affection and love after our own imaginations and thoughts but to acknowledge him to be such one as indeed he is, and
as he shows himself to us to be. And lo, why he says by his Prophet Isaiah, after he had declared that he would have compassion to save his church.
"Think not," says he, "that I am like unto you, for there is as great distance between my thoughts and yours, as is between Heaven and Earth." Let us then measure the goodness of God after our vain imaginations. But (as I have already said) let us know that it is not in vain, which he declares and testifies unto us, that the goodwill and love which he bears us, are infinite things which we must behold by faith only. And it is to the end that we should come unto him with greater boldness to call upon him, not doubting but that we shall obtain whatsoever we crave at his hands, yea even as much as shall be expedient for our salvation.
And according to this, David here sets down, that God had made him. As if he had said, I come not unto thee, O Lord, as we commonly come unto men. I set not down any merit or worthiness, whereby I have bound thee unto me: For thou art beholden nothing at all to me: but I talk of thy benefits which I have already felt, to the end I would have thee to continue them unto me. For behold the true and very perfect nature of God: to wit, his nature is always to spread upon us his graces without ceasing: as he is a fountain which never can be drawn dry: even so must we not fear that he diminishes or lessens them, neither yet is sparing of his benefits, for he has plenty enough to continue them without end or ceasing.
Let us then thoroughly consider this argument which David here uses: to wit that he tells God that he is his Creature, to the end he might teach him, yea even to understand his law. We have here then to note, that David puts not himself here, simply in the rank with all the rest of his creatures: but comes before God, as a man fashioned
after his own image and likeness: "Thy hands," says he, "have made me and fashioned me": that is to say, "Thou hast granted me, O Lord, to be an inhabitant in this world, yea, and hast made me a reasonable Creature." Since then it is so, O Lord, that thou hast already begun so gently to entreat me, I beseech thee that thou wilt continue it.
Now we see what a kind of vain of speaking we must use, to be assured that God will hear our requests: to wit, that we must lay before him his graces, which we have already received of him. For that ought to make us hope that like as he hath begun, so likewise will he go through with it, until such time as he hath brought his work to perfect end. Now, if we desire God to give us understanding to comprehend his law, inasmuch as he hath made us mortal men we have so much the better occasion to do it, in telling him that he hath adopted us to be his children, and taketh us to be as of his household. Now, when as we have this advantage and privilege, our confidence ought to be so much the more certain, that we should not doubt but that he would augment those graces which he before had bestowed upon us.
And so, to the end we might profit by this place, we have to gather briefly three points: The first and principal which we are to wish is this, that God will instruct us in his law, that we be not so given either to the goods of this world, or else to the pleasures of the body, and to all the rest, but that we might always have regard to our spiritual health.
As touching the first, we are to desire that this affection may reign in us, to the end to keep all the rest in good order, which violently might carry us away: to wit, that we should desire to be the right scholars of God. And thus much for this.
Now immediately after follows the means to beseech him, that he will bestow upon us his grace to be taught in his law: to wit, because he has made us to this end, and not like unto Oxen, Asses, nor Dogs, which are brute beasts, and nothing but corruption: but that he has imprinted in us his image, and ordained us to everlasting life. Seeing then that he has created us after this manner, let us trust in him, and beseech him, that he will continue and make perfect that which he has begun in us. But we shall have the greater courage to make this request unto him, when as we shall be brought unto him in the second place, that over and besides that he has made us men, he has chosen us also to be his children, has made us partakers of this divine wisdom, which is contained in the Gospel, has showed himself to be our father, and called us into the company and fellowship of his Son Christ Jesus, that we might be members of his body. When as then we may charge God with this. Loe this is a far greater approbation of our Faith: and we ought to beseech him with much more certainty and assurance, without doubting that it would please him to hear us. And thus much for the second point.
The third is, that although God has taught us, we must not by and by think that we are such great clerks, and so well learned, as that we need not to desire him to confirm us more and more in his knowledge, and to be always like unto apprentices and young novices. As in very deed they who have most profited, should always be thus humbled, not to think that they had attained to the greatest abundance of knowledge: But that they had only some little taste and smattering of the wisdom of God, that they had need to have him to increase it always in them more and more.
Now if David made this request, yea and that in truth knowing that he had great need to be instructed of God: I pray you what arrogance shall this be in us, when as we shall presume to have our brain so full
stuffed, as that we needed no more instruction? that we should content ourselves with that which he had learned: ought it not to be said that we are most arrogant? And so, let us after the example of David, all the days of our life pray unto God to teach us, and that we be never weary of being taught of him, until such time as he has despoiled us of this mortal body: For so long as we shall remain in this body, we must needs be compassed about with black and thick clouds of ignorance, from which he will then deliver us, through the brightness of his coming. Now it follows soon after,
"So they that fear thee shall rejoice to see me: because I have put my trust in thy word."
David brings in here yet another reason, for the obtaining of his request: to wit, that the faithful will be glad seeing that God has heard him. And this is a place greatly worth the marking: For we are let to understand by these words, that when God bestows any benefits upon any one of our brethren and neighbors, we ought not only to acknowledge this goodness in this act simply, but wholly apply it to our own use, that it may serve us for our better confirmation: that we might understand, that we shall be more refused, than he who has already obtained his desire. And why so? For God is equal and just to all those who call upon him unfeignedly. He says not, that he will do good to one and not to another: but we have a general promise which extends itself to all without exception: to wit, that if we come unto him for succor, and that in truth, that he will be very ready to receive us: yea, that before we shall open our mouths he will stretch forth his hand to give us whatsoever he knows to be good and profitable for our salvation. Since then that this promise is general, if we be not too unthankful, we must needs believe that God will hear us as well as those whom we have already seen him to have heard heretofore: and we must take their example
for our better confirmation of the promises which he has made unto us. See here, why David says, "That they which fear God, shall see him, and in seeing him, will be glad of it: yea and we are thoroughly to consider of that which follows: for I have put my trust in thy Commandments." As if he had said, They shall find nothing in me why thou hast showed thyself so loving and liberal, when as thou hast taught me by thy holy spirit, but because I have put my trust in thy word. Now thy word, is come to all those who fear thee. So then, let them know that the same which thou hast done to my person, appertains to them also, and may apply it to their own use. This is said for a better confirmation of that which I have already spoken: to wit, that if God has gently dealt with any of our neighbors, that he has had compassion upon him: we are to conclude, that we shall feel him to do the like unto us And why so? Because he has given us his word: which is true and will never deceive us. Let us then put our trust in him, and we shall feel the like of that which we have seen in others that have gone before us, and showed us the way, and have given us an example to repose all our trust in the goodness of God, having the promises which he has offered us. See here the meaning of David in this verse. Now it follows,
"I know, O Lord, that thy judgments are right: and that thou hast afflicted me justly."
David thinks good to speak here a common thing, That he knows the statutes of God to be right. For what is he that is so accursed, who will confess that? Yea, even they who dare blaspheme and speak evil against God, when they shall be pressed thus far, yet will say, that the holy scripture is a doctrine that cannot be amended, and that the law of God is the rule of all equity. The very wicked then, will speak thus well of it: but yet there are very few who have this consideration imprinted in their hearts: to wit, to make this estimation of the law of
God, as to say, that whatever is contained therein is just. And why so? That is first, by reason of the contrariety that is between our wit and the wisdom of God. And next, by reason of the contrariety of our wicked lusts, and affections, with the bridle which he holds us, to rule us according to his pleasure, and in his obedience, when men will take counsel of their own head, that they think to control thereby, whatever God speaks in his word: we then agree even like fire and water. For all our wisdom is but vanity and leasing, when we shall oppose and set ourselves against the holy Scriptures, the doctrine of the Law, and whatever is contained in the Prophets and the Gospel. As we see at this day, the world will in no wise subject itself thereto. From whence come all these controversies and dissensions throughout all Christendom? Forsooth it is because that men will be overwise, and will never honor God in such sort, as to say, Although O Lord our own wits lead us altogether preposterously, yet must we need be ruled by thee. And because that we are not able to attain to this reason, it cannot be chosen but that the tile shards must needs fly about and the world be infected. See then, what is the cause that lets the bigger number to confess both with heart and mouth, that the judgments of God are right: to wit, that all perfection of wisdom is in his law, in his Prophets, and in his Gospel: that it must needs fall out, that we ought to do him homage in all this, knowing that it is impossible to find any one jot therein contained, to be amended. For although we very well know, that the judgments of God are right, to wit, in such sort as that our wits and minds might thereby be confirmed, that we might judge it to be so: yet it so stands nevertheless, that behold our lusts and passions, do violently withstand God, and are ever against him. As how? An whoremonger shall be vanquished that his whoredom is wicked and abominable. A drunkard shall condemn his drunkenness: and shall never be able to say, that the vice whereunto he is given is a virtue. And so much may be said of the swearer and thief. But yet it is so, that such kind of
people cannot give God the glory, saying, that his law is right: For they murmur against him and are very angry, that they have not the reins of the bridle laid in their neck, and give them not all the liberty that may be to do what themselves list. No doubt of it, if it lay in their power, they would pluck GOD out of his seat, that he might have no authority over them. See what men's affections and desires are. So then, we shall find a very small number of people to be like unto David, who will say in truth and without hypocrisy, "I know, O Lord, that thy judgments are right." When he says, that he has known, he means that he has gained new understanding which he never had before, as if he had said, "I have, O Lord, profited so much, that I have completely given over mine own wit and reason. For I know it to be blind, because that men will always lift themselves above measure. But now, O Lord, thou hast brought me to this point, that I will no longer be governed by mine own head and fantasy: I will not trust to myself to know whether the matter shall be good or not, but I will rest me on that which thou sayest unto me." And thus much for the first point.
And a little after he says, "Although mine affections are clean against thy law, that they are ready to cast me quite out at the cart's arse, as we say, yet for all that, O Lord, I have bridled all my passions, yea and that through thy mighty power beseeching thee to continue and hold them as prisoners, until such time as thou shalt fully have delivered me from them." See how David practiced this knowledge which he said he had of God by his word. And let us, after his example, continually record this lesson: Let us bestow all our study both evening and morning upon it, to the end we may say that we have known, that it is that, which GOD has commanded us, yes to follow it. But David does not here set down this simple knowledge of the word of God: but goes on farther: to wit, that God of very
faithfulness, had caused him to be troubled. Now is this far harder than the first.
It is very true that we shall have great conflicts before we can be able to submit ourselves to God, in such humility, as to know and say, that he is only wise. But yet, those who know this, think not his chastisements to be gentle and gracious, but are impatient, and conceive some grief that makes them grind their teeth. Now David joined these two together, to wit, that he did not only make much of the word of God, but also of the punishment which he sent him: as if he had said, "O Lord, I do not only suffer myself to be taught by thy word, but to be chastised also with thy hand: and I beseech thee to scourge and beat me with thy rods, so often as thou seest me to do amiss, and to cause me to amend, showing thyself a most loving and pitiful Father towards me."
We have here now a very good admonition: to wit, that first we must learn to be ruled after the will of God, to receive his word without contradiction, that we reply not according as it pleases our own wits and affections, neither to make any noise when we hear God speak: But let him have such authority over us, to make us so silent, as that we may know that whatever he says unto us is just and true. And thus to do, let us learn not to be so sleepy and sluggish, as we are by nature in our vices and sins, and especially in this vice of ambition, having always a greedy desire to be advanced.
Let us rather know that God is the Master of the humble and lowly: and let us therefore humble ourselves, and not look so big and be so foolishly haughty, which does nothing else but cast us headlong into destruction when we advance ourselves higher than becomes us. Let us rather be advised to bridle all our Lusts and that which holds us as it were captives as Saint Paul says. For what is the cause that so
many people at this day do set themselves against the Gospel? It is not because they know not this doctrine to be good, and that they judge not so of it: But yet are they not therein thoroughly persuaded to say, "Lo how we must live." Every man will do whatever himself thinks to be good. We must then needs confess that the judgments of God are right, that we learn to hold all our passions in bondage: that we suffer ourselves to be condemned by him, and to be rebuked for all our vices and imperfections as becomes us. Now can we do this? to wit, are we become subject and obedient to the word of God? We must also submit ourselves under his hand, to strike us when it shall please him, and lively to understand that we have done amiss, confessing that he has justly chastised us, or as here it is said, of very faithfulness.
This is the sum and effect, that he is just in punishing us, as he is wise in teaching us: the one hangs on the other, that is to say, the second hangs upon the first. For whosoever shall come to this humility that David speaks of, to know, that in the word of God there is but one holy doctrine, one infallible truth, one so perfect equity, as can be no perfecter: he that shall have known this, shall by little and little have wherewith to be fortified to receive the corrections with a meek spirit, and not to be grieved, and to kick against the prick, as we are wont to do. Let us now then suffer God to rebuke us, yea and to correct us, seeing he does all this for our profit and health. And this is the sum and effect of this verse. It follows next after,
"I pray thee that thy mercy may comfort me: according to thy promise unto thy servant."
Here David makes a more general request than that which we have seen before. He desires God to instruct him, and now he adds, "O let thy merciful kindness be my comfort." As if he had said, "O Lord, I
have besought thee for a special and particular thing, but I add now, that thou wilt be merciful unto me in all and through all, that thy mercy be extended upon me, that I fail in nothing. Thou knowest what is necessary and profitable for me: O Lord, let me feel thee to be gracious and pitiful in all manners of ways." See what difference there is between the first request which we have already seen, and this second. Now, this is a point worth the noting. For (as we have before said) see the first which we ought to have in a singular recommendation, and that is, that we may be taught by God, and not to be taught only by words, but that he will also lighten us with his Holy Spirit, to make us know that it is his word which guides us. See here, I say, the very right way to salvation. Now have we made this request? We may crave of God that he will not let us fall in anything whatsoever, that his mercy may comfort us. But yet here we see how that David was not comforted nor yet rejoiced but only in God, knowing that all the joy that we have here below shall be accursed when we have no regard unto our Creator. And yet for all this, see how commonly we are wonted to rejoice and comfort ourselves, that is, even to forget God and to turn our backs upon him. Now accursed be such joy, for the issue thereof can be none other, but as our Lord Christ Jesus says, "That it shall be turned into weeping and gnashing of teeth." However, the world is waxen drunk, for whatever is said unto it, it makes no reckoning thereof, but utterly refuses all good and sound doctrine. Indeed, this is true, that this same was not written in vain: but that we shall be so much the more inexcusable, when as we shall have the example of David, except we follow it. See then for this first point, that after David had compassed the whole world both above and beneath, he found no rest to comfort his spirit and soul, but at such time as he made his repair unto God. And there I say, he found wherewith to rejoice and comfort himself: finding nothing else but unquietness in all living creatures. Now he soon after sets down, how we ought to rejoice and to be comforted in God:
to wit, through his mercy: for if God should deal with us according to our deserts, we should have no cause wherefore to rejoice, but rather be confounded with very horror and fear. When as God shall declare himself to be our judge, alas, which way shall we be able to turn us? Must we not needs be cast headlong into the deep pit? If it be said that we must appear before the majesty of our God, what shall become of us which suck up iniquity even as the fish sucks in water, as it is written in the book of Job? Wherefore, let us know that if we will rightly rejoice and find sure rest in our consciences, we must betake ourselves to this free mercy of our God, that he declares himself pitiful unto us in that he sees us to be miserable and wretched creatures, and to put forth our hand unto him to receive his mercy. Now David in the end shows whereupon he builds himself, in making such a request:
"According unto thy word, made unto thy servant."
See whereupon we must build and settle ourselves, when as we will come unto God, to be heard of him to wit, upon his mere mercy, as we have here above said. But are we already come thus far forth? And if we be, yet is there another point farther required: to wit, we must assure ourselves that the graces of God shall adorn and garnish us, so we seek them according to his word. And to prove it to be so, mark I beseech you, for it were marvelous great presumption in us, to come unto God, without we had his promises for it, and to desire of him anything, and say, "O Lord, I have need of this and that." Go to now, here is already some occasion which causes us to come unto God. And again, "O Lord, thou art good and gracious": lo, this is another thing also which augments our courage and boldness. But because we are so far from God, that we are not able to come near his majesty, without he come down unto us: we must then, before we can have any access to make our prayers unto him, lay this
foundation which is here set before us: that is to say, the word of God, when as thereby God witnesses unto us, that his mercy is always ready, that he there lays it before us, and offers the same there unto us. There remains now nothing else, but that we receive it by faith, and that there we declare our faith through our calling upon him. So then we see, the order which David here sets down, that is, that he brings us to God, to the end we might take our whole contentation, repose, and rejoicing in his mere goodness. And since, that he has received us through his mercy, let us beseech him that he would look unto us with his eyes of pity. For the third point, he shows us how we ought to make such our petitions, that is, because God has bound himself unto us of his own good will, and has witnessed unto us that he will be near us. When then we shall come unto him in this sort, let us not doubt but that he will hear us and grant whatever we shall desire according to his will.
And namely, he says, "thy word made unto thy servant," to the end he would declare to every one of us that every man should apply the promises of God particularly unto himself. And not to use the manner of the Papists, to say. It is very true that God has promised this and that, but we know not whether the same belongs unto us or not. And these are no fools, which say thus, but this is the doctrine which they teach in all their Satanicall and devilish Schools and Synagogues. Loe here the very doctrine of popish doctors, that the promises of God are uncertain, and that we must receive them as things hanging in the air, not to take them generally, to say, I doubt not but that God speaks the same unto me. But contrariwise, we must conclude as David here does, and O Lord let it be done unto thy servant according to thy word. He says not, according to thy word, I know not to whom, nor unto such men of which number I am not, so that I cannot build upon it: but he says, according to thy promise O Lord, made unto me. Let us then learn by his example, that when we
desire the Lord God to assist us, to charge him with his promises, yea and let us apply them unto ourselves, and believe that they are also spoken to every one of us in particular, and generally unto all: I mean unto all the faithful. When as the Lord our God says, "I receive all sinners to mercy," let everyone say, "O Lord, I am one of those miserable and wretched creatures, and therefore I come unto thee, charging thee with thy promise made unto me." Loe how we must behave ourselves herein: for else, we shall but wander in the holy scripture all the days of our life. It follows immediately after,
"Let thy tender mercies come unto me that I may live: for thy law is my delight."
In this verse, we may very well see that David was as it were estranged from the mercy of God. Now this is a very notable point to be considered of: for what is the cause of our distrust, yea even to close up the gate against God for that we would not come unto him, but only because we think that God has estranged himself from us, and that we should be thereby confounded. It is very true that he will sometimes cause us to feel them, as if he had clean turned himself away from us, and all because we first forsook him: but yet we must notwithstanding return unto him, and not be discouraged, but follow the example of David, that although the mercies of God to the outward appearance and in our judgment be far from us, and in such sort, as that we may well perceive it: yet must we never cease to say, "O Lord, let thy loving mercies come unto me: surely to the outward show, and so far as I can judge, they are far off from me: but yet O Lord, I know that thou wilt in the end make me to attain unto them: yea and although thou manifestly showest me them not, yet notwithstanding I will wait and surely look for them, with an assured faith and hope." Moreover, when he says, "that I may live": that is to signify unto us the same which I have already said: to wit, that
although his wit and spirit stayed itself upon creatures, yet that he was but as a dead man, and whiles he thought God not to be near him, he supposed himself to be but as a forlorn man. And indeed although we had all the world on our side, and had God against us, and were sure that he neither loved nor favored us, all the rest would turn but to our ruin and destruction. And if we esteem not thus of him, must it not needs be but that we must be bewitched by Satan, and carried violently away, when we shall content ourselves only with these worldly things, and never have regard unto the spring head and fountain of all goodness: to wit, the bounty of God? But in the meanwhile let us note this, that although we be dead for a time, after the example of David, yet shall we be quickened, so that we come to God, beseeching him not to hold back his mercies far from us. Now he says in the end, "For thy law is my delight." By this, we are admonished what it is that we must crave at the hands of God in good earnest, forsooth that his mercies may remain with us: to wit, when as we are conformable to him and to his word.
Let it not now abash us although we feel so little taste of God his mercies. And why so? For what is he that will acknowledge it? We are so beguiled with these false deceits of the world, that we think we may triumph by them, that we shall be exceedingly blessed when as we shall have all things after our own hearts' desire. But in thus doing we can contemn God and his grace. We must not then be abashed if we be set beside that which appertains to our salvation, and that God suffers us to languish in wretchedness and misery. And so let us learn after the example of David, to be as it were rejected of the word of God, and to be as it were estranged from it to crave in good earnest, to cause his mercies to return unto us: to wit, that he would grant us this grace, to let us in such sort understand what need we have of his favor and aid, that notwithstanding that we have declined from his commandments, yet that he would grant us for all
that, to feel his mercy, although he has held the same from us for a season. Now it follows,
"Let the proud be confounded, for they have dealt wickedly and falsely with me: but I meditate in thy commandments."
Here David sets down another reason, to confirm himself continually more and more, that he shall obtain that which he prays unto God for: to wit, because the wicked do persecute him: whom he calls the proud. And this is the sentence which we have already heretofore treated of, neither will the time suffer us to stay any longer upon it. It shall therefore suffice us for this time, that faith only is the thing which brings us within the compass of humility, when as we know that there is nothing in us but wickedness, and that we are thereto tied, by the just judgments of God. When I say, that the faithful know this, it pulls down their high minds, they are no more arrogant nor presumptuous, to lift themselves up against God, and their neighbors. Contrariwise the wicked and enemies of God are called proud: for the pride which they use against God, engenders also cruelty against their neighbors.
As many as will humble themselves before God, will also be very gentle to their neighbors: but they which have a fierce and high mind to stand against God, must needs likewise cast their poison against their neighbors. And for this cause David says, let the proud O Lord be confounded, for they go wickedly about to confound me. Whereby we are admonished, that although the wicked vex and grieve us never so injuriously and without cause, yet we are thereby taught to have the rather a great deal more trust that God will have mercy upon us. And why so? Because it is he which grants our request: and when as we shall make it unto him, it shall not come of ourselves, but he shall be author thereof. So then, when as we shall be grieved and injured
by malicious and cruel men, let us go boldly unto God, and beseech him to have pity and compassion upon us. Now he adds, that he never ceased to meditate upon the testimonies of God, although he was so afflicted. And this is an excellent admonition for us, that when we are tormented both from heaven, and on the earth, that God on the one side, to the outward show, estranges himself from us: and we on the other side are so forsaken, that we are trodden under men's feet, besides a thousand other villainies done unto us: when as, I say, we shall be so vexed and grieved. We must learn after the example of David to meditate of the testimonies of God, and there to seek our whole comfort, for that is the very means by which God means to pluck us out of all our anguishes and griefs which might any way trouble us.
That now which follows, has been already handled: to wit, that men who fear God do turn unto him: to say, that they will keep him company. And in the end he sets down this conclusion:
"Let my heart be upright in thy statutes: that I be not ashamed."
Now like as in the first verse he desires God to give him understanding that he might learn his Law, here he desires that he would grant him affection. Whereby we may see, that this proceeds from us and from our nature: to wit, to be very poor blind souls, until such time as God opens our eyes.
And thus much for the first point. But yet understanding only shall not serve. God must make our hearts pliant unto his obedience, and place us so with himself, as that we have no other desire but to serve him. Let us then learn to pray unto him as David here has done: for after he had desired him to give him understanding of his law, he desires him also to give him a pure and a sound heart: yes, and that we should also do the same in verity and truth, not doubting but that
when God has bestowed upon us some graces, that he will also increase them more and more, and have compassion upon us, so that we be obedient unto him in our behalf, and yield him the homage and authority which unto him belongs.
And according to this doctrine, let us in all humility prostrate ourselves before the majesty of our good God, in acknowledging our offenses, beseeching him so to touch us, as that we might learn after the example of his Prophet, how to make and present our requests unto him, and to bereave us of all our earthly affections, which we feel to be most violent against us, to the end that our mind be not withdrawn through them from his righteousness, but that we submit ourselves wholly unto his holy will, desiring nothing else but to have him to govern us: to the end that being fortified by his holy spirit, we might persevere unto the end to resist those temptations which shall grieve us, to obtain the victory above said, and come to the triumph which is prepared for us in heaven above. That he will not only grant us this grace, but also unto all people and nations of the earth, etc.
The eleventh Sermon of the hundredth
and nineteenth Psalm.
CAPH.
81 My soul fainteth for thy salvation: yet I wait for thy word.
82 Mine eyes fail for thy promise: saying, when wilt thou comfort me?
83 For I am like a bottle in the smoke: yet do I not forget thy statutes.
84 How many are the days of thy servant? When wilt thou be avenged of them that persecute me?
85 The proud have dug pits for me: which are not after thy law.
86 All thy commandments are true: they persecute me falsely: be thou my help.
87 They had almost made an end upon me on the earth: but I forsook not thy commandments.
88 Quicken me according to thy lovingkindness: so shall I keep the testimonies of thy mouth.
IF we could rightly call to our remembrance the promises of God in our afflictions and miseries, it were sufficient enough to make us patient. And by this means we should render a true proof of our faith: but so soon as we are grieved with any affliction, we by and by wax faint-hearted, because we forget all the promises of God: which to our seeming, we had long before very well understood and learned. Now we should not at the least be forgetful of them, when need requires, yea, and that when we are thereby enforced. And for that cause we have here a very excellent lesson for the purpose, and worthy the noting: for David does not only teach us as a Prophet of God, what our duty is, and what the power and virtue of our faith ought to be: but shows us also the way by his example, how we must be patient in all our adversities, and how we ought not to fall from that: to wit, that we always have our eye fixed upon the promises of God. For that shall be enough to entertain and keep us, in such sort as that we should patiently wait for his saving health, yes, even in
calling upon him. But that we might the better profit by this doctrine, we are here to note, that the two first verses are both of one and the self-same substance, save that the order of the words are changed. He says in the first place, "My soul fainteth for thy salvation," That is to say, O Lord, I have longed, albeit the afflictions and miseries which I have abided, were very great: and lasted long, and that I see neither end nor issue of them, yet nevertheless I rested altogether hereon, that I always trusted, that thou wouldst be my supporter and aider. Now he adds the reason how he could so faint: to wit, because he trusted unto the promises of God. In the second verse he says, That he has failed for the promise of God, yes, even looking for this promise, and that he has said, "When wilt thou comfort me?" And in the third he handles that which before he had spoken of: to wit, that although he had been as it were parched and dried, even as a skin bottle in the smoke, so that there remained neither moisture nor substance in him but dried up with very miseries, yet that he had not forgotten the testimonies of God.
We see then now what the sum and effect of this is, which is here showed unto us: to wit, that there is but one only mean to cause us to be constant and patient, when as we are afflicted, and that our adversities do ever long last as we imagine: that is, to be mindful of the promises of God, and to have them deeply imprinted in our hearts. For if that be so, it will not cost us much to be patient: and although it be a hard matter, yet we shall at the last come to the end of it. Let us then now mark, from whence our impatience springeth, and what the reason is why we are so oftenentimes overcome with temptations: or else, when as we shall have for a time resisted them, yet in the end we are confounded and faint-hearted. Truly, it is because we forget the testimonies of GOD, and turn away from his word. In very deed, this at the first sight may seem to be a common matter with us. And to say the truth, every man will say, that we
ought to remember them, and that it is the only remedy to comfort us. But we shall the oftener do it, when as we shall have learned this lesson which is here set down unto us, and that we record it all the days of our life: For this is one of the principal points that is to be required in all Christians, that when they perceive that God has laid his hand on them, that they be as it were almost cast down: yet that they might comfort themselves, in staying of the promises of salvation which God has promised them. But yet, let us thoroughly consider the word which David here uses: "I have longed" (says he) "after the salvation, and I have hoped, or after that I had hoped, because of thy word."
The second part of this verse, is as it were the foundation whereon David builds. Let us understand then this hope which we ought to have in the word of God, as David had: for without that, it is impossible but that we must be confounded. for although it seem in the judgment of men, that there is in us some virtue and soundness to endure and suffer patiently, yet shall it not be such a true patience as GOD allows. And why so? For we shall never bear him that affection to obey him, without we comfort ourselves that he loves us, and that we trust to his bounty.
A man, I say, shall never be disposed to obey God, and to glorify him in afflictions, except he have a taste of the bounty, and fatherly love, which he bears us. Now how can it be that we should be fully persuaded that God loves us, and procures our wealth and health, when as he afflicts us, without we be armed with his promises? For it is impossible for us to know the truth of God, except he declare the same unto us in his word. Let us learn then, as I have already said, that the patience of the faithful cannot be built, but upon faith and hope in the promises of God. See then what we have to note in this place.
Now David, having laid such a foundation, builds thereon, saying, that his soul longed after the salvation of God: when he says that his soul longed, he means not that he was so forlorn, as that he had in the end given him clean over: nor yet that Satan had gotten any advantage of him: but that word, to long, is taken in the scripture, for that which notwithstanding is conjoined with such obedience as we ought to yield unto God, staying and settling ourselves upon him. As how? Saint Paul says, That we ought to hope beyond all hope as Abraham did: to wit, we must surmount all our wits and imaginations, when there is any question of our belief in God. For if we will measure the promises of God by our own wits, what shall become of it? our faith then must exceed and go beyond all the wisdom of men, as here it is said, That his soul has longed: which is as much as if David had said, it is true O Lord, that according to man's reason, I was utterly forlorn: yea I was so oppressed with miseries, as that I could bear no more: but when I was in the midst of death, I ceased not for all that until I was arrived at a sure haven: to wit, thy aid and help. Now he namely speaks of God's succor, because it shall go very hard, but that we will wander, look above, and beneath, both before and behind, to see if we can find ready help.
But if the trouble last long & we see not which way to get out of it, but that it is like a bottomless pit: although before we somewhat trusted and hoped upon God, yet for all that we shall then be driven and egged, to seek for aid here and there, we know not where. And how so? Is it not possible for me to find remedy? Because, I say, we are so dull, and the hope which we have in God, passes so lightly away from us, and melts, and runs about, this way and that way: David for this reason says, That he hoped for the salvation of God. Hereby then he shows, that although this occasion was offered him to seek after other helps, and to cast his eyes upon creatures, and to forsake God: yet that the temptations had not so won upon him but that he always
remained constant in this resolution, that it was God which must relieve his need. Now hereupon he adds,
"My eyes fail for thy promise, saying: when wilt thou comfort me?"
I have already said that this verse contains no new or strange thing, but David changes only the order of the words. For when he says, That his eyes sore longed after the word of God, he means none other thing but this, that although all his wits were troubled, and that he was as it were blinded with the multitude of afflictions which he endured, yet that he always stayed himself upon this word of God, and never ceased calling upon him, saying: O when wilt thou comfort me? By this he shows us, that if we have a true faith settled upon the promises of GOD made unto us, when as it shall please him soon after to afflict us, we must not by and by be angry, biting the bit as Mules do: but let us yield him true obedience, saying: O Lord, when wilt thou comfort me? We must then suffer and abide thus to do: to wit, that when we beseech and require God, to help us according to his promise, we must also desire him, to show it us by the effect: and we must remain firm and constant, until such time as he causes us to perceive it: for although he delays his aid, and holds it as it were in suspense, yet must we be fully persuaded that he has not forgotten his office, which is, to comfort us. By this means we shall find in the end the fruit of our prayers. Now he fully and wholly explains in the third verse following, when as he shows it to be no small matter to be thus cast down, had not the word of God sustained, and upheld him, but that there was great reason in it. "I am," says he, "like unto a Goat's skin wherein oil, or wine is put, hanging in the smoke, and so dried and parched, as that there was neither substance nor moisture left in him." David uses this similitude, to show that his afflictions were so great and excessive, as that he was without all strength, and
without hope of life. Now he adds notwithstanding, "That he did not, yet forget the statutes of God."
Lo, an example which we ought to follow, neither must we allege here our infirmity: for David was a passionate man as we are: he might very well have fainted if God had not strengthened him. And how so? Having the promises, he hoped upon them: knowing that God continues his benefits towards his children, because they should have recourse unto him: he called upon him, for that he had already found mercy and succor of him: God so helped him through his holy spirit. Now, have not we at this day the same promises which David had? Yea, have we not more large and ample promises? Have not we a great deal more familiar access than David had, because that Jesus Christ is declared to be a mediator more manifestly, than he was under the law? When God then renders us such a testimony of his goodwill, that we may freely come before him to pray unto him, to the end he might help our necessities: I pray you what excuse shall we make, if we come not boldly unto him as David did, and be constant to persevere in the same purpose, seeing that God offers the self-same means, to fight against whatever may turn us away from it. Moreover, is the power of God lessened since that time? Does he not at this day help all his faithful with his holy spirit, as he did under the law? Yea, does he not say that he will increase the kingdom of our Lord Jesus Christ more than ever he did at that time?
There is nothing then but our unthankfulness which has shut the gate against God, so that his graces can have no access nor entrance into us. It is very true, that he will say enough unto us, but we will stop our ears: he will make us fair promises enough, but we will soon forget them: or else if we keep them in mind, it shall be but a ranging imagination, neither shall it have any deep print, or yet lively root in us. Because therefore, that we esteem not of the promises of God, lo,
the reason why we are so suddenly cast down, even with the least temptation that may come. How exercise we our faith in prayers? what readiness and zeal is there at this day among Christians in calling upon the name of God? Alas it is so cold and feeble as it cannot be more. And so see why God has plucked back his hand from us, because of our infidelity, so that we feel not his help as we should. The more deeply therefore ought we to consider of this sentence here, when David declares that he was clean dried up, and yet for all that forgot not the promises of God.
Let us now go and vaunt ourselves to be good Christians, that we have greatly profited in the Gospel, and yet when as we shall be touched with any little, yea, and that with a very light affliction, we shall be so amazed as it is wonder. Alas what should become of us, if we should be as David protests he was? that God threatened us through stitch, that there were but one drop of substance of life, and that it should seem that we were even as it were dead. If then there were such a kind of parched dryness in us, what should become of it? But what? herein rests the fault, that every man flatters himself, and we also think that GOD should submit himself to our flatteries.
But it is not in vain that this example is here set before us. Let us exercise ourselves then better than we have heretofore done, and call to mind the testimonies of God. When as we shall be parched, and so dried, as that it might seem we had not one drop of life? let us notwithstanding, meditate yet more than ever before we did of the promises of God, to the end we might get us new force and strength. Now when David had thus spoken, he adds,
"How many are the days of thy servant? when wilt thou be avenged of them that persecute me? The proud have dug pits for me: which are not after thy law."
Here David, pursuing his purpose, mentions the griefs which he endured, that is, the wicked and ungodly persecuted him wrongfully, and that he, being retired to God as to his safeguard, found no succor from him at the first dash, but that God held him at bay, as a forlorn man. Now hereupon he rightly shows that his faith was not clearly quenched, nor yet lessened, but that he still continued in prayer. And in the end concludes that he will yet better remember the word of God when he shall be so restored by him and raised up again as it were from death. Let us then note that David here sets down a certain manner and order to show us that when God, to the outward show, shall seem to estrange himself, yet we must take heed that the same keep us not from having recourse unto him. Now it may very well seem that God sometimes thinks not of us, but specially when he shall suffer the wicked to run where they lift and let them do whatsoever they desire.
Now this is a terrible temptation. And why? For on the one side, we look that if God took us for his children, and loved us as he testifies, should he not by and by have compassion of our miseries? Should he not put forth his hand to help us? When then he suffers us to be thus unjustly trodden underfoot, it is a sign that he has forsaken us and that he has no care of us, nor of our health.
Lo, here a very hard and grievous temptation. And the second is that it should seem that God does not his office. How is that? Behold how the ungodly fall out with him so that it seems they would give him open defiance. For is not this to make war against him when they give themselves license to do wickedly: that whatever can be said unto them, they can never be brought to goodness? And yet God makes semblance as though he had no care of their wicked dealing. These, we see, are two marvelous dangerous temptations. And this is
the cause namely why David has here recited his persecutions, which he abode at the hands of the wicked.
Now it is so that he, being in such conflicts, having to fight against these two temptations which I have noted, shows right well that he remained still conqueror. And see why he says, "How many are the days of thy servant? When wilt thou be avenged of them that persecute me?" David signifies that he made not this request until such time as he was driven to this extremity, that he was no longer able to abide it. As if he should have said, "Alas, my good God, wilt thou help me after I am dead? For thou seest that I have already abidden so much, as it is not possible to endure more: thou seest me even at the grave's brink: It is now time, or else never, to help. But yet I perceive no succor coming from thee. And what is the cause? When wilt thou do it?" It cannot be chosen but that David had as it were an intolerable affliction when he called upon God in this manner. Wherefore we are so much the rather to meditate on this place. For although God suffers us to be afflicted but for a little while, yet the same lasts so with us, as that we, being vexed even to the uttermost, will say, "I know not where I am, nor what to do herein." What is the cause why God defers his aid so long? For instead to call upon him, it is out of doubt rather that we murmur, yea and moan as it were secretly against him. Now the right remedy to overcome these temptations, and not so to murmur against God in our afflictions, is this, to call upon him with full assurance, beseeching him to grant us his grace, that notwithstanding all the afflictions which he lays upon us, yet that he leaves us not for all that to hope after that which he has promised us. And this is it which David declares yet more fully, when after he had said that the ungodly had gone about to dig pits for him, which is not after his law, he adds, and says,
"All thy commandments are true: they persecute me falsely, be thou my help."
Here he expresses what the injuries and outrages were which they had done him. "They have," says he, "dug pits for me," yea, and he protests that they did it unjustly, that he never gave the wicked occasion to hurt him, but that he had walked in a good and pure conscience. Yet, says he, "They have gone about to circumvent and compass me round about." We see then that David had no small assaults, but such as were even deadly, that it was without all question that he must be utterly confounded. Yea, and although he never hurt any of them, that it might be said that he had injuriously persecuted them, yet he always had his recourse unto God. So then, we may now be better confirmed in the doctrine which we have heretofore handled: to wit, that to whatsoever extremity we are driven into in our afflictions, we shall bring them to a very good end, when as we, being fenced with the power of the spirit of God, do look unto his promises. Now let us see why he adds and says, "Thy Commandments are true, they persecute me falsely, O help me." David sets down here three points. The one is that God is true, and after he adds a protestation of his good conduct and guidance, and of the malice of his adversaries. Thirdly, he calls upon God in his afflictions.
Now as concerning the first, he shows us that although Satan, to shake us, and in the end utterly to carry us away, subtilly and cunningly goes about to deceive us, we must, to the contrary, learn how to know his ambushes and to keep us from out of them. So often then as we are grieved with adversity and affliction, where must we begin? See Satan how he pitches his nets and lays his ambushes to induce and persuade us to come into them. What says he, do you not see yourself forsaken of your God? Where are the promises wherein
you did trust? Now here you see yourself to be a wretched forlorn creature. So then, you rightly see that God has deceived you, and that the promises wherein you trusted appertain nothing at all unto you. See here the subtlety of Satan. What is now to be done? We are to conclude with David and say, yet God is true and faithful. Let us, I say, keep in mind the truth of God as a shield to beat back whatsoever Satan is able to lay unto our charge, when as he shall go about to cause us to deny our Faith, when as also he shall lie about us to make us believe that God thinks no more of us, or else that it is in vain for us to trust unto his promises. But let us know clean contrary, that it is very plain and sound truth which GOD says unto us. Although Satan casts at us never so many darts, although he have never so exceeding many devices against us, although now and then by violence, sometimes with subtlety and cunning, it seems in very deed to us that he should overcome us: Nevertheless, he shall never bring it to pass but that we shall have the truth of God, to be sure and certain in our hearts. And thus much for the first.
The protestation which David makes ought to stir us up to walk in such sort with our neighbors, as that we give them no occasion to hurt us. But to live plainly and simply one by another. The wicked may very well hurt one another, yea and even destroy themselves: but in the meantime, the Children of God must have this testimony always with them, that they will neither do nor yet procure them any hurt, but are grieved and sorrowful to see them run headlong into destruction.
When this mind shall be in us, then shall we have an excellent entrance to call upon God: but contrariwise, if we render evil for evil, being molested by our enemies, and enforce ourselves to do the like, and cry quittance (as we say) with them, our cause will quite be overthrown. And why so? For if we shall be so vengeful, it is
impossible for us to trust and believe that God will help us. Yea, even then, I say, when we shall have a good and just quarrel. For God will discharge us if we shall not have a good conscience: and although some there are who would both wish and do us hurt: We must say, O Lord, this is injuriously and falsely done. But (as I have already touched) let us have such a testimony in our hearts, that although they who persecute us are the instruments and limbs of Satan, and do it of mere malice: Let us not clean contrary purchase them any hurt or displeasure. Then may we call upon God with David, knowing that he will never fail those who are wrongfully persecuted. See then the meaning of these three points which are here touched. Now after that David had thus spoken, he adds,
"They had almost made an end of me upon the Earth: But I forsake not thy commandments."
See here a sentence worthy to be well weighed. It is very true that David expresses that which he had before spoken, "I have not," says he, "forsaken thy commandments, O Lord, although I was as one clearly dried up, and as a man utterly forlorn, yet for all that have I not forsaken thy Commandments." Now it must needs be that David resisted two temptations in continuing so firm and constant in the obedience of God. The first was, that he might have been brought into some distress. The second, that he might have been bent to have done wickedly. And why so? Seeing that the wicked had unjustly persecuted him, he might have been revenged of them. Lo the two assaults which were meet and convenient for him to sustain and keep off. Even so must we follow his example: For when men shall unjustly molest and grieve us, and that they shall not only do us one injury, yea two or three: but that our trouble shall continue without end and without ceasing, let us yet learn to be patient. And chiefly, when as there shall be no question of abiding a little damage, or
small grief: But that we shall be mortally persecuted, and our life too be as it were desperate, to be already as it were in the very throat of the Wolf, yea to be already even as men swallowed up and devoured. When as we shall be brought even to such a pass, yet let us not cease to say with David,
"I have not forsaken thy commandments."
And so that we might the better practice this doctrine, and apply it to our own use and profit, let us learn to have recourse unto God in all our afflictions, calling upon him to be our warrant and safeguard. And in the meantime, although we be wrongfully molested, let us beseech him to grant us his grace to yield ourselves unto that which he has commanded us: to wit, to love our enemies, to do good unto them which seek to do us all the hurt they can, to pray for those who slander and wish us as much evil as is possible. Lo here we must meditate upon the Commandments of God, although we be as it were consumed on the earth.
Now here we are to note, that it was not without cause that David says that he was almost consumed: For this shall even so come to pass in us, when men shall judge and condemn us, and that we have already received sentence of death in ourselves: as St. Paul says in the second to the Corinthians. Even so David, being as one condemned to death, and seeing no likelihood to be delivered, ceased not for all that to call upon God. So likewise must we do, knowing that he will never forsake us: for see what the cause is, that God oftentimes keeps back his helping hand from us, but even when we prevent him by means of our own lightness and inconstancy. For so soon as we are grieved somewhat more than we are wonted: we straightway conclude and say, "O, all is naught: we are clean undone: it is past all hope." When we, after this sort, prevent him, it is like
unto a man that would cast himself into his grave before he is dead, and so smother himself. After this manner, say I, do we, preventing by this means that aid which God has deferred to give us, until the time be come, which he knows to be most meet. Let us then well consider, that when God shall defer the aid which he means to give us, although we seem as dead men, and our life desperate, yet that he can restore us again in the minute of an hour, although in the sight of men we were even as the pictures of death, yet that he leaves us not without life inwardly. For as we see in Winter the trees to be as it were dead, that we can perceive neither sap, leaf, nor nothing else: yet there is life hidden in them. Even so fares it with us: For when we shall be still & quiet attending for aid at the hands of God, we are sure that when Winter is past: to wit, the time of our afflictions, that God will give us life, which was before as it were hidden. Now to conclude the Psalm he says,