Works, Part 4 · Biblical exegesis 1 · Portion 10
PORTION. 10. IOD.
Vers. 73.
Thine hands hauehave made me and fashioned me: giuegive me vnderstanding therefore, that I may learne thy commaundements.
HE prayeth still for wisedome and vnderstanding. Those men are beasts, which being in ignorance, louelove it better than knowledge, and darkenes better than light: these men must be sent to the beasts to learne, Esa. 1. The Oxe, &c. The heathen say that1 this is a naturall propertie to desire knowledge. The Lord must teach these men with rods;2 for they will not heare the voyce of the charmer, charme, &c.
He seeketh knowledge out of the word, to make a difference betweene him, and the heathen,3 which by their knowledge get nothing but commendation: but our wisedome must be out of the word, Deut. 8.
He desireth knowledge that he might practise it; whereby he condemneth them that4 seeke knowledge, and care not for practise: and teacheth vsus to seeke all knowledge onelyonly to practise it.
Seeing he desireth to be taught, he condemneth them that thinke they may come to5 this knowledge by their owne studie and diligence, without the teaching of the spirit.
Dauid so well learned prayed thus earnestly, and shall we be thus cold? he so much to6 feele want, and we to be without feeling? for to be without knowledge, is to be without desire of more, and a little knowledge if men rest in it maketh proud.
How goeth it then with them that think they know all things, seeing this man to whom7 they are inferiours, prayeth thus? This request was made before, but he addeth a new reason. So in the first part, and second, and third, and fourth▪ and fifth, and almost in eueryevery part this request is made, and in eueryevery place a new reason to moue the Lord to heare his prayer.
He putteth the Lord in minde of his former merciemercy, that he might obtaine more, and saith he is a creature, euen a man with a soule, and not a beast; therefore giuegive knowledge, &c. wherein he confesseth that if the Lord giuegive not knowledge to him, he were better be a beast: and such are all those that are but onelyonly men: for all the pleasures in this life are not2. Cor. 3. worthy the sorrow in the life to come, Eccles. 11. Therefore if men hauehave not their reason sanctified by the word in faith and louelove to serue God: they are no better than beasts.
Seeing God hath giuen reason, he will giuegive knowledge, with this he is comforted.
Obiection. But how can he hereby be comforted, seeing others hauehave reason also?
Answere. All mercies must be considered in Christ, through whom they are sanctified, and by whom we are sure that the Lord will crowne his owne gifts.
Another reason to teach vsus when we hauehave the gifts of God sanctified vntounto vsus, is, when we are humbled in our selues, and mislike our selues though we hauehave receiued more than others, for we must thinke our selues vnworthy of them, and desire that God will yet more sanctifie them to vsus, and giuegive vsus the right vse of them: then shall we, and we may, lay them before God as an argument to moue him, that he would deale mercifully with vsus, and further continue and increase his merciemercy and good will towards vsus; because hereby we know that in Christ they are sanctified vntounto vsus.
Vers. 74.
So they that feare thee, seeing me shall reioyce, because I hauehave trusted in thy word.
HEre is an ende why be desireth knowledge, for that others by my example shall be moued to seeke thee, and shall hauehave hope that thou also wilt heare them when they1 crie. This then is a great honour, that we shall not only saue our owne soules, but also be helpes to others, that they may be saued, wherin the Lord vouchsafeth vsus great honor: for to cause the carelesse to seeke God, and to confirme the weake, is a great honour. Likewise hereby we shall stop the mouthes of them that speake against the waies of the Lord.
Contrariwise when a professor falleth away, he loseth his soule, he hurteth the weake, hardeneth2 the wicked, and openeth the mouthes of the wicked. Thus by the one God is glorified, and our brethren profited: and by the other the cleane contrary.
When we see any man trusting in God to be deliuered out of remptation, then may we be confirmed and comforted with hope, that we also shal be deliuered. This is said, Psal. 34. Other shallbe comforted. And Psalm. 40. They that see mee, let them be comforted. For when3 the Lord confirmeth any of his promises to any of his children; we may likewise be comforted that we shall finde them also true. So the Apostle reasoneth, Abraham was iustified; therefore shall wee: so Hebr. 11. As contra…iwise, when wee see the trueth of Gods threatnings vponupon any, then we should knowe, that if we hauehave the same sinne, wee shall also feele the same punishment.
Then must wee consider of Gods children, how that by nature they are no better than we: therefore if we can beleeue, then shall we hauehave hope to become like them, for God doth not accept persons. We must likewise consider of the wicked, that by them also …e may be instructed.
None shall reioyce at the example of the godly, but they that feare God; and this feare is the beginning of all goodnesse: some that feare God may hauehave a doubtfull conscience, and they shall hauehave comfort by the examples of Gods mercies in others. Without4 this feare men can not rightly consider of Gods workes; but who so feareth, he shall profit by them.
Here is the true vse of all the Scriptures, not to maruell onelyonly at the examples of Gods mercies or iudgements; but to bee comforted and confirmed by the one, and to feare by the other.
Vers 75.
I knowe O Lorde, that thy iudgements are right, and that thou hast afflicted mee iustly.
THis is somewhat like, that It is good that I hauehave beene afflicted: but after a new manner; as though he should say, Thy iudgements are righteous and iust, though my flesh doth1 perswade me the cōtrary. And to shew the certainty of this, he saith, I know, This know ledge he had by the word: because we shall then subscribe to the iustice of God, when we can subscribe to the word. Then if we would subscribe to the righteousnes of Gods iudgements; let vsus by the word meditate vponupon his threatnings & promises; and though we cannot2 see the reasons of all, yet must we acknowledge them to bee holy, because the Lord is holy; and his word is holy, therefore his workes are holy.
If we be not able to behold the beames of the Sunne, much lesse can we see the brightnesSimile. of Gods works: and let vsus euer accuse our selues of blindnes and rebellion, rather than the Lord of iniustice. He is then acknowledged to be iust, when we yeeld to the righteousnes of his precepts. And when we can confesse his iustice thus, wee shall well confesse his merciemercy. Then if we will confesse the iustice of God, we must confesse his iudgements to be holy; otherwise we doe not.
And that, This is a speciall Note of faith, that hee can apply that particular to himselfe, which the Lord had giuen generally: and till wee doe thus, wee neither beleeue promises nor threatnings. We must not rest thē in generals, but apply them to ourselues, whether they be promises or threatnings: and this will draw vsus out of sinne, and comfort vsus in trouble.
In faithfulnes: He had before confessed Gods iustice, and now hee confesseth his mercy: as if he had said, Thou of thy merciemercy hast thus laid thy rod vponupon mee, that I may be such a one as thou mayest performe thy promise to, as Psalm. 130. This must make affliction sweete, because the speciall ende thereof is not to punish vsus, but to make vsus fit to receiue his promises, and he vseth it as a remedie and medicine against sinne, & as he sheweth his iustice, in that he suffereth not sinne in his children; so he sheweth his mercy, in that thereby he cureth them.
Vers. 76.
I pray thee that thy merciemercy may comfort me, and according to thy promise vntounto thy seruant.
BEcause he had confessed the mercifull dealing of the Lord, therfore he craueth mercy, for he knew that with the Lord is merciemercy to be feared, Psal. 130. He dare not stand to the rigour of Gods iustice, but he flieth to his merciemercy, contrarie to the Papists, P…lag…a…s, and Familie of louelove.
And thus must we labour to cure our vnbeleese by his promises, that we …ll not to despaire,1 for we are readie to presume in prosperitie, or to despaire … ▪ but they must be both cured, the one by the meditation of Gods iudgements in prosp…, the other by the promises in trouble. For then the iudgements hauehave done with vsus, when they hauehave brought vsus to humble our selues to the Lord, because of our sinne, & then are we to looke for his merciemercy: for then are we fit for it. We must then couple iustice and merciemercy together, and make vse of both.
He had ioy before, and yet he craueth comfort; where we note the change of the consciences2 of Gods people, sometime ioyfull, sometime sorrowfull. This must be a stay to vsus against the temptation which Sathan will …ffer, saying, Thou art …ickle, and … ch…ging, all is vaine: N…y, we are as the children of God in all ages hauehave beene.
Accordi… … had no speciall promise, but applied the generall promise to himselfe; for3 all the … made in generall manner; Come all. &c. that all the Church might hauehave their part in …, and …ore should thinke that they were shut out. This h…d the woman of C…na… wh… … to Christ: because she stated on this genera… promise, that he was sent to the … ▪ ….
As we c…n … leaue …, or come to true repentance, vnlesse we beleeue that that4 God which hath pu…shed … ▪ will also pun… ▪ sinne in vsus; so shall we neuer receiue comfort by the promises, vn…se we can … apply those promises to our selues, which are generally made to the Church. But i… we can doe this, we shall hauehave comfort in our soules, and strength to withstand the …ptation which the diuell ministreth, saying, What promise ha…t thou that thou shalt be saued?
To know that God is mercifull, is not enough, vnlesse we be among those, to whom the5 promises belong, and then we may know that we shal be hol…; because through his promises,Similie. he is become a voluntary debtor to vsus. As a man, that is able to help vsus, yet we hauehave no assurāce that he wil help, vnlesse he giuegive his word to vsus. Then though God be merciful, yet is not the misery or worldly men cured▪ because the promises doe not belong to them, vnlesse they beleeue. Then it is no maruell, though the Papists doubt of their saluation, because they hauehave no faith, nor will hauehave to applie the generall promises of grace to their owne hearts.
There is a difference betweene Gods children, and the wicked in their trouble: first, the children of God are conuinced both in iudgement and in affection: but the other are but only conuinced in iudgement, as Pharaoh, Ahab, Saul. For where the iudgement & affection are both conuinced, there followeth conuersion: now because these were conuinced, & yet not conuerted, therefore it was onelyonly in iudgement, and not in affection Secondly, the children of God doe so confesse his Iustice, as that they also confesse …im mercifull, which setleth them in sound iudgement, and inflameth their affections: but the other doe onlyNote well. confesse his iudgement; and therfore we see theeues and whores rec…t, and yet returne to their filth again; because iustice can breake, yet mercy only chāgeth from euil to good. Thridly, the children of God by one fault are brought to amendment of their whole liues, through sorrow which worketh repentance: but the wicked by Gods iudgements are brought to a confused thinking of sinne and amendment, or else rest so much in one, that they looke not to any other: as Pharaoh confessed that God is righteous, but he let not the people of Israel goe: Achab confessed, yet he restored not the vineyard againe: and Pharaoh by this one sin was not brought to the sight of his Idolatric, nor to any care to leaue it.
If we will then hauehave vse of this threefold difference, let vsus euer pray, that our affections may euer yeelde to that, which our iudgements doe subscribe to: and that not onelyonly for feare of punishment, but because with the Lord there is merciemercy: and when we are conuinced of any one sinne, let vsus so labour to amend that, as we also looke the whole course of our life, to amend whatsoeuer is amisse therein.
Vers. 77.
Let thy tender mercies come vntounto me, that I may liue: for thy Law is my delight.
IN that he doubleth this request in two verses, hee sheweth that he had no light feeling of sinne, yea that he was as a dead man, because hee felt not the life of God in him.Ephest. … 18. This must wee marke, that when wee are brought to so lowe estate, that all comfort seemeth to bee past, yet let vsus remember that Gods children hauehave beene so; and therefore let vsus double our prayers, knowing that with the Lord is merciemercy, with him is life in death, and helpe in the greatest extremitie. This if we can doe, then shall we be armed against the greatest temptation that Satan hath; and that is this, to perswade vsus that our case is such, as neuer any of Gods children were in: our temptations such, as no man had; our sins such as none hauehave committed: with which if he can preuaile, then doth he make vsus past hope of recouerie, then doth he make vsus past vsing any meanes to be recouered: for when wee are perswaded that the disease is incurable, then wee leaue all meanes that might helpe vsus▪ Marke the tender consciences of Gods children.
If this man of God, which had beene no common sinn…, was so humbled for sinne, that his moysture was turned into drought, Psal. 32. before he could be brought to confesse his sinne; it first sheweth, how greatly sorrowfull we should be: and againe, the great hypocrisie that is in our hearts, whereby the diuel worketh in vsus, to thinke that our sinnes are but small, & therefore to be careles of them, that at the last he may make them so great, as that we shal thinke they be not able to be forgiuen. This is his practise and his purpose, therefore let vsus take heede of it.
That I may liue: He did eate and drinke, and he had the vse of his senses, yet this he counted1 no life, because he felt not himselfe reconciled to God; but was in sorrow and heauinesse: yet hee was skilfull in musicke, which might hauehave put sorrowe away: hee had also friends, and many valiāt men, in whose company he might hauehave delighted; yet in all these he tooke no pleasure, but still this was in his minde, how he might be reconciled to God. What shall wee say then of them, which, so that they may hauehave these outward things, they neuer care for Gods fauour: or if they bee in trouble, they onelyonly s…eeke to put away their trouble by company, play, &c. and neuer seeke with their heart to bee reconciled to God? Both these are farre from the affection of this man: and let vsus knowe, that though we had kingdomes at our pleasure, though wee had at commaundement all pleasure and pastime; yet if wee were not reconciled to God, and if they were not sanctified to vsus in Christ, they would nothing auaile vsus, and the end of them would be but heauinesse.
Then let vsus not flatter our selues, for the life of sinne is the death of the soule, and without2 Christ there is no life: but if through Christ we be reconciled to God, then can no miserie make vsus miserable: and though we want all outward things, yet wee hauehave all in God through Christ.
For thy Law is my delight: He felt not this presently, but he meant, that when God should restore him to life, that he might not deceiue himselfe, he should feele Gods merciemercy in his word: so that without Gods mercy in his word, hee felt no comfort. Many will confesse them to be miserable, if they hauehave not Gods mercy; but few will with Dauid acknowledge that without mercy in the word they are miserable. The word is the meanes to bring vsus to Gods mercy, therefore by the word we must esteeme Gods mercies.
Let vsus examine, if the reading, hearing, and meditating of Gods word bee as sweete3 vntounto vsus, as our very life: or whether we hauehave speciall feeling of Gods fauour in his word; so that the feeling of Gods goodnesse doth euen make vsus with this man of God to delight in it.
The great delight in Gods word ouershadoweth all worldly pleasures, and will make men vse them, as though they vsed them not: but if we cannot come to this delight, then is it no maruell, if that we put our whole pleasure in these outward things.
The way to come to this delight, is to keepe a continuall warre against our affections; for if we please our selues in them, then shall not the word be pleasant, till those affections be controlled; but if we can tame our affections of anger, lust, &c. then shall we feele sweetnesse in the word when we come to it.
Vers. 78▪
Let the proude be ashamed: for they hauehave dealt wickedly and falsely with mee: but I meditate in thy precepts.
AS hee had before saide that the godly should be comforted in his deliuerance, so here he saith, that the wicked should see their wickednesse, and bee ashamed, either with such shame as might bring them to repentance, or which might confound them if they would not repent.
He prayeth against their enterprises, not against their persons, nor the image of God in them. He hath some prayers giuen by speciall instinct for the ouerthrow of the wicked in other places; but here he maketh that praier which the Church ought to make. For we cā not pray that Gods people may be comforted in our deliuerance, but wee must also pray that the wickednes of the wicked may turne to their shame. This being obserued, that wee pray not against their person, but their enterprise; then this, that wee simply respect the glory of God, and the good of Gods people. For if we should doe it of some speciall grudge, then should we make Gods glorie a cloke of our euill purpose, & sin against him.
We may then pray that the Lord would blesse his word among vsus, that he would sanctifie vsus by it, that our good workes might be knowne to others, for his glory. Therefore we may pray (so that it be in louelove) that the heresies of Papists, Families of louelove, and others may be discouered and ouerthrown, and the persons ashamed of their doings.
They dealt falsely with me. This sheweth that their dealings that he praied against, and not against their persons, because their dealings were wicked and false. And this teacheth when we must thus pray, euen when their wicked dealings are plaine, and their doings false; and then may we pray with hope, because the righteous God loueth righteousnesse; and if the cause be good, it will come to a good end. For though trueth may be ashamed, yet it cannot be ashamed for euer: for God will defend his owne cause, and though the wicked for a time preuaile, yet in the end they shal come to shame. This then first comforteth vsus in eueryevery good cause, that it shall hauehave a good issue: and againe, that we take no euill cause in hand; for if we doe, it will bring shame at the last.
But I meditate in thy statutes. He repeateth the same thing often, and surely if the world could not containe the bookes that might be written of Christ, and yet for our infirmitie the Lord hath comprised them in such a few bookes, and yet one thing in them often repeated, it sheweth that the matter is weightie, and of vsus duly and often to be considered. And againe we are taught that, that is a thing, that none do so carefully looke vntounto, as they ought. And he sheweth, that as his enemies sought by euil means to hurt him; so he sought to keepe a good conscience, that so they might not hurt him. Then we must not set policy against policy, nor Cretizare cum Cretensibus: but let vsus alwayes tend to the word, and keepe vsus within the bounds of that, and fight with the weapons that it teacheth vsus. And this is the cause, that many good men are ouercome by the wicked, because they striue with them with their owne weapons▪ and then they must needs be too hard for vsus. Againe, seeing they neuer want euill meanes because they giuegive ouer themselues thereto: so if we would giuegive ouer our selues to God and his word, and admit nothing but that which agreeeth to the word; then should we be made wiser than our enemies.
Vers. 79.
Let such as feare thee turne vntounto mee, and they that know thy testimonies.
AS he had not his owne flesh to fight against onelyonly, but the world also: so hee did not only fight himself alone, but seeketh the helpe of others. When many see that religion cannot be truely professed, but danger will come of it, because many set themselues against it, they flie from it, and goe to the greater part, which is the wicked. If we will auoyd this, let vsus ioyne our selues to Gods children, and they will helpe vsus with counsell and aduise: for one may be strong when we are weake, another may hauehave counsell when we shall not know what to do: therfore by them, we shall be kept from many euill things. So Paul, 2. Timothie 1. 16. after he had complained of the wrong that many had done vntounto him, he straightway giueth thankes for the familie of Onesiphorus, which refreshed him more than all his enemies could discourage him; so that he durst oppose this one household to the whole rabble of the wicked. It may also be a comfort to vsus, when the temptation of Elias commeth to vsus, to think that godlines were gone out of the world: for then shal it be good to set the children of God before vsus, that we may heare of them, and be in their company, and so be comforted.
Againe, it is no small thing to be godly indeed: for then we shall be a comfort to Gods children, when they heare that we continue in godlinesse: whereas otherwise, we are very many stumbling blocks, if we shall be readie to fall, or hauehave fallen.
Againe, the mouthes of the wicked shall be stopped: for when the Magistrate, Minister, and professor continue in holines, then though he would speake euill, yet his mouth should be stopped; and what great glorie should come to God by this? so that here is a speciall spurre to moue any to stand and continue in godlines.
If Dauid did thus desire the company of Gods children, what ought we to doe? But men know not their wants, they know not the communion of Saints, therefore they are carelesse of this. Yet Paul desired to come to the Romanes, that he might receiue mutuall comfort: for eueryevery member of Christ hath somewhat wherewith he may doe thee good: because he is annoynted with the same oyle that thou art; therefore by him thou shalt remember something forgotten: or hauehave thy iudgement reformed in some particular thing. But we know not the profit of this, because we hauehave no vse of it.
In the eight part, he said this, chiefely that he might doe them good; and here chiefely that they might helpe him. He sheweth that the feete of Gods children are directed by God; and if they come to vsus, it is a blessing of God; if they doe not, it is his punishment.
By feare, he meaneth, that when good men feare God, they hauehave a chiefe care to please God, & a chiefe care that they might not displease him, but may be approued of him in all their doings. He ioyneth knowledge with feare, because that knowledge without feare puffeth vp, and so becommeth vnprofitable. Secondly, because knowledge without feare resteth not simplie in the word, but seeketh by meanes. Thirdly, because if men hauehave knowledge without feare, they will not come much to the afflicted, because they hauehave not been humbled. Therefore that we may be humbled, and that we may not runne …oyot, but containe our selues in the word, and become profitable and comfortable both to others and our selues; feare must needs be ioyned with knowledge. It is also necessary that knowledge be ioyned with feare: first, because feare without knowledge may at the last kicke against God, as did Paul, and the Iewes: and Papists of conscience whiles they feared God without knowledge, persecuted Gods children: secondly, because many that feare God aright, yet doe hurt in good causes by vndiscreete dealing, whereas they had no purpose so to do. Knowledge then must direct feare, and feare must season knowledge, and both must be ioyned together Iob. 31. doth shew notably in many causes, how needfull the feare of God is; where this is rendred as a reason of many things, that he feared God.
Vers. 80.
Let mine heart be vpright in thy statutes, that I be not ashamed.
HE prayed before for good vnderstanding, here he prayeth for sound affections: this order in prayer must we also vse: first to pray for knowledge, and then for good affection. For good affections without knowledge, are nothing worth, & knowledge without affections is nothing. Then we must pray, that as we hauehave greater knowledge than others, so our affections may be better than others, and our hearts more vpright. Hee sheweth that there is no vprightnesse but in the Commaundements, therefore what good affections soeuer seeme to bee in Turkes, Papists, and such as hauehave not knowledge, these cannot bee vpright, because they hauehave not the worde. No man can knowe his owne heart but by GOD, (Ierem: 17.) and by the word, which is of the same nature that God is.