Works, Part 4 · Biblical exegesis 1 · Portion 4
PORTION. 4. DALETH.
Vers. 25.
My soule cleaueth to the dust: quicken me according to thy word.
THe comfort and wisedome which he had, was by vicissitude, and change, sometime comfort, sometime sorrowe: so Gods children finde this change both into ioye and sorrowe; those know this that hauehave experience of it, others knowe it not. Here then is a mirrour of Gods children; the worldly minded men would alwayes keepe one tenour and neuer bee moued: but the children of God doe thus change; they cannot finde this wisedome and comfort at the first, but then, when they are brought lowe. Many, when they heare a promise, thinke to hauehave it by and by; but they ma…ke not, that a promise and the fruition of it is not all at once; for the lawe will make them fit before they enioy it. This causeth many to fall from the promises, which seemed to beleeue, because they hauehave not helpe at *He that beleeueth maketh no hast.the first: but the children of God melte and cleaue to the dust, and yet trust in God and waite on him, and then feele comfort… others in the beginning of trouble pray, and waite a little, but if helpe come not quickly, then cast they all away. But the child of God hath a patient spirit, and therefore feeleth comfort, when the hasty minded man wanteth not his woe. He marketh the deliuerance of others, and hopeth for the same, and so waiteth still on God. Hee was as good as dead, and saw no helpe but the word. The nature of man is readie to trust in meanes, so long as hee hath them; therefore God pulleth all meanes from vsus that we may onelyonly trust in him. Let vsus thinke that God hath deliuered others, and therefore hee will deliuer vsus.
¶ Vers. 26.
I hauehave declared my wayes, &c.
VEers. 59. He considereth his wayes, that is his inward imperfections, & outward aberrations from the straite, and st…eight wayes of God: and here he is not ashamed to declare them; that is, to acknowledge and confesse, that all this came vponupon him because hee was forgetfull to do… Gods will. My soule claue vntounto the dus…, because I claue not to thee. I hauehave declared my wayes of wickednes, teach thou me the wayes of rigt…eousnesse.
I hauehave declared my wayes▪) Our wayes are our sinnes, or rather that course which we followe in sinning, wee ought with the Prophet to declare them, that is, wee must deale with our sinnes, as the iudge dealeth with malefactors. 1, Apprehende. 2, A…ra…g…. 3, Condemne our selues as guiltie before God For he that hideth his … sh…k not pr…p…r, Pro…. 28. 13. See what declarations, or rather declamations the Saints m…e against themselues, 2. Sam. 12. Psal. 32. & 51. Neh. 9. 33. 34 35. Da…. 9 5 6. 7 8. 9 10. It were good for vsus in our life time to keepe a register of all our sinnes, to recount them often before God, that hauing from him our quietus est …ere, wee may not hereafter bee called to an account▪ Men carefully looke how they stand in the world, but are carelesse to see how they stand before God: and therefore may iustly hauehave the statutes of bancke-rupts sued against them.
And thou heardest me) This is the benefit that commeth vntounto vsus, vponupon the vnfained confession of our sinnes. He that confesseth and forsaketh them, shall fin…e merciemercy. Prou. 28. 13. Vncouer thou, God will couer: declare thou, God will heare. In the seate of Iustice vponupon earth, we say open confession, open confusion, here it is farre otherwise. 1. Ioh. 1. 9.
And thou heardest me.) God heareth our prayers two wayes: first in merciemercy, when he granteth the requests of such as call vponupon him in the feare of his name. Secondly hee heares mens prayers in his wrath. Thus he gaue the Israelites quayles at their desire. Psal. 78. 29. 30. 31. and Hos. 13, 10. 11. Thus men often times curse themselues, and others, yea their children & ca…tell, and accordingly they hauehave their wish. Dauid was not euer heard at the first: neither are we ouer heard at the first. It pleaseth God to deale with vsus as with the woman of Canaan. Matth. 15. 24. 1. To proue vsus by delay: 2. To exercise our faith: 3. That we may acknowledge from whom we hauehave receiued that which we praied for: 4. That wee might more esteeme of the graces giuen by importunitie: 5. To whet on our desires after such things as we pray for: and 6, that others may learne that, he that beleeueth will not make hast, Isay 28. 16 Nay it pleaseth God oftētimes not to heare vsus at all. 1▪ Because we thē know not to aske as we ought, Matth. 20. 22. 2. Because wee aske amisse, Iames 4. 3. 3. Because they are not good for vsus 2. Cor. 12. 7. But because the Prophet saith, thou heardest me: after what māner doth God heare the prayers of his seruāts? Answer: 1. By graunting the thing which was asked according to his wil. 2, By denying the thing desired, & by giuing something proportionable vntounto it. We aske temporall, he giues spirituall blessings: we aske deliuerance: he giues patience. The Cup was not remoued at Christs prayer: his manhood was inabled to beare Gods wrath. The pricke in the flesh was not taken from Paul, but he heard this voyce: My Grace is sufficient for thee.
Teach me thy statutes.) This often repetition of this one thing in this Psalme, argueth, 1▪ The necessitie of this knowledge. 2, The desire he had to obtaine it. 3, That such repetitions are not then friuolous when they proceed from a sound heart, a zealous affection, and a consideration of the necessitie of the thing prayed for. 4, That such as hauehave most light, hauehave little in respect of that they should hauehave: 5. As couetous men thinke they hauehave neuer gold enough, so christian men should thinke they hauehave neuer knowledge enough.
¶ Vers. 27.
Make me to vnderstand the way of thy precepts, and I will meditate in thy wonderous workes.
HE goeth on in his former petition, and considering that euerie man is a beast in his owne vnderstanding, like the owle that cannot beholde the sunne, and the Mole that wanteth sight; hee desireth that God would partly by his spirit, partly by his ministers, partly by afflictions, partly by studie and labor, make him to hauehave a right and sounde vnderstanding, not onelyonly of his statutes, but of the w…y of his statutes, that is, after what sort and order he may liue and direct his life, according to those things which God hath commaunded him in his Lawe. Learne heere first, how hard a thing it is for man ouerweening himselfe in his owne wisedome, to knowe Gods will, till God make vsus to knowe; wee are fooles, and slowe of heart to belieue all that is written in the Worde, till CHRIST open our eyes. Luke, 24. wee say with N…c…demus, how can these things be? Iohn, 3. Secondly, it is not enough to vnderstand the Word, but to knowe the waye to walke in it, that by it wee may be directed what to doe, when, where, and how wee ought to performe eueryevery action.
And I will meditate] or as some reade, speake of it, as if he should say, if thou teach me, I by thy grace shall teach others: and surely to what ende doth God giuegive knowledge, but that wee should be carefull to edifie others by it. Wee may not desire this knowledge onelyonly to know, this is foolish curiositie: or to be knowne, this is vanitie: or to gaine by, this is couetousnes: but to edifie our selues, this is wisdome: and to edifie others, this is charitie. The woman of Samaria had no sooner a knowledge of Christ, Iohn 4 but thee runnes into the Cittie, leau…s her pitcher, and saith: Come, see a man that hath told me all that I hauehave done, Is not he the Christ? Am I my brothers keeper, was Kayns speech, Gem4. But he that belieueth in me saith Christ, out of his belly shal flow riuers of the water of life, …o….
I will m…dit…e] Three things saith Luther make a good diuine, Prayer, affliction, meditation: this last is as the chewing of the cud, which we reade of in L…t…cus. Meditation without reading is often erroneous; reading without meditation, makes a barren student.
In thy wonderous workes.] Or wonders, that is, either of those wonderfull things that are contained in thy law, as verse, 19. of this Psalme, and verse, 129▪ which being high and hidden mysteries, did cause him to hauehave them in admiration and reuerence: or of those wonderfull workes which God before had done in the world, and daylie did amongst the sonnes of men, and which ought to be had in perpetuall remembrance.
Note we first first, that Gods word is wonderfull, because it containeth in it such things as transcende the reach of mans capacitie, and without illumination from aboue, cannot be vnderstood by the wisest in the world. But especially, if we consider the power of this Word, in that it is that immortall seede, by which we are begotten againe, that sincere …ilke, by which wee are nourished: that siluer Trumpet, by which wee are awakened: that Christ all glasse, in which wee may behold what manner of persons we are: and that mighti… arme of GOD, by which we are corrected for sinne, and protected from sinne: we must needes say, that this Word is wonderfull. GiueGive mee a man as lasciuious as a Goate, as rau… as a Wolfe, as couetous as Hell, as prosu…e eueryevery way as the prodigall sonne; if this Word assisted by Gods spirite seize vponupon his soule, it will chaunge him as if hee were a newe man: and to say as one once did to his wanton louer, it is not I.
Now as for the workes of God, whether wee looke vponupon them in the creation or preseruation of them, they are eueryevery way wonderfull. Dauid could not looke vponupon them, but hee cryeth out, Psal: 8. O Lorde how wonderfull are thy workes throughout the worlde? And Psal. 139. But considering the frame of his owne bodie, he saith: I will praise thee O Lorde, for I am wonderfully and fearefully made.
¶ Vers. 28.
My soule melteth for he…ines, raise me vp according vntounto th… Word.
ME thinks I see Dauid here resolued into teares, and pouring them out at his cies, as at … well with two buckets, by reason that the hand of God was heauy vponupon him. Hee can find no comfort but in the word of God, & therefore he, to be raised vp by it, be taketh himselfe to this ciaculatory prayer. He thought it not enough to say, My soule cleaueth to the dust: vers. 25. but here wil he adde, that it melted for heauines. The spirit of a man may beare his infirmities, but a woūded spirit who can beare? saith the wise man; Prou. 18 14 There is much in this booke concerning afflicted consciences, & therefore I need not to adde much. In all those sorrowes which the soule hath, arising from the consideration of Gods wrath for sinne; the first consolation is from the word of God, in which is promised grace, and forgiuenes of our sinnes. Thus it will quicken, and comfort vsus in trouble, and assure vsus of this haruest, that though we sowe in teares, we shall reape inioy.
But because wee can neither apprehend nor apply this word, further then wee receiue grace from God, wee must with Dauid pray to the Lord, that hee would so guide vsus that wee wander not, vphold vsus that we fall not, confirme vsus that wee funt not, encourage vsus that wee despaire not, and quicken vsus, that wee dye not. This verse requires rather the meditation of a penitent conuert, then the Exposition of a learned Diuine: as for the wicked they vnderstand not what is here written. Though the righteous fall, hee shall not bee cast off: for the Lord putteth vnderunder his hand. Psal. 37. 24.
¶ Vers. 29.
Take from mee the way of lying, and graunt mee graciously thy lawe.
AS before hee prayed to vnderstand the way of Gods precepts, so here hee would bee kept from the way of lying, and because they whom God▪ keepeth, are best kept: he therefore continues his prayer to God, desiring so to bee instructed by his word, that his minde being purged from all vanitie, he may be taught to obey Gods word. The way of lying is that which the Prophet calleth vaine inuentions, Vers. 113. falshood, Vers. 163. the way of the wicked, Psal. 1. Our owne wayes, Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine, and disorder of conuersation, which Sathan by his wittie and wilie instruments doth seeke to set abroach in the world. These are called the way of lying, 1. Because they are inuented by Sathan the father of lies, 2. They are countenanced by mans witte, the store-house of lyes, 3. They seeme to bee that which they are not, which is, of the nature of lyes, 4. They are contrary to God and his truth, the discouerers of lyes. This way of lying before sinne came into the world, it was a way so vnknowne to man, that indeede it was as a desert wildernesse, in the which neuer any foote had tro…e: but now it is so broade and wide a way, that the most in the world walke in it. The heathen by his Idols, the Turke by his Alcoran, the Iesuite by his newe Gospell, the Lutheran by his Contransubstantiation, the Protestant by his denying the power of godlinesse, the Schismatike by his pretenced puritie hauehave walked so along in this way, that the way of trueth they will not knowe. Wee hauehave wrangled so long about trueth in religion, that as hee could not finde Rome, in Rome: so wee cannot finde Religion, in Religion. And wee hauehave cloaked so long trueth in conuersation, that true dealing is banished from the sonnes of men, hee that will vse it must dye a begger. Hijs diebus iam peractis, nulla sides est in factis: m…l in ore, verba lactis, fel in corde fraus in factis.
Helpe Lord for good and godly men doe perish and decay,
And faith and truth from mortall men is banisht quite away.
Had we not neede then with this holy Prophet to hate al vaine inuentions, but to pray most earnestly with him to the Lord, that he will take from vsus this lying way, and to teach vsus that good and olde way, in which if we walke all the dayes of our life, we shall in the end finde rest to our soules? when as they that trust in lying vanities, doe forsake their owne merciemercy, Ionah: 2. 10.
And graunt me graciously thy word.) He boasteth not on his owne merits, but desireth all for Gods goodnes: and till it please God to make vsus rest in his word, and in that alone, we shall be carried about with eueryevery blast of new doctrine, runne a whoring after our own inuentions, and neuer be guided in any good way.
¶ Vers. 30.
I hauehave chosen the way of truth: and thy iudgements hauehave I layde before mee.
THough the Prophet prayed in the former verse against the way of falshood and lying, yet it seemeth that by the spirit of God hee had made choyce of a good way, for here hee protesteth that for his part hee had chosen the way of trueth, and laide before himselfe the waye of Gods iudgements. God layde before him two wayes, the one straite, the other wide: the one of life, the other of death: the one of lying, the other of truth: which doth hee choose? the waye of trueth: that is that path which leadeth to trueth and wel-doing, and in one word to him, who is the way, the truth, and the life. But how comes it that hee makes this choyce? is it in the power of his free-will? nothing lesse, no man can come vnlesse he be drawn: walke, vnlesse he be directed: runne, vnlesse he bee enlarged, or choose this waye, vnlesse hee bee guided by the worke of Gods spirit, without which we can doe nothing.
I hauehave chosen:) why then should not wee chuse it? surely hee maketh this confession, both to stirre vp others by his example, and to testifie his resolution, that though hee were in danger for this choyce, and had fewe companions, yet hee for his part would neuer seeke out any other way: as Ios. 24. 15. Ioh. 6. 67. 68. 69.
The way of truth:) thus he st…leth the word of God, which alone shewes man the waye by which hee may walke safely, and vprightlie. But before a man can bee set in this way, hee hath many seducements offered vntounto him, to drawe him into by▪ paths. It seemeth that Dauid ouercame them all, & made Gods word that Ari…dnes threed, by which he passed through all sorts of Labyrinths. If wee intend to make choyce of any other waye, doubt not but we shall hauehave counsellors enough; but this is the waye, chuse it.
And thy iudgements hauehave I laide before me.) 1. Thy word according to which thou wilt pronounce sentence, that hauehave I saide before mee, it is euer in my sight, it is my counsellor, my comforter, my guide and gouernour. O happie Dauid if thou hadst euer done so, then hadst thou not fallen either by pride of heart in numbring the people, or vncleanesse of life with the spouse of Vriah. Hence springs all impietie that we laye not GODS iudgements before vsus.
¶ Vers. 31.
I hauehave cleaued to thy testimonies, O Lord confound me no…
IF euer good man had occasion by crosses to forsake his profession, and hold of pietie, Dauid had: neuer was man more beloued of God, yet neuer was man so molested by men, remember his troubles and his truth will appeare. Did hee now forsake his standing: abandon his generall: or start aside like a broken bowe? no he did not. In the Lord was his delight, in Gods word was his comfort. He did cleaue so fast vntounto the word of God, in which his will is testified to man, that no trouble could make him to forgoe his hold. Mee thinkes I may bring in heere Paul speaking as Dauid doth. Who shall seperate vsus from the louelove of Christ? shall tribulation, or anguish, or persecution, or famine, or naked …sse, or perill, or sworde? As it is written, for thy sake are we killed all the day long: wee are counted as sheepe for the slaughter. Neuerthelesse in all these things we are more then conquerers through him th…t loued vsus. For I am perswaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other creature shall b…e able to seperate vsus from the louelove of GOD which is in CHRIST IESVS our LORDE. Rom. 8. 35. &c.
Confounde mee not.) If I cleaue not to thy testimonies, thou wilt confounde mee, as all they are who start aside from thee: if I cleaue vntounto thy testimonies, men will confounde mee, O LORDE suffer mee not to bee confounded by them, or to doe that whereby I may be ashamed, either before thee or before any man. Thus Dauid fearing that by daily accidents, his faith and profession might be shaken, and he should in the ende become a scorne to his enemies (as who more scorned then the most godly) desireth that he might hauehave, as he had trusted▪ such good successe, that vponupon none occasion, that hold which he had laide vponupon Gods word, might be taken from him. Where we see it is the custome of the wicked to put most shame vponupon them, who desire to sticke most fast vntounto God, and to serue him with greatest sinceritie: this is the great griefe of Gods Saints, that they are thus confounded for well doing; let them goe on, as Dauid did, let them pray as Dauid here doth, in the ende they shall either see the confusion of their enemies, or else reioyce in consolation of a good conscience, that they are hated without a cause.
¶ Verse. 32.
I will runne the waies of thy commaundements, when thou shalt enlarge mine heart.
THis last verse is a golden verse, in which he sheweth principally with what speede and cheerfulnesse he will serue God. But because this race celestiall cannot be vndertaken vnlesse we know Christ, and in him the remission of sinnes, which alone knowledge doth enlarge the heart, drawing it out of the dolors▪ of death, and perfuming it with a new ioy, by which it resteth quieted in the Lord, therefore, as before he desired to be quickened and cheerēd according to Gods word, so heere he promiseth, that he will most cheerfully goe on in the waies of Gods statutes, where it shall please the Lord to set his heart at libertie by taking away from him the feare of his displeasure purchased by sinne, and the furie of his enemies of whom he was in danger.
I will runne &c.) it is a metaphor borrowed from runners in a race, who questionles doe runne with speede. Such an one was Ahimaaz 2. Sam. 18. who out…an Chushi to bring Dauid tydings of Absolons death: And Iohn, who did ouerrunne Peter to the sepulcher. Iohn. 20. 4. Dauid will imitate these runners, he will make hast, and delay no time to keepe Gods righteous iudgements. So would Paul himselfe Philip. 3. 13. I forget that which is behinde, and I endeuor myselfe to that which is before: And followe hard towards the marke, for the price of the high calling of God in Christ Iesus. And to this race he exhorteth the Corinthians. 1. Epistle. 9. Chapter. Verse. 2. So runne that ye may obtaine. Now in this race, some creepe on, as inceptors in Christianitie; others walke on as proficients in Christianitie; a fewe runne on as absolute christians in the race. First, EueryEvery christian is the runner, Secondly they begin to runne after iustificatiō by faith in Christ, & Regeneration. Before which the shackles of sin hinder their running. Thirdly, the ende of this race is the ende of their life. Fourthly the race it selfe is the way of Gods statutes. Fiftly the place for these runners is this present world: for in the world to come we neede not to runne, we shall then receiue the ende of our faith, which is the saluation of our soules. Sixtly the marke at which they ayme is Iesus Christ, that they may perfectly knowe, louelove, and possesse him: and therefore this race is nothing else but a continuall and most ardent desire, studie, and endeuour to profit in the knowledge, faith, louelove, incorporation, and possession of Christ. Seuenthly. The price appointed for such as runne well, is eternall life with Christ in heauen. Eightly this race hath in it these degrees, maturè, properè, rectè, constanter. First, maturè, begin betime: Secondly properé make hast: Thirdly recté, keepe on right. Fourthly constanter, continue to the ende. All which that we may performe, we must resolue: First, that we hauehave neuer runne farre enough: for this were to dreame of an Anabaptisticall perfection. Secōdly we must euer ayme at our marke which is Christ Iesus. Thirdly, we must forget our ground behinde vsus, and all those steps we hauehave troden in it. Fourthly, we must euer endeuour to that which is before vsus. Fiftly we must cast off all impediments in this race. Sixtly and lastly let vsus consider that when we hauehave runne heere as fast as we can, yet is our reward and crowne in heauen; and this will make vsus to runne on still.
When thou shalt enlarge mine heart) Some thinke that the Prophet straitned because of his enemies, meaneth that if God should graunt him victorie ouer them, then his feete should be as hindes feete, to runne on in the aboue named way: But it is probable he speaketh of that griefe he had, at the consideration of Gods wrath for sinne: and indeed such sorrowes doe so drawe together the heart, that they make a man not onelyonly slowe to doe good, but that he cannot moue a foote in this way: but if God remoue them, and quiet the conscience: Rom. 5▪ 1. we are so readie and fit to eueryevery good worke, that we will not onelyonly walke in these paths, but with great alacritie runne on in the same. Nothing can stay vsus, when that sorrowe is taken from vsus, no, not contempt, imprisonment, or losse of life.