Commentary on the Psalms of Ascent, Section 12
The .131. Psalme. Lorde myne hart is not hautie, &c.
The argument of the Psalme.This Psalme treateth in a maner of the same matter that the Psalme going before speaketh of, sauing that the former Psalme expresseth the contrary more plainely and largely: Whereby he most liuely paynteth out an afflicted conscience, oppressed with the feeling and burthen of sinne. This Psalme hath bene heretofore vsed of the diuines against all maner of pride and presumption,Pride is a vice commō vntounto all men. a common vice of all mankind, and from the which there is not one of vsus free: neither can it be cured by any other remedy, then either by the grace of God, or by the wrath of God, that is, when either the godly by afflictions are corrected with fatherly chastisement, or the wicked are plaged with seuere punishment. By these meanes presumption the naturall vice of all men, is cured: Otherwise it is not possible but that man should presume, either of his owne wisedom,Wisedome maketh men proude. or of his owne power, or of his owne righteousnes. This pride afterwardes bringeth foorth contention. As, for example, we see how many and sundry wayes men are exercised with such matters as perteyne to the ostentation, or to ye praise and commendation of the witte & wisedome of man. For here one man thinketh better of him selfe then of an other: one man will be counted wiser and better learned then an other. What will such wittes doe (thinke you) when they shall afterwardes come to the handling of Gods matters?Power. Likewise power bewitcheth mens hartes, that they can make no ende of proud deuises and counsells. The same hapned to the Phariseis & hypocrites (for that is proper vntounto them) when they conceiued an opinion of their owne holines and righteousnes.Righteousnes. To be briefe, proud and presumptuous men are troublers, not only of them selues, but also of ye cōmon wealth, of the Church, of housholds and families, & of al things else. They that are skilful in histories, doe see what great euills proud & ambitious witts hauehave alwaies raised vp. So in the Church, heretiks stirred vp with a perswasion of their owne wisedom, are troublers of peace and concord. The same commeth to passe also in families & houshold matters:A dutch prouerbe. whereof riseth this prouerbe among ye Germanes: They which attempt that they can not bring to passe, are worthely plagued. But who are they, I pray you? Forsoth euen ye whole world. For what is he that is contēted wt his own gift, & attempteth not somewhiles to do better & more exactly, then he is able to accomplish? Wherfore ye third euill necessarily followeth, y• like as presumption breaketh quietnes & concord, & alwayes as a fruitful mother breedeth strife & dissention: so at the last followeth vanitie of vanities, & the attempts of the wicked are all in vaine.
This vice reacheth & reigneth farre,Two meanes to reforme the vice of pride & presumption. & can not be cured by any other remedie (as I hauehave sayd) then either by grace or by wrath. By grace, I meane, when by affliction our harts are humbled and we brought to this point, that we can thinke modestly of our owne gift. By wrath, when God oppreseth ye wicked with punishments and plagues, & taketh them away as he take away Pharao, whose stubbernes and obstinacie could not be cured, but by destruction in the redde sea. So the Beniamites did not cease from their furie, vntill they were almost consumed. In like maner Absolon could neuer be quiet vntill he was hanged vponupon a tree. Arius also & Cerinthus, with many authors of newe sectes and errors in these our daies, could neuer rest vntil they came to such an end as their acts & enterprises did deserue. Thus cōmeth it to passe, that when the wicked hauehave once taken their course, like vntounto a wilde horse, they neuer rest vntil they come to a miserable ende. The same ha…eth also to all those which seeke to be iustified by workes. The Phariseis neuer ceased to persecute the Gospel and to trust in their own righteousnes, vntill Ierusalem, ye kingdom & the priesthood were vtterly destroyed. This is the ende of presumption when it is not bridled and repressed by the worde. True it is therefore that this enormitie can not be remedied, but either by grace or by wrath.
Thus generally, in a maner they vnderstand this Psalme to be written against pride and presumption.This Psalme speaketh of spirituall pride. But, in my iudgement, it may be more aptly applyed vntounto the spirituall pride of mans own righteousnes. For (as before I hauehave sayd), these three thinges make men proud, wisedom, power & righteousnes. You may therfore, if you list, make three kinds of pride according to these three obiects. For they are giftes of God distributed vntounto men, and hauehave their measure and their meane appointed vntounto them. They therefore that are wise, are wise according to their measure, and can not be more wise. They which are mightie, are mightie according to their measure, and can not be more mightie. Likewise they which are righteous, are righteous according to their measure, and can not be more righteous. But pride maketh them desirous to seeme more wise, more mightie & more righteous then they are in deede. Hereupon it followeth, that when the matter commeth to the triall, and sinne striueth with righteousnes, exceeding her owne gift and measure, then is righteousnes ouercome and made desperation, which oftentimes driueth hypocrites to the halter.Pride at the length is confounded. So it commeth often times to passe, that impotency fighteth against power, & ouercommeth: As it hapned to the Israelites fighting against the one onelyonly tribe of Beniamin. In like maner foolishnes many times ouercommeth & confoundeth wisedom. And of this strange successe what is ye cause? Forsoth euen this, that men doe not trust in the Lord, but presume of their owne wisedom, power & righteousnes, contrary to the word and will of God. For God will hauehave vsus to trust onelyonly in his power and merciemercy. But thus will men hauehave it, and thus they thinke, that they are mighty, righteous and wise to this ende, that they should trust in these titles and presume therof. Wherefore this they finde at length and that iustly, that they are most miserable and vnhappy. For why do they not that which they are able, & why enterprise they that which they are not able to doe? Most worthy are they therefore, to be punished and plagued, according to the Dutch prouerbe, because they attempt that which they are not able to accomplish.
Let vsus therefore abide in humilitie, and let vsus thinke moderatly and modestly of our owne gift. Let vsus not iudge other: let vsus not oppresse other: let vsus not be wittie & busie in other mens affaires: but let vsus doe that which pertaineth to our vocation, and let eueryevery one of vsus so much the more diligently fight against this vice, by how much we finde and fele the same to be fixed and rooted in our nature and in eueryevery one of vsus: albeit it sheweth it selfe in one more and in an other lesse, as also the historyes of the Gentiles and heathen men doe declare. For Cicero was more ambitious then Demosthenes, paraduenture because he lyued in a greater kingdom and a mightie Monarchie. Likewise Iulius Caesar was more ambitious then Augustus. So in spirituall matters, Pharao had an obstinacie ioyned with pride. To conclude, all the examples both of the holy Scriptures and also of the Gentiles doe shewe this to be the ende and successe of proud and presumptuous persons, that suddenly the wrath of God falling vppon them when they least of all feare it, they are confounded and miserably perish. But (as I hauehave said) we will leaue this generall interpretation, and apply this Psalme to the spirituall pride which consisteth in the opinion of mans owne righteousnes.
Verse. 1.
Lord mine harte is not hawtie, neither are mine eyes loftie, neither hauehave I walked in great matters and hid from me.
In that Dauid thus glorieth & reioiceth, he doth it being taught by his owne experience. As if he said: I hauehave proued what an euill thing it is, to be hautie and high minded, and to rest securely in the opinion of righteousnes. Wherefore I wil no more be now high minded: I will not glory any longer in mine owne righteousnes. For the proud Pharisey which braggeth that he is not as other men be, when his conscience beginneth once to accuse him, forthwith is cast down and stricken with terror, and is not able to stand against the least sinne. I speake not of the huge mountaines and seas of sinnes and iniquities, which in a moment do swallow vp and consume the proude and secure. It is good therefore (saith he), O Lord that thou hast humbled me, and hast schooled me by afflictions, that I should not be proude, that I shoulde not seeme holy in myne owne conceite, that I should not make my selfe as a Iudge and a Censour,The Iusticiaries iudge & condemne rashly. iudging and condemning al men. For that is the propertie of all Iusticiaries and such as trust in their owne righteousnes, holines and perfection. As the example of the Pharisey in the Gospell doth declare, whiche is not content to recken vp his owne vertues and good workes, but with all he must needs condemne the poore Publicane.
This is the sinne of naturall and morall righteousnes or of the righteousnes of the lawe, to condemne others, to presume and to clyme euen to the iudgement seate of God, and to pronounce sentence against those whom they thinke, not to be so perfect as them selues. He that is a ioly Citizen or alearned lawer thinketh highly of him self, and maketh him selfe as it were a certaine idoll vntounto him selfe, but others he condemneth and in comparison of him self proudly cōtemneth. The husbandman, when he seeth any fault in the Magistrate, thinketh as did that seruaunt in the Poet: Oh, why was not I made a King, a Ruler, a Magistrate? These be but politike matters ful of vanities & most fond follyes and folishnes, and yet there is none of vsus all which are able therein to bridle and moderate our selues except the holy Ghost doe guide and rule our hartes,There is no cause why a man should more presume of his owne righteousnes then of the art or handycraft which he exerciseth. and teach vsus that this righteousnes, whether it be naturall or moral, is but as a worke of mans hand, which maketh vsus no whit the better before God. And in deede there is no man so foolish that will thinke him selfe the better Christian or more acceptable before God, because he is a Tayler, a Carpenter or a Shoomaker: And yet, although the case be all one, there is no man which doth not presume of this righteousnes, whether it be morall or natural, except the holy Ghost bridle him and bring him into the right way. For it hath a goodly shew of holynes, and therfore it putteth vppe the mindes of men with pride, vntill they be humbled of the Lorde, and so learne that there is no helpe in this righteousnes before the iudgement of God.
The moste notable personages in aduersitie are commonly oppressed with anguish and sorrowe.How often hauehave we sene, that great & notable diuines, which liued among men wt a maruelous shew of holines, & wt a great presumption of their own righteousnes, at length when death approched, hauehave falne into desperation, & fled to most vaine & foolish trifles for help & succour, in so much ye not only yet liuing they wrapped them selues in a fryers coule, but also being dead were buried in the same. So, I remember, yt a notable man & amōg lawyers of name & fame the chiefest, when he was at ye point of death vttered these words: O si subulcus potius quam iure cōsultus fuissem. Oh (saith he) that I had bene a swineheard rather then a lawyer. For he perceaued that in that daunger the administration of iustice, be it neuer so exact, helpeth nothing. In like case, when Cicero saw him self to be in daunger through the power of Augustus and Antonius his aduersaries, he perceiued that there was no comfort nor succour to be found in all his great knowledge and learning: but that all his learning, and all that great studie and knowledge of philosophie vanished away and auailed him nothing. The same hapned likewise to Demosthenes flying from Antipater.
To conclude, all such examples doe teach that to be most true which Salomon sayth:Prouerb. 17. He that exalteth his house, seeketh destruction. But this our Courtiers doe not beleue. They clyme & louelove to be aloft, they seeke to rule, and in deed they rule euen as he that driueth the cart vntil it sticke fast in the myre, and can neither goe forward nor backward. And this is the cause that kingdomes and common weales are, in a maner, nothing else, but ruines and destructions. Who would thinke, if he consider the ciuill gouernment which was vnderunder the first Emperours, that ye Romane Empire, yea and many other common weales also, could continue the space of one day? For, as Titus Liuius sayth, they can neither abide their faultes to be touched, nor remedies to be applyed thereunto, and therefore they fall of their owne sway, as an house that is builded to high.
But the daunger is much greater when in Religion men hauehave proud lookes and proud hartes, and walke in such matters as are hidden from them: that is to say, when they please them selues because of their holines, & thinke that they sitt in Gods owne lappe, and yet know nothing of the free merciemercy of God in Christ, and the forgiuenes of sinnes, but walke altogither in their owne workes, and say with the Pharisey,Luke. 18. that they fast twise a weeke, they giuegive tyth, they are not adulterers, extorcioners, vniust, although their hartes be full of all maner of filthy lustes. This presumption continueth vntill they see them selues to be in daunger of death: then all these vayne helpes, with all their false hopes vanish away, and these voyces of desperation or such like follow: I hauehave liued wickedly, I hauehave broken my vowes, I hauehave not obserued my rule, &c. When then (I say) wast thou made a Monke? was it not because thou shouldest ascende to righteousnes? But by this meanes thou hast descended into hell, because thou wouldest be exalted. They that rest in the confidence and trust of their owne righteousnes, either fall at the length into these tentations, or else they dye like an oxe or a cowe.
Verse. 2.
VVhen I did humble my soule and cause it to keepe silence, then was I as a childe that is wayned from his mother.
Here he sheweth plainly by his owne experience, what daunger it is for a man to trust to his owne righteousnes. Wherefore let vsus learne what these wordes in the Epistle to the Hebrewes: The sinne hanging fast on or cleaning fast vntounto vsus, Heb. 12.2.doe importe. And let vsus not follow the foolish and rash opinion of the common people, which by a fewe sermons thinke them selues to hauehave atteined the knowledge of the whole Scripture. Thou hast peraduenture heard all, but thou hast not yet beleued al. Thou hast not learned those experiences and practises, which in a Christian are the chiefest, namely of faith, of prayer, & of the crosse, whereof Dauid here treateth most effectually and diuinely, as the excellencie therof doth require. I caused my soule (sayth he) to keepe silence and humbled my selfe. I sayd vntounto my soule: be still: glory not, hold thy peace. When he sayth: I caused my soule to keepe silence, the hebrew word signifieth to confound or bring to nothing: As in Osea it is sayd:Ose. 4.5. I will make thy mother, that is to say, the Synagoge, to keepe silence. As much to say, as I will destroy her and make her wast. So in an other Psalme he sayth: Be still, that is, prouoke not the Lord with your obstinacie and presumption, but obey and humble your selues. So sayth he here: When I did not refrayne from presumption and trusting in mine owne righteousnes and the righteousnes of the lawe, yea euen in God him selfe, if he be worshipped by keping of the law: when I did not desire that God (although after a sort, I kept the lawe) would not enter into iudgement with his seruaunt: this (I say) when I did not, then was I in deede euen as a child wayned form his mothers breast.
A similitude of an infant.The Prophet speaketh here of a matter of great importance, and yet this similitude seemeth to set forth some light or smal matter. For why doth he rather take his similitude of a childe, then of a man which is growne to his full strength? But this is not onelyonly a fitte, but also a very goodly and a pleasant similitude. For what greater miserie can happen to a child, then to be wayned and kept from the mothers breast? This seemeth to the infant a very death and destruction. So saith he here: When I was ledde away with the spirite of pride and securitie, and lost the dugge of Gods heauenly grace, that is to say, of the remission of sinnes and of the free merciemercy of God in Christe, then was I in deede like vntounto a childe which hath lost his mother, without whose ayde and succour he can not liue: that is, I was brought to extreme and most certaine daunger of death and condemnation.
Wherfore the Prophet leadeth vsus here to that necessary distinction betwene the law & the Gospel.The doctrin of the law. For the law is a necessary doctrine to beat downe the pride of sinne in vsus, which riseth of yt confidence of our owne righteousnes. There is also (as before I hauehave said) a presumption in riches, power & wisdom: but that presumption may be cured many wayes. But this which presumeth of our own righteousnes, is vncurable except that waining come wherof Dauid here speaketh: by the meanes wherof our conscience being stirred vp through ye terror of ye law, is forced to examine our life, our maners & conuersation. But because we are cōstrained to confesse, that we hauehave many waies offēded against yt law, it can not be, but that certaine desperation must needs follow, except Christ, as a tender & …ouing mother, giuegive vntounto vsus yt dugge of grace, & reise vp our oppressed & afflicted soules. So Iudas was driuen to ye halter by ye sight of his sinne. For there is no remedy wherby the seely conscience tormented with sinne, can be healed, but this alone, to beleue (as ye former Psalme teacheth) that wt the Lord there is mercy & plentifull redemption. This is ye voice of ye Gospel,The voyce and doctrine of the gospel which must follow ye law: wherunto also there is a way prepared by the law. For like as our sinnes must be reproued & accused: so ye terror which this accusation bringeth, hath need of consolation. Wherefore the true consolation and the true *This propitiation is not for famed or for small sinnes: but for true sinnes & for great, yea & the greatest sinnes.propitiation which is sette forth in the Gospell, perteineth to true sinnes which driue a man downe to hell, vnlesse they be cured by the merciemercy of God set forth vntounto vsus in Christ. For merciemercy pertaineth not to fained sinnes, but to true sinnes which kill and condemne the soule.
This order therefore is to be obserued, that when we glorie or presume of our selues and become secure, then should the lawe and Moises come with his bright shining face, which our weaknes can not abide, & yet notwithstanding it can not auoyd the same. Now, after that the lawe and Moises hauehave done their office in this sort by accusing the conscience and threatening the iudgemence of God for sinne and punishment for the same, then is there place and opportunitie for Christ to come with the dugge of grace, to comfort and refresh the wayned child crying for sucke, and seeking the mothers breast. Wherefore this is an excellent similitude, which setteth forth vntounto vsus, first our owne weakenes, namely that there is in vsus no strength at all whereby we may be able to withstande Satan and to heale our wounded conscience: then also the merciemercy of God and power of his word whereby he susteyneth and nourisheth vsus, as a mother nourisheth her childe with milke, stilleth it and kepeth it from crying. So the Gospell is both the wombe of God in the which we are caried, formed, and fashioned by the spirit of Christ, and also it is the dugge wherby we are nourished & fed. Wherfore if we once lose this dugge, we are as children wayned from the mothers brest.
The differēce betwen the law and the Gospell in vse and practise is very hard.Some thinke them selues highly learned in these matters, and that they know them wel enough. But take ye heede, and beware of this presumption. Recken your selues in the number of scholers and learners. For Satan is so craftie, that he can easily take away this distinction, and force vppon vsus in steede of the Gospell the law, and againe, in steede of the lawe the Gospel. For how often commeth it to passe, that poore and miserable consciences in the agony of death lay hold vponupon certain sentences of the Gospel, which doe in deede pertaine vntounto the lawe, and thereby lose the sweete comfort and consolation of the Gospell? As for example: If thou wilt enter into life, keepe the commaundements. Again, Not eueryevery one that sayth, Lord, Lord, shall enter into the kingdom of heauen. With such sentences poore and seely consciences are so brused and broken, that they can see nothing but what they hauehave done, and what they ought to hauehave done: Also what God requireth, and what he forbiddeth. These things whiles troubled & afflicted consciences doe beholde, they forget what so euer Christ hath done, or God by Christ hath promised to do for our comfort. Wherfore let no man presume of the fulnes and perfection of his knowledge in these matters. In wordes this distinction is easie to be made, but in death and daungers we finde how vnable we are to play the good Logicians, when we must dispute of the thinges which we hauehave done or ought to hauehave done: when the lawe obiecteth in this maner against vsus: This hath God commaunded thee to do and thou hast not done it, but hast done the contrary: Wherfore thou shalt be damned according to the sentence of the lawmaker. Here he that is a good Logician putteth a difference betwene the law and the Gospel, and graunteth, that in deede he hath not kept the law. Notwithstanding (saith he) vppon this antecedent or former proposition doth not followe this consequence, that I should therefore despaire and be damned. For the Gospel commaundeth me to beleue in Christ, and to trust vntounto the workes, the merites and the righteousnes of Christ. He that vnderstandeth this, and taketh holde on this brest or dugge of the Gospel, is safe and is sure of the victory: but he that apprehendeth it not, muste needes perish and despaire.
In this doctrine therefore touching our righteousnes before God there is great daunger. We must not presume therefore, but walke in feare & humilitie. For if presumption in politike & worldly matters, when men are proude of their riches power or wisedom, is not wtout daunger: in diuine matters it is much more dangerous, yea most daungerous and damnable, and yet notwithstanding there it reigneth most of all. For Satan commeth to ye children of God, and laboureth with all might and subtiltie to bring them to presumption and securitie. Wherefore they must fight continually against this hidde and lurking poyson: and aboue all thinges they muste beware that they flatter not them selues as though they knew well enough the distinction of the lawe and the Gospell. In deede thou mayst knowe it: but consider wel whether thou hast sure hold thereof, so that it cannot be wrested from thee by Satan & thine owne conscience. Paule plainely confesseth that he hath not yet attained to this knowledge,Phil. 3. but followeth it as one running in the race and pressing towards the marke.
So it goeth with vsus all. We turne our face vntounto the marke, and this is the race wee runne, that we may attaine vntounto the marke. But that will not be vntill this flesh be put of and layed in the earth. Wherefore in the meane season let vsus walke in feare and humblenes of harte, with hartie prayer, that the light which he hath opened vntounto vsus, he will not suffer to be put out, but that he will dayly lighten our mindes and make perfecte the worke which he hath begunne in vsus. Thus who so doe not, shall be ouerwhelmed and oppressed with desperation, and shall be like vntounto children that are wayned and put a parte from their mothers breastes.
Verse. 3.
Let Israell wait on the Lord [or trust in the Lord] from henceforth and for euer.
This verse sheweth plainly that the Prophet speaketh here of that presumption which is contrary to faith, and is called the presumption of mans owne righteousnes. Therefore he exhorteth the faithfull to trust in the Lord, and withall to abide in humilitie. to mortifie that trust and confidence which man hath in the lawe and in his owne righteousnes. This shall ye doe (saith he) if ye trust in the Lord, not onelyonly for this day or to morrowe, but now and for euer. So that ye muste hauehave a certaine continuall and a constant presumption (if I may so say) of the merciemercy of God, of the forgiuenes of sinnes, and of the righteousnes that commeth by Christ. Contrariwise, ye must beware that ye neuer presume of your owne workes: albeit they ought to be holy and according to the law of God. For this naked, and this onelyonly trust ought to remaine, which is called the confidence of the free mercy of God, offered vntounto vsus in Christ. This trust is sure and neuer deceiueth vsus. For God is no lyer, but faithfully performeth that he hath promised. Doe thou therefore but trust, and still faithfully rest vponupon his promise, But here we are not without daunger of the deuill, whiche goeth about with all his might and power, to bring vsus from this assuraunce and trust of the merciemercy of God towardes vsus in Christ. Wherefore we must fight, and with continuall battaile practise this doctrine against the deuill and spirituall wickednes, which by all meanes goe about, first to lift vsus vp with pride and presumption, and afterwards to throwe vsus downe againe to desperation.
But God worketh a contrary way. For first he terrifieth vsus and casteth vsus downe, that afterwards he may raise vsus vp againe. He bringeth vsus downe to hel, that he may bring vsus back againe. The dugge of grace also he sometimes taketh from vsus, that we may learne what our owne righteousnes is wont to doe, namely to oppresse vsus with desperation. And this he doth to the ende that wee hauing experience thereof, should not followe our owne sense and reason, but raise vp our selues with a sure hope & trust in Christe, whereby the dead are restored to life and saued. This merciemercy is as a strong heauen or firmament ouer vsus, wherwith we beeing couered, are safe and sure where so euer we be.Esa. 25.4. So Esay calleth it a shadow against the heate, because we are couered and defended by the merciemercy of God, against wrath, desperation, the deuill & death. This shadow who so euer doe forsake, shal suffer intolerable heat. Thus we learne by this verse, that Dauid speaketh of that damnable presumption of our owne righteousnes, & exhorteth vsus to fight against it with a sure hope of Gods eternall merciemercy, and a constant faith. This is the onelyonly way whereby we are saued.