Meditations and Disquisitions Upon Seven Psalms of David, Commentary 2
MEDITATIONS and Diſquiſitions upon the 32. Pſalme.
BLeſſedneſſe was cried in the firſt Pſalme, but was there held ſo deare, that few or none have ever been able to go to the price. Now in this Pſalme it is cried againe, and at a low rate; and if it bee not taken now, it is not like hereafter to bee ever had ſo cheape again. For, where before it muſt have coſt an abſolute declining from ſin, and a perfect delighting in the Law of God, with a continuall exerciſing in it day and night; Now if wee can but get our iniquities to bee remitted, and our ſinnes to bee covered, it will ſerve the turne, and bee accepted.
But is this ſo much an eaſier rate? For though the purchaſing of Bleſſedneſſe, were before a great worke to bee done, yet it was a worke that might bee done by our ſelves: where the purchaſing it this way, muſt be the worke of another: and were it not better to have it by a way in our owne power, then by a way in anothers will? But O my ſoule, Is it in man to direct his own way? Is it in mans power, to performe the worke that is required? hath hee not long ſince put out the light that ſhould have guided him in it? hath hee not long ago cut off the lock, that ſhould have beene his ſtrength to performe it? Oh therefore, bleſſed bee hee that affords us bleſſednes at this rate: For though it bee in anothers will to grant it, yet conſider whoſe will it is; even his that is more readie to forgive, then we are readie to aske forgiveneſſe, and is rather a ſuitour to us to take a pardon, then ſtayes for us to bee ſuitours to have a pardon.
But may it not bee thought, becauſe bleſſedneſſe is ſet here at a lower rate, that it is not ſo good a bleſſedneſſe as the other? and then what is gotten by the bargaine? a lower price indeed, but meaner ware. But this cannot bee, for bleſſedneſſe admits no degrees of compariſon; as bleſſed they, that have their ſinnes forgiven, as they (if any ſuch were) that have no ſins to forgive. For though bleſſednes be a poſitive thing, yet it is a ſuperlative thing: and if there want any thing of being a ſuperlative, there muſt needs want ſomething of being a bleſſedneſſe. Bleſſed then are they that have their ſins forgiven: for to bee forgiven, is as much as never to have beene guilty: and to ſay, Bleſſed are they whoſe iniquities are forgiven; is all one as to ſay, Bleſſed are they that never ſinned. When our ſinnes are once forgiven, wee are then at peace with God with whom, untill they were forgiven, wee were at enmity: and if no miſery bee comparable to this, to have Gods diſpleaſure; then no bleſſedneſſe can be comparable to this, to have his favour: and his favour we ſhall be ſure to have, if he forgive us our ſins; and therefore, Bleſſed are they whoſe iniquities are forgiven.
But is all the way as ſmooth as this? Is there not a rubbe in the way here? for to ſay, Bleſſed are they whoſe iniquities are forgiven, is very plauſible; but to ſay, Bleſſed are they whoſe ſinnes are covered, ſeemes to marre all. For what if my ſinnes bee ſo great that they cannot bee covered? muſt I therefore be forced to loſe my bleſſedneſſe? It is true indeed, though my ſinnes bee in number as the ſands of the Sea, yet the Sea is great enough to cover them all: But alas, the ſea covers not ſins, though it cover the ſinners; and what bleſſedneſſe can there bee in ſuch a covering? If I goe to the world to cover them, and indeed the world is wide, and no doubt a great coverer of ſinnes: but alas, the worlds covering is but Hypocriſie; and what were this, but to cover one ſinne with another, a leſſer with a greater, and ſo I ſhould bee covering them ſtill, and never cover them, but lay them more open in the ſight of God, then they were before. If I goe to the Heavens to cover them; and indeed the heavens are large, Et tegit omnia Coelum: but alas, the Heavens are full of lights, and will ſooner diſcover that which is hidden, then cover any thing that lies open to view. Yet I may hope to get the Cherubims to cover them, for they have broad wings, and of a wonderfull extent: but alas, the Cherubims have uſe enough of their wings to cover their owne faces: they cannot with all their wings ſo much as cover the leaſt of all my ſinnes. And what hope then to have my ſinnes covered, when neither the Sea, nor the World, neither the Heavens, nor the Cherubims that are above the Heavens, be able to cover them. Yet they muſt bee covered, or there can bee no bleſſedneſſe. And how am I then in any better caſe for attaining of bleſſedneſſe, then I was before? Two waies propounded for attaining it, and both impoſſible: There, the price not poſſible to bee payd: Here, the bargaine not poſſible to bee performed. But O Thou that ſitteſt in the Heavens, O Thou that rideſt beteewn the Cherubims, Bleſſed bee thy glorious Name: For thou cameſt thy ſelfe from Heaven of purpoſe to cover them; Thou broughteſt that with thee from Heaven, which onelyonly is able to cover them: for what can cover ſinnes but righteteouſneſſe? what cover infinite ſinnes, but infinite righteouſneſſe? and where is any infinite righteouſneſſe to bee found, but in him onelyonly that is infiniteneſſe it ſelfe? Be comforted therefore my ſoule; for now it is not a hope, it is an aſſurance that my ſinnes at laſt ſhall come to bee covered; It is not a hope, it is an aſſurance, that I ſhall come at laſt to this bleſſedneſſe in covert.
There are ſome perhaps will grant, that bleſſedneſſe may conſiſt in covering indeed, but not in covering of ſinnes: They thinke rather in covering their Tables with rich plate, and dainty diſhes: or in covering their houſes with ſlates of Gold; like Aurea domus Neronis; or in covering their backes with ſilke and ſoft raiment, ſuch as Chriſt ſaith are in Kings houſes: but Nabuchodonozor will come in for one, Dives for another, and Haman for a third, and give cleer evidence that all theſe are deceived, and that David onelyonly tells us the truth; They, they onelyonly are the bleſſed men whoſe ſinnes are covered.
But what needs all this ſcāning and diſcuſſing? For, what more myſterie is there in ſaying, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſinnes are covered; then if it were ſaid, Bleſſed are they, from whoſe iniquities thou turneſt away thy face, and whoſe offences thou blotteſt out? Or, (becauſe the Scripture hath plenty of expreſſings in this kinde) then if it were ſayd; Bleſſed are they whoſe iniquities thou caſteſt behind thy back, and whoſe ſinnes thou removeſt from thee as farre as the Eaſt is from the Weſt? for to what tends this variety of expreſſing, but either for illuſtration: or at moſt, for vehemencie of aſſeveration, that our ſinnes are pardoned? But if it be cōceived to be not ſo much a divers expreſſing of the ſame way, as an expreſſing of a divers way to bleſſedneſſe; then indeed, as being more myſticall, it will bee more miſty for diſcerning cleerly what the meaning of David is. Is it then, that forgiving our ſinnes is the worke of Gods merciemercy; for it is mercies worke onelyonly to forgive; covering our ſinnes, the worke of his love; for love covers the multitude of ſinnes: not imputing our ſinnes, the worke of his will; as hee ſaith, I will have merciemercy, on whom I will have merciemercy: that ſo wee may have here a three fold cord of Gods goodneſſe to relye upon for our bleſſedneſſe? Or is it, that remiſſion is neceſſary for ſins of commiſſion, Covering, neceſſary for ſins of omiſſion; but not imputing may ſerve for ſins of tranſmiſſion; that is, for ſin originall, tranſmitted to us from our firſt Parents? Or is it that forgiving is mentioned as the worke of God the Father, whoſe worke properly it is to forgive: as hee ſaith, I am he that blot out tranſgreſſions: Covering is mentioned as the proper work of God the Son; as with whoſe righteouſneſſe our ſins are covered: and therefore Saint Paul ſaith, Put yee on the Lord Chriſt Ieſus: Not imputing is mentioned as the work of the holy Ghoſt; who being all love, compaſſionates our infirmities, and ſo all the perſons in the Deitie have a hand, (as it is fit they ſhould) in this great worke of procuring to us our bleſſedneſſe: that as at the making of man at firſt; ſo at the making of man bleſſed at laſt, they may all joyne together, and ſay, Faciamus hominem ad imaginem noſtram.
As long as iniquities are unforgiven, the conſcience lies as it were on a Racke tortured and tormented, day and night; but as ſoone as there comes a pardon, it is preſently taken off the Racke, and layd at eaſe: and is not this a bleſſedneſſe? As long as our ſinnes remaine uncovered, God turnes away his face, and frownes upon us; but as ſoone as our ſinnes bee covered, hee ſhewes us againe the light of his countenance: and is not this a bleſſedneſſe? As long as our ſinnes are imputed to us, wee are in the ſtate of Adam when hee was caſt out of Paradiſe: but as ſoone as wee are freed from this imputation, we preſently heare Chriſt ſay; This day thou ſhalt bee with mee in Paradiſe: and is not this again a bleſſedneſſe? And is it not now, that David expreſſeth it three waies, to ſhew, that by it a godly man is not onelyonly bleſſed, but thrice bleſſed?
But ſeeing forgiving, and covering, and not imputing of ſinnes, are all but privative things; how can they make a bleſſedneſſe, which is a poſitive thing? They may take away miſery, but can never make a bleſſedneſſe. But is not the very taking away of miſery, in this caſe, a bleſſedneſſe? for ſeeing we were ordained by God at firſt, to a bleſſed eſtate, and nothing barres us from that eſtate, but ſinne; are wee not by the removing this barre, either left in this eſtate, or at leaſt reſtored to it againe? O gracious God, grant mee the forgiveneſſe of mine iniquities, and the covering of my ſins, and let mee never come at Heaven, if I make not of theſe privatives, a Iacobs Ladder to climbe up to Heaven. Neither yet is remiſſion of ſinnes a meere privative, but it hath in it an influence of Grace alſo; which brings with it a ſhowre of bleſſings, turnes Ebal into Gerizim: and of the Theefe upon the Croſſe, makes a ſaint in Paradiſe.
Hitherto, Davids doctrine wee may well ſubſcribe to, Verſe 2 but what meanes hee by this; And in whoſe ſpirit there is no guile? For, if there bee no guile in his ſpirit, what needs either covering, or forgiving? But is it not, as Chriſt ſayd of Nathaniel: Behold a true Iſraelite, in whom there is no guile: and yet who doubts, but in Nathaniel there was ſinne? It ſeemes therefore meant, that though covering and forgiving bee all Gods worke, yet there is a condition required in him whoſe ſins are to bee forgiven: and this is the condition, that there bee no guile in his ſpirit: but that his repentance bee ſincere and unfeigned, and without hypocriſie. And it is, as if hee had ſayd; Bleſſed is he whom God juſtifies, and juſtifying ſanctifies: for having ſayd, Bleſſed is hee to whom the Lord imputeth no finne; which is our juſtification: it preſently follows, and in whoſe ſpirit there is no guile, which is our ſanctification. Or is it here annexed with a conjunction, perhaps to ſhew that ſanctification doth not ſo much follow, as it is annexed; and from the ſame breath of Gods ſpirit, riſeth together with juſtification? Or is it therefore added, leſt wee ſhould thinke bleſſedneſſe to be in ſuch ſort Gods gift, as that there ſhould bee nothing required in us towards the attaining it: which yet is ſo in us, that it is not of us, but muſt come from God to us? for alas elſe, what ſpirit of ours could be without guile, if it were not influenced by that ſpirit, which is the truth it ſelfe?
It ſeemes this is a doctrine, in favour plainly of plaine dealing: but is this a world for plain dealing to thrive in? and if no thriving, what bleſſedneſſe? But is it not ſayd of Iacob, that hee was a plaine man, and yet would any man deſire to thrive better then he did? who went over Iordan with nothing but his ſtaffe, and returned backe with multitudes of Cattell. Never therefore feare thriving by plaine dealing; for God that requires plaineſſe in thy dealing with him, wil no doubt bleſſe it in thy dealing with others; and they that make themſelves rich by guile, will but finde themſelves beguiled in the end, when God blowes upon them, and that they finde that guile in their fortunes, which they ſo greedily entertained in their ſpirits.
But why am I ſo earneſt againſt guile in the ſpirit? do I not herein ſpeak againſt my ſelfe? Verſe 3 For was there not guile in my ſpirit, when I held my peace, for confeſſing my ſinnes, and yet cried out for ſenſe of my paine; as though I would have made God believe, it was for ſenſe of my ſinne? but God knowes I was ſilent in that, and that ſilence is now cauſe of my roaring: for if I had ſpoken and confeſſed my ſinne at firſt, I might have beene heard in a lower voice: but having deferred my repentance ſo long, what mervaile if God bee gone ſo farre out of hearing, that a lower voice then roaring will never bee heard? Every ſinne we commit, makes God to turne away his face and depart from us: and the longer time the ſinne is unrepented, the longer time hee hath to goe from us the farther; and the ſlower we are in repenting, the more he haſtens his pace: and have wee not need then to cry the lowder, to make him to heare us, that by long deferring our repentance is gone ſo far from us? Oh the fooliſhneſſe of men that deferre repentance! for to deferre the repenting of ſinnes, is a greater ſinne, then the ſinnes to bee repented: and have wee not need then of the lowder voice to obtaine forgiveneſſe, when to our former ſinnes to bee repented, is added this great ſinne of deferring our repentance? O fooliſh tongue, how often haſt thou ſpoken when it nothing concerned thee! and wouldſt thou not ſpeak now when it concerned thee ſo much? how often haſt thou ſpoken at the urging of impatience, and wouldſt thou not ſpeak now at the entreaty of repentance? But why then is it ſayd, Non ulli tacuiſſe nocet, as if to hold ones peace did never hurt any? ſilence inded never hurts any by ſins of commiſſion, but by ſinnes of omiſſion often: ſilence is never guilty of idle words, yet guilty often of idleneſſe, in letting ſlippe opportunity. And therefore Solomons counſell ſeemes much the ſounder: There is a time to ſpeake, and a time to hold ones peace: and if there bee a time for each of them, then each of them in their due time is good; out of time is bad: it is as great a fault to bee ſilent when it is fit to ſpeake, as it is to ſpeake when it is fit to bee ſilent: and if any time be fit for ſpeaking, unfit for ſilence, this is the time, when ſinnes are to bee confeſſed, and when our iniquities are to be acknowledged and made known to God. Now therefore am I juſtly puniſhed for my ſilence: for ſeeing I held my peace when it was fit to ſpeak, now my ſpeaking will not ſerve, but I am faine to roare: ſeeing I would not ſpend a few hours in prayer at firſt, now I am faine to lie crying and praying all the day long. Alas, to what a miſerable ſtate had I brought my ſelfe, that could neither make uſe of my ſilence, nor of my crying out: for if I held my peace, I concealed my ſin, and the ſore ſtill feſtered more and more: and if I cried out, it ſpent my ſpirits, and the very paine did Ages worke for it in my bones, and made them old, while my body was young. The truth is, I felt my ſelfe in paine, but knew not what I ayled: I knew all was not well with mee, but knew not well why it was ſo: Now after much ſearching and examining the cauſe, I finde what it was: It was even ſinne, that lay all this while in my boſome, as a fire raked up in the embers of ſecurity, and burnt mee to the very bone: but finding it to be ſin, I was aſhamed to confeſſeit: and ſo between ſhame of revealing, and danger of not revealing, I lived a long time as a man diſtracted, holding my peace for very ſhame, and crying out for very paine: And alas, O Lord, Verſe 4 how could I chuſe, when it was thy hand that lay heavie upon mee; thy hand of which it is ſayd, that with it thou doſt terrible things: and that which is in terrour the moſt terrible, when thou once beginneſt, thou never giveſt over: thine anger is not as an Ague, but as a Feaver; comes not by fits, but is a continuall fit without either remiſſion, or intermiſſion: and what mervaile then, if in this torrid Zone of affliction, my Almond tree flouriſh before the time, and my ſtrong men bow themſelves under the burden? As a flower that is parched with the ſunne, and is ready to fall from the ſtalke that upheld it: and as earth that is overdried with the heat, and is ready to crumble into duſt and powder: ſuch, O Lord, was I, while neither wind, nor ſo much as a breath of thy favour blew upon mee; while neither ſhowre, nor ſo much as the dew of thy Grace inſtilled into me: and in this maze of diſtreſſe whither could I thinke to turne my ſelfe for helpe? I thought ſometimes that time might helpe mee: but alas, time was no friend of mine; for the longer time I ſtayed, the more my ſore feſtered and rankled within mee: then I thought that place might helpe mee; but alas, I turned mee from ſide to ſide, and could neither finde reſt in reſting, nor eaſe in motion: Then It hought of friends, but alas, my friends were my fortunes, and not mine; they bore mee fayre in hand, while the weather was fair; but as ſoone as a ſtorme came, they ſhrunke in the wetting. So I bethought mee at laſt of a way, which the world would rather thinke a Precipice, then away, and yet perplexed as I was, I thought beſt to venture it. Verſe 5 I ſaid I will confeſſe my ſinnes to God: A dangerous way I vow, to goe for helpe to him whom I had offended: to looke, his hand ſhould raiſe me up, that had caſt mee downe: yet ſee the event, or rather wonder at the wonderfulneſſe of Gods goodneſſe; I confeſſed my ſinne to God: and hee for gave me the iniquitie of my ſinne. Oh let every ſinfull ſoule take this from mee: There is no ſuch way in the torment of ſin, as to confeſſe it to God. For it is not with God as it is with men, Gods waies are not as mens waies: if wee confeſſe a debt to men, no way but we muſt pay it: but in a debt to God, the very confeſſing it is a payment, and it is inſtead of ability, that we acknowledge our felves to bee unable.
And indeed, O my ſoule, what danger can there bee in confeſſing thy ſinnes to God, who knowes them alreadie better then thy ſelfe? Thou informeſt him of nothing hee knew not before: thou doſt but diſcharge thy conſcience, and proſtrate thy ſelfe at the foot of his mercy: and hee is the Lion of the tribe of Iudah: and who knowes not that it is the noble nature of the Lion to ſpare any thing that proſtrates it ſelfe before him. If Adam had confeſſed his ſinne to God, would God have caſt him out of Paradiſe? If Eve had confeſſed her ſinne to God, ſhould ſhee have had ſuch throwes in her child-bearing? Oh then let every Adam that would recover Paradiſe, let every Eve, that would have eaſe in her labour, confeſſe their ſinnes to God: for they may be confident a true confeſſion ſhall never returne, either unregarded, or unrewarded: that where it was ſaid before, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſinnes are covered: wee may now alter the ſtile and ſay, Bleſſed are they whoſe iniquities are confeſſed, and whoſe ſinnes are diſcovered. For if we confeſſe them, God is juſt, and will forgive them; if wee diſcover them, God is mercifull and will cover them: that as it was ſayd of Abraham, he believed, and it was counted to him for rightcouſneſſe: ſo it ſhall bee ſayd of us; wee confeſſe our iniquities, and it is imputed to us for innocencie.
But is there nothing required to forgivenes of ſins but onelyonly the confeſſing of them? Alas, confeſſion is but a part of repentance Gods pardons are alwaies entire, and is it likely that he will grant a whole pardon, for onelyonly a piece of repentance? Indeed ſo great is Gods forwardneſſe in ſhewing of mercy, ſo great his favour towards penitent ſinners: that as he uſeth the figure, I may ſay of Anticipation in his grace to them, ſo he accepts of the figure ſynechdoche in their performance to him: though confeſſion be but a part of repentance, yet if it bee a true part hee accepts it for the whole, and puts a penitent in poſſeſſion of a ful pardon upon his firſt payment. But then it muſt not bee a bare confeſſion, ſuch as the earth was in the beginning, Vacuaet informis: of which, it was not ſayd, Et vidit Deue quod erat bonum: as the confeſſiō of Pharaoh & Iudas was: but it muſt bee Confeſſio informata, a confeſſion of one in whoſe ſpirit is no guile: a confeſſion not onelyonly Gravida, but Parturiens, In labour, which is contrition: ſuch as the Publicans was, who in confeſſing ſtroke his breſt. And yet this is not all, but it muſt bee a confeſſion made to God: Pharaoh indeed confeſſed, but it was but to Moſes: and Iudas cōfeſſed, but it was but to the Rulers, neither of them to God, as David doth here: and yet, neither is this all, but it muſt bee a confeſſion, with profeſſing to confeſſe; as it is here: I ſayd I will confeſſe my ſinne to God: and this kinde of confeſſion is ſo acceptable to God, that next to a Martyr, hee loves a Confeſſor.
For this, Verſe 6 ſhall every one that is godly pray unto thee in a time when thon maiſt bee found: for what favour can a prayer looke to finde, that is made to one that is not to bee found? But are there then criticall times for finding of God, as there are for taking of Phyſick, or for ſetting of figures in Aſtrologie? Is not God every where, and therefore to bee found in any place? Eternall, and may be found at any time? O my ſoule, it is neither time nor place that is any conſiderable circumſtance for finding of God: but if thou wouldſt know the true place to finde him indeed, thou muſt look him in thy heart: if the trueſt time, thou muſt obſerve thy repentance: for in a penitent heart are all the conſiderable circumſtances for finding of God, either for time or place: look him there, and then thou ſhalt finde him: look him then, and there thou ſhalt finde him. O then my ſoule, if my heart bee the true place for finding of God, had I not need to looke him there betimes? for how long am I ſure I ſhall keep my heart? I may be ſure, not long; ſeeing it is alwaies upon going, and makes all the haſte it can to be gone: and if it ſhould be gone before I finde God in it, alas my ſoule, there would bee no finding him there, for thee for ever. And as the heart is the true place; ſo what may wee ſay is the true time when God may bee found? What, no doubt, but the preſent time? for ſeeing in God, there is neither time paſt, nor time to come, how ſhould wee looke to finde him where hee is not? For this therefore ſhall every one that is godly pray to God while hee may bee found, that is, preſently, and at this very inſtant, and not defer repentance to the time to come, in which God is not found, no more then it is found in God.
God no doubt may bee found at all times; but wee are not at all times in caſe to finde him: for how ſhould wee finde him, when we have no eyes to looke him? and am I ſure I ſhall have eyes alwaies? God knowes, I am ſure I ſhall not, for I finde them to grow dimmer every day then other; and this dimneſſe ere long, muſt needs end in darkneſſe. Oh then my ſoule, make haſte to finde God, before the cryſtall of thine eyes bee broken: for if thou tarry till then, there will bee no finding him; and if not finde him, no asking him forgivenes: and if not aske it, not have it; and not having forgiveneſſe, there will bee no bleſſedneſſe. For this ſhall every one that is godly pray to God while hee may bee found, that is, before his lights bee put out, and before hee goe to dwell at the City of Wormes, in the dungeon of darknes. There is indeed no finding of God, without repentance, and no repentance without faith: which becauſe it ſhall ceaſe in the life to come, we muſt therfore find him now, or ſhall not at all, either here or not hereafter.
But if no more but repentance bee required for finding of God: what hinders, but he may bee found at any time: ſeeing what hinders, but I may repent at any time? O my ſoule, who tells thee ſo? For haſt thou the heart to breake thy heart at any time? and if thou haſt not, then canſt thou not repent at any time: for true repentance is a breaking of the heart. Thou maiſt perhaps quench the ſpirit when thou pleaſeſt: but canſt thou ſet it a burning when thou pleaſeſt? If thou canſt not, then canſt thou not repent when thou pleaſeſt; for a true repentance, is never without a burning ardour of Gods Spirit.
But is there indeed any time when God may not be found? Is he like to ſome Princes, who ſhut themſelves up in ſtate at times, and are not then to bee ſpoken withall, or ſeene? O great God, thou art not like man, and therefore not found after their manner: found, when onelyonly their perſons are found: but to finde thee, is to find thee gracious, without which, as good loſt thou wert, as found: and gracious can none finde thee, but onelyonly the penitent: and therefore for this, ſhall every one that is godly pray unto thee, ſo that through the grace of a true repentance, hee may finde thee gracious.
When a ſinne is committed, a ſhower of Gods anger raines preſently downe upon the ſinner; and continues raining, till there be repentance: and if the repentance bee deferred long, it may raine downe anger ſo long, till it make a floud, and then there will bee no going neere to God for water: but rather the water will goe neere to bee a cauſe of drowning: for it is not every ones cafe to have an Arke to ſave himſelfe in from the floud of Gods anger; hee onelyonly may bee confident to bee ſaved, that like Noah, begins to make his Arke betimes, and returns to God with a ſpeedy repentance.
But why is it ſayd, every one that is godly, and not rather, every one that is wiſe? ſeeing it is wiſedome, and not godlineſſe, that can diſcerne the fitneſſe of times and ſeaſons? Is it not, that wiſedome, and godlineſſe in ſpirituall matters, are terms convertible: No true wiſedome without godlineſſe, no godlineſſe without true wiſedome: but therefore rather ſaid godly then wiſe, becauſe indeed there is no other godlineſſe, though there bee other wiſedome.
And now, O my ſoule, conſider the bleſſedneſſe of a true repentance, and what a converſion it makes in a penitent heart: I could never thinke before, but that the world was the ſafeſt ſanctuary; the fleſh, the beſt Paradiſe: but now I canſay; Thou, O God, Verſe 7 art my refuge from tribulation; thou my Iubilee againſt all perfecutions: the place from which I hid my ſelfe before, is now become the place to hide mee in: and that which I fled from before, as my onelyonly terrour, I now flye to as my onelyonly ſuccour. Before I repented, I thought that to go to God, was to runne upon a rocke: but now I finde it is to go into the Haven: Before, I thought ſtill upon that ſaying, A man ſhall leave Father, and mother, and cleave to his wife: but now I finde, that Adhaerere Deo bonum eſt, there is no bleſſedneſſe but in cleaving to God. Before I repented, I aſpired to nothing, but to ſit at Dives his table, and to fare deliciouſly every day: I tooke pleaſure in nothing, but in wearing ſoft rayment, in mirth and jollity: but now I finde that all the diſhes I fed on there were poyſon: I find there is no wearing like to ſack-cloth, noſweet powder like to aſhes, and ſay to laughter thou art mad. Thou, O Chriſt, art the true food that nouriſheth to eternall life: Thou, the true garment, that gives mee entrance to the marriage of the Lambe, and makeſt mee to heare the melody of Heaven, in the quire of Angels. Before I repented, I ſaid to the world Aegypt, thou art my ſtaffe, and to the fleſh Dalilah, thou art my joy: but now I can ſay, Thou, O God, art my refuge in all tribulations; Thou, the joy of my heart, againſt all my perſecutors.
But O the vanity of the world, have I lived to heare that glorious acclamation, Saul hath killed his thouſand, and David his ten thouſand: and is my glory come now to this, that I am glad of a place to hide me in? Indeed, Sic tranſit gloria Mundi. But O my bodie, never doe thou trouble thy ſelfe for the matter, for thou art ſure enough of a place to hide thee, ſeeing a ſpanne or two of earth will ſerve thy turne: It is thou my ſoule, that makeſt mee glad of a place to hide me, for thou indeed art not eaſily hidden, thou ly eſt open to all aſſaults of Sathan, to all temptations of the world, and that which is more then theſe, to the angry hand of God: and from this it is chiefly, I am glad of a place to hide me: though the world may thinke it ſtrange I ſhould goe to God, to hide mee from God: But O fooliſh world, it is not ſtrange, for I goe to Gods Mercy, to hide me from his Iuſtice; for God forbid, I ſhould bee of thoſe, that call to the Mountaines to cover them, and to the Hills to hide them. No, deare Ieſus, Thou art the Mountaine that muſt cover mee; Thou, the Sanctuary, that I flye unto: to which if Ioab had fled, it had not been Abner that could have drawne him forth.
But had not David Towers, and Fortreſſes to defend him, and could hee not bee ſafe unleſſe he were hidden? and ſay he were brought to a neceſſity of hiding himſelfe; yet is hee well adviſed to make choyce of God, for his place to hide him? The darkeſt places are fitteſt for hiding; and what hiding then could he look for of God, who is nothing but light? O my ſoule, there is no hiding ſo excellent, as to be hidden with light; for thither my enemies, who are children of darkneſſe can never come. When I am hidden with light, I can ſee my enemies, and they not ſee mee: not much unlike the advantage that God himſelfe hath over us. When I am hidden with light, there is more glory in the light, then deſparagement in the hiding: and have I not reaſon then, to make choyce of God who dwells in light inacceſſible, for my place to hide me? Others hiding can but keep me from the eyes of my enemies, it cannot keepe me from the hands of my enemies: Gods hiding can doe both: For, Thou, O God, ſhalt preſerve mee from trouble: though in others hiding, enemies perhaps cannot, yet troubles at leaſt may finde mee out; but when thou hideſt mee; as enemies cannot, ſo troubles dare not: I ſhall bee as free from the feare, as from the ſenſe of troubles. And yet, O God, if thou ſhouldſt onelyonly preſerve mee from trouble, this were no more, then I might enjoy, if I were a ſenſleſſe creature; for what trouble, where there is no ſenſe? but thy hiding will do more then this: it will compaſſe me about with ſongs of deliverance: and this wil give me a ſenſe, and in that ſenſe a delight of the happines I enjoy by the benefit of thy hiding.
If thou ſhouldſt deliver mee but in part, I ſhould in part bee in bondage ſtill: and what would my ſtate bee the better for this? ſeeing in this caſe, all figures are ſynechdoches; a part here as much as the whole: to bee a Priſoner in part, is to bee a Priſoner altogether: but when thou compaſſeſt mee about with deliverance; this leaves no place for ſynechdoches, but gives mee a totall and abſolute freedome; and makes mee obnoxious to no moleſtation, And yet if thou ſhouldſt alſo compaſſe mee with deliverance, and ſo leave mee; I might be ſtill both inſenſible of it in my ſelfe, and unthankfull for it to thee, and ſo my ſtate but little the better for this neither: but when thou compaſſeſt mee about with ſongs of deliverance; this makes mee a Quiriſter in the Quire (I might ſay of Angells,) but that their ſongs are all ſongs of Iubilee, and mine onelyonly of deliverance. O my ſoule, God is not a deliverer like a halfe Moone, bright in one part, and darke in another; but he is a deliverer like the Sunne, his deliverance ſhines alwaies the whole compaſſe: and with his deliverance, hee delivers alſo ſongs of thankfulnes to him, and in my ſelfe of joyfulneſſe.
But what need is there of Plurality of ſongs? may not one ſong ſerve? and if one may, what need many? One ſong perhaps, may ſerve for one deliverance: but if there bee many deliverances, muſt there not bee many ſongs? and muſt there not be many deliverances, when there are many bondages? and are there not many bondages when I incurre a new bondage, as often as I commit a new ſinne? and yet another reaſon as great as this: For ſay that Gods deliverance bee but one, will that one deliverance require but one ſong? O my ſoule, it deſerves, and therefore requires, I ſay not a Pluralitie, but an infinitie of ſongs: for there muſt be ſome ſongs to expreſſe it, and others to extoll it; ſome ſongs of miſerere, and others of Magnificat: ſome de profundis, and others in excelſis, ſome ſongs of praiſe, and others of thankſgiving: and though there will bee a time when all theſe ſongs ſhall bee collected into one, and ſo collected make the great Canticum Canticorum: yet till that time come, there will bee need of many ſongs: and ſeeing I ſhall need many; I hope, O God, thou wilt not ſee mee want, and tye me to one ſong: but wilt compaſſe mee about with ſongs of deliverance.
But alas, O Lord, I am farre as yet from being compaſſed with ſongs of deliverance; I have not ſo much as one ſong of deliverance to ſing: for how ſhould I ſing of deliverance, that am ſtill in bondage? how ſing at all, that am ſtill a weeping? But I know thy goodnes O God, I know how much thou delighteſt in the Muſicke of Thankſgiving; and therefore, am aſſured, the time will come, and (conſidering the haſte thou makeſt) will come ſpeedily, that thou wilt compaſſe mee about with ſongs of deliverance.
But have I beene all this while right, in the underſtanding of Davids meaning, where hee ſaith, Thou ſhalt compaſſe mee about with ſongs of deliverance? for are they ſongs that are ſung for mee, or ſongs that are ſung by mee? if ſung for mee, then they are men and Angells that ſing them, as rejoycing for my deliverance; if ſung by mee, then it is I, O God, that ſing them to thee, as giving thanks for my deliverance. Songs of deliverance, of my deliverance, that I am delivered: or ſongs of deliverance, of thy deliverance, that thou haſt delivered me. Take them in either ſenſe, & David is pleaſ'd; take them either way, and God is glorified. So there need be no queſtion of this, yet of this, there will be queſtion: how I can be ſure of repenting, if I am not ſure to repent whē I liſt? and this queſtion David ſeemes to anſwer, putting the matter upon God; Verſe 8 and therefore brings God in, as ſpeaking thus: I will give thee underſtanding, and will inſtruct thee in the way that thou ſhalt walke; I will fixe mine eye upon thee: and Gods inſtructions are never in vaine: for with the leſſons hee gives, hee gives alſo an aptneſſe to underſtand them; and with the aptneſſe, a capacity to performe them: and then having God, for an inſtructour, by teaching thee the way, and for an overſeer, by fixing his eye upon thee: how canſt thoudoubt of profiting in a learning, where all the learning is but one leſſon of repentance. Repentance indeed is but one leſſon: but it is the hardeſt leſſon in all the booke: and wee may ſee how hard it is, by the great adoe that is about it: for firſt, God muſt give us underſtanding for it; and this will not bee enough; then hee muſt give us inſtructions in it; and neither will this bee enough; then hee muſt have a continuall eye upon us, to hold us to it, and all theſe together will be but little enough; Alas, all theſe together will bee too little, and not enough, if wee bee wanting to our ſelves. Bee not therefore, O my ſoule, like the Vineyard of which God ſayd, what could I doe more to my Vineyard, then I did, and yet it hath brought forth nothing but wilde grapes? No my ſoule, Bee not like to Horſe and Mule, that have no underſtanding: Verſe 9 when thou art ſhewed the right way, doe not wilfully runne another way: when one comes to dreſſe and keem be thee, doe not offer to byte and ſtrike; do not caſt thy Riders, nor kicke at thy Rulers: Bee not headſtrong like the Horſe, nor lazy like the Mule: for if thou uſe thy ſelfe like a Horſe and a Mule, thou muſt looke to bee uſed like a Horſe and a Mule; have a bridle put in thy mouth, and a ſnaffle in thy jawes: and if theſe will not ſerve, a ſpurre and a rod too, to quicken and beate underſtanding into thee. For conſider, O my ſoule, in what ſtate thou ſtandeſt: though thou have underſtanding, as being made Ad ſimilitudinem Dei; yet if thou uſe not underſtanding, thou makeſt thy ſelfe Ad ſimilitudinem Bruti: or rather ſo much worſe then a Beaſt, as corruption makes worſe than privation: for if a man ſhall doe that by abuſing Reaſon, which a Horſe doth by wanting Reaſon; ſhall hee not doe it, not onelyonly with more ſhame, but with more violence, as making that an inſtrument of ſtubbornnes, which was given for a furtherance of obedience? Is it not a ſhamefull thing that a man ſhould bee bridled and ſpurred as a Horſe? yet if he uſe not underſtanding, but will bee like a Horſe, hee muſt bee ſo: for as underſtanding is the ſterne, I may ſay, of a man, to direct him in his courſe, ſo a bridle is the ſterne of a Horſe to guide him in his way; and he that will not take into his heart, his owne ſterne of underſtanding, muſt be forced to take into his mouth, the Horſes ſterne of a bridle; for a ſterne hee muſt have, no remedy, either his owne ſterne or a Horſes, either underſtanding or a bridle: that wee may truely ſay, there is not a more neceſſary trade in the world then a bridle-maker is; ſeeing without ſuch a one, there would bee no living in the world, for the multitude of unrulie Horſes.
And thus when men grow ſo wicked and ſo voyd of underſtanding, to bee like Horſe and Mule: It may juſtly then bee ſayd, Many are the troubles of the wicked: Verſe 10 for there will bee troubles of bridle, and troubles of ſnaffle, troubles of ſpurro, and troubles of rod; from all which the godly are free: No bridle in their mouthes, becauſe they doe that willingly, which the fooliſh Horſe will not doe but by conſtraint. No ſpurre in their ſides; becauſe with the aſſiſtāce of Gods grace, they uſe underſtanding, and run readily of themſelves, to the marke that is before them.
But why then ſhould David in another place ſay; Many are the troubles of the Righteous? for by this it ſhould ſeeme, there is nothing loſt by being wicked, nothing gotten by being righteous; for whither wicked or righteous, there will bee troubles ſtill. It is true, there will bee troubles, but is there not a difference? duplicate page duplicate page The troubles of the godly are but onelyonly outward, but the troubles of the wicked are inward rather: The troubles of the godly are but to exerciſe them, but the troubles of the wicked tend to ruine. The troubles of the wicked have a Corroſive, I may ſay, a worme within them, but the troubles of the godly have a Cordiall, I may ſay a kernell within them, a ſweet kernell indeed, that makes ample amends for all the hardneſſe and fracture of their ſhell. The troubles of the wicked, have no deliverer: but of the troubles of the godly, it is ſayd, The Lord ſhall deliver them out of all. And all this long of Gods mercy that compaſſeth them about. It is no doubt, a ſtrong fortreſſe to the godly, that the Angells pitch their tents about them: but it is a far ſtronger, that Gods mercy compaſſeth them about: for that which is but Miniſteriall in the Angells, is Primitive in God: and though the Miniſtery of Angells may bee: yet Gods mercy can never bee fruſtrate; and eſpecially when it compaſſeth about; for then, neither troubles on the right hand, nor troubles on the left; neither tumours of Proſperity, nor grypings of Adverſity: then neither troubles before them, nor troubles behind them; neither agonies of terrour, nor rackes of perſecution, ſhall ever come ſo neere them, as to touch them; at leaſt, not ſo prevaile againſt them, as to hurt them. That notwithſtanding all their troubles: Verſe 11 It ſhall bee juſtly ſayd ſtill; Bee glad yee that are righteous, and rejoyce in the Lord: ſhowte for joy, all yee that are upright of heart.
And may it not bee as well ſayd to the wicked: Bee glad, and ſhowte for joy? or rather have they not more cauſe of rejoycing, then the godly: The wicked indeed may rejoyce to ſee their full barnes and their full bags: but alas, what becomes of their joy, when they heare it ſayd; Stulte hac nocte repetent animam tuam? They may rejoyce to ſit with Belſhazzar at their full cups, in revelling and feaſting: but alas, what becomes of their rejoycing, when they ſee it written upon the wall before them, Mene, Tekel, Peres? All gladneſſe of the world is often converted, alwaies convertible into ſorrow: onelyonly the gladneſſe that is in God, never ſuffers Ecclypſe. A ſingle kinde of joy the wicked may have, but becauſe their rejoycing is in the world, and not in God; they are farre, God knowes from ſhowting for joy. None but the righteous rejoyce in the Lord: and therefore none but the righteous can ſhowte for joy. This David did, when hee danced before the Arke: and this Abraham did; when Exultavit ut videret diem Demini: Hee leaped for joy, to ſee the day of Chriſt. Is there ſhowting for joy at Olympick games, where but a Garland is gotten perhaps of Bay, at moſt but of ſome fading matter: and ſhall their not bee ſhowting for joy, at the game of the great Olympus, where there wil be a crown gotten of glory, that ſhall never wither nor fade away? O my ſoule, there will be the victory, that is onelyonly worthy of ſhowting for joy: which as it is common to all the godly, ſo it is proper to onelyonly the godly: who being upright in heart, and having their converſation in Heaven already, they ſee with cleerer eyes than Abraham ſaw Chriſts day, the ſaints expecting them, the Angels ready to receive them; and that which is more than the moſt that can be ſaid or thought, God himſefle preparing for them their ſeverall Manſions of Beatitude: that wee may juſtly conclude as we began; Bleſſed are they whoſe iniquiquities are forgiven, and whoſe ſins are covered; Bleſſed is the man to whom the Lord imputeth no ſinne, and in whoſe Spirit there is no guile.