Martin Luther on Psalms 131:2

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 vs learne what these wordes in the Epistle to the Hebrewes: The sinne hanging fast on or cleaning fast vnto vs, Heb. 12.2. doe importe. And let vs not follow the foolish and rash opinion of the common people, which by a fewe sermons thinke them selues to haue 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 vnto 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 onely 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 mercie of God in Christe, then was I in deede like vnto 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 vs 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 vs, which riseth of yt confidence of our owne righteousnes. There is also (as before I haue 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 haue many waies offēded against yt law, it can not be, but that certaine desperation must needs follow, except Christ, as a tender & [illegible: 1 letter]ouing mother, giue vnto vs 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 mercie of God set forth vnto vs in Christ. For mercie 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 haue 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 vnto vs, first our owne weakenes, namely that there is in vs no strength at all whereby we may be able to withstande Satan and to heale our wounded conscience: then also the mercie of God and power of his word whereby he susteyneth and nourisheth vs, 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 vs 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 vpon certain sentences of the Gospel, which doe in deede pertaine vnto 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 euery 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 haue done, and what they ought to haue 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 haue done or ought to haue done: when the lawe obiecteth in this maner against vs: 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 vnto 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 vs all. We turne our face vnto the marke, and this is the race wee runne, that we may attaine vnto the marke. But that will not be vntill this flesh be put of and layed in the earth. Wherefore in the meane season let vs walke in feare and humblenes of harte, with hartie prayer, that the light which he hath opened vnto vs, 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 vs. Thus who so doe not, shall be ouerwhelmed and oppressed with desperation, and shall be like vnto children that are wayned and put a parte from their mothers breastes.