Works, Part 4 · Biblical exegesis 1 · Portion 3
PORTION. 3. GIMEL.
Vers. 17.
Be beneficiall vntounto thy seruant, that I may liue and keepe thy word.
THe Prophet desireth life, where he teacheth why mē should desire to liue, that is, that they might keepe Gods word: for life is common to them with beasts and plants: and yet all desire to liue, some for one ende, some for another: but Gods child maketh this the end, that hee might keepe Gods word. And in that he ioyneth these together, hee signifieth that his life without it, is no life, as in the 4. part, vers. 11. where he counteth himselfe dead, vnlesse he finde a readines to obey Gods will. A widow liuing in pleasure, is dead whilest she liueth, and this is to be vnderstood of all that liue in any sinne. And this if all they considered which are not ioyned to Christ, it would amaze them: for though this appeare not now, yet at the last day it shall appeare.
This cannot be perswaded to the carnall man, but to vsus that hauehave the knowledge of God, it ought to be certaine: and we must trie our hearts whether this be our desire to liue, that we may keepe Gods word. Many men doe speake this, and sing this; yet fewe in heart doe this: therefore if we be thus minded, wee must shewe it by referring all our doings to Gods glory, which we shall then do, when we measure all our doings by the word. Therefore Paul (Rom. 4. and Phil 2.) desireth not life, but that he may be ioyned to Christ. All other religion is of no effect, till this principall end be in our hearts; for no man can hauehave two ends of his life, as to come to preferment, and to be saued: but this must be onelyonly the end, that we might be ioyned to Christ. He desireth not to know, but to keepe, which presupposeth knowledge: wee are here then prouoked to practise, and not to rest in knowledge, but to labour to doe that we know. And this is the cause why they of the olde Testament desired longer life, that they might finish that onelyonly which they had to doe, at such time as they felt some signes of Gods displeasure, and had not sufficiently tasted of Gods fauour: so we, if we cannot finde assurance of the forgiuenes of sinnes, then let vsus desire to liue: but when we are come to this, that with Paul we can say, I hauehave finished my course with 2. Tim. 4. 7.ioy, then will the children of God be readie to dye. Many there be that hauehave neither care of life nor death: and although they feele and see signes of Gods displeasure, yet they are not moued: but the children of God knowe, that it is better to be a liuing dogge, than a dead lyon. And seeing by their euill life they hauehave dishonoured God, they would be ioyfull to purchase some praise to him by their holy conuersation.
He knoweth his great vnhabilitie to doe good, and therefore desireth it of God. It is not in our choyse to doe good or cuill, for then this prayer had been in vaine: hee knew that this was not in him to keepe Gods word; and therefore in the next verse he desireth that his eyes might be opened: wher he acknowledgeth, that he had not so much as the knowledge of Gods word in himselfe; therefore he was far from yeelding such obedience therevnto as the Lord requireth. He desireth now to vnderstand, which goeth before practise, and is lesser than it, and yet it is the meanes to come to practise. And if we cannot vnderstand it without special grace, then much lesse can we practise it. Many of vsus in iudgement doe hate Papists, yet in practise we are such, seeing wee doe many things without prayer, and the knowledge of Gods word. Knowledge goeth before practise, and therefore many in vaine doe say that they keepe the word, when they labour not to know it.
Vers. 18.
Open mine eyes, that I may see the wonders of thy Law.
IN the former verse hee shewed that hee could not keepe the word without Gods grace, now he sheweth that he cannot know it vnlesse the Lord open our eyes, this is the want that is in all men, but flesh and blood shall not reueale this, and Paul saith, that it was hid from the Princes of the world, which must serue to humble all flesh, and to stirre vsus vp to pray to the Lord when we come to reade it, otherwise wee shall reade and not vnderstand it, because wonderfull things are contained therein: therefore when wee see the wonderfulnes of this law, this is one degree of profiting, because the ignorant thinke they hauehave knowledge enough.
Dauid well instructed in the word, yet made this prayer▪ to teach vsus that wee must goe daily forward, for we know but by degrees, and ignorance is mixed therewith, therefore many continuing long, fall in the end away, which may teach vsus to pray that he would not leade vsus into this temptation, that we should thinke we hauehave knowledge enough.
This is the cause why many fal into errors, because that they resting in that, which they hauehave conceiued in their owne braine, and hauehave heard or learned of others, & in the meane while neuer looking to bee taught by Gods spirit: when they see their teachers fall away, then doe they fall away also, because their ground is gone. So many therefore as louelove to abide stedfast in the truth, and neuer to be remoued there from, let them neuer rest, neither in that they conceiue of themselues, neither in the wordes and doctrine of men; but let them alwaies by prayer craue that the Lord by his spirit may instruct them: & this if they doe, the Lord will not turne them away emptie, but will so season their hearts by his spirit, that though a thousand fall away on the one side, and ten thousand on the other, yet shall they continue stedfast to the end.
The cause why we hauehave so great need to pray, is set downe, when hee calleth the things contained in the word, wonders. And surely if iniquitie be a mysterie, as the Apostle calleth it, then much more is the law of God. Yet so it is not vntounto al, for the Prophet in this Psalme saith, that the very entrance into Gods word giueth light to the simple. And Psal. 88. when hee had called the word parables, hee saith, that fathers must teach them to their children: and we know that the things which fathers must teach to their children, ought to be verie easie and plaine. The word then is said to be ful of mysteries or parables to all those, whose eyes the Lord hath not inlightned, and whose hearts he hath not touched by his spirite. But as for them who are beloued of God, & whom the Lord bestoweth his spirit vponupon for their direction, those hauehave an easie entrance into his word, and they do behold the mysteries of the law. Therfore saith Christ vntounto his Apostles, To you it is giuen to know these things, but to the other are all things spoken in parables. Then it is for good cause that the Prophet desireth to behold these mysteries: yet hee restraineth his desire, and desireth to know no other mysteries than are contained in the word. Many would gladly desire mysteries, and many flie to reuelations; yet they will not bee kept within the bounds of Gods word, but wil needes follow the speculations of their own fantasies, of this sort is the Family of louelove. But we must desire with this man of God to behold mysteries, and keepe our selues within the compasse of the word, euer crauing for the good spirit of God to enlighten our hearts in the true vnderstanding thereof: that we neuer bee like the carnall Protestant, which resteth in the outward word, neuer crauing for Gods spirit, to helpe their vnderstanding therein; neither yet like the phantasticall Familie of louelove, which followeth reuelation, and illumination without the word.
Vers. 19.
I am a stranger vponupon earth: hide not thy commandements from me.
I Am a stranger vponupon earth: He setteth downe another reason why he would be instructed in the law of the Lord, because he is but here a stranger, that is, that he had not here any long abiding place, but continued here for a while. And this doe all the men of God professe, Heb. 11. vers. 14. that they looked for another citie: and therefore God was not ashamed to be called their God: so in another place Dauid saith, I am a stranger as all my fathers were. If this were the affliction of Gods childrē in times past, it must be in vsus now, if we with them will be partakers of the same promises in the kingdome of heauen. We see then where we must make the beginning of all godlines and good religion, euen in denying this world, and acknowledging our selues to bee but pilgrimes in the same. When a sonne is sent beyond the seas to learn the tongues, &c. and hath his time appointed him how long hee hath to tarrie, the consideration of that time, if he be any thing toward, will moue him to take paines, that when he returneth home, hee may please his father: So let vsus then often set our times before vsus, let vsus in time learne knowledge, and apply our hearts speedily thereto. Againe, if we be strangers, we hauehave fewe friends and many enemies, and therefore it standeth vsus in hand to bee carefull of the lawe of God, which may teach vsus that good path, in which if wee walke, we shall well please God, and so be guarded and defended against our enemies. We hauehave our own corruption to striue with, the vanities of the world, the euill examples of wicked men to prouoke vsus to doe the like, their malitious practises against vsus, and the great enemie of mankinde the diuell: and with principalities and powers in heauenly things. If wee doe well and wisely consider of these enemies, wee shall soone see what neede we hauehave to be instructed in the law of God, that wee may bee able to resist them.
Hide not thy Commandements from me. The Prophet beholding these enemies, craueth of the Lord that he would not hide his commandements from him. This hiding doth the Prophet oppose to that inlightning which hee spake of before: as our Sauiour Christ doth, when he saith, I thanke thee O Father, that thou hast hid these things from the wise, and reuealed them vntounto babes: where is signified, that vnlesse the Lord doe reueale his law vntounto vsus, he is said to hide it: for it is hidden from vsus, and we cannot attaine vntounto the knowledge of it, vnlesse he make it knowne vntounto vsus.
Vers. 20.
Mine heart breaketh for the desire to thy iudgements alway.
THe Prophet sheweth the vehemencie of his desire, when he saith, that his soule fainteth for the desire thereof. So in another place he saith, that his heart pan…t, and that his soule cleaueth to the dust; & many such complaints the man of God maketh, whē he seeth the Lord withdrawing his spirit from him, that he cannot so clearely see into Gods word: as contrariwise he sheweth his ioy, that in heart hee conceiueth, when the Lord by his spirit doth open his sight, that he can feele some comfort thereby, when he saith, How sweete are thy precepts vntounto my mouth? Oh, how louelove I thy Law? &c. Many men, being not acquainted with this practise of the Prophet, doe thinke that it is some melancholike humour, &c. when they see Gods children suddenly sorrowfull, or suddenly full of reioycing: but those that hauehave experience of these things doe know, that the griefe sitteth neere their heart, when they cannot feele comfort in Gods word: and that then they are most comforted, when the eyes of their mindes are most inlightned. For seeing that our nourishment and life is in the Word, we ought continually to fetch nourishment from thence, by meditating therein. Therfore many are on a sudden cast into great sadnesse and heauinesse of heart, and yet they know not for what cause; whereas this no doubt is one among the rest: because they vse not to meditate in Gods word, therefore by this meanes would the Lord driue them to his word, that there they might find comfort, and so for euer after hauehave the word in greater estimation, and bestow greater diligence thereupon.
By iudgements here is meant the whole word of God, whether it be promises or threatnings;Iudgements. wherein the Lord …heweth himselfe to bee as good as his word, in performing and bringing to passe that which he hath spoken.
This desire which the Prophet had to Gods Commaundements, it was not for a start, and soone done, but it was continually: wherein he sheweth a plaine difference, betweene a true desire, and that which hath no truth in it: for there is not the wickedest man that liueth, but he may for a time seeme to hauehave very good things in him, and at a start the most wicked will make a shew of very good desires; but all this is like a morning clowde, and soone vanisheth away: therefore if wee will hauehave our desire to be true, let vsus also labourSimile. that it be continuall.
Vers. 21.
Thou hast destroyed the proud: cursed are they that doe erre from thy commaundements.
THe Prophet doth not let passe Gods iudgements without profit, but meditateth vponupon them, that thereby he may bee kept in greater obedience: because the Lord hath in former times executed his iudgements, he will shew himselfe righteous still: and therefore the Prophet gathereth, that though the wicked bee not all presently punished, yet they are all accursed, and in time they shall be punished. By erring hee meaneth not eueryevery slip, but the falling away from God.
Vers. 22.
Remoue from me shame and contempt: for I hauehave kept thy testimonies.
IN this confidence, that the Lord will destroy the wicked; hee assured himselfe that hee would defend him against those, that set themselues against him. The iudgements of God then hauehave these two effects: first, to humble him: secondly, to comfort him: as portion 7. and 15 so that he feareth when his heart is broken; hee also loueth when he receiueth hope of helpe, in confidence whereof he maketh this prayer. The vse of Gods iudgements vponupon others, must we make to ourselues; first, that we be brought to acknowledge our deserts, and so feare, and to behold his iustice, that we may hauehave assurance of mercy. This is hard to flesh and blood, for some can be brought to reioyce at the destruction of others, and cannot feare: some, when they are feared cannot receiue comfort. But those which God hath ioyned together, let vsus not seperate: therefore let vsus make these vses of Gods iudgements. His prayer is this, Lord let not mine enemies which pursue an euill cause, let them not hauehave their desire, in bringing mee to contempt, least whiles I labour to keepe thy Law, and …m become contemptible, thy Lawe also should receiue some blot. First, here we see that it is no strange thing, that they which keepe Gods Cōmandements, should be standred: and therfore we must reforme our iudgement, which is ready to condemne those, of whom they heare an euill report. Secondly, seeing hee prayeth against contempt, he sheweth that contempt is the greatest crosse that can come to the childrē of God: for many could loose their goods, which yet would be grieued for the losse of their name; hee here prayeth so, not onelyonly because of that naturall cause which hee had, but chiefely because his name was ioyned with the glory of God. All the punishmtēs of Christ did not so much grieue him, as whē he was reproched: therfore the diuel chiefely goeth about this, that when this cōmeth to passe, that all speake euill of vsus, we might doubt whether our cause were good or no, & so fal away: therfore the Prophet prayeth thus earnestly against it. When we are brought to contempt for our deserts, we ought not otherwise to be grieued, than that God is dishonoured; but when hee shall by this meanes bring vsus to the knowledge of our sinnes, then shall wee bee content to shame ourselues, because thereby we shall glorifie God.
Vers. 23,
Princes also did sit, and speake against mee: but thy seruant did meditate in thy statutes.
HE was thus abused euen by Princes, & these did speak against him euē in iudgement, whither he was drawne as a malefactor; therefore he praieth thus earnestly against it.
We must then prepare ourselues for euill words, not only of the cōmon sort, but also of the chiefest. Dauid had cōfort in Gods statutes. When we are thus dealt with rightfully, then let vsus be humbled: but if in a good cause we be thus dealt with, then let vsus take heed, for the diuel wil goe about, either to make vsus vse vnlawfull shifts & meanes, as to reuenge, to lie, or to contend by our owne wit and policie, and to flatter, and confesse that to bee a fault which is none: or els altogether to despaire of helpe, or to be carelesse of our calling, and to cast it off, that thereby he may hauehave more aduantage; for he will make vsus wearie of wel doing by trouble, therfore many are ouercome thereby. The helpe against al these is Gods word, for that will assure vsus that our cause is good, and that God will helpe vsus therein.
Vers. 24.
Also thy testimonies are my delight, and my counsellours.
BY this meanes had hee help by the Word, by making it his delight and counsellour: for this the diuell in trouble will goe about▪ to bring men to their wittes end; or else to breake their hearts, and make them faint, and a wounded spirit who can beare? He put not away craft with craft, but made the commadements his counsellours, whereby hee first learned wisdome, & then good meanes to withstand the wicked. Hereby then we shall not onelyonly hauehave wisedome but also comfort: we are not come yet to be called afore Princes, yet who so will liue godly in Christ, shall hauehave troubles, though not alwaies in goods, nor life, nor banishment, yet in reproch and contempt, euen from thy wife, thy seruants, thy children, thy neighbours, &c. The word teacheth, that reproch is not without cause: for when the wayes of a mā please the Lord, the righteous shal be his friend, & the beasts of the field shall be at league with vsus: therefore there is some sin in vsus which the Lord by this meanes would correct; then let vsus first looke to that, and then seeke to the word, that there we may find comfort & wisdome to sustaine vsus. For this is the cause that we are without comfort in our trouble, because we meditate not in his statutes, & make them our counsellors. If thou be Gods child and despisest lighter troubles, hee will send greater, till he hauehave broken thy heart: but if thou belong not to God, the curse shal be hid from thee, & thou shalt be eaten vp before thou be aware. Thou must not striue with the diuels weapons, as to requits euill for euill; for fire is not quenched with fire, but with water: euill is not ouercome with euill,Simile. but with good; and therefore rough speeches must be ouercome with gentle: and euer when thou art vncourteously dealt with, then consider thine owne sinnes, and labour to feele them, and thy heart shall be brought downe: for then shalt thou be brought to the presence of God who wil not suffer thee to be honoured, because thou hast not honoured, him, &c. yet consider that he doth but fatherly correct thee, and therefore put thy trust in him. Marke what wisdome he hath giuen to his children in the like troubles, and then goe to him by prayer, and lay open thy selfe to him with hope and faith, and thou shalt hauehave comfort. But if when the tentation commeth, we cannot come to the word, and to prayer, that thereby we may finde comfort, we hauehave not laid vp the word in our heart, though we can say it all by heart; therefore wee must turne a new leafe, and learne after to lay vp the word in our heart.