Works, Part 4 · Biblical exegesis 1 · Portion 14
PORTION. 14. NVN.
Vers. 105▪
Thy word is a lantorne vntounto my feete, and a light vntounto my path.
THis portion following is a prayer to the Lord, to bee further instructed in the word of God, and to hauehave his affections thereby more reformed. The reasons which hee vseth bee three: the first is his faith in the word, in that he made account of it to be the onelyonly meanes, whereby he should be directed in all his wayes, and this is containedThe part & branches of this portion. in the first verse of the portion: Thy word is a lantorne vntounto my feete, and a light vntounto my (steps) or path. The second, is his constant purpose to perseuere in the obedience of Gods word in the verse following: I hauehave sworne and will performe it, that I will keepe thy righteous iudgements. The third is his miserable calamitie, wherein he was, which constrained him to pray, which appeareth in the next verse: I am very sore afflicted, O Lord, quicken me according to t…y word These things are afterwards shewed in the verses following, as his faith in Gods lawe in the two last, and his calamity in the first and sixt verses, with prayer couched in the middest of the portion.
It is a marueilous strange thing, that one thing should bee so often repeated, as this to commend still Gods law, and to pray still to be taught in the same. This proceedeth from the comfort which he felt in the word, and from the fight of the corruption of his owne heart, and is commended to vsus in writing, to shew vsus our corruption, and to labour for the like fruite▪ Wherfore seeing experience hath taught vsus thus much, we must learne, that we can neither see the comfort of our seeking after God, nor our calamitie and miserie to be deliuered out of it, vnlesse we pray with the Prophet for the right knowledge of the law of God: so that we are much to thanke our God, that he giueth vsus in another such a fight of our owne corruption.Note.
As in the first verse, there is a notable commendation of the word: so is there also a singular declaration of his faith: Thy word, O Lord, is a lantorne to my feete, and a light vntounto my path. This seemeth to all men, to hauehave been learned long agoe, and belched out in time of Poperie, and that it is no new thing, but a saying very well knowne: but when we looke into the seuerall practises of men, which is the righteous iudge of all mens iudgements, wee shall finde men to be farre from any inward faith shewed in such fruits. This made the Prophet to sweare, in that he saw on one side his happines so great in the word, & the corruption of his heart on the other side. And in meditating day and night in Gods law, and considering his righteous iudgements, he saith in trueth, Thy word is a lanterne, &c. If we will looke into our selues, we shall finde, that those things which seeme to be most easily beleeued, are furthest from faith, and that things most easie to be learned, are furthest from practise. True it is, that eueryevery man will say, Who will not beleeue this? what a beast were he that would denie the truth of Gods word? But alas, our carelesse reading, our rare meditating, our cold praying, and praising of God for his word, our seldome conference of the word will testifie against vsus in time to come, that we neuer truely beleeued. We must first looke and note our selues, and then we shall profit somewhat more. The man of God opposeth here the word to mans wisedom, which he had mētioned in the verse going before, as light is contrarie to darknes▪ For as in darknes we cannot goe safely, without the light of a lanterne, or such like: euen so are we in ignorance and rebellion, if we be not continually guided by the word of God and his Spirit. This then is a further thing, how durst blind bayards be so bold, who liuing in the darknes of Egypt, thinke they are in the light, and being vnable to discerne betweene persumption and despayre, betweene promises and threatnings, betweene things streightly commanded, & voluntarily done, suppose themselues to be sharpe sighted? Nay, we shall finde these fruites to be but in few. It is said, Matth. 22. 23. The light of the body is the eye, if then thine eye be single, thy whole body shall be light. 23. But if thine eye be wicked, then all thy body shall be darke. Where our Sauiour Christ borroweth his speech from the senses of the body, and translateth it to the powers of the soule. For as eueryevery part of the body is lightsome, whilest the eye seeth: so a man being inlightenedSimile▪ with the word, and the Spirit, hauing his eyes alwaies to heauen, hath his affections aright: and on the contrarie, as all things are lothsome to that bodie, which for want of the eyes is wholy darkened: so a man sitting in the darknes of ignorance, hauing his mind wholy set on earthly things, hath his affections disordered.
Now, that there is no light in vsus, but all is darknes in our soules, the Apostle Peter doth plainely shew it, 2. Pet. 1. 19. We hauehave a most sure word of the Prophets, to the which ye doe well, that ye take heede, as to a sure light in a darke place, &c. Where he commending the Christians for their care of the word, sheweth, that it is a light in the darke, and teacheth vsus, that how much knowledge we hauehave, so much we are in good affections. Also Paul, Ephes 4. 17. 18 saith, I testifie in the Lord, that ye henceforth walke n…t, as other Gentiles walke, in the vanitie of their minde, 18. Hauing their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them, &c. Where he sheweth, that the man vnregenerate hath his minde, vnderstanding, and heart corrupt and blinde in that life, which God liueth in his, and that as the man which seeth being in darknes, or in light the blind man gropeth vncertainely; euen so all our doing; are endlesse and headlesse, which are without the light of knowledge.
Shall we thinke now that eueryevery man beleeueth this to be true? No, for if they did, they would doe otherwise. If they felt this in affection in any measure, would they not comeSimile. out of their prison to the liberty of Gods saints, would they not auoid the darkenesse to see the bright sunne? What a follie were it for a man, who hauing scales and gleamy diseasesWilfull ignorance, and voluntarie perdition. on his eyes might be cured, and will not? This is a double fault, that when men may know, they will lie in errours and ignorance, and when they may be conuerted they will dwell still in Heresie. Oh what a thing is this, wilfullie to remaine in darkenesse, and to sleepe at the hearing of the word, when the Lord giueth them a lanterne for their feete, and offereth knowledge; and yet to be no better than the stockes they sit on? If it pleased the Lord whoSimile. giueth vnderstanding to the ignorant, and draweth light out of darkenesse to reueale the light into their darke cōsciences, they should know that when light came vntounto them, theyLight refused for darknes. refused it, and that they are louers of darknes more than of light. But he that worketh all things mightily i… all men, must shew this light vntounto their darkenes, because they that are in hell thinke on none other heauen, & they that lie in vnrighteousnes, thinke of no other righteousnesse, and sitting in the vallies of death, they remember none other life. We must therefore pray, that the Lords glorious light of the gospel may open the eyes of their consciences, and let eueryevery man examine his owne heart, that he may pray to hauehave his iudgement cleared by the true knowledge of the word, and his affections renewed to the due obedience of the same. For how much knowledge wee hauehave, so much light hauehave we; and looke how much we lie in ignorance, so much we lie in darknes. Wee know but in part, when we are at the highest in this life, how great then is that darkenes, when we know not so much as the word may instruct vsus in? When a man seeth as much in a Papist, as in a blocke, let him consider, that as little as the care is, which we hauehave of the word, and as small as our conscience is in the obedience of the same; so little is his light in heauenly things. Yea, though we hauehave knowledge, and liue not after it, we are yet in darkenes, wee grope as it were a farre off, who hauing knowledge, hauehave no conscience.
A saying that may touch vsus to the quicke, that wee are but hauing a glimmering light, as Paul had in the outward man at his conuersion, or being as purblinde men, not hauingPurblinde they are, that either knowe little, or, knowing neuer so much, doe practise nothing. our eyes cleane out, nor our sight cleere, when we hauehave knowledge, and labour not to build vertue vponupon vertue. If then thou hast not a care to profite by the word, thou hast a darke sight, and a glimmering light, there is a shadowe before thine eyes, thou canst not discerne chalke from cheese. No maruaile then, why so few are sharpe sighted in the word, sith either we know little, or knowing somewhat, we practise nothing.
Againe, as if wee hauehave gone some part of the iourney in light, and yet passe the other in darkenes, it is very dangerous: likewise in regeneration, though wee hauehave spent some part of our life in the obedience of true knowledge, and in the residue of our life do not escape the willnes of the flesh, we cannot without dangerous darknes hold forth our course in the Spirit. If we mingle light and darknes together, and confound the world and the Church, the wisedome of God, and the inuentions of man, we doe not as yet truly obey, nor walke in the light of the word.
For as whatsoeuer is not of Faith is sinne, and whatsoeuer is not in the light is darknes: so whatsoeuer is not done according to the light of knowledge, is done in the darknes of ignorance. In all our affaires then we must learne to aske counsell of the word.
Here then is a good comfortable doctrine also, that wee are so much in darknes, as in whole or in part we be in ignorance: so whether in part or in whole wee be warranted byDarknes or light, in whole or in part. the word of God for our doing; so farre we hauehave a guide, we hauehave a load-starre, a lanterne, and a sure light, as Peter witnesseth, to conduct vsus. The Papists then are here confuted, which say the word containeth hard things: wee graunt indeed that there are many mysteries in the word of God, and that the testimonies of the Lord are wonderfull, especiallie in the doctrine of saluation, and to a naturall man; yet there be many things easie to a man regenerate, and the very entrance into them giueth light to the blinde, and to them which are lowly in their owne eyes. It is our great corruption, that when wee know in part, weA lanterne yet may leade a man that will follow the light thereof. Simile. are as they that hauehave a glimmering sight of their way, and therefore least they should bee accounted starke blinde refuse a leader. But although wee see as in a glasse, in part, and in measure, yet as a man may follow, if he be not blinde, the light of the lanterne: so we may come to knowledge, vnles wee shut our eyes at the truth. We may therefore as safely for the soules health, follow the light of the word, as we may for the safegard of our body, follow the light of a lanterne.
The way of saluation prescribed in the word, is an high, plaine, and heaten way, if anie thing hinder vsus therevnto, it is the curse, and our sinne in that wee are not carefull to be directed. For surely this is the word to open our vnderstanding, yea, though wee be borne blinde, if you doe not willingly shut your eyes. But wee must note that Gods word is a lanterne, when Gods spirit worketh thereby: for whilest we goe about the bare and literall sense, it is no otherwise then if a blinde man should reade, or a man hauing sight, should put a vaile before his eyes. Wherfore the man of God praieth, port. 17. 5. Direct my steppes in thy worde, &c. and vers: 7. Shew the light of thy countenaunce vponupon thy seruant, & teach mee thy statutes. Why then do we so little profit by the word? because we, thinking that of our selues we can conceiue aright, doe not pray to be taught by God his spirit. For as no man seeth, or can see what is in man, but the spirit of man, & that which he vttereth with his tongue: no more can we see what is in GOD, but being taught by the spirit of God and his word. Wherefore the Apostle saith, 1. Cor. 2. 20. God hath reuealed them vntounto vsus by his spirit; for the spirit searcheth all things, yea, the deep things of God. 11. for what man knoweth the things of a man but the spirit of a man which is in him? euen so the things of God knoweth no man, but the spirit of God. Flesh and blood, as our Sauiour witnesseth to Peter, cannot reueale the things of our saluation vntounto vsus, but the spirit of God.
And why then are we yet so vnprofitable? surely because we are not guiltie of our owne infirmities, and we see not the darkenesse and blindnesse which is in vsus, or if wee see it, wee feele not our selues pressed with the miserable captiuitie and bondage, wherein it holdeth our soules. This sight made the Prophet so often vse this prayer, Teach me true iudgement, teach me true vnderstanding, teach me thy statutes &c. All which repetitions might otherwise hauehave seemed to hauehave bin a vaine babling, had he not vsed such a narrow sight of his inward corruptions with a desire to be deliuered from them, which may condemne vsus of our darknes, and teach vsus, that there is no light in vsus, but by the word.
Many indeed are of a modest spirit, and hauehave some sight of their ignorance, yet theyParticular sight and loathing of speciall sinnes. hauehave not a feeling of their miserie in particular things, and doe not examine themselues in eueryevery particular thing, what it is to be in darkenes; and therefore, as we hauehave said, doe no more desire to be enlightned and gouerned by another, than he that hauing a slender eyesight & hardly discerning his way, refuseth to hauehave a guide, as though he were blinde. And though the Lord often shineth vponupon vsus, and maketh vsus guilty of our blindnes, yet we doe not see how loathsome, yrksome, and vncomfortable a thing darkenes is, nor how pleasant, amiable, and comfortable a thing light is, although we confesse in generall, that we hauehave not the light but are in darkenes.
The want of seeing the monstrous vglines of this palpable darkenesse maketh vsus dull in prayer for the light of Gods spirit. Wherefore we must desire that that may be stricken into our consciences which we hauehave in iudgement, that is, that we may see how amiable,Note. glorious, and heauenly a thing it is to be enlightned with Gods light, and how horrible a thing it is to be plunged in the darkenes of the soule; how sweete, excellent, and beautifull a thing it is to beleeue and louelove the word, and how loathsome and palpable is mistrust and ignorance.
We must then be perswaded, that though we are not in prison, we walke in the night and in the darkenes, whilest we are in ignorance, yet the Lord wil▪ giuegive vsus in time to suspect our hearts of ignorance, and worke in vsus both a desire and a delight to louelove and liue after the word, and that we shall find the truth of this verse in ourselues, to say with the Prophet, Thy word is a lanterne to my fecte, and alight to my paths.
Many there are which doe not so much as acknowledge this doctrine▪ Some are come out of this darknes into the glorious kingdome of Christ, and yet swarue so much in life, that they shew not themselues to hauehave this true faith. And where mens manners swarue besides their profession, we see this sentence, more professed in mouth, than practised in life, and they onelyonly doe beleeue this to be true which enterprise nothing but that whichWarrant one of the word. hath it warrant out of the word. For these acknowledge, that in themselues there is nothing but darkenes, and that they stand in need to be inlightned by the ministerie of the word, and working of his spirit.
And as we confesse the truth of this in generall, so must we deduce it to particulars andWorke without warrant is a worke of darknes. The word necessarie. Ignorance cause to humble vsus. Safe when the word directeth vsus. Curiositie. Godly care and studie. seuerals, so that eueryevery man may say, I am either in light or in darkenesse, if I hauehave a warrant for this which I doe, out of the word, I am in light; but if I doe it by the motion of mine owne braine, I am in darkenes. Besides, as this doth shew the great necessity of Gods word: so also it must humble vsus, because of our ignorance: as also it yeeldeth this comfort, that as we thinke we trauell safely in respect of our bodies, so long as we hauehave the light of the Sunne; so also we are in the safe way to saluation, as long as we are guided by the word. And when as some doe obiect, that the Scriptures doe containe great difficulties, and are hard to be vnderstood; we said, that though the smallest things were deepe mysteries, yet they be plaine to the least of Gods children. For Prouerb. 8. 9. Wisedome saith, that all her words are plaine to him that will vnderstand, and streight to them that would finde knowledge. And the man of God saith, Portion 17. 2. The entrance into thy word sheweth light, and giueth vnderstanding to the simple. And though all men are not curiously to search into questions, yet all men are carefull to seeke the way of saluation. No man then can herein complaine of darkenesse, but as it is in his owne minde; neither neede that so to bee, if hee will vse the meanes to auoid it, and in a repenting heart craue the light by prayer. The cause therefore why the word is a parable, and a darke riddle vntounto so many, is either the pride of their owne wit, when they thinke their wit to be so good, as they can conceiue eueryevery thing, and their iudgement and learning to be such, as that they can vnderstand any thing, and profit by their owne industrie; when, as God is the author, so he is also the reuealer of his trueth: or else they doe not esteeme so reuerently of the trueth, nor are so much grieued with their blindnesse and ignorance as they should be.
Vers. 106.
I hauehave sworne and will performe it, that I will keepe thy righteous iudgements.
NOw as his faith was the first argument he vsed: so the second was his conscience, hisThe second argument. louelove, & his affection to the word, which he sheweth by his oath: & that we may know it to be no wandring motion of his minde, carrying him away, but a thing well considered of, and constant, he protesteth that he will keepe his oath. Wherein he declareth, that many men hauehave sometimes motions to good, but they either die presently, or elseSuddē motions to good. they be so cold, that they quickely fall away. But as we may see, he was no such light-headed man. We hauehave here to learne, that this is a iudgement of God, why many doe not profit in the word, because they cannot, (being void both of griefe, for their natural blindnesse, as also of the cleere sight and faith in Gods word) say in trueth, Thy word is a lantorne to my feet, &c. Now if these things be in vsus, we must pray that we may be moued with a purpose to continue in them, and purposing we must beware we breake it not, but be constant.
I hauehave sworne, and will performe it, that I will keepe thy righteous iudgements. Concerning this binding of himselfe with an oath, which the man of God here vseth, it declareth his care to keepe a good conscience, in laying the iudgements of God which were past, & the iudgements of God to come, vp in his heart. Wee see then, that as when men sweare voluntarily,An oath. it is a token of their good conscience; so it appeareth most in good men, who setting so much by the glorious name of God, can sustaine any priuate discredit, and swallow many troubles to maintaine the credit of it. Wherefore Gods children, though they are carefully to auoid all sinnes, yet make a greater conscience of this sinne, than of any other; and when they take an oath, though before they made a conscience of that thing, yet now they make a greater conscience. If hee had found no weakenesse, no mistrust, or doubtfulnesse in himselfe, then needed he not so streightly to hauehave bound himselfe For if he had been alwaies carefull, what needed he to hauehave vsed an oath? But the care which hee had to meete with this weaknesse, was the cause of his solemne couenant, which teacheth vsus, that such infirmities as are in vsus, were in him, who because of the vanitie and sluggishnesse,The Prophet had our wāts & weakenes. which he felt in his corrupt nature, did prouoke and stirre vp himselfe to a greater care by an oath.
Then if we see, that euen the man of God thought this to be a necessary meane to stirre vp his infirmities, why should we not thinke it as necessarie for vsus? when the most diligent amongst vsus, may thinke himselfe to bee behind him in many degrees. But the cause why we make no such oath, is, because we are fearefull, and our delaying of this practise from time to time sheweth, that there is not in vsus that feeling of our wants, that reuerence of his word, nor experience of his goodnesse, which he felt.
This must make vsus afraid, and ashamed of our selues, that we hauing the like infirmities, hauehave not the like affections. True it is, that to be sparing in these othes, is a good token of a Christian, so that he be but a nouice in Christs schoole (for eueryevery man must not vse this oth, because he knoweth not his owne strength) but we must not alwaies be at A. B. C. and dwell still in the principles of Religion.
Neither must we thinke that the Prophet here made any new or strange couenant, but rather he iterated that couenant, which before he had made in circumcision, & although we make no such couenant now, yet we must know, that we hauehave made them before. For this was a renewing of his oth, which he made, when he was circumcised, and entred into Gods familie. And because I am not here to enter into the discourse of many particular vowes; weeOur vow in Baptisme euer to be remembred of vsus. What a vow is. shall speake of our generall vow, which wee make in Baptisme, which though we doe not renue, yet wee are much to be ashamed of it. Wee finde, that vowes are either generall or particular. And here by the way wee must note, that that which wee call a compact betweene man and man, the same is a vow betweene God and man. For as in ciuill affaires, a compact is a streight thing and bindeth vsus more before men, than a ba…e promise; and promises simply made, seeme to hauehave greater libertie than a compact: so also promises made to the Lord must keepe vsus in obedience, but especially vowes, as a double bond, are farre more neerely and carefully to be performed.
Concerning generall vowes, we know that in the ordaining of Kings, vowes were made from them to the Lord, as also some passed from their Princes to the people, as 2. Chro 23. where Iehoiad… tooke the Captaines of hundreths in couenant with him: And all the Congregation made a couenant with the King Io…sh in the house of God. And as 2 Chron. 34. 31. Iosiah when hee had destroyed the Idols, and reformed the Temple, after the finding of the booke of the Lawe, stood by the pillar, and made a couenant before the Lord to walke after the Lord, and to keepe his commandements, and his testimonies, and his statutes. &c. Also Neh…. 10. we shall finde a generall couenant confirmed by an oath.
Concerning particular couenants, they are either simply according to Gods word, orParticular couenants. else taken vp for some speciall end, either as meanes to come to some good, or else as bridles to auoide some euill, as 2. Chron. 15. 12. When the people made a couenant to seeke the Lord, &c. 14. They did sweare vntounto the Lord with a lowd voyce. Also Nehem. 10 the people take a new oth and seale it. Ezra. 9 where wee may see, that when Ezra had wept and fasted for the sinnes of the people, in that they had taken strange wiues of the people of the Lands. 3. Made them to make a couenant with the Lord, and to put away their strange wiues: as also Nehem. 5. On this sort Ieremie preswadeth his people, chap. 34 to make a couenant concerning the liberties of their seruants, and denounceth the fierce wrath of God vponupon them, for breaking their promise. Of these two kindes of couenants, …he selfe same rules are to be prescribed. If we feele in our selues any speciall dulnes, we must bewaile it, and when we see that we hauehave the more streights of minde, we must stirre vp our selues and not neglect the meanes. Wee speake not here of free vowes, but of such as the word of God commandeth, and that for feare of relapse and falling from the Lord, we may vse these means, more surely to tie vsus vntounto him.
A contract is betweene man and man: which when it is betweene God and man, it is called a vow. In contracts men leaue some libertie to themselues, so that for some circumstances they neede not keepe it: but it is meete that eueryevery vow be performed to God.
These vowes and couenants, are either generall, such as the King maketh with his subiects, as Ioas, and Iosias, and Nehemiah maketh a generall couenant: or particular, as Asa made a particular couenant; which couenant is either commanded, or taken vp for some cause, of and in respect of our selues, as meanes to auoide euill, or to lay hold of goodnes, Ezra. 9. The particular couenant or vow, which is commanded, is euer contained vnderunder the generall, and hath respect vntounto some speciall part thereof. And therefore many godly Kings tooke othes of their subiects to leaue some speciall sinne, or to doe some speciall good deedes. So men, &c.
So Nehemiah made a particular couenant with the rich men, that they should not oppresse the poore, Nehem. 5. So Ieremy caused the people to make a particular couenāt. 44.
There is the same reason of the generall couenant and the particular that is commaunded, for we are bound to doe them: therefore if we be slacke in either of them, we must be sorie for it, if wee hauehave receiued grace wee must stirre it vp, and for the stirring vp of our selues we must not neglect this remedie.
Now, where some take this to be a place from whence they might either draw an argumentFree-will. of free will, or proue by it that we are able to keepe the lawe of God: they deceiue themselues: for first, note the word here vsed, he saith not that he hath sworne to keepe the law of God, but the iudgements of God, which he often before & after in the second verse from this vseth, for the righteous performance of Gods promises, or executing of his iust vengeance; neither doth hee meane here a simple keeping of them, but rather an inward and carefull receiuing of them in his heart, and notan outward performance. Thus the word (keeping) is often taken in the holy Scriptures, euen for a laying vp of the truth in our minde, from whence wee may draw out the vse of it, as occasion shall serue; as where it is said, Blessed are they that heare the word of God, and keepe it: that is, faithfully lay it vp in their hearts, with a full intent to practise▪ when God shall giuegive iust occasion thereof. So that the meaning of this word is nothing else, but a solemne laying vp of the iudgements of God in his minde, mentioned also before, portion 3. 6▪ Remoue from me shame and contempt, for I hauehave kept thy testimonies. So that he sheweth, how hee did marke diligently how God fulfilled his promises to his children, and executed vengeance vponupon the wicked. And because the fulfilling of Gods promises, is to giuegive strength to his to keepe the word, hee sheweth, how he would take a view, how God performed this grace in his seruants, both in forgiuing the sinnes of the repentant, and giuing his grace to them that craue it.
Now there are two things especially, which hinder vsus from this practise. First, the subtletieHow wee bee kept from holy vowes. of Sathan, thus reasoning in vsus; I would gladly vow, but when I hauehave vowed such a good thing, I am further from performing my vow, than euer I was before. We answere, that this indeede is so, and commeth as a iudgement of God for vowing so high a thing vnaduisedly and rashly, with a secret presuming of our selues, and not of God, with want of a prayer to the Lord for grace to performe the same, as the Prophet did. For so soone as the Prophet had vowed thus to the Lord, he immediatly maketh his prayer, feruently asking of the Lord, that as hee had giuen his heart whole vntounto him, so hee would confirme this grace of his Spirit in him. Now, seeing the Lord hath also promised to cleanse our hearts, and that Iesus Christ is our wisedome and sanctification, and wee are become the children of the highest, our meaning is not, that the full performance hereof should bee sought for in our selues, but in Christ.
The second thing whereby wee are hindred, is that, wherewith Sathan doth buffet vsus:2 whē we hauehave made some breach of our couenant made to the Lord, saying: Thou hast notObiection of Sathan. kept thy promise, thou hast broken thy bond, thou hast violated thy couenant, and to doe this once is as good as twentie: this will be a sufficient euidence against thee why doest thou therefore continue, and striuest any further in vaine? We see how this preuaileth oftentimes, because there is no greater sinne, than the sinne of them, who sometimes hauehave beene religious, and by this practise of the diuell, for some particular offence, hauehave beene perswaded that they hauehave made an vtter breach of their couenant. Wee answere for this,Answere. that seeing that Christ did not onelyonly die for our sinnes before Baptisme, but also for our sinnes after Baptisme, and did not onelyonly satisfie for our sinnes committed before our calling,Note well. but for those also which we commit after our calling, though through infirmitie and frailtie we hauehave fallen, and yet not lying downe in presumption and malice, but there is a reuerent feare & trembling in our hearts, that our corruptions rebelled against the Lord, the particular couenant being broken cannot take away the generall, and cannot bee excluded, but must be included in the same. When then wee hauehave made a breach of humane obli…ion, and not of obstinate maliciousnes, this is as well forgiuen in the generall, as other sinnes. Wee may see this in politike matters betweene a good Lord and his seruant,Simile. (for I presuppose a mercifull, a curteous Lord) the Lord will not bee displeased for failing in some particular performance of some particular couenant, so he findeth him readie to yeeld honour and obedience to the generall couenants which are betweene them: euen so the Lord, whose louelove exceedeth the louelove of a father, Psal. 103. and of a mother, Esay. 49. towards his, will spare vsus for a particular breach, so it be not a general contempt, and done of wilfull malice. If then in such a case we will humble our selues with sorrow, that we displeased our God, and desire the Lord not to take vengeance for any finall breach, because there was no finall intent to fall from the Lord, we shall surely finde merciemercy and pardon atWe renue our couenant so oft as wee come to the Sacrament. his hand. This is a doctrine very requisite, because it is the policie of Sathan to perswade a man, that hauing broken one couenant, he hath broken all. The remedie then is, that wee know our sinnes to be pardoned, and that we renue our couenant, which wee doe so oft as we come to the Sacrament. Let vsus learne therefore to make all our othes with the Lord in great reuerence, as did Nehemiah chap 5. who caused the oath to be ministred in the presence of the Priest; then must we vse prayer, and all meanes, whereby we may continue in the same: lastly, if we slip or falle in some particular, we must not be discouraged or …aint. The cause then why men doe not this, is either because they doe not take it in hand in reuerence, or taking it in hand doe not purpose to keepe it, or keeping it, doe fall by despaire for some particular defect.
Thus we see how the man of God sheweth his earnestnes and his affection to the law of God, teaching vsus, why many doe not so louelove the word, as to make it a lanterne to their feete, either because they hauehave not such vehement affection, or else they be not so permanent: and therefore we are to pray both against our coldnes to the law, and our inconstancie.
It might seeme strange to some, that he should sweare to keepe Gods iudgements: but we must know, that this keeping is not so much in outward shew as in inward vertue. Againe we see, that as in making this holy oth Gods children doe not exclude, but include the forgiuenes of sinnes: so they doe it not, but first presupposing the grace of God, by prayer to be obtained for the keeping of it. Besides, no particular or accessorie couenant can take away the principall and generall, because the one includeth the other. But here we must note, that then no secondarie cause can take away the first, when we sinne but of humane frailtie, and not of presumption, and when we so craue for mercy, that our hearts be set to recouer our selues, and we will not be sluggish in our sinnes hereafter, because then is the oath broken, and couenant disanulled, when we make a finall breach. We must therefore fight against scrupulositie herein, knowing that God wil spare vsus as a father doth his children, in that the whole breach of our couenant is a generall relinquishing of the same. When then there ariseth a feare in our hearts to come so neere vntounto the Lord (although it may be good) no more to powre this pretious licour into fraile cōsciences, than to put new wine into old bottels, and rather appertaineth to them of greater graces: yet we must consider, that there were great infirmities in this man of God, against which he would striue by this meane, and so prouoke himselfe to come neerer to the Lord. So that as we must not vndertake this thing without aduice: so we must not alwaies please our selues in these beginnings, and when as concerning the time we should be teachers, weHeb. 5. 12. should neede to hauehave the first foundation of religion laid againe. Wherefore we must needes acknowledge, that the cause of our long absence from the Lord, is our want of the defiance of sinne, and louelove to the word, as the Prophet had; neither must we euer, when occasion wall be giuen, neglect this meane, which may keepe vsus from sliding backe. And here we are to obserue, that wicked or foolish vowes, which hinder Christian religion, and those wicked vowes of wicked religion, as the ridiculous vowes of chastitie, or such as may hinder vsus in our callings (as that a man should neuer eate flesh, or should not weare some kinde of apparell) are to be auoided; because they hauehave not their warrant out of the wordTo vow against drunkennes. of God. And though wine maketh drunkards, being immoderately taken; yet it is no reason, seeing it maketh glad the heart of man in it owne nature, why others should not vse it, which hauehave weake bodies: yet thus much will I grant, that if a man that hath beene drunke by too immoderate drinking of wine, doth vow for a time to relinquish it, this is not vnaduised, seeing we are commaunded, if our eye offend vsus, to pull it out, and if our foote doth hurt vsus, to cut it off. Againe, if a man giuen to concupiscence shall solemnely vow to refraine the familiaritie of wanton women, and will not come in place where lightTo vow against whordome. women frequent, but with Iob shall make a couenant with his eyes, we see this by the word also to be warrantable. And thus much for meanes to auoide euill: now for meanes to doe good.
If a man feele himselfe dull, and slow in reading the word, or slacke in prayer, shall to the prouoking himself the more make a couenāt daily to reade some portion of the word, and to bestow some time of the day in prayer; if this be taken vp in the wisedome of the Spirit, to cast off sluggishnesse, and prouoke alacritie herein, we see, because at morning, noone-tide, and euening some of Gods children hauehave vsed it, he may set himselfe a taske, and thereby may make a stay for his wauering minde. Howbeit these things must not be perpetuall, as it is in other couenants. For a man may abstaine from women and wine for a time, and yet not for euer, because it must bee done for some certaine ends and causes, as also with some holy conditions. As for example, if a man hath taken a time of the day to pray in, and at that time he shall hauehave some speciall cause of setting foorth Gods glorie, or if his particular calling requiring an whole man, shall call him away; then if hee omit it, there is no breach, because the thing which hee is about to doe, is according to Gods law. This is needfull to be considered with a godly care, that wee double that some other day, when we shall be more at libertie, which we hauehave for the same causes pretermitted the day before. If then there be iust occasion offered of this remission (for otherwise wee must not be remisse) we know that the couenant is not broken, in that we made it with a condition, that we would vse it so farre foorth, as it might not hinder Gods glory, our dutie to our brethren, nor our seuerall calling, because in such a case, to obey is better than sacrifice. But if there be no iust cause of pretermitting this purpose, then is there iust cause of sorrowing for breaking the couenant. But here wee see an helpe, wee hauehave not done this taske to day, because of idlenes: what then? We must returne to the assurance of forgiuenes of sinnes, and must redeeme that with double diligence, which wee hauehave lost through wilfull negligence.
In these vowes then taken vp of our selues, as meanes to auoid sinne, or to doe good; we must first take heede that they bee made within the compasse of the word. Secondly, that they be but for a time, and not continuall. Thirdly, that they bee euer made with wife and discreete considerations, least being broken, our cōsciences be troubled. Fourthly, if there be any fault, that it be recompenced by double dutie and diligence afterward.
Thus wee see, how either for to pricke vsus to good, or stay vsus from some euill, wee may make a couenant vponupon condition, in a desire of Gods glorie, and in crauing Gods grace. And thus much of his care and conscience to Gods iudgements: now let vsus come to the third argument, which is his affliction.
Vers. 107.
I am very sore afflicted: O Lord quicken me according to thy word.
IN that the man of God vseth this as a reason before his prayer, it seemeth hee was not meanely troubled▪ but sorely vexed, as wee may see in ioyning that which he saith in the verse following: My soule is continually in mine hand, yet doe I not forget thy law. Wherein carying his soule in his hand, he meaneth that he hath no assurāce of his life, but is in continuall danger of it, as wee count those things which be in our hand, to be hardly sure, andVers. 107. 110. My soule is in my hand. in perill to slip from vsus, as we may see by other places of the word. As in the booke of Iudges, Iephtha saith, I caryed my life in mine owne hand, that is, I did hazard my life. 1. Sam. 28▪ 21. where the Pythonisse saith, I hauehave put my soule in my hand. which is all one, as if shee should say, I hauehave ventured my life, or I was at deaths doore. Iob. 13. 14. Wherefore doe I teare my flesh with my teeth, and put my soule in my hand? As if hee should say, Why doe I put my life in danger? For euen as water lying in our hand is soone slipt out; so our soule beeing in our hand, is said to be at deaths doore.
Besides, he confesseth that he had many snares, and pestilent deuices of his enemies laid against him, so that at his least going astray, hee was layed for, and readie to bee taken. In that hee needed thus to pray, wee may see how reason might hauehave moued him to the contrarie. Flesh and blood might hauehave taught Daniel, that in such narrow search hee might hauehave shut his window when he praied, or hauehave conueied himselfe into some secret chamber, and so to hauehave vsed some policie, and prouided means to hauehave saued himselfe, had not the spirit of God mightily preuailed in him against all such temptations: So when by reason of some imminent danger, we are at our wits end, sathan would hauehave vsus go in by-paths, and not to make the word of God a lantorne to our feete. Saul, when hee could heare nothing from the Lord, was driuen thus by his extreame daunger, to goe to the witches. We see then how necessary it is for Gods children, in the time of triall, to pray for their direction in the right wayes. Againe, because when we are hardly dealt with, wee are ready to reuenge with policie, we see how he prayeth to keepe himselfe aright.
It was vndoubtedly the great merciemercy of God to Dauid then to pray, that no affection ofAgainst desire of reuenge. reuenge might enter into him. Oh how needfull then is it for vsus, whē the wicked shall deale with vsus vnreasonably, to pray to the Lord to be kept in iudgement from policie, and in affection from reuenging, and that we may stay our iudgement on Gods promises, and our affections on his dealings?
Thirdly, if all meanes be wanting to vsus, then will the diuell moue vsus to despaire, and therefore great neede hauehave we to pray, that we may be deliuered from the darkenesse of despaire, by the lanterne of Gods word. We see how necessarily the man of God praied: not to be tempted aboue his strength, and that the rod of the wicked should not fall on his lot, least he should put his hand vntounto wickednesse; and therefore craued wisedome in Gods word, faith in his promises, and patience in his goodnesse. We see then the plaine meaning of the man of God in this verse, if we call to minde in this word very sore afflicted, that which we hauehave heard before, that his eyes failed, his heart fainted, his spirit panted, his naturall powers melted, and to be briefe, that he was an image of death. As a man cannot abide great prosperitie, no more can he abide great aduersitie. For as we are puft vp with the one, so we are cast down with the other, by mistrust in Gods prouidence, and despaire of his promises. Experience teacheth vsus, that as a little prosperitie maketh vsus to forget God, so many inconueniences by affliction may befal vsus, as either dulnesse, deadnes, blockishnes, or wicked shifts, or vngodly doubts. Wherfore the man of God here teacheth vsus, that if he vsed such remedies in the greater troubles, thē how much more should we vse them in the lesse. We are here besides to accuse our vnbeleefe, bewrayed in small things, seeing the Prophet in so great extremities exercised his faith, against all the reasons of flesh and blood. As the Lord giueth not so great graces vntounto vsus, as to him; so he will not presse vsus with so great temptations, as he did him. And if the Lord did helpe his Saints in great afflictiōs, surely he will also help vsus, if we likewise striue against mistrust. We may see, the Saints of God were neuer so delicately brought vp, that they neuer wanted; so that if the Lord hath so dealt with his most excellent and faithfull seruants, what will he do to vsus vnfaithfull ones? if he did so to thē which were vnderunder the law, to whom were made greater promises of outward things; what will he do to vsus, to whom are promises made of spirituall things vnderunder the Gospel, as of the forgiuenes of sins, of the renewing our hearts,The promises of God to his people vnderunder the Gospell. of spirituall ioyes, of the kingdome of heauen? If the Lord then lay on vsus such troubles, as he laid on our forefathers, how much more should we suffer them, seeing we may profit by their example, who were vnderunder the Law, who were in the dawning of the day, or rather in the night in respect of vsus, vntounto whom Christ is crucified and risen again. We must then be ashamed of our womanish nature, who will shrinke at so little triall, & think that the Lord should deale more gently with vsus, than with them. They were in the shadow of the Law; we in the bright Sunne of the Gospell, which if we see, we shall accuse our selues of the wants of Gods graces in vsus▪ seeing he dealt thus with his dearest Saints.
In that he addeth, quicken me according vnt… thy word, he sheweth, that he meant not to escape by naturall meanes, although as he would vse them, so he stayed not in them: he vsed these as accessaries, but the word of God as principall. For his principall was to be quickned by the word, and his accessary was the vsing of ordinarie meanes.
Then in all afflictions let vsus craue of God, that we may not vse vnl…wfull meanes, but rather the promises of God, as our chiefest strength, & feeling them with Gods fauour in vsus, then may we vse the other to these. For then will the Lord giuegive successe and blessing to naturall and secondary meanes, when our hearts being chiefely stayed on the promises of God (as our chiefest strength, and feeling them with Gods fauour in vsus) in the forgiuenes of our sinnes, and renuing of our mindes, we craue a blessing on the creatures, as on the second meanes Besides, he acknowledgeth in this word (quicken) the Lord to be the author of life, and that without his word, he was as dead. This life indeed is the shadow of death, common with the reprobates and bruit beasts, and our life is only in Christ Iesus. So Adam was called dead, what is that? surely, in that his soule had not…ing to doe with God; and although God gaue him a naturall life, yet spiritually he was dead.
Thus the Saints of God thought they were at the last cast, & ready for the buriers, whenFeeling. they could not feele Gods presence and promises. According to thy Word, that is, according to thy promises, for wee hauehave none assurance to come to GOD, vnlesse his word be giuen vntounto vsus. What, had he especiall or peculiar promises working in him? The diuers places of this Psalme will she we no such thing, because this Psalme is an image of Regeneration. They were generall promises, as are other in many places of the Scripture, Reioyce This Pslame is an image of regeneration.O Syon for thy redeemer commeth. EueryEvery man might applie this to himselfe: as is also that place, Esay, 66. 2. I that dwell in heauen will looke cuen to him that is poore, and of a contrite heart, and trembleth at my words. These promises are generall, and therefore we must looke to be quickned by them. For the Lord saith, that though Eternitie be his place, yet will he come to them that be of a contrite heart: so that sith the Lord hath made this promise, we must by Faith vse it: Come vntounto me, saith Christ, all that labour and are loaden. Behold another generall promise, which we must applie to ourselues by Faith, making this argumēt without selues; Lord thou hast promised this, whosoeuer is wearie and heauie loaden, shall of thee be refreshed. Lord I am wearie and heauie loaden, Lord therefore helpe me according to thy promise. I came not, saith our Sauiour in another place, to call the righteous, but sinners to repentance. We see that these generall precepts must be belieued, and we must craue Gods spirit, that we may be quickened and receiue life by them. For though they be generall to all, yet we must vnderstand, that eueryevery man is to applie them seuerally vntounto himselfe. Howbeit we must first belieue the generall promises, and then by prayer, we are to craue a speciall vse of them, as of them wherein we belieue.
Vers. 108.
O Lord I beseech thee accept the free offering of my mouth, and teach mee thy iudgements.
NOw the Prophet prayeth for the clearer vnderstanding of Gods word. This is then his principall: which here is set downe more plaine. The meaning therefore of this verse is: that I may thus be quickned, cleare my iudgement, that I may see how thou dealest with thy seruants, that I may hauehave comfort in thy promises. As the aire being troubled,Simile. The minde distempered. the weather is darkened; so the mind of man being troubled with ignorance, storms, mists, & clouds of temptations, is much distempered. Wherefore he prayeth against these port. 17. 7. Shew the light of thy countenance vponupon thy seruant, & teach me thy statutes. Where we may see how afflictions had hidden as it were the ccuntenance of God; shewing also, that the face and fauour of God appeareth in nothing so much, as in the true vnderstanding of his word. And port. 8. 8. The earth O Lord is full of thy mercies, teach me thy statutes. Port 2. vers: 4. Blessed art thou O Lorde, teach mee thy statutes. Whereas God is good, he reuealeth it in nothing more then in this pure vnderstanding.
Teach mee thy iudgements, &c. As if the man of God should say, This is one thing, wherevnto I will giuegive ouer my selfe, euen to see how thou doest punish the wicked, and conductestNote. Pray that thou maist see how God proceedeth with his children, in the worke of their saluation. thy children. So that we must learne, that as it is necessarie to vnderstand the law and the Gospell, so is it requisite to discerne Gods iudgements. For as wee cannot learne the one without obseruing of Gods merciemercy; so wee cannot attaine to the other, without marking his vengeance. We must see alwayes by the peculiar teaching of Gods spirit, how the Lord punisheth in iustice, and yet in merciemercy; in wrath, and yet in louelove; in rigour and hatred of our sinne, humbling vsus with one hand; in pittie and compassion to our saluation, comforting vsus with the other hand. Wee see then how the Prophet prayeth, both to see them, and to marke them: wee neede teach this often, because wee dreame so much of fatall necessitie, and of the connexions of naturall causes, or else because we cannot discerne betweene the crosses of the godly and the vngodly: so that as the wise man saith, Eccl: 9. 2. All things come alike to all men: and the same condition is to the iust and to the wicked: to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, hee that sweareth, as hee that feareth or reuerenceth an oath. This is then a singular gift of God to discerne, how by the selfe-same meanes the Lord both humbleth the good, and ouerthroweth the wicked.
The meaning then of the man of God briefly is: O Lord giuegive me a right iudgement in thy iudgements, that I may see how thou sauest thy children, and punishest thine enemies, otherwise I shall neuer discerue this. Accept the free offerings, &c.
We must marke how these things are ioyned together, this is the thing, for which I sacrifice,Prayer and thanks giuing best sacrifices the thing I wish, I desire and pray for, and therefore O Lord accept it. The man of God alludeth here to sacrifices, and sheweth, that the Lord is delighted with no sacrifice more, than with prayer and thankes-giuing. For all other sacrifices in the time of the law, as the slaying of goates, & killing of bullocks, tended to these two, as appeareth. Psal. 50. 14. Offer unto God praise, and pay thy vow to the most high: and in the 22. vers. Hee that offereth vntounto mee praise. shall glorifie me, &c. In which places the Lord sheweth, that he had ordained the other sacrifices, as temporal means to the eternall vse of thanksgiuing: for so the Lord dealt with them, as with children, leading them as it were by the hand, by temporal things to eternal. Psal. 14 1. 2. the Prophet saith: Let my prayer be directed in thy sight, as incense, and the lifting vp of mine hand, as an euening sacrifice. Where hee sheweth, alluding to the sacrifices, that as a sweet smell is pleasant vntounto man: so is the sacrifice of prayer fragrant vntounto the Lord. This is the sacrifice eueryevery day to be offered, mentioned in Malachie, 1. 11 where the Prophet, or rather the Lord, rebuking the Priests for their corrupt offerings, saith: From the rising vp of the Sunne, to the going downe of the same, my Name is great among the Gentiles, & in eueryevery place, incense shalbe offered vntounto my Name, and a pure offering, &c. Here by the Altar and sacrifice, the Prophet meaneth the spirituall seruice of God, which should be vnderunder the gospel, when an end should be made to all the legall ceremonies, by Christs only sacrifice. Therefore Heb. 13. 15. Let vsus by him offer the sacrifice of praise alwayes to God, that is, the fruite of our lips, which confesse his Name, &c. It is good to note this praise and thanksgiuing, which as it is the end of sacrifices, which being ioyned with doing good, is the onelyonly offering left to Christians, and only is pleasing vntounto God. For as our fathers might know, that their sacrifices were not accepted, but as the Lord shewed fauour; so our prayer is not accepted, but as the Lord in free merciemercy doth graciously receiue it. Wherefore it is said, Gen. 4. The Lord hath regard to Abel & his oblation, that is, he accepted fauourably the sacrifice of Abel. Thus wee also vse to deale in our suites to noble persons, if it please you to accept my seruice, or if you will vouchsafe to receiue my suite, and to consider of my supplication: so here the man of God saith in effect; Looke vponupon this my prayer with a pittifull eye, & a merciful countenance,How Papists follow Peter. We are then to knowe, how wee by our prayers, get no credit with the Lord; but the Lord giueth credit to our prayers. If then God be not delighted with our prayers, which are our best things, how much lesse then wil he be pleased with other things? The Papists then are carnall, and as our Sauiour Christ said of Peter, whom they follow in faults, and not in graces) they sauour not of the things of the spirit▪ Well we are to learne, that if God so dealeth in our prayers, he will so deale in all other things, which are the better by them.
The free will offering, &c. We are here also taught, to giuegive vntounto the Lord a free offering, for hee loueth a cheerefull giuer, and cannot abide vsus to come vntounto him by constraint. The Lord in the old time would hauehave the fattest of the flocks, & the purest, and why? because he would thereby trie his people, whether his people would offer cheerfully and willingly orAbels offering. Heb. 11.4.5 no; & by so much it was vntounto him more acceptable, by how much it was offred more freely. So Abel, Gen: 4 offred of the fat of the flock, that is, of the best. A mans sacrifice may be refused, because of his corruption in him, and there is no grace in man, without Faith in Christ, which may stād him in steed, to make his sacrifice acceptable before God. We must thē pray vntounto God, that we may offer our praiers freely, that they may not be customable, but that there may be in vsus a lust, a spirit, a desire to pray, remēbring this saying of the Prophet, accept the free will offering of my lippes. His meaning then of his words briefly, is thisPrayer. much, I do not this O Lord constrainedly, or against my will, but with a free good will, and cheerefull heart, I make my prayer vntounto thee. We see then our dulnes and wearines in our prayer, which we must bewaile in our selues, as that which hindreth vsus from the fauour of God. Would we deale so with a Prince, as to offer vntounto him the euill things, as saith Malachie, chapt: 1. 8. And if yee offer the blinde for sacrifice, is it not euill? and if yee offer the lame, and sicke, is it not euill? offer it now vntounto thy Prince, will hee be content with thee, or accept thy person? saith the Lord of hosts. If we had a supplication to our Prince, would we come so sluggishly, so vnreuerently, so carelesly, as we come to pray? not remembring his Maiestie, neither…ostirre vp ourselues in prayer. feeling our wants, nor desiring our requests, nor fearing the repulse, would wee not shake off all this sluggishnesse, and deadnes? then let vsus translate this to the seeing of GOD by Faith, and comming before his presence by prayer, doe wee come before his Maiestie, as pricked with a feare thereof? are wee pressed with feeling our wants? doe wee feare the repulse? Oh let vsus craue by prayer, that we may not come in fashion, but in feare, not on custome, but of conscience, and with a free spirit. If the spirit make vsus free (saith Iohn) thenSpirit of faith. are we free indeede▪ wee are so captiuated of our selues, that we cannot be free, but by the spirit. When then we see vsus in this dulnes, and custome in hearing, reading, or praying, we must pray with Dauid, Psal: 51. 10. Create in mee a cleane heart O God, and renue a right spirite Zach. 12. 10.within mee. 12. Restore to mee the ioy of thy saluation, and stablish me with thy free spirit. Where hee hauing lost as it were, the freedome of the spirit, the cleannes of his heart, and the ioy of his minde, prayeth to hauehave them all restored againe. And thus much for our admonition.To offer vp our prayers to God, albeit in perplexitie of spirit wee knowe not how to pray. Now for our comforts.
I am sore afflicted, accept my free offerings. How could hee before afflicted, and yet free? when he desired to be quickened, he felt not this freedome: Neuertheles, he ceased not to offer his sacrifice: whereby we are taught to offer our prayers to God, although through perplexitie of the spirit, wee know not how to pray, nor what to say, but speake sighing and groaning; for this is a sacrifice acceptable to the Lord. For though wee cannot pray with comfort, yet we must craue of the Lord, euen by mourning and complaining of our owne estate, and bewailing our case, this also is an acceptable sacrifice. For a sacrifice of sacrifices, is a contrite heart, saith the Prophet. And as wee said before out of the last of Esay, to an humble heart will I looke, saith the Lorde.
When wee cannot then finde free ioy, let vsus come with free sorrow, and when we knowRom. 8. 26. 27 not how to pray, Gods Spirit will teach vsus how to craue, how to sigh, and how to pray, and the Lorde will know the meaning of his owne Spirit crying in vsus. The meaning of the man of God in effect is, I powre out my prayer in the aboundance of my griefe, and from a full heart; we see when a man wanteth a thing, though he cannot intreat his friend to obtaine it of him, yet hee may freely mourne and lament his estate. Let vsus then, whenSimile. we cannot pray, not cease to mourne and to make a noyse, as Ezechias, who chattered like a Crane or Swallow: wherein he sheweth, that he was so pressed with sorrow, that he could doe nothing but sigh and groane. When wee growe therefore in languishing grieses, this is not the thing which pleaseth the Lord, but it nourisheth still in vsus mistrust Wee may see in the word of God, the vnperfit speeches of Gods children, and dearest Saints, vttering in their griefe their patheticall affections. For what was the remedie in this confusion, but euen to powre out freely before the Lord their griefs and in opening them to their friends; yea, and when they could doe neither of both, yet would they reueale their sorrowes to the trees of the fielde.
His offering we see were his griefes. The Lord is God, and not an Idoll, hee will heareConfession of sinne. thee, when thou criest vntounto him. It may be thou art ashamed to confesse thy faults before man, thou needest not be ashamed to confesse thy sinne before God. Man may cast thee in the teeth with thine infirmities, the Lord will neuer vpbraide thee. Man will not keepe counsell, neither can giuegive thee counsell: the Lord will both keepe, and giuegive thee counsell. Man may prescribe some means of deliuerance: but the Lord will both tell thee the means of thy deliuerance and will deliuer thee. So the Prophet in his owne example, Psalm. 42. 3. offereth his griefe vntounto the Lord in teares, for when one waue went ouer another, and his reason and his soule had made a tumult within himselfe, yet he said, Why art thou cast downe my soule, & vnquiet within me? waite on GOD, &c. Let vsus then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities: for wee know not what to pray as wee ought, but the spirit it selfe maketh request for vsus, with sighes, which cannot be expressed. Let vsus then, though wee know not how to pray in freedome of ioy, pray in freedome of sorrow. Let vsus beginneFreedome of ioy, and freedome of sorrow. to offer in sorrow, and in time wee shall offer in ioy. For Psal 30. 5. Though weeping may abide at euening, yet ioy commeth in the morning. And Psal. 126. 5. Though we shall sowe in teares, yet we shall reape in ioy.
Vers. 109.
M… soule is continually in mine hand: yet doe I not forget thy law.
Vers. 110:
The nicked hauehave l…ida snare for me: but I swarued not from thy precepts.
BY this phrase is meant that hee was at the point of death, as it may bee seene by other places of the Scriptures: as when the Ephramites were angrie with Iephtha because he went to warre without them, he answered, I put my life in my hand, &c. The Witch likewise which spake to Saul, vseth the same speech, and I hauehave put my soule in my hand, &c. And Iob saith, why should I rent my flesh with my teeth, or carry my soule thus in my hand, &c. Where he meaneth that he was at deaths doore. My soule sainteth, mine eyes faile, I wither like a bottle, and such speeches declare his miserie.
This great danger wherein hee is, hee vseth as a third reason, to moue the Lord to heare his prayer: for by this meanes it came to passe that his praier was more earnest. The greatnes of his griefe he amplifieth in the 109. and 110. verses.
And in this extremitie of griefe, we shall see that he had good cause to pray earnestly, if we do consider the reasons which flesh and blood would put in to his minde. For first when he saw that he was in such streights, that he could not see meanes or waies to be deliuered, then his reason would perswade him to leaue the light of the word, as a thing that in this case shewed no light, and to vse policie for to helpe himselfe. This is a great temptation, and if God had not assisted him, he might hauehave fallen hereby. For we see that Saul, when the Lord gaue him no answere, by Vrim and Thummim, nor other ordinarie meanes, hee thought good in policie to aske counsell of a Witch; which he before time had punished with death. Thus would corrupted iudgement hauehave carried him to vse policie and vnlawfull meanes, and to hauehave forsaken the lanterne of the word, if the Lord had not stayed him: and therefore this was one cause to moue him most earnestly to pray.
Secondly, if he looked to his affections, he should find them as corrupt: for they would hauehave carried him to reuenge, when hee sawe himselfe to bee vnreasonably and vnconscionably dealt withall: and therefore to restraine the headstrong affection of reuenge, it was very needfull that hee should pray feruently. For wee see that when Nabal dealt churlishly and vncurteously with him, because hee wanted this helpe of prayer to keepe vnderunder his affection, therefore hee straightwayes sware hee would kill him, and would hauehave done so, had not Abigail stayed him, and pacified his wrath: whereas at other times, when Saul dealt iniuriously with him, and the Lord might seeme to hauehave giuen him into Dauids hand, yet because hee had prepared his heart by prayer, hee abstained from reuenge, and committed vengeance to the Lord. This then might bee a second reason to moue him to pray.
Thirdly, when hee saw all meanes taken away, that he must vse no meanes of his owne, neither yet reuenge himselfe: then would the diuell bee busie to driue him to despayre of helpe and safetie: therefore great neede he had to pray that the lanterne of the word might light him against the darknes of despayre.
As man cannot beare too much prosperitie, so he cannot beare too much aduersity: and not onelyonly extreame prosperitie and aduersitie; but euen some little affliction, or prospetitie, will cause our corruption to breake out. Wee are then to accuse ourselues of vnbeliefe, that doe breake out in little things, more than this man in his great troubles. And to remedie this, wee must set this and such examples before vsus, to strengthen vsus, that as God helped others, so he will helpe vsus.
If God dealt so with them, that had not such spirituall promises as wee, nor so cleere light of the Gospell as wee; and they so many wayes pleased God, and wee hauehave so many wayes sinned; and they had so plentifull promises of this life, and we hauehave spirituall: then we must not thinke to escape troubles, but must correct our womanish affection.
Vers. 111.
Thy testimonies hauehave I taken as an heritage for euer: for they are the ioy of mine heart.
THis is the amplifying of the first verse. This is a true signe that he loued the word, because he loued it as well in trouble as in prosperitie. This is a rare signe of faith: for many are like Iobs wife, who in trouble forg…t the commandements and slided from them: but the contrarie was in Iob.
We shall not then hauehave a sure triall of our faith, before our troubles trie vsus, yea and sore troubles, that our soule is in our hand. But if in the greatest we can say the Lord is our strength, our faith is strong: but if little troubles make vsus faile, our strength is weake. Therfore we must meditate of these things before they come, that we may stand when they come. If this man in trouble forsooke not Gods word, how ought we to be ashamed, … in prosperitie cannot stand stedfast? yea we may feare his iudgements because that▪ seeing we be led away with vanitie now, when trouble commeth we shall fail away. For the continuance of sinne doth either brawne the hearts, or worke sore griefe to them that hauehave it.
Then must we looke to the benefits we hauehave receiued: for they are not otherwise good but as they are sanctified by the word, prayer, &c. and when we seeke the glorie of God, and the profit of our brethren. He first protesteth his louelove to the word, in that he maketh it his inheritance, which he proueth because his heart is set on it: for where the heart is, there is his treasure.
By testimonies is meant the couenant betweene God, and his people; wherein he bindeth himselfe to them, and them to him. Some thinke that the excellencie of the word is here set out by many names: but we must look to the proprietie of eueryevery word: as before by iudgements, so by this word testimonies, is meant the couenant: not the commandements, because they cannot be our inheritance, for they cannot comfort vsus, because we cannot fulfill them, but faile in them; and cannot therefore take comfort, but it is rather a killing letter. It is the Gospell that bringeth peace and comfort. The law when it is taken generally, containeth all the word; particularly, the commandements: so the word generally both law and Gospell: but particularly, the promises: as Rom. 10. So likewise by the testimonies, when they are opposed to the law, is meant the promises of the couenant: as Esay. 8. and this testimonie is confirmed to vsus by the Sacraments, as to them by sacrifices.
The couenant is called an inheritance. First, because it is excellent. Secondly, because it is proper to them. Thirdly, because it cannot be lost, but by their owne default.
It is his: first, because God hath promised to write his law in his heart. Secondly, because he hath promised to him life by it. Thirdly, because God will performe his promise.
This couenant is excellent, because hereby we are made the sonnes of God, and hauing1 our sinnes for giuen vsus, we shall be enabled in some measure to keepe the law, and thatGod with his prouidence will watch ouer vsus. trouble and griefe where with many are destroyed, yet shall turne to our good. Againe, it is excellent, because it is permanent, 1. Pet. 1. where it is called vncorruptible.
All things compared with this, are vile: I count all things but dung, saith Paul▪ Men will in danger make shipwracke of all, that they may saue their liues▪ so Paul did euen willingly part with all things, and counted them but dung for this, Phil. 3▪ 8. 9.
We must examine whether we make this account of our saluation, and of the word, which is called milke, meate, siluer, and all things, that we should seeke all things in it.
This inheritance is proper to the elect; as Iam. 4 Rom. 12 and Iohn saith, that This is our 2priuileage to be the sonnes of God. For riches are common to the good and euill, so is glorie, &c. for both hauehave these things, therefore they are no true inheritance, because they are common to many: and these things cannot get vsus heauen, nor deliuer vsus from hell.
It cannot be lost but by our owne default: for that, that some lose their inheritance without default, is the corruption of the world; but forgiuenes of sinnes, and such like,3 which are our inheritance, cannot be lost: for though Princes may be driuen from their kingdomes, yet cannot the gates of hell preuaile against vsus; so that, though the mightie can take away our life, yet they cannot take away the louelove, prouidence and good will of God.
The things, and inheritance are most esteemed, which are of longest continuance andSimilie. hauehave longest indured; as to esteeme leases better than to be tenants at will, copies better than leases, heritages better than copies, because there is no collusion and cauill of law can take it from vsus. This is most excellent: and such is our inheritance: for wee were elected thereto before all worlds, and looke to goe the same way, that all the faithfull before vsus hauehave gone: and hauehave it confirmed with the Law, Prophets, and Gospell, and with the godly death and holy life of his seruants. This word bringeth to vsus the things that eye cannot see, &c.
This is the chiefest of all, that it cannot bee taken from vsus: for all heresies and sects are discerned by the word truly vnderstood, by this, I say, that the word truly vnderstood, giueth faith, whereby wee are surely perswaded of the life to come and of the resurrection, Paul saith, Act. 20. that without faith in the resurrection there is no religion: so Ioh. 6. and Phil. 2.
Therefore Heresie, Papistrie, and Paganisme can giuegive no true inheritance, because they cannot assure vsus of our saluation. Againe, the truth giueth vsus not imaginarie good things, but good things in truth; and assureth vsus truly that wee shall bee saued, and they hauehave not these, they therefore hauehave no true inheritance.
He doth not only confesse that he made the Lord his inheritance; but also he saith that hee maketh the testimonies of God his inheritance; both because they are the meanes whereby we come to hauehave inheritance in heauen, and also because they are assurances of the same. For the word is, as it were, the deede of gift, and the Sacraments are as it were seales of the same.
Almost all men will confesse that the word is to bee had in this singular account: but yet few doe attribute this dignitie to the Sacraments. And yet as the indenture, when the seale is taken away, is nothing worth; so if we take power from the Sacraments, then can we not hauehave our assurance good. If we cannot come to make this account of the word and Sacraments, yet as Dauid did, let vsus be sorie that we cannot. He when he was driuen out of his kingdome, and banished from the Temple, said, this will I require, that I may behold the faire beautie of the Lord, &c. Hee had now lost his kingdome, wife, children, and all, yet these if they might be restored, could not satisfie him, vnles he might also be in the house of the Lord. Then let vsus labour to hauehave this desire, that if we cannot with ioy finde it, wee may with sorrow labour after it.
Vers. 112.
I hauehave applied mine heart to fulfill thy statutes alway, euen vntounto the end.
IN the former verse he shewed his faith, and his ioy which came thereof; now he sheweth that here in this ioy he will keepe the commandements: whereby hee sheweth that this was a true ioy, because it wrought a care to doe good. For if we beleeue the promises truly, then we also louelove the commandements, otherwise faith is vaine; a care to liue a godly life, nourisheth faith in Gods promises. Here is the cause then why many regard not the word and Sacraments; or if they doe a little, it is to no purpose, because they labour not to keepe the commaundements. For vnlesse they hauehave care to doe this, the word of God to them cannot be profitable, nor the Sacraments sacred.
He further sheweth that this was a true care, in that it began at his heart: for here is the beginning of al goodnes, here is the roote of religion, and here the foundation of our faith must be laid. It is not the refraining from outward actions, it is not the restraining of the outward man: but it is the heart that wee must trauell about, and take care for. Hereof it came to passe, that many of the Kings & people in the books of Chronicles continued in godlinesse, and kept an euen and equall course, because they prepared their hearts; as Ezechias, Iosias, and others: and hereof it came to passe that many fell from the faith, because they sought not God in their hearts; as the Scribes and Pharisies, which clensed the outward actions onelyonly It must then be our lesson which we must studie on, to take care to our hearts aboue al things, and to make the beginning there. For the cleannes of that pleaseth God, and the filth of that displeaseth him.
But when he saith, I hauehave inclined, doth hee meane that of himselfe hee could applie his heart as he listed? No, no, he meant nothing lesse. For he was conceiued in sinne; and how then were the preparations of his heart in his owne hand▪ Againe, he prayeth, portion 5. Incline mine heart vntounto, &c. where hee doth plainly shewe, that it was God that turned his heart at his good pleasure. And no maruell truly, for the heart of man can no further bee tried out, or spied, than the Lord doth gage and open it, that wee may see thereinto, Ierem. 17. 9. And againe, the hardnesse of mans heart is such, that it will sooner breake than bend; and may sooner be applied vntounto any thing, than vntounto goodnes. Where in the follie of Papists, and other heretikes is more than manifest, which by this and such like places, would proue the freewill of man, and that he can incline himselfe to goodnes; s…eing that here is nothing else meant, than that men doe then incline their hearts, when God doth incline them; so that the Lord he worketh all, and yet is it attributed to men, when they receiue and pursue the working of God: so the heart is free if God maketh it free, not else. If we presume of our free will, when we hauehave it not, we shall purpose, and God will otherwise dispose: for hereof commeth it that so many fall from their purposes.
God is not pleased, but with voluntarie offering, therefore he applieth his heart; and we must beware of seruile seruice.
The constantnes of his purpose to cōtinue in this obedience, he sheweth, when he saith, he will doe it for euer and euer, and that at al times, not onelyonly at a communion, or at a fast, or in sicknes, but at all times.