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Commentary on the Psalms of Ascent · Martin Luther

Commentary on the Psalms of Ascent, Section 11

The 130. Psalme. Out of the depth I call vntounto thee, O Lorde, &c.

The argument of this Psalme: which emongest all the Psalmes is one of the chiefest.This Psalme we doe also account emongest the most excellent & principall Psalmes: for it setteth forth the chiefest poynt of our saluation, our iustification I meane, & righteousnes before God. The true and sincere knowledge whereof is it which mainteyneth and preserueth the Church: for it is the knowledge of veritie and life. Contrariwise, where the knowledge of our iustification is lost, there is no life, no Church, no Christ, neither is there any iudgement left either of doctrine or of spirites, but all is full of horrible darkenes and blindnes. That we may therefore preserue and leaue this light to our posteritie, we wil take in hand, as God shall make vsus able, to expound this Psalme also.

And here first of all ye hauehave to note,How the prophets are wont to speake of God, & how they describe him. that the Prophets, when they speak of God or name God, do meane their owne God, whose promises & worship they had emongest them, lest ye should thinke that we hauehave any accesse vntounto God by our owne imaginations which we conceaue of God without the word, as the Turkes, the Iewes and the Papists do, which seke after God altogither without his word, or else they transforme the word from the right sense and vnderstanding thereof, into a fantasie of their owne imagination. For the Prophets did know that the true God, although he be of him selfe and of his owne nature infinite and incomprehensible, was included notwithstanding in the Mercieseat, whereunto he had bound him selfe by his word and promise. Wherefore, although they called him the God of heauen & maker of all thinges, yet this had they as a more neere & proper token of the true God, that they knewe him to hauehave his dwelling in Sion. When they prayed therfore vntounto God or talked of God, they did it according to that forme and maner wherby God had reueiled him self in his word and promises. Albeit therefore the Prophet maketh no mention in this place of yt tabernacle or promises, but semeth to speak vntounto God simply and without all respect thereof, yet we must vnderstand that he speaketh no otherwise to God, then as he is setts forth in his word & worship:VVithout Christ God is neither to be sought nor worshipped. Like as we ought now no otherwise to thinke or speake of God, then as he is in our true Mercieseate Christ. For so Christ himselfe saith vntounto Philip: He that seeth me, seeth my father. No man commeth vntounto my father but by me.

When we hauehave attained this knowledge, then may we safely worship God and call vponupon him as he is the maker of heauen and earth, and so shall we vndoubtedly find him. For although of him selfe and when he is not thus reueiled, he is vnsearchable and not to be found: yet in his word and promises, wherein he wrappeth him selfe, he will both be found & knowne of them that will there seke after him. The Iewes therfore praying before the arke, worshipped the true God of heauen and earth. For God by his worde had promised that he would be there present, & there would heare the praiers of his people. Euen so we likewise loking vntounto Christ & worshipping him, doe worship the true God: for he hath reueiled him selfe in Christ. Therefore Christ saith: VVhat so euer yee shall aske the father in my name he will giuegive it you. They therefore that pray vntounto God and fasten not their eyes and minds vponupon Christ, come not vntounto God, but worship the imaginations of their owne harts in steed of ye true God, & are plaine idolaters. For neither wil god be sought nor found, nor heare our praiers, but in our mercieseat Christ. Wherfore if we wil find God in deede, knowe him as we should do, & with boldnes come vntounto him, let vsus loke vntounto Christ, according to y• saying of S. Iohn: He that seeth me, seeth my father. Thus y• word gathereth togither y• wandring cogitations of our harts, vntounto this only person Christ God & man, to ye end we should know yt there is or can be found no God without Christ, Dost thou not beleue (saith he) that the father is in me, & I in him?

In like maner did the holy Iewes pray vntounto God dwelling in Sion. That place who so euer neglected, although they vsed one and the same kind of worship, & the same wordes in prayer which they did, notwithstanding they committed idolatrie, because they did contrary to this commaundement, namely that he would be worshipped in Ierusalem. This is then a general rule to be obserued in all the Psalmes & in the whole Scriptures, that in the olde Testament there was no God but in Sion: or in the place of the tabernacle, and that all prayers were made vntounto God sitting betwene the Cherubins. Nowe, when this temple was destroyed, God set vp an other temple, in the which he would be sought, serued and worshipped. Without this temple there is no God, but the deuill in steede of God, is there both sought and founde: and therefore men fall either into desperation if they hauehave an euil conscience, or else through hypocrisie into presumption, as did the Idolatrous Iewes, and as our Papistes now doe, most arrogantly presuming of their owne righteousnes.

Hereunto doe these and such like sentences of the Psalmes & the Prophets apperteine: I lift vp mine eyes vntounto the mountaines. Again, The Lorde out of Sion blesse thee. In like maner are all such other sentences also to be vnderstand wherin is added no manifest signification of the place or of ye temple, as in this place: Out of the depth hauehave I called vntounto thee O Lord. He doth not here cal the Lord absolutely ye maker of heauen & earth, as the Turks also do, but the same God which dwelleth in Sion, whose word & promises they had amongs them, that he would there receaue & heare their prayes. The Prophet resteth therefore wholy & onelyonly in the assured confidence of y• free mercy & grace of God, but of that God which was in Sion, & which said vntounto Satan: I will put enmitie betwene thee and the seede of the woman: For God will not be sought by our deuises. Which if we shoulde doe, what should we need then ye word? To what end was ye law? why was Christ reueiled? Behold our aduersaries the papists wherunto they are come. They pray much. They recite Psalmes often. They say: Pater noster qui es in caelis, &c. But beca…se they contemne the worde, yea and persecute it also with might and maine, therefore vnderunder these good wordes they mainteine plaine idolatrie. So hapneth it also to the Turkes, euen then when they say they worship the liuing God the maker of heauen and earth.

For this cause I do so often admonish you, that without Christ ye should shut your eyes and stoppe your eares, and say ye knowe no God besides him which was in the lappe of the virgine Marie and suckt her breastes. Where this God Christ Iesus is, there is God wholy, there is the whole diuinitie, there is ye father and the holy Ghost. Without this Christ there is no God. I hauehave known many in the kingdom of Antichrist, which seeking to comprehend God by mans speculations, hauehave horribly perished, and if God through his inestimable merciemercy had not deliuered me from this tentation, I had also fallen headlong into destruction.

Albeit the Prophet (as I sayd) maketh here no expresse mention of the temple,The prophe… praying for the remission of sinnes, includeth Christ in his prayer. yet shal ye see how in this psalme he wrappeth the promise concerning Christ. For this is the whole argument of this Psalme, that there is no saluation, no grace, no iustification, but in that God which forgiueth sinnes. And is this God any other then the same which sayd vntounto the Serpent: The seede of the woman shall bruse thy head? Therefore he taketh God here as a promise maker, and sheweth that Christ was promised of the father to be a sacrifice for the sinnes of the world. And here the Prophete setteth foorth vntounto vsus a principall poynt of doctrine touching Christian righteousnes, Christian wisedom and the glory of Christ. These thinges Dauid treateth of euen then, when the law was in his full strength, and leapeth ouer the boundes of the law into Paradise, or rather into the very heauen of grace & merciemercy. For why should I not call grace heauen it selfe, by the which we hauehave an open passage vntounto heauen, and the which we can neuer atteyne vntounto by the law, by workes or by our owne endeuour, but rather, as a most large heauen it receaueth vsus beleuing that by adoption we are made righteous before God through Christ.

Hereby we may see what the entent and purpose of the Pr… phet is in this Psalme, namely to teach vsus the true way to righteousnes, life and saluation. Againe, to shew vsus the way how to escape death, sinne and the wrath of God, that out of this life we may passe to life euerlasting. And in teaching of these things he sheweth his owne experience, and layeth open vntounto vsus his owne hart, which the holy Ghost had exercised and scholed with many tentations, that so he might atteyne to this doctrine: wherein he goeth about here to enstruct vsus also. The summe whereof is, that he resteth wholy in the hope of Gods merciemercy, and in the sure trust of the forgiuenes of his sinnes. But these thinges shall more clearely appeare hereafter in expounding of the Psalme.

Verse. 1.

Out of the depth hauehave I called vntounto thee, O Lorde.

It may seeme that the Prophet vseth here moe wordes then needeth. But he that considereth well the cause which forceth him to burst out into these wordes,The greatnes of the tentation wherewith Dauid was oppressed. shall see that no plentie of wordes could expresse the sorrow and anguish of his wofull hart, nor sufficiently declare his daunger. For it was no light or common tentation that vexed him. He complained not of ye perills that he was in by the rage of Saul, by his sonne Absolon, by ye false Prophets and others, nor of any other tentations which proceede of malice and hatred wherewith the world persecuteth the godly: but he setteth forth here the griefe of a vexed and wounded conscience & the very sorrowes of death, when a man feeling his hart as it were oppressed with desperation, thinketh him selfe forsaken of God: when he seeth his owne vnworthines and desertes accused before God as a terrible iudge: yea when it seemeth vntounto him that God hath not onelyonly forsaken him, but cast him away for euer, hateth & abhorreth him for his sinnes. These tētations are much more terrible then those which men commonly fall into: for they are not without daunger of soule & eternall saluation. Therefore he vseth here this maner of speech, saying: Out of the depth I call vntounto thee, &c. As if he should say: great are the troubles wherewith I am oppressed. For I feele mine owne sinnes and the iust wrath of God vponupon me for the same, neither can I find reliefe or comfort to my restles & afflicted soule. Against the malice of men, wherewith they molest and vexe vsus, there are remedyes to be found: but this wound is vncurable, except the Lord send helpe and succour from aboue.

And in dede such troubles as the godly are commonly exercised withall, as the losse of goods, wife, children & such other, may yet be ouercome or borne with patience. Moreouer, in those which are counted inferior sinnes, as the offences of youth, the deiect & broken herted may more easily be raised vp againe: But these afflictions seeme to them, and are in deed vntollerable, when they feele them selues oppressed with such horrible and hellish cogitations, that they can see nothing else, but that they are caste away from God for euer. They therfore that feele such bitter tentations,It is a great consolation to see that holy Dauid was exercised with the tentations of the wrath of God. hauehave here an example that Dauid in him selfe felt and had experience of the like. For it maketh the tentation much more greuous when they which are thus afflicted, feele that, (as to them it seemeth) which none else doe feele but they alone. We must learne therefore that euen the godly hauehave euer suffered the same afflictions, and hauehave bene beaten downe euen to death with the terrors of the law and sinne: as we may see here by the example of Dauid crying euen, as it were out of hell and saying: Out of the depth doe I cry vntounto thee, O Lord, &c.

But it is not inough for vsus to knowe that we sustaine not these troubles and tentations alone, but we muste also learne the way whereby such as hauehave suffered the like tentations, hauehave beene raysed vp againe. And here ye se Dauid what he doth. Ye see whither he flyeth in his great distresse. He despaireth not, but cryeth vntounto the Lord, as one yet hoping assuredly to find reliefe and comforte. Rest thou also in this hope, and do as he did. Dauid was not tempted to the end he should despaire. Thinke not thou therefore that thy tentations are sent vntounto thee that thou shouldest be swallowed vp with sorrowe and desperation.In the tentations of sin and of the wrath of god what we ought to do. If thou be brought downe euen to the gates of hell, beleue that the Lord will surely raise thee vp againe. If thou be brused and broken, knowe that it is the Lorde which will heale thee againe. If thy hart be ful of sorrow and heauines, looke for comfort from him who hath saide, that a troubled spirite is a sacrifice vntounto him.

It is expedient also to hauehave some faithfull brother at hande, which may comfort vsus in these bitter conflictes. For God would that in his Church one should help to comfort an other as mēbers knitte togither in one body: and he hath promised that when two are gathered togither in his name, he will be the thirde amongest them. And doubtles nothing comforteth an afflicted conscience so much, as to heare some godly brother declaring out of the word of God, that such terrours and afflictions are sent of God, not to destroy vsus, but to humble vsus, therby to make vsus to acknowledge the great mercy of God offred vntounto vsus, and to receiue the same with thankful harts, But if, in this distresse we be destitute of the helpe of such faithfull brethren, we must then doe as Dauid …id in this place: that is, we must cry vntounto the Lord, & pray as this Psalme teacheth vsus. Wherein ye see such sorrowfull and bitter sighes as liuely expresse in Dauid the great anguish of spirite: from whence floweth such plentifull matter (and yet nothing superfluous) as compelleth him, not onelyonly to say, that out of the deepe depth he cryeth and calleth vntounto the Lord, but he putteth the Lorde also in minde of his promise, thereby to moue him the rather to giuegive eare vntounto his prayer.

Verse. 2.

Lorde heare my voice: let thine eares attende to the voyce of my prayers.

He speaketh (as I hauehave saide before) to the same God whose seate was in Ierusalem, like as we now speake vntounto that God, and call him father whom we knowe and worship in Christ alone. On this God with deepe sighes he calleth, that he would with the eye of merciemercy looke vponupon him and gratiously harken vntounto his prayer. But if we thinke that we can not pray with such a minde or with such feruencie of spirit as these words doe expresse,Dauid in his tentation did not thus pray. we must consider that Dauid him selfe did not thus pray in his anguish and in the extremitie of his tentation. The minde oppressed with terrour and desperation, can not pray so long as such desperate assaultes doe endure, but bursteth out rather into blasphemy & murmuring against God, and can not thinke wel or reuerently of God. But when the extremitie of the conflict is past, thē beginneth this crying vntounto God and this vehement desire, which the mind before oppressed with anguish and sorrowe, could scarsely once feele. It helpeth an afflicted conscience also very much (as I hauehave said) to heare some faithfull brother with comfortable exhortation & counsel out of the word of God, saying on this wise: Brother, why art thou so heauy harted?Singular cō solations against desperation. Doest thou not heare that God will not the death of a sinner? hast thou forgotten that God commaundeth thee to beleeue in him, to trust in him? Looke vponupon the first commaundement: What is it, what requireth it else, but that we shoulde worship God in faith and hope? Why then shouldest thou not trust in his goo…nes and merciemercy? Why shouldest thou despaire? This is to heape sinne vponupon sinne: and whereas thou wast a sinner before in the second table and in the inferior degre of the commaundements of God, now thou settest thy selfe in the firste table also, and in the highest degree, adding to thy other sinnes, desperation and incredulitie, &c. When the heauy and troubled conscience is thus earnestly stirred vp to a stedfast hope and trust in God, and to the consideration of Gods great merciemercy and goodnes towardes the penitent and afflicted, then beginneth to arise some sparke of faith and groning of the harte, bursting out into these or the like wordes: Oh that I could. These vnspeakeable gronings the spirite helpeth, and at the length there followeth some feeling of relese & comfort. For God can not reiect or neglect these gronings. Of these gronings we see a shadowe, as it were, in the first verses. But why doest thou grone? why art thou heauie? Harken what followeth.

Verse. 3.

If thou Lorde wilt streitly marke what is done amisse. O Lord who may abide it?

This verse in our diuinitie is well knowne,Dauid prayeth that his sinnes may be forgiuen and his iniquities not marked, therefore he denyeth all righteousnes of workes before God. neither doe I seee how either our aduersaries, or Satan him selfe can auoyde it. For what can they say? or what hauehave we here that may moue vsus any way to doubt? As for Dauid, it is witnessed of him that he was a man after Gods owne hart: and in deede he is a singular example to all posteritie in all kind of godlines. For although, through the murther of Vrias and his adultery with Barsabe he is not with out reproch, yet how great was his humilitie when the Prophete reproued him, and how feruent was his faith when he raysed him vp againe? Beholde moreouer his singular patience in affliction, his carefull and continuall trauell for the amplifying and adnauncing of the kingdome of God, of the true seruice and worship of God. What should I say more? Dauid hath not many fellowes, whether ye consider his life and his faith, or the witnes pronounced of him by the Lorde him selfe: and yet he notwithstanding so excellent and so holy a man is compelled plainely to confesse his imperfection, saying: If thou Lorde wilte straitly marke what is done amisse, O Lord, who may abide it? Is not this then absolutely to deny all the righteousnes, puritie & holines of men, what so euer they be? Likewise in the 31. Psalme thus he speaketh euen of those whom he calleth godly and holy: For this shal eueryevery one that is godly pray vntounto thee, that is, for pardon and forgiuenes of their sinnes. Where are they then that so highly extoll the righteousnes of workes, seeing that Dauid him selfe in the sight of God simply renounceth and reiecteth his workes and all manner of righteousnes, and onelyonly desireth that the Lord would not streitly marke his iniquities.

But in deede our aduersaryes talke now somwhat more moderately in this matter then heretofore they hauehave done. For they doe not now deny that faith iustifieth, but yet they say that that faith which iustifieth must be furnished with charitie. Thus like pies & parrets they chatter and prate that they them selues doe not vnderstand. But furnish faith how so euer ye list, yet is this a general sentence: If thou Lord, wilt straitly mark what is done amisse, O Lord, who, who may abide it? Surely no man liuing. For if any man had bene able to abide it, then Dauid, no doubt, had bene able, being so holy a man, so perfect in the word of the Lorde, so often and so many wayes exercised and tryed with afflictions, to confirme and stablish him in faith and in the feare of the Lorde. For I doe not thinke that emongest all the Papistes there is any one so impudent, that will not thinke him selfe farre inferiour to Dauid: and yet Dauid saith, that righteousnes commeth not by workes. For, sayth he: If thou wilt marke what is done amisse, no man shall bee able to abide it, or to stande in thy sight, O Lorde.

Wherefore let no man trust that by his owne merites or righteousnes he shall be able to stande against the terror of death and the iudgement of God. Neither doe I suppose that emongest our aduersaries there is any suche as dare presume to enter into the iudgement of God trusting vponupon his owne righteousnes: and yet they teach,The Papistes teach that which they them selues doe not. commaund and exhort other so to doe. But we teach a contrary doctrine, leading the Church from this false trust, to a trust and confidence in the merite and death of Christ, and for this cause they condemne vsus as heretikes. Is not this extreme malice? They will not doe them selues that they teach other to doe. For when death cōmeth, they dare not trust to their owne merits, and yet will they force other so to doe, or most cruelly condemne them for heretikes. Thus we are taught by the experience of all such as are not vtterly voyd of vnderstanding, that no man liuing, ouercommeth by his owne works or righteousnes in Gods sight: and yet the whole nature of man, when it is not vnderunder tentation, still looketh vntounto workes and seeketh meanes how it may by them please God. But here is set forth vntounto vsus a simple and a plaine doctrine: If thou Lord will marke what is done amisse, none shall be able to abide it? Who would then desire to enter into iudgement, that he may be ouercome, condemned & cast away for euer.

This is therefore the summe and effect of all togither,We must rest onelyonly & wholy vponupon the trust and confidence of the mercy of God. that we all (Dauid, Peter, Paule, &c.) were borne, that we are, that we liue and we die sinners. But this is our glory, our health and safetie, that when by the Gospel we be instructed of the merciemercy of God and merite of Christ, we leape ouer the boundes of the lawe and out of our owne workes, as it were into an other world, and into a newe light, and comming vntounto God with boldnes, we say: O Lorde, we can not contend with thee in iudgement, we can not dispute with thee as touching our righteousnes or vnrighteousnes: but if thou wilt marke our iniquities, if thou in iudgement wilt demaunde whether we be righteous, then must we needes perish. Wherfore we appeale from thy iudgement, vntounto the throne of thy merciemercy. If we hauehave done any thing well, it was thy free gift alone. Looke vponupon vsus therefore with the eyes of thy merciemercy, and not with the eyes of the iustice of thy iudgement: For if thou doe not pardon our iniquities, and close thine eyes that thou behold them not, we shall not be saued, &c.

This light of doctrine we see that Dauid followed euen in the darkenes of the lawe.By Christ alone we obteyne remission of sinnes: Therefore onelyonly faith where by Christ is apprehended, iustifieth vsus. But our case is nowe much better, for as much as we see these thinges clearely sette before our eyes in the newe Testament. For what teach we else at this day, but that we are saued by fayth alone in the death and blood of Christ? that by the merite of Christ onelyonly, our sinnes are couered and taken away, according to that saying: Blessed are they whose sinnes are forgiuen. Forgiuenes of sinnes then is that heauen vnderunder the which we dwell through our trust and confidence in the merite of Christ. For he that beleueth, shall not be condemned, but shall passe from death to eternall life. Dauid addeth here no expresse mention of Christ, and yet because he hopeth for merciemercy, therefore he loketh straight to this merciemercy seat that afterwards should more clearely be reueiled in the new Testament. For ye see that he signifieth no lesse, but if God should marke his iniquities, he must needes dispayre. For without remission of sinnes or knowledge of grace, what hauehave we to rest vppon? What safetie may we finde? They therefore that put not their trust herein alone, that by the death of Christ their sinnes are taken away, and Gods eyes closed that he wil not see their sinnes, must needes perish. For this onelyonly do the Scriptures set forth, that our life resteth wholy and alonely in the remission of sinnes, and in that the Lord will not see our sinnes, but in merciemercy couereth them, and will not remember them or lay them to our charge: So that we must acknowledge & confesse that we know nothing but the righteousnes of Christ: Not that we should not now worke and bring forth the fruites of a holy life: not that there is no sinne in vsus, or that God doth not hate the same: but because God sayth and promiseth that he wil not marke our transgressions, because we beleue in Christ and put our trust in him. This shield whosoeuer holdeth out for his defence, and hideth him selfe vnderunder it, them God accepteth as his children, because they hauehave a Sauiour: but they that hauehave not, are driuen to despaire. For what can all their workes, their merites, their righteousnes doe, seeing Dauid sayth: If thou marke our iniquities, O Lorde, who shall be able to stand in thy sight? In this verse therefore consisteth altogither, which hereafter followeth.

Verse. 4.

But mercy is with thee, that thou mayst be feared.

This merciemercy thou shalt not find in Moises, in the lawe or in the works of the law, not in Monkery, not in a strait and painful life, not in almes deedes, &c. Briefly, this merciemercy thou shalt finde no where,Propitiation or merciemercy what it is. because it is no where, but with the Lord. MercieMercy therefore is not our merite or our righteousnes, but it is the free pardon of our sinnes by Christ alone. Which mercy, although thou shouldest afflict and punish thy selfe in a Monastery a thousand yeares, or doe neuer so many, so perfect or so holy workes, thou shalt neuer find, as the conscience which euen in a most streit and holy life feelleth desperation, doth sufficiently witnesse. But herein alone the conscience findeth rest and comfort, when altogither naked & without any addition of her owne worthynes, it committeth it self to the naked and bare merciemercy of God, and saith: O Lord, I hauehave thy promise that righteousnes commeth of merciemercy alone, whiche righteousnes is nothing else but thy free pardon, that is to saye, that thou wilt not marke our iniquities.

I commend therefore vntounto you this definition of righteousnes which Dauid here setteth forth,To marke iniq…ities what it is. True righteousnes what it is, that to marke sinne, is to condēne. Againe, not to marke sinne, is to iustifie or pronounce a man righteous. And this is true righteousnes in deede, when sinnes are not marked, but pardoned & not imputed. Likewise in an other place also he defineth a blessed man: and Paule allegeth the same defininition very aptly: Blessed is the man (saith he) to whom God imputeth not his sinne. He saith not: blessed is the man which hath no sinne, but vntounto whom the Lorde doth not impute that sinne which he hath, as here also he saith: When sinnes are not marked. These testimonies must be diligently collected and noted, that we may see how that this doctrine is founded vppon the holy Scriptures, and that all the confidence and trust that man can hauehave in the righteousnes of works or of the law, is vtterly cut of in the iudgement of God.

For this doctrine maketh all men alike, and before God leaueth no difference.The doctrin of iustification maketh all men alike For if by imputation onelyonly we be righteous, it followeth that not onelyonly we be all sinners, but that also there is no differenee betwene the learned & vnlearned, the wise and the simple, the married and vnmarried, the Prince and the plowman, &c. For this difference of degrees in the iudgement of God auayleth nothing: but this onelyonly auaileth before God, that our sinnes bee forgiuen. Wherfore if this doctriue had bene heretofore diligently taught, all Monkry & such other mōstrous kinds of life had not bene brought into the Church, which the foolish people hath beleued to be more holy then others. For what soeuer kinde of life a man be in, this is the condition of vsus all, that we hauehave neede of forgiuenes of sinnes, as Paule teacheth in the Actes, where he sheweth that God suffered the manners of our fathers,Act. 13. like as a good husband suffereth and beareth with the manners of his wife, the maister of his scholers, the Prince of his subiects. Now, if this eiuill life hauehave neede of such discretion and moderation, that men should not be alwayes extreme and rigorous in dealing one towards an other, how much more neede hauehave we, that God should beare with vsus in this our great weakenes and corruption? If God should deale sharply with vsus, then should our transgressions dayly and continually moue him to marke straitly, and sharply to punish vsus. But he will not marke our iniquityes. This he requireth, that we beleue in Christ. Then will he beare with vsus, then will he winke at our weakenes, and pardon our transgressions, yea in respect of our faith in Christ, he will accept vsus as righteous.

Thus Dauid turned him selfe from desperation, to an assured hope and trust in Gods merciemercy. For when we looke to our sinnes, it can not be but we must needes be vexed and fall to desperation▪ But we must not fasten our eyes vppon our sinnes onelyonly,VVhē we be holde our sinnes, we must looke vntounto the Mercieseat. but must looke vntounto the mercieseate: So that, albeit we can not deny but that we are sinners, yet the remission of sinnes we may not denye. And why is the remission of sinnes promised, if sinners may not enioy the same? Moreouer, in that Dauid speaketh of merciemercy, he con…esseth that he is a sinner, and that merciemercy doeth properly pertaine vntounto him. But thou wilte say: Sinnes make a man vnworthy to receaue merciemercy at Gods handes: therefore let Dauid, Paule and Peter hope for merciemercy, as they which are holy and worthy to receaue merciemercy, &c. Such cogitations flye th… euen as a present poyson and destruction of thy soule, and thinke rather on this wise: Because I am a sinner, therefore remission of sinnes pertaineth vntounto me. Wherefore I will not despaire, I will not suffer my selfe to be swallowed vppe with heauynes: but I will turne vntounto the Lord, who hath promised merciemercy, who also hath commaunded that I should trust and beleue in him.

Thus Dauid setteth forth in this verse the summe and effect of all true Christian doctrine, & that sunne which giueth light vntounto the Church. For whiles this doctrine standeth, the Church shall stand and flourish. But when this doctrine fayleth, the Church must needes faile and fall to ruine.This doctrin of Christian righteousnes the deuill moste deadly …ateth and persecuteth. This doctrine I doe so often and so diligently repeate, for that Satan desireth and seeketh nothing so much as to plucke the knowledge thereof out of all mens hartes. And this is the speciall cause of all the troubles which he stirreth vp either publikely or priuately. We see what mischiefe he hath brought into the Church by Schismes and factions, not onelyonly in that men contending and striuing for newe matters hauehave almost forgotten this article: but many also offended through dissentions and discord, beginne now to loth and contemne the same. It is therefore the part of a faithful Pastor not to suffer him selfe by such offences to be remoued from this article: but with an inuincible constancie and continual trauell to set forth and aduance the same. Moreouer, how often commeth it to passe, that in those also which are cast downe with the beholding and consideration of the law and their owne sinnes, this article of the forgiuenes of sinnes, is either lost or else in great daunger. Dauid therefore in this Psalme setteth forth (as hereafter we shall heare) not onelyonly his owne experience, but also exhortations and promises, whereby it may appeare that he carefully traueled for the preseruation of this doctrine. And in deede the greatnes of the daunger ought to stirre vp a carefull diligence in this behalfe, and daily to encrease the same in vsus. For where this doctrine is lost, the mind is ouerwhelmed with all kindes of tentations.

So when in ye Papacie this article was lost, what was so monstrous, that was not gladly hearde and receiued of all men? The impudencie of the Monkes & all the religious rable was so great, that (I am ashamed to speak it) there was not, in a maner so much as the cracke of their foule panch, but they would hauehave men to reuerence it. But contrariwise, where this knowledge is reteyned and this doctrine preached, all heresies may easily be ouerthrown. And hereof the Papacie is a notable example,The only doctrine of iustification ouerthroweth the Papacie. The workes of the lawe are euill whē any part of saluation or iustification is ascribed vntounto them. which by the preaching and publishing of this one poynt of doctrine is now vanquished and banished out of mens hartes. For although you reproue the life of the Papistes and speake against their whoredom, conetousnes, tyranny and such like enormities neuer so much, and by the euill workes of the law detect their impietie, yet shall you nothing preuaile: For all this the Pope doth not sticke to confesse, as in deede he can neuer deny his manifest abominations. But, sayth he, although our life be defiled with sinne, yet our doctrine and our kingdom notwithstanding is holy.

In like maner the deuill, in the lawe and workes can not be conuicted. For he can therein so handle him selfe, that he will easily breake out, as it were through a spyders webbe, and lose nothing of all his power. But then is he ouercome in deede, when the doctrine of fayth is diligently and truely taught, aud that the Papistes hauehave not onelyonly lost, but also hauehave defaced with their filthy doctrine and opinions, both Christ and the true maner of iustification.Howe the Pope & Satan are put to flight. If we sticke to this ankerhold, both the Pope and Satan shall be put to flight. For if their doctrine be once conuicted as false and erroneous, they hauehave nothing to defende them selues withall. Wherfore, endeuour your selues with all diligēce, that this doctrine may be of you both well knowne & surely stablished in your harts. And let none be so arrogant as to think, that he hath atteyned the full & perfect knowledge of this heauenly wisedom. For so long as Satan, the world and our owne reason can do any thing, we shall neuer be perfect in this knowledge: And because we are as it were souldiers placed in the forefront of the battaile, therefore we are in daunger of many perills: which to withstand, it is not in the power or wisedom of man.

God dealeth not with vsus according to the law: Therfore we may not deale with God according to the law.The summe and effect therefore of all these wordes: Because there is merciemercy with thee, is this, that God will not deale with vsus according to the lawe, because we likewise should not deale with him according to the law, but say with the Publicane: Lorde be mercifull vntounto me a sinner. They that goe beyond these boundes of grace, and leauing this rich and ample grace, wil dispute of the law and works, calling to account what they hauehave done and what they hauehave left vndone, the further they go, the deeper they plunge them selues in hell. I say not this without good cause. I see what hapned to good Bernard, whom if you examine wel, you shall find him contrary to him selfe. For when he treateth of faith with an inward feeling, he teacheth Christ purely, he stirreth vppe mens hartes to the louelove of Christ effectually, and setteth forth his benefites sincerely, then smelleth he of …othing else but roses and hony. But contrariwise, when he disputeth out of the law or of the lawe, then reasoneth he no otherwise, then if he were some Turke or Iewe, which either knoweth not Christ, or plainly denieth him. So is it likewise with all others that take vponupon them the office of teaching and preaching: For when they speake with an inward feeling and practise, and are not caried away with disputations & contentions, they teach Christ purely. But when they e…ter into the discourse of the law, they so dispute as if there were no Christ which had instituted the law, yea, which with his owne blood had purchased the remission of sinnes. This doe we also find to be most true when we fal in matters of the law & mens traditions. Wherfore we must stand fast in this Paradise or heauen of grace and seeke no further, that we may remaine in this simple confession of Dauid: VVith thee there is merciemercy.

But why doth he adde moreouer:Hypocrites do not feare but presume: but we are iustified freely, that we should not presume, but feare. That thou mayest be feared? Forsoth to set forth vntounto vsus what they are against whome he fighteth, and to giuegive a further light to the former sentence by setting forth the contrary: As if he should say: I hauehave learned by experience O Lord, why there is merciemercy with thee, & why of right thou mayst chalenge this title vntounto thy selfe, that thou art merciful and forgiuest sinnes. For in that thou shuttest all vnderunder mercy, and leauest nothing to the merites and workes of men, therefore thou art feared. But if all things were not shut vp vnderunder thy mercy, or that we coulde take away sinnes by our owne power, no man woulde feare thee, but the whole world would proudly cōtemne thee. For daily experience doth witnesse, that wheresoeuer this knowledge of the free merciemercy of God is not, there men walke in the presumption of their owne merites.

Behold the religious man, but especially the Minorite (which kind of men I hauehave alwayes abhorred aboue others for their intolerable pride): He because he hath a rule and a lawe wherunto he must frame his life, liueth without all true feare of God, & walketh in great securitie. Uery fewe there be which come to the true knowledge of sinne, or hauehave any feeling of desperation. For they that feele desperation, are glad to heare, that there is merciemercy with the Lord. But these men doe persecute this doctrine of mercy, free grace, and forgiuenes of sinnes, with fire and sword. For the nature of the law is this, that it maketh men proud, presumptuous and contemners of grace, as Paule notably setteth foorth in the Iewes, Rom. 2. Thou art called a Iewe and restest in the lawe, and gloriest in God, &c. They that are such are not moued with the authoritie of the Apostles, nor with the miracles of Christ raising vp the dead to life, but are as vnsensible as stones. For in this securitie they are not onelyonly ignorant what this propitiation and this merciemercy is, but also they persecute the same. Such therefore do commit a double sinne, more greeuous then the Publicanes: and our Sauiour Christ sayth well of them: Harlots and Publicanes shall enter before you into the kingdom of heauen. For they are easily perswaded, that they are sinners, and that they hauehave need of the free merciemercy of God & forgiuenes of sinnes. But contrariwise, Annas, Caiphas & ye other Pharises, whē they heare these things, doe laugh and girne thereat, & can not abide to be taught of any.

Now for as much as perteineth vntounto them both, the Lord hath decreed, that righteousnes should not be estemed according to our workes, but simply according to merciemercy & the remission of sinnes. For if righteousnes should come of workes or of the law,Righteousnes cōmeth of grace only then eyther desperation must needes follow, if the law be not perfectly obserued, or else presumption if it be obserued. In desperation there is greater feare then should be: in presumption there is no feare at all. Therefore the meane betwene them both is this, that God shutteth vp al vnderunder mercy.God taketh not away the lawe, and yet the law auaileth nothing to righteousnes. Notwithstanding he taketh not away the law: For without the law this life can not continue. In what a miserable state should the common wealth be, if murthers, adulteries and robberies should be committed & permitted without punishment or execution of law? Moreouer, the workes and exercises of the godly must be guided & ordered by the word of God. For this purpose God will hauehave the law to continue, and accounteth it for an holy obedience in those that doe beleue. But as touching sinne, he commaundeth that we should cast away all trust and confidence in the law, and put our trust onelyonly in the merciemercy of God set foorth vntounto vsus in Christ Iesus crucified for our sinnes. By this meanes presumption is taken away and feare remaineth: not such a feare as is in the desperate, but such as we see in good and well nurtered children towardes their parents. No Monke therefore shall be saued because of his order or strait life. I likewise shal not be saued because I preach Christ with carefull diligence & faithfull endeuour. The Prince is not saued because he faithfully gouerneth and defendeth his subiectes. But as touching the Monke, you may easily proue this to be true. For that kind of life is altogither contrary to the word of God. But to teach and instruct the Churches, to gouerne the common wealth, are in deede most holy and excellent works, and yet are they the works of the law, which of them selues bring either desperation or presumption. Wherefore, though these works be neuer so perfect and holy, yet is there no saluation but in this alone, that there is merciemercy with the Lord, that he may be feared.To trust in workes, is to lose God, & to shut out feare.

Wherefore God hath iustly shut vp al vnderunder sinne, that he may hauehave merciemercy vponupon all. For if you leaue any thing to the nature of man wherby he may deserue the fauour of God, no man will feare or worship God: but all men will come vntounto God as the Monkes doe with their abstinence, prayer, obedience and such like. But by this meanes God is lost, and the idoll of mans hart is worshipped in steede of God.The Monke thinketh that his hempten girdle pleaseth God. For whiles the Monke thinketh to please God with his hempten girdle (wherwith he ought rather to be hanged vp vponupon a tree, then girded): whiles he thinketh, by the obseruation of other traditions to please God, doth he not depart from the true God, & set his owne imaginations in the stede of God, whiles he is perswaded that God thinketh ye same that he imagineth? Of the righteousnes of the lawe therefore followeth plaine idolatrie, which imagineth a strange God, and loseth the true God. For the true God is propitiation and merciemercy through Christ. But such as glory in their works, would make their works propitiatory and auaileable to deserue grace.God is not feared where true righteousnes is not beleued. Wherfore God reiecteth all workes, and setteth forth his naked and bare mercy, that he may be feared, and not contemned of the presumptuous, hereby taking away all cause of presumption.

Let vsus learne then out of this verse or this general proposition, that when the doctrine of the remission of sinnes, of grace or propitiation is lost, it followeth that in steede thereof Idolatrie must needes reigne. For take away grace & the feare of God also, as ye Prophet saith, must needes followe. And what is it else to feare God, but to reuerence & to worship God? also to acknowledge yt he is ful of mercy & goodnes, & therefore to obey him? This God did I lose when I was a Monke and walked in the confidence of mine owne righteousnes. For by experience I am able to proue, that of the most perfect righteousnes of the law, there can nothing else followe, but either desperation, which is more seldom, or presumption, which is more common. For the nature of man and the deuill can not beware, but they must needes presume.

Thou wilt say then: Shall we not keep the law?VVhat the vse of the law is if it doe not iustifie. shall we not doe good workes? yes verily we are bound to doe them. For God therfore hath a church in the world, therfore hath he ordained common wealths, societies & families, that in no place there should be wanting occasion of wel doing. But who is he, that when he hath done these things to ye vttermost of his power, seeth not how much impuritie & vncleānes remaineth, especially if he should bring his workes forth into ye sight & presence of God. Wherfore our redēption consisteth wholy and alonely in the merciemercy of God, which we apprehend by faith in Christ. And we which through workes are vnprofitable seruauntes, through grace which is giuen by Iesus Christ, are made children, Ioh. 1. So the true feare, true worship, true reuerence, yea and the true knowledge of God resteth onelyonly in merciemercy, in that we assuredly trust that God through Christe is mercifull vntounto vsus. To this seruice of God, desperation and presumption are more contrary, then fire and water. But because the law bringeth either desperation or presumption, therefore it followeth that by the law there is neither righteousnes nor true worship of God. Notwithstanding the law conteined in the x. commaundements must be kept. For he that ruleth, must rule with diligence, and he that is a subiect must obey. There is emongst men a difference of degrees and persons. Notwithstanding all do owe a reuerence and obedience vntounto God, and with faithfull diligence must doe what in them lyeth.Grace maketh vsus children: but workes make vsus seruants. But because these are workes of the law, we are by them no better then seruaunts, and for them we receiue a reward of promise & couenant. But by grace we are made children & heires of the kingdom. The works then that follow, do not make vsus heires and children, but are doone of heires and children, as a witnes of thanks giuing and obedience.

The consequences or sequeles which follow vponupon the doctrine set forth in this Psalme.Wherfore I cōmend vntounto you these consequences, that where no merciemercy is, there is no God: Also, where no God is, there is no merciemercy. Likewise, where is no merciemercy, there is no feare or worship of God: Yea there remaineth nothing but idolatrie and the righteousnes of workes. These things, whiles the law and nature doe rule and reigne, can not otherwise be. Wherefore all Poperie, all Mahomatisme, Iudaisme and Monkery, with such like, what so euer, which doth not know and vnderstand and this propitiation & this mercy, is nothing before God but plaine Idolatrie, albeit in shew it seemeth neuer so glorious. For without the mercyseate there can be no feare of God, but mere presumption.

Christian doctrine therefore doth not deny good works, as our aduersaryes falsly and maliciously report of vsus: but it teacheth that God wil not straitly marke our iniquities, but this he requireth, that we beleeue, and trust in his mercye, because there is merciemercy with him that he may be feared and continue our God. Who so euer then doe beleeue that God is mercifull and forgiueth sinnes for Christes sake, doe yeelde a reasonable seruice vntounto God, they strive not with God about the law, workes and righteousnes, but casting away all trust and confidence in them selues, do feare him because of his merciemercy, and so are made children, which doe receiue the holy Ghost and beginne to doe the lawe. Of this doctrine the practises and exhortations doe now follow.

Verse. 5.

I waite on the Lord: my soule waiteth and I put my trust in his word.

Here is plenty of words, and yet nothing superfluous: for they helpe to amplifie and set forth the matter more liuely. First he setteth forth him selfe in this Psalme for an example of that doctrine which he desireth to be preserued and reteyned in the Church, and he prayeth that he may be heard. After this, obteyning merciemercy, he perceaueth that he was heard. Nowe therefore he addeth moreouer an exhortation, whereby he stirreth vp him selfe constantly to perseuere in this knowledge of grace, and not to suffer him selfe by any meanes to be ledde away from the same. As if he sayd: I know that there is merciemercy with the Lord. This principall article I hauehave in some part now learned, and some experience I hauehave had thereof in my selfe. Now this remaineth for me to doe, euen to waite vponupon the Lord (that is,To waite on the Lord, is to trust in the Lord. to trust in the Lord), & constantly to continue in this knowledge, that I may find comfort & consolation in that merciemercy, which by experience I hauehave proued to be with the Lord, and that I may hold fast this hope of merciemercy for euer.

The Prophet sheweth moreouer in this place,The mindes of men are easily caried away from this knowledge of grace by disputations & contentions. how easily men are caried away from this knowledge, to contentions and disputations, either publikely or priuately. When we tooke vponupon vsus the defence of true and sincere doctrine, and were in a goodly forwardnes thereof, at the first we were much troubled with seditious persons, with Anabaptistes and other sectaries. With these spirites whiles we contended, our former exercise and diligence in setting forth this doctrine was almost forgotten. For the truth is not lost by teaching,This inconuenience our posteritie is also like to feele. but by disputing and contending. And this euil commeth by disputations and contentions, that the mindes of men are thereby as it were profaned, and being caried away with the heat thereof, they neglect those thinges which most of all they ought to regard. So Eue in Paradise, as long as she stoocke to the commaundement of God, endured constantly. But when she was moued by the Serpent to reason and doubt of the counsel of God concerning the forbidden fruite, she was ledde away from the word and fell from God. Moreouer, Satan knoweth that the gates of hell are not able to ouerthrow this doctrine: Therefore he laboureth by subtile and indirect meanes to bring that to passe, which directly and plainly he dare not attempt. He stirreth vp troubles and contentions in the Church, which when with godly zeale we goe about to represse, he wrappeth vsus also in troubles before we beware, and by litle and litle he leadeth vsus from the care and consideration of this doctrine. We must fight against heresies and heretikes (I graunt): but yet so, that we be not wholy occupied therein, and so forget or neglect this doctrine. This daunger Dauid expresseth in setting forth his owne example so effectually. As if he sayd: It is a hard matter to abide stedfastly in this doctrine. This shall be therefore my onelyonly care and endeuour, euen to wait vponupon the Lord, and to beware that this doctrine be not taken from me by any meanes.

Where he sayth: My soule waiteth, it is a proper speech of the Hebrewes, and is as much to say, as with my whole hearte I wayte or will wayte vppon the Lorde: for it is an amplification of the former wordes. He sayth not onelyonly that he will wayte on the Lorde, but he addeth moreouer: with my whole hart I will wayte, to signifie the vehement desire he hath, that this doctrine might be preserued and mainteyned. But this specially is to be marked which followeth:Our waiting & our hope must rest only vponupon the worde of grace. I put my trust in his word. The Iewes, the Pope and other heretikes say, that they also doe trust. But they leaue the worde and followe their owne imaginations. This may be called trust, but in deede it is nothing: for we may not depart from the vocall worde. For if we so doe, what certeintie can we hauehave of God,Frō the written & external word we may not depart. especially seeing that God hath giuen his worde, ordeyned Ministers of his worde, Magistrates, Parentes, &c. to this ende that we should followe their voyce speaking to vsus out of his holy worde, and commaunding vsus to obey their authoritie?

The prophet signifieth here also an other tentation, which all they doe fall into that are not diligent in holding fast this knowledge of merciemercy. For this Satan seeketh and busily goeth about, either publikely to take away the word, or priuately to hinder this hope in those that hauehave the word. So the Pope had the word and Sacramentes, and yet notwithstanding he suffered him selfe to be ledde away to pilgrimages, rules, vowes, superstition, idolatrie, &c. What trouble we hauehave had with sectes, we hauehave before declared. And who is able to recite the tentations wherewith men are priuately assailed & tempted to depart from the word, to straunge opinions which reason deuiseth and imagineth. So great a matter is it to auoyde these subtile sleightes of Satan. Dauid sayth therefore: I will not suffer my selfe to be ledde from the word, but in the word I will trust for remission of sinnes, and wil not frame my faith after mine own imaginations, but after the word. There is then a double tentation, against the which the Prophete by his owne example,The firste tentation. armeth vsus. The first taketh hold of those which do imagine vntounto them selues a faith, and take away the word, as the prophane and godles spirits doe. The seconde followeth those which hauehave the word and lay no holde on it,The second tentation. but are ledde away to idolatries, and such are the Papistes. But there is yet a third tentation, which is the forest of all, against the which Dauid speaketh as followeth.

Verse. 6.

My soule wayteth on the Lorde from the morninge watch, euen vntounto night.

When Satan cannot preuaile by plaine and direct meanes in tempting vsus to forsake the word and followe our owne imaginations,The thirde tentation. as the heretikes doe: or retaining the word to turne to Idolatrie, as the Papistes doe: then he goeth aboute to make vsus weery of all togither and vtterly to giuegive ouer.VVe must not be we cried or discouraged through the importunity & continuall assaultes of the enemy Wherefore, we must not onelyonly hauehave a good courage that we may obtaine the victorie, but we must also continually withstand his force, endure his assaults, & neuer suffer our selues to be ouercome by his importunitie. For oftentimes we see that by long continuance they are ouercome, whom no troubles, were they neuer so great, could ouercome. And in warfare we se, that nothing is so much commended as to presse still vponupon the enemie. So the Turke, although he hath had many ouerthrowes, yet because he still goeth on and neuer giueth ouer, therefore he preuaileth. In this continuance, diligence & trauel, al they must constantly perseuere, which wil hold this doctrine of iustification & righteousnes. And here Dauid setteth forth his owne example, that like as the enemie hath his continuall assaultes and neuer giueth ouer: so he also neuer ceaseth to wait vponupon the Lorde & to trust in the Lord, that not only wt a strong & a valiant, but also with a constant faith & inuincible hope, he may gaine ye victory.

Satan is a continuall enemie, and neuer ceaseth to assaile vsus.Wherefore we must learne by the policie of our enemie to play the good souldiers. For he is neuer weery in deuising and practising all the meanes possible, whereby he may trouble and molest the Church. So at the first the ende of one heresie was the beginning of an other, and one persecution followed an other. We also at the beginning had many conflicts with the Pope and his monsters. When they were repressed, by and by new errours ensued, which notwithstanding did not then first begin to spring vppe, but the olde enemie (who, as he is neuer weery, so lacketh he no subteltie and policie to doe mischiefe) raysed vp againe such errours and heresies as had beene conuicted and confounded long agoe, to the end that the poore afflicted church might hauehave no breathing time. For we see what swarmes of Epicures be now eueryevery where: And there is no small number also of such as seeke to reuiue the heresie of Arius. This continual diligence and importunitie of the enemy it behoueth vsus to know, that we fall not into security. For it is not enough to hauehave once ouercome, but one battaile followeth an other, and one victory an other.

This earnest and continuall trauell of the enemie, we doe not onelyonly see in the story of the Church, but we hauehave experience therof also in our selues and in our owne priuate exercises. Wherfore, if by prayer thou hast this day ouercome, be not negligent and secure, for to morrow he will come again more strongly armed and prepared then he did before. Wherefore doe thou also prepare thy selfe to a new battaile. So it commeth to passe that the same tentation which to day we were able easily to ouercome, to morrow shall ouercome vsus and giuegive vsus the ouerthrowe. A Christian therfore must be readily prepared, not only with strength to stand against the enemie, but with stedfast purpose also to continue vntounto the end.Our course and race is as it were in a circle which hath no end. For he runneth not in such a race wherein there is any ende of his course during this life: but he runneth as it were, in a rownd circle, in the which he must hauehave a continuall recourse thither where he first began. Therefore our Sauiour Christ saith: He that continueth to the end shall be saued. We must not then be discouraged by the importunitie of our enemie, or ouercome with tediousnes, and long continuance, but we must fight, not onelyonly against the power and subtiltie of our enemie, but also against our owne weakenes and weerines, and raise vppe our selues with this faith, that like as Satan sleepeth not, so the Lorde our God neither sleepeth nor resteth.

Thus Dauid setteth out vntounto vsus his owne example, that we being armed against all tentations which followe the remission of sinnes, shoulde giuegive no place to the enemie. For albeit it is most certaine, that there is merciemercy with the Lorde, that our sinnes are forgiuen, that we are baptised into the death of Christ, that we are called by the word vntounto the communion of Sainctes, and that we, with the other members of Christ, are nourished by the body and blood of Christ, all these thinges (I say) although they be most certaine, yet are we still in daunger lest we be deceiued of the craftie enemie, which lyeth in waite for vsus on eueryevery side. He is on our right hand by hypocrisie and securitie: he is on our lefte hande by tyrannes and desperation. Besids all this, so great is his vigilancie, that he is neuer farre of, but euer at hand. Therefore the Prophet saith: My soule wayteth on the Lorde from the morning watch, &c.

This saying of the heathen is well knowne:The patiēce of the Gentiles. furor fit laesa saepius patientia, that is, patience being often times hurt, is turned into madnes. For if patience suffer any thinge, it commeth of a certain desperation, as when a man thus thinketh with him selfe: All that I suffer is but in vaine. This patience is turned into fury and is oppressed with desperation.The patiēce of the Christians, and how it differeth frō the patience of the heathen▪ But Christian pacience will not suffer it selfe to be oppressed: but continually taketh hold vponupon hope, whereby at length it preuaileth and getteth the victory. It is a harde thing not to be discouraged with such trobles as daily happen in matters perteining to the common course of this life. But patiently to endure those afflictions which Dauid by his owne example sheweth that Christians which hauehave already receiued the forgiuenes of sinnes must suffer: to hauehave a stedfast hope in the bitter vexations of sinne and accusations of conscience, and patiently to suffer all other aff…ictiōs wherwith Satan vexeth and tormenteth the beleeuing heart, this is in deede a diuine and an heauenly vertue, and such a conflicte, that God hath promised vntounto it an incorruptible crowne of glory. Now ensueth an exhortation, that we should follow this example of Dauid and embrace this doctrine.

Verse. 7.

Let Israel waite on the Lord for with the Lord is merciemercy, and with him is plentifull redemption.

This is in deede a golden verse, worthy to be knowne and well vnderstand: wherein Dauid wisheth and exhorteth all men by his example wholy to rest and to continue in a sure hope of the merciemercy of God.Faith is a …inguler and inestimable gifte. For faith is not so lightly to be esteemed as the Papistes teach, which dreame that faith is a qualitie remaining in the hart, with the which the hart, after it can once number these syllables, I beleue in God, passeth on, as it were in a sleepe. For they that hauehave no experience of those conflictes which faith must endure, doe but laugh vsus to scorne when we say that faith is a principall vertue, wherewith onelyonly and alone we are iustified, deliuered from sinne, hell, death and damnation. For it is true that the wise man …aith: A foole vnderstandeth not, except ye talke of those things which are in his owne hart. These things therefore which we attribute vntounto faith, they ascribe vntounto charitie, & preferre charitie aboue faith. But if faith be set forth rightly & in her owne colours, it farre excelleth charitie.Faith compared with charitie. For behold the obiects of faith. It fighteth alone before God against Satan, who neuer resteth, but warreth against faith continually, and that euen concerning death and life euerlasting, concerning sinne and the accusation of the lawe, concerning grace and the remission of sinnes. Now, if with faith you compare charitie, whose office is to be exercised in releuing the miseryes and calamities of men, whether they hauehave neede of comfort or succour in minde or in body, who seeth not howe farre faith excelleth charitie? For howe great a difference is there betwene God & man? betwene corporall necessities & eternal death? These are therfore the exercises of faith, euen in the greatest dangers to fight continually against Satan in ye presence of God, For as I said before, our …ruel enemie will giuegive vsus no breathing, no time of rest. Wherfore, albeit ye charitie is not onelyonly a goodly vertue, but also extendeth farre in comparison of other moral vertues, yet is faith, without all comparison, a farre more excellent & heauenly vertue, whether ye consider y• obiects therof or other causes.

The ende of faith.For this is the fruite of faith, when the hart feeleth that death is ouercome by the death of Christ that sinne also is put away, & the law abolished by grace and merciemercy. These thinges are of them selues most certaine: Yet such is our infirmitie, that we can noe certeinly apprehend them, and therefore we are terrified with the cogitations of death and sinne. But if this hope and trust in the merciemercy of God were perfect, no heauines should euer oppresse the beleuing hart. Therefore Dauid vseth this exhortation, that Israell, after it hath once obteyned this merciemercy,why we must still waite & hope. should still perseuere in wayting on the Lord, and not suffer this trust and confidence in the merciemercy of the Lord, to be wrested from him. And here he hath respect to that great conflict, wherein the mind oppressed with calamities, beginneth to doubt of ye merciemercy of God. In this conflict, because the mind doth not so soone feele those comforts which the word promiseth and faith beleueth, as it would doe, it is ready to despayre. Against this tentation Dauid armeth vsus, and warneth vsus to be mindfull that we must waite on the Lorde, and neuer depart from the word, or beleue any thing against the word, and he sheweth the cause why.

For with the Lord (sayth he) is merciemercy. With God there is propitiation and merciemercy: therfore there is no anger with him.The flesh in tentations and afflictions, thinketh that with the Lorde there is nothing but wrath. The holy Ghost therefore comforteth vsus, and goeth about to plucke this opinion out of our hartes, & pronounceth that there is merciemercy and goodnes with the Lord, if we can but onelyonly waite on the Lord and put our trust in him. This testimonie of conscience and of the holy Ghost we hauehave great neede of: for if we followe our owne sense, we shall be deceaued and finde in our selues the contrary. But we may not iudge of these matters according to our owne sense or as we feele in our selues, but we must stand to the worde, and thus thinke with our selues, that these are matters of fayth and not of our owne sense and feeling. For to beleue, is not to feele. Not because these thinges shall neuer be felt which we now beleue, but because faith must go before feeling and experience: And we must beleue the worde, although we feele in our owne hartes and iudgement neuer so much to the contrary. As when our hartes oppressed with calamities doe thinke God to be angrie with vsus, not to care for vsus, but to hate vsus: then faith cleane contrary must thus assure it selfe, that with God there is neither anger nor hatred, that he neither thinketh of punishment nor offence: but although he suffer vsus to be afflicted, yet he doth it not to the ende to destroy vsus. For with him sayeth the Psalme is merciemercy. Therefore he is mindfull of vsus to doe vsus good, to deliuer vsus from daungers, to mortifie our sinnes, and to increase his other good giftes in vsus. If these thinges happen not to the wicked, what maruell is it? For either they beleue not, or else if they doe, they continue not. Wherefore let vsus that beleue, with faith ioyne hope also: so that albeit our owne sense and hart shall worke neuer so much against vsus, and that God shall seeme neuer so sharpe an enemy in punishing vsus, yet let vsus not yeld so much to our owne sense and feeling, as to the written word and to the holy Ghost, which pronounceth that with the Lord there is merciemercy, who loueth vsus & seeketh to doe vsus good.

This is the truth of the holy Ghost, that we should thinke, yea most assuredly beleue,In tentatiōs we must rest vponupon hope, and beleue the word rather then our owne experience and feeling. Rom. 5.3. that with the Lord there is no anger: but if any calamities assayle vsus, as pouertie, sicknes, vexation of minde, and such like, we should endure these tentations with faith & hope, declaring our patience towards God, and hoping for deliuerance at his hande in his good time: Like as Paule also writing to the Romans willeth vsus to reioyce euen in our afflictions and tentations. For if God did not louelove vsus, Satan would not hate vsus. If we were not partakers of life, our enemie woulde not persecute vsus with death. So those which are most iust and holy, because they hold fast the hope of the remission of sinnes, Satan tempteth most of all wich the horror of sinne, yea and that in such wise, as some times the taking of one litle cuppe of wine, or of one word vnaduisedly escaped, he maketh such a sinne, that baptisme and al other giftes and blessings which we possesse, seeme now to stande vsus in no effect: Yea many times euen those works which are good and holy, he reproueth and condemneth as most wicked, that he may bring the tender and timorous conscience into heauines. All these thinges, I say, the godly doe finde and feele. But if we should follow our owne sense and feeling without the worde, howe farre and how miserably should we wander from God? Thus Satan dealeth not with the Papistes, but goeth a contrary way to worke, excusing, yea highly commending in them most horrible and detes…able crimes as excellent vertues. Contrariwise, we that desire and endeuour to liue according to the will of God, and moreouer doe teach the word sincerely and faithfully, doe often times suffer such trouble and vexation of conscience, as if we liued most wickedly.

We must learne therefore out of the word, that these thinges h…ppen to the godly, and must be ouercome with such cogitations as the holy Ghost here setteth forth:The experience which the word teacheth. So that we must thus thinke with our selues: I am called to the Communion and partaking of the merite of Christ, and am baptised. If in the common course of this life there be any offences by me committed, there is mercy with the Lorde, and in hope of this merciemercy, I will let them passe. Moreouer, our doctrine, although the world sclaunder it and most spitefully persecute it, must needes be true. This doctrine, after that we once beleue in Christ, sheweth vntounto vsus that with the Lord there is nothing else but merciemercy. For God can no otherwise doe, but louelove vsus and bestowe his benefits vponupon vsus. Now, if the contrary appeare to my sense and feeling, I passe not, neither if I should die for it, would I suffer this knowledge to be wrested from me: but I stedfastly beleue that in the earth beneath, and in the heauen aboue there is nothing else but merciemercy. Thus to beleeue I am perswaded, not by feeling, or by mine owne experience, but by the word, which saith: that with the Lord there is merciemercy for me and all that doe beleue. But for them that beleue not, there is nothing else but wrath. I will therefore ouercome my tentations with the word, and will write this promise in my hart, that since I beleue in Iesus Christ & doubt not but that my sinns are pardoned through his blood, I shall not be confounded, although all sence, reason and experience would perswade and proue to me the contrary. In my selfe I perceaue nothing vut wrath, in the deuill nothing but hatred, in the world nothing but extreame furie and madnes. But the holy ghost can not lye, which willeth me to trust, because there is merciemercy with the Lord, and with him is plentiful redemption.

Redemption signifieth deliuerance,Plentiful redemption. and that generall, as wel from the faulte as from the punishment, but specially from the fault. This redemption he calleth great and plentifull because the straitnes of our hart is such, that it can not comprehend the same. For when we pray, we so pray, that it seemeth we woulde be content with a litle. So they that are in trouble & heauines of minde, doe wish for the comfort and quietnes of one day. They that are in pouertie would be glad to hauehave bread for the presēt day.VVhen we pray, we are not able to conceaue what great thinges God wil giuegive vsus. But God doth not thinke this enough: for he giueth aboue all that we can either conceiue or aske. And most true it is, that we do not knowe howe or what to aske. And here I gladly vse mine owne experience. For what and how much hath he giuen vntounto me alone? I wished no more but that the horrible abuse of the Popes pardons might be taken away: but what a floode of wonderfull and incomparable benefites hath followed? So is it alwayes true, that no man dare aske so much of God, as God is ready and willing to giuegive. The cause hereof is the straitnes of our hart, the slendernes of our hope, and weakenes of our faith. This plentiful redemption then, aboue all measure exceedeth all our petitions and desires. Wherefore the Lorde hath giuen vsus all a forme howe we shoulde pray. For if we had not this forme of prayer prescribed vntounto vsus, which of vsus durst be bold to aske so many and so great things? We are now therefore, not onelyonly made conquerers of sinne, hell and death by the merite of Christ: but also doe feele the bountifull and liberall hand of God towardes vsus euen in this life. And albeit we could neuer hauehave bene bold to aske so much and so many thinges, yet notwithstanding, he hath giuen vsus these thinges, and will giuegive vsus also more.

God both heareth vsus graciously, and giueth vntounto vsus plentifully.Therefore the Prophete saith that this redemption is plentifull, because it exceedeth our capacitie. For like as we slenderly beleeue, so we slenderly aske. But our father in heauen rayneth plentifully vppon the litle poore sparkes of our prayer, and small droppes of our faith, and recompenseth his delay in giuing, with great abundance. For although we must still waite, yet is our deliuerance so much the greater. Iacob, which is Israell, waited for the Lord & what followed? That people so mightely increasing and multiplying of so small beginnings, afterward chaunged the whole world: And if Abraham had seene all his posteritie, and all the wonderful actes which God wrought amongst them, woulde he not hauehave said (thinke you) that he coulde neuer hauehave hoped or once hauehave thought, yt this should euer hauehave come to passe? True it is, that Abraham beleued the promise of God: But that there should be such a wonderful and glorious bewtie of his posteritie, he could not beleeue because of the straitnes of mans hart. So the Church after Christ, prayed for ye aduancing of Gods kingdom, and after this praier followed the ruine of the Romane kingdom, which before seemed to be inuincible. We likewise pray at this day for deliuerance. The day of the Lord therefore shall come, and shall destroy the whole world, with all the power of Satan & hel. This onelyonly therefore let vsus endeuour, that we may continue in faith & hope. Then shall the Lord make a glorious ende of all our troubles. For God wil not forsake vsus, except we first giuegive ouer to hope and pray. Let the faithfull rest therefore in this comfort, that their oppression and affliction shall neuer be so great, but their deliuerance shalbe greater: And if they thinke otherwise, they thinke not well.The effect of the first precept. For this is the summe & effect of the first precept, which Dauid here expresseth: with the Lord there is plenteous redemption. For this is to be a god in deede, euen to redeme and to deliuer, yea & that with greater maiestie and glory, then of any mortall man it can be conceaued.

Verse. 8.

And he shall redeme Israel from all his iniquities.

This promise is a conclusion of the Psalme. Wherein againe he sheweth what cause he had to pray, & what we also in like daunger should hope for. And in deede it is a sweete and a ioyfull thing to behold the goodnes of the Lord, not onelyonly in that he giueth, gouerneth and preserueth this life, but much rather in that he sheweth him selfe an enemie to sinne and death: and this he doth to saue and to deliuer vsus from the daunger thereof. For this is it that maketh all other gifts of God more sweete & pleasant. For although we know that we are the creatures of God, yet notwithstanding, because we are oppressed with heauines, feare, death, the gilt of conscience and such other calamities, we can not enioy the giftes of God with a free and a chereful hart. This is then to paynt out God in his owne colours, so that this life & Gods creatures may be sweete vntounto vsus, when he is sette forth according to this verse, namely that he will deliuer his people from their sinnes, slay death, destroy hel, and treade downe Satan vnderunder his feete. Such a God is the God of those that beleue: that beleue I say. For they that beleue, although they be weake and feeble harted, and vexed of the deuill and death, yet they knowe that God is their deliuerer from all their iniquities. Therefore they are reysed vppe with comfort and begin to hope, wayting for deliuerance promised in the word.

Ye shall therefore apply this verse to this ende,A definition of God, and what he is properly. that it may be as a definition what is the office of God, and what his will is properly to doe: namely that he will hauehave to doe with sinners, that he will abolish sinne & create life, righteousnes & all good thinges. Now, the meane whereby God worketh these thinges, you know is Christ, whom he sent into this world and layed vppon him the punishment of death, that they which beleue on him, might obteine remission of their sinnes and be made the children of God. Thus teacheth and treateth the whole Psalme: not of this externall life or good workes, but onelyonly of faith and hope towards God through Christ, and of the finall victorie ouer sinne and death. For these things are not gotten by the workes and power of man, but by the worke and power of God alone: and they are communicated vntounto vsus, because there is merciemercy with the Lorde, and with him is plentifull redemption. This is the onelyonly meanes and the way whereby this victorie is gotten. The doctrine of works hath an other end, and is so to be taught, that the glory of God and the merite of Christ be nothing thereby diminished: like as we by the grace of Christ hauehave sincerely and faithfully eueryevery where handled this doctrine. God graunt that the same light may shine also to our posteritie. Amen.