Works, Part 4 · Biblical exegesis 1 · Portion 22
PORTION 22. TAV.
Vers. 169.
Let my complaint come before thee, O Lorde, and giuegive mee vnderstanding according vntounto thy Word.
THe argument of that which hath bene before, is still cōtinued, which was briefly contained in these two things, either that he prayed for a clearer vnderstanding of Gods word, or else yt with his good vnderstāding he might hauehave a more godly life. So that the briefe summe of this octonarie is, that hee first prayeth for the true direction of himselfe in his iudgment; then for the true fruite of his knowledge in his life. For in the foure former verses he prayeth for soūdnes of iudgment, & in the foure latter, that the issues of Gods promises might appeare in a godly life. In the two first verses he praieth for vnderstanding; in the two next, he promiseth to be thankfull. In the first verse, he desireth to be truly directed in the word; in the second to be rid from all streights & hindrances of his knowledge. In the first part of the first verse, he asketh not his suite simply, but earnestly, as with complaint. What meaneth this, that he should pursue his old argument… it seemeth that either he was very blockish in vnderstanding, who stil praied for his directiō in iudgement, and that we are very quick in the knowledge of the word, who vse so sewe praiers; or that we are very blockish in seeing our wants, and he quicksighted in his own corruptions. For it must needs be confessed, if the man of God could not without vsing of so many means, attain to the pure vnderstanding of Gods word, and we perswade our selues that we with fewer means can attaine vntounto it, that there was either a maruellous dulnes in him, and there is some wonderfull freshnes in vsus; or else, that he saw much, what an hard matter it is, either to come to, or continue in the true knowledge of the law, which we see not. But seeing it is manifest, that he was a man of God, & as a Prophet gouerned by the spirit of God, and yet so reuerently and carefully vsed all the meanes, then we are in a blockish blindnes, and senseles deadnes, who hauing in no measure the like graces, in no degree vse the like means: And that as on him was Gods great blessing: so vntounto vsus is due the resting of his deserued curse. It is a manifest token that he had a maruellous sight and feeling of his wants, in that he so often renueth his request to be taught, and as may euidently appeare, by his doubling of his praier, at the least in eueryevery portion. For to take some short view of all the portions going before, we shall see port. 1. 5. he saith. Oh that my waies were directed to keepe thy statutes. Port. 2. 4. Blessed art thou, ô Lord, teach me thy statutes. 3. 2. Open mine eyes, that I may see the wonders of thy law: I am a stranger vponupon earth, hide not thy commandements from mee. 4. 3. Make me to vnderstand the way of thy truth, and I will meditate in thy wondrous workes: take from me the way of lying, and graunt me graciously thy law. 5. 1. Teach me the way of thy statutes, and I shall keepe it vntounto the end: giuegive me vnderstanding, and I shall keepe thy law, yea I will keepe it with mine whole heart: direct mee in the paths of thy commandements. 8. 8 The earth ô Lord is full of thy mercy, teach me thy statutes. 9. 2. Teach me good iudgement and knowledge, for I hauehave beleeued thy commandements: thou art good and gracious, teach mee thy statutes. 10. 1. Thine hands hauehave made mee, and fashioned mee, giuegive me vnderstanding therefore, that I may learne thy commandements. 11. 8. Quicken me according to thy louing kindnes, so shall I keepe thy testimonies of thy mouth. In the 15. portion, hee sheweth the fruits and effects of the word. Port. 14. 1. he sheweth that it was a lanterne to his feete, and a light to his paths. 15. 4. Stablish mee according to thy promise, that I may liue. 16 5. I am thy seruant, graunt me therefore vnderstanding, that I may know thy testimonies. 17. 5. Direct my steps in thy word, &c. Shew the light of thy countenance vponupon thy seruant, & teach me thy statutes. 18. 8. The righteousnes of thy testimonies is euerlasting, grant me vnderstāding, & I shall liue▪ 19. 5. Heare my voice according to thy louing kindnes: O Lord quicken me according to thy iudgements. 20. 7. Quicken me according to thy iudgemēts. 7. Quicken me according to thy louing kindnes, and here he saith, Lord I make my pitifull mone vntounto thee for this knowledge. Was he not now, shall we thinke throughly perswaded, that the word of God is a treasure, seeing hee would meditate of it, runne after it, seeke early and late, pray for it, and practise it continually? this must make vsus ashamed of our cold louelove vntounto it.
Well, wee see here that the man of God doth not ouerly, or lightly aske this heauenly knowledge, hypocrites may stretch out their throtes, and yell with their voyces as loud as he: but the man of God in the bitternes of his spirit complaineth to God of his wants, and from the abundance of the heart praieth thus to the Lord. And besides his much and continuallie praying, wee see his other exercises in meditating, at morning and euening, his praising God seuen times a day, his teaching and conferring with others. Wherefore we must needes see and confesse, that either hee was very vile, and wee very holie: or he most holie, and we very vile. Shall we hope to attaine this without vsing the like meanes? Did not hee attaine to Knowledge without so many meanes, and shall wee attaine to it with vsing of no meanes? Shall wee thinke the Lord will be more partiall with vsus, than he was with his beloued Prophet? Did not the man of God obtaine without asking often, and shall we obtaine without asking at all? Shall he crie and call, pray and complaine, watch, and wake to get vnderstanding, and shall wee slugge and doe nothing? Or did it more appertaine to him to doe these things; or doe they lesse concerne vsus, seeing he did them for our instruction? The holy Ghost hath for no other end blessed the commendation of so good men to vsus, then for a type of godlines, which we must follow, and wherby he vouchsafeth as it were to open heauen gates for vsus, and to giuegive vsus accesse to the treasures of heauen. Surely, it was not for any profit of the Prophet himselfe, who did it, but for all posteritie to come, to put vsus in minde of our corruption, to shew how we should striue against it. Wherefore it standeth vsus in hand more carefully, more frequently, more feruently to vse prayer, if euer wee will hope for the like graces. For the Lord hath promised, that if wee knock on this sort, the doore of knowledge shall be opened; if we seeke wisedome on this sort, wee shall surely finde her; if wee craue vnderstanding with this affection and ala…e, we shall receiue plentifully. We must then in our behalfe know, that wee must knocke and that instantly, we must seeke and that carefully, we must aske and that diligently, with an holy importunitie. Away then with our old drowsines, God will not bestow his hidden secrets, his treasures, his mysteries, his iewels vponupon them, who vouchsafe not to aske them. For seeing the things which he promiseth in his word be no small things, but such as the eye hath not seene, the eare heard, tongue expressed, nor heart conceiued; shall we thinke to come to them by shutting our eyes, by making dull our eares, by closing vp our mouthes, and hardning our hearts? Surely no. Behold then this vehement praying of the man of God, for a president for vsus to follow.
But why should the man of God here pray for vnderstanding? had he not often prayed for it before? was he a nouice in knowledge being a Prophet▪ doth not our Sauiour ChristRepetitiōs in prayer how reprooued. reprehend repetitions and babling in prayer? True it is our Sauiour Christ doth reprehend that babling, which is without faith and knowledge, and a feeling of our wants, but he speaketh not against these serious and often repetitions, which proceede from a plentifull knowledge, abundant faith, and liuely feeling of our necessities. Againe, although it cannot be denyed, but he was a man of God, and had receiued great graces, yet God giueth knowledge to his dearest Saints in this life but in part, and the most which we see and know is the least thing, which we see not, nor knowe. Besides, when wee hauehave knowledge, and knowledge must be brought into practise, wee shall finde such difficulties, such wawardnes, such forgetfulnes, such wants, that although we hauehave had with the Prophet a very good direction in the generall things of the word, which are vniuersall and few; yet we shall finde many distractions in our practises, which must bee particular and many, and wee shal either faile in memorie by forgetfulnesse, or in iudgement by blindnes, or in affection by dulnes. So easily may we slippe, when wee thinke we may hold our iourney on. Wherfore the man of God, through that examination which he tooke of his heart and affections, seeing those manifold streights and difficulties, prayeth in the verse following, not for the renuing of men in generall troubles, but for the hindring of his particular estate and condition.
Vers. 170.
Let my supplication come before thee, and deliuer me according to thy promise.
WEl now, if we only cōsider those former causes, we shal see that here is no vaine repetition, and that in nothing this prayer was made too often. For besides that, as we said, we know here but in part, we forget also that which we know, and wee cannot practise that which we remember: so that it is a rare thing to hauehave a good iudgement, but rarer when wee hauehave a good iudgement to hauehave a good affection, and most rare when wee hauehave a good iudgement and a sound affection, to hauehave them still. For wee hauehave not in vsus any indwelling righteousnes. Againe, as it had not been sufficient for vsus to hauehave had light heretofore, and not to hauehave it now; or hauing it now, vnlesse we hauehave it hereafter: so it is requisitSimile. for our life which we hold in Christ, that we hauehave not onelyonly had iudgement heretofore, vnlesse we hauehave it now; and it is not sufficient to hauehave it now, vnlesse we hauehave it hereafter. For they that thinke their iudgement is perfit enough, and their affections holy, had no need to hauehave Christ to be their schoolemaster, who teacheth the simple and ignorant; they that are whole need him not to be their physition, who came not to cal the righteous: but sinners to repentance. But God his children seeing their ignorance and corrupt affections, euen by experiēce (the schoolemistresse of schooles) know, how needful it is daily to craue knowledge, and continually to labour for a good conscience. On the contrary part, who so bolde as blinde bayard; who so loftie as hee that vnderstandeth least; who so proud, as hee that hath but slender knowledge? But surely the children of God, who are conscious still of their deadnes & dulnes in heauenly things, would euen hauehave despaired, had they not seene the same in the Saints of God before them, and had they not receiued from God this holy Psalme, both for a patterne of godlines, to their instruction, and also for an example, how they might be rid from their ignorance, deadnes, & dulnes, and how they might be comforted, when after much striuing and shaking them off, they returne to them againe to their consolation. For when we see that the Saints of God before vsus hauehave had such fightes, not onelyonly with corruptions of ill iudgement, and corrupt affections, which they had of nature: but after they hauehave beene renued by knowledge, and therewithall consider, that by prayer alone they hauehave bene reuiued, we are assured and comforted, that if wee continue, and renue our prayers, GOD will continue and renue his graces in vsus. Thus we see as well to our consolation as instruction, that the Saints of GOD were not onelyonly not safe from presumptuous sinnes, but also they laboured to see the errors of this life, and also desired to bee rid from the daungerous and sluggish sinnes of prophane professors, who will see nothing at all.
According to thy Word. These wordes will beare a double interpretation: for either the meaning of them is, giuegive me vnderstanding, which is according to the prescript truth of thy holy Word; or else, according as thou hast promised in the Worde, to them that by prayer aske it of thee. But because this latter sense comprehendeth the former, I more willingly embrace the latter. For if God helpe vsus according to his promise, it is doubtles according to his word, for hee promiseth nothing which is not agreeable with his word. Besides; this may be pr…ued by that wich is added in the verse following, where hee saith, according to thy promise.
Now in that he repeateth the same thing, he sheweth, that certainly God hath promised to helpe and relieue his necessitie. Neither must we thinke that this promise was made to Dauid alone, who alone had not such infirmities, but hee speaketh as a member of the Church: for the promise appertaineth to the Church, & to all in the Church vniuersally; Howbeit, looke what the Lord had promised to all generally, he applieth to himselfe particularly.Promises are generall. For we may see both in this Psalme, Port 17▪ 2. The entrance into thy word sheweth light, and giueth vnderstanding to the simple; as also Psal. 19. 7. The testimonie of the Lord is sure, and giueth light to the simple: that the promise is generall, and as well appertaineth to vsus as to him. So that the meaning of this latter part is nothing else but this; as thou hast promised to giuegive knowledge to them that seeke it, so Lord giuegive it mee: for I thus seeke it. Thus we see how needfull it is to hauehave knowledge of God his word, seeing none obtaine but they that pray, according as God hath promised in his word, according to that Ioh. 5. 4 This is the assurance that we hauehave in him, that if we aske any thing according to his will, hee heareth vsus. Ye aske, saith S. Iames, cap. 4. 3▪ and receiue not, because ye aske amisse. We must not pray then for eueryevery phantasie, and for eueryevery grace that commeth into our minds, but for those things for which we are taught to pray according to the word. But how can we doe this without knowledge? how should we pray to him, in whom we hauehave not beleeued? or howPrayer must bee ioyned with faith & knowledge. should we beleeue in him, whom we hauehave not knowne? Whosoeuer then will pray aright, must pray in faith, and he that will pray in faith, must also pray in knowledge.
Againe, we are heere to obserue thus much: that whosoeuer he be that will be directed in singular actions, he must acquaint himselfe with the particular knowledge of the word. Wherefore let vsus learne to vse often reading, hearing, and meditating of the word, and with often reading, hearing, and meditating, let vsus vse often praying, applying, and examining of our selues, that we may both seeke vnderstanding in knowledge, and the obedienceRipenes of iudgement, and quicknes of affections, whence. of it in our affections. For often reading, hearing, and meditating, bring ripenes of iudgement; often praying, applying, and examining our selues, bring quicknes of our affections. We shall see then for often praying, the Lord will driue vsus to it with often giuing of his graces, with the giuing of his graces, he will giuegive necessities, with the giuing of necessities, he will often giuegive occasions to set forth his glorie. How shall we pray now without iudgement? or how shall we meditate without knowledge? Wee must often heare for knowledge sake, we must often meditate for conscience sake. For as we cannot hauehave profit in the generall knowledge of a thing, without particular meditating of it: so can wee not meditate without some troubling of our minde, vnlesse we doe it of iudgement, no more then not hauing knowledge we can pray, without great turmoyling and troubling of our minde. Thus we must ioyne all meanes together; as first by conference wee must labour for knowledge; to make our knowledge more effectuall wee must ioyne meditation; and that both knowledge and meditation may be sanctified, we must vse prayer.
Let my supplication come before thee, and deliuer me according to thy promise. Here he prayeth to bee rid from these streights and encombrances, which did hinder this vnderstanding of the word which hee desired. For whereas some vnderstand it of outward and common troubles, I thinke, by those things which goe before, and comparing it with those things that follow after, that he meaneth that deliuerāct, which might rid him from those things which are contrarie and preiudiciall to the things before prayed for, that so both being enlightened with true knowledge, and deliuered from all blindnes, hee might praise God more freely and liberally both for his vnderstanding, and for the escapes of those distresses perplexities, doubts and ignorances of his mind. And thus considering that he prayeth to obtainē the good things, and to be deliuered from the contrarie euill things, let vsus consider of that which followeth.
According to thy promise, If wee will obtaine any thing of the Lord, wee must first vow thankfulnes; and as we be suiters, we must be thanksgiuers; as we be suppliants, wee must be plentifull in prayses to the Lord. For this is the end of our creatiō: this is the end of our redemption, this is the end of our sanctification, this is the end of all our praying, and obtaining, euen plentifully to praise the name of our good God.
Vers. 171.
My lips shall speake praise, when thou hast taught me thy statutes.
AS wee learne now that the end of all Gods blessings is thanksgiuing, and vnlesse weeThankesgiuing the end of Gods blessings. purpose and will performe this, we must neuer looke to obtaine any thing in fauour: so we are also to learne, that before God teacheth vsus from aboue, we are as tonguetide, and cannot pray, before he by his spirit doth instruct vsus, we cānot once speake of his word. This he sheweth both in the first portion and seuenth verse: I will praise thee with an vpright heart, when I shall hauehave learned the iudgements of thy righteousnes: and in the second portion, where after he hath prayed to be taught in the statutes, he promiseth with his lippes to tel the iudgements of the Lord.
We cannot then blesse God before he instruct vsus. When the Lord rectifieth our knowledge with cleere iudgement, and renueth our hearts with holy affections, wee are most readie to praise the Lord, according to that in the Psalme: Lord open thou my lippes, and my mouth shall shew thy praise. And Rom. 8. 29. The spirit helpeth our infirmities: for wee knowe not how to pray as we ought, &c. Wherefore if wee liue to eate, to drinke, to sleepe, and not to praise God, we liue no better than bruit beasts, or rather worse: for they praise God in their willing seruing of mans necessities, and according to their kinde in their waies. But man, to whom the Lord hath giuen eyes to looke to heauen, eares to heare his word, speech to sound his praises, a mind to conceiue his glorious works and blessed word, seeing he hath these gifts aboue beasts, it is certaine there must be thankfulnes in man aboue that which is in beasts, vnlesse man will be iudged euen by the bruit beasts, to bee more guiltie of his condemnation. For as there is no more praying in vsus, than there is beleeuing: so there is no beleeuing without knowing God, and there is no thankesgiuing, without both knowing and also beleeing in God. If in any measure therefore we will praise God, wee must in some measure know God; if we will praise God more than the common sort of men, wee must labour to know more than the common sort of men.
But what meaneth the Prophet, to desire to bee taught? was hee not well seene in the word? had he not learned much, as becommeth a Prophet? what teaching doth hee here meane? knowledge puffeth vp and is voide of humilitie, confessing our wants. This is the teaching of the spirit. For it is no doubt but he had eyes to see as well as others, he had cares to heare, hee had an heare to conceiue, hee was a man of God. Howbeit, wee are to know, that though our eyes be vponupon our booke, and the word be sounded in our eares; yet it is the spirit of God that maketh vsus teacheable in iudgement, and frameable in our affections. What hauehave we which we hauehave nor receiued? it is the gift of God, and to you it is giuen, saith our Sauiour Christ to his Disciples, to vnderstand the mysteries of God. This then being giuen of God by his spirit, must cause vsus to bee thankefull. Why doe so many excell in knowledge? and why doe so few giuegive thankes? surely because they are taught by the letter, and not by the spirit▪ For a man may attaine to the knowledge of the word, as others attaine to the knowledge of humaine arts, but to his iuster condemnation. Wherefore in a word we may conclude, if the man of God might hauehave atchieued such knowledge without such meanes, he was either too much busied in that wherein he needed not hauehave troubled himselfe▪ or else an hypocrite.
But if we reade, that the blinde which were restored to their sight, the deafe whose eares were opened, the dumbe, who by the finger of Christ his power did speake againe, acknowledged this to be the only worke of God, and were thankefull; although indeed of the ten leapers which were cleansed, one onelyonly was thankful, and nine held their peace: how much are wee bound to praise and magnifie the name of our good God, who hath deliuered vsus from blindnes and ignorance, wherein we were plunged, to see the bright beames of the glorious Gospell, who hath opened our heauie and dull eares to heare the sweet voyce of the sonne of God, who hath vntied our tongues and vnclosed our lips, which were sewed vp from sounding the praise of our saluation, yea and which more is, hath vntied & restored our feete, to walke in the glorious libertie of the sonnes of God, and hast cast out of vsus the diuell and his power, and spoiled from henceforth his kingdome in vsus, that we might serue the Lord in newnes of conuersation.
We see now, that whosoeuer is taught aright to the kingdome of God, he shall praise the Lord. But what is the cause, why this effect is so little found in vsus of praising God? euen because we are voyd of the cause, that is, of teaching of the spirit. For either surely we hauehave none vnderstanding, or else we hauehave not the vnderstanding of the spirit▪ O blessed work of Gods spirit, thankesgiuing! This made the Propher say: Psal: 16. 2. My weldoing extendeth not to thee, O Lord. And 116. 12. What shall I render vntounto the Lord for all his benefits towards me? I will take the cup of saluation and call vponupon the name of the Lord. That is, I will acknowledge his olde graces receiued, and hope that I shall hauehave his mercies continued. But herein is another thing worthy to be obserued, that according to the proportiō of his praiers, is the proportion of thankesgiuing. For as the two former verses containe two prayers; so the two latter verses containe two thankesgiuings▪ And marke how according to the vehemeney of his praier, there is a vehemencie of thankesgiuing. For as he had said let my complaint come before the…: so he addeth▪ my lips shal powr eforth thy praise continually. A word drawn from spoutes or spring-heads, which aboundantly yeeld water out from them. So to complaints answereth the word of powring out. In the second he saith: Let my supplication come before … Whereunto answereth: my tongue shall intreat of thy word: Where he promiseth to be no …sse shrill in thankesgiuing, than loude in praying to the Lord.
Oh, …s throweth downe the hearts of Gods children, that they can in no measure nor proportion be thankefull for Gods benefits. This vnthankefulnesse must needes be grieuous vntounto the Lord, which is so odious in the sight of man: wee see, bestowe a benefit on a begger, their suites and complaints doe in many degrees exceede their thankesgiuing; and certainely as this vnthankefulnesse is from man to man: so also it is from man to God. For let vsus be in paine, in sickenesse, in pouertie, or any other affliction, and what prayers make we? what protestations vowe we? how often crie we? Lord helpe me, Lord hauehave merciemercy upon me? rid me now Lord, and I will giuegive thankes to thee? But when the rod is off, how many among ten returne to giuegive thankes for our deliuerance! peraduenture one. Thus wee see how liberall we are in praying, because it is easie, to see our wants; and how sparing wee are in thankesgiuing, because we doe not so easily see our benefits. We see how often wee are in praying, how seldome in thankesgiuing: we see how feruent wee are in crauing, how cold we are in acknowledging the supplie of our wants.
If we attaine not to this measure and proportion of thanksgiuing with the man of God, at the least let vsus complaine and mone our vnthankfulnesse and dulnesse. For we must be assured, that if we offer not in some degree, the calues of our lippes, the Lord hath lost his mercies, and spent them as it were in vaine; and we depriue our selues of the fruit of them, to be continued vntounto vsus hereafter.
Vers. 172.
My tongue shall intreate of thy word: for all thy commandements are righteous.
ANd though the man of God saith here, My tongue shall intreate of thy praises: Wee must not therein denye but that our liues must expresse the fruites of the same, as wee may see port. 5. vers. 1. Teach me, O Lord, the way of thy statutes, and I will keepe it vntounto the end. And port. 1. vers. 8. whē the man of God hath promised to praise the Lord with an vpright heart, he addeth in the verse following, I will keepe thy statutes, &c. As also port. 19. 1. Heare me, O Lord, and I will keepe thy statutes: So that not onelyonly in word, but in our liues must we endeuour to praise God.
It followeth in the same verse, For all thy commaundements are righteous: that is, there is no one of thy commandements but it hath in it righteousnesse it selfe; neither is there any righteousnesse, but it is altogether in thy law.
This is an Hebraisme to call a thing righteousnesse when they wil expresse it to be righteous in the highest degree. Wee are here to learne, what yeeldeth matter of teaching others, and of praising God: Euen because whatsoeuer is good, it is in Gods law; and whatsoeuer is in Gods law, it is absolutely good.
Besides here the man of God teacheth vsus, that the coldnes of teaching others, & giuing of thankes proceedeth from hence, euen because we want this thorough perswasion, that whatsoeuer is in the law of God, it is righteous, perfit and holy: and whatsoeuer is righteous, perfect and holy, is in it.
Vers. 173.
Let thine hand helpe me: for I hauehave chosen thy precepts.
HEre we see the effect of the man of God his prayers, which hath this sense: As I hauehave prayed for vnderstanding, so that now I might see the issue of it, let me see, O Lord, thy fatherly and prouident care of me. As afterward he saith, Let me see, if thou host true iudgement for me. For as he praied to be directed by knowledge, so he also praieth for the effect of it, that he might therby see the merciful hād of God, assisting him in al his troubles.
For I hauehave chosen thy precepts: that is, I know I am but a man, I hauehave many iniuries offered me, which may hale me this way and that way; yet I preferre thy word before all these troubles. Wee must not thinke now, as the world doth iudge of Gods children, that hee chose these as a Mome, or of silly simplicitie: but his election was with iudgement, which proceeded from consulation, which cōsultation proceeded of reasons, vsed on both sides of his causes: so that he made his choyse aduisedly, considerately, and after long deliberating of the matter, he preferreth the word of God before all the pleasures of this life. It was not then a foolish precisenes of puritanisine, it was no childish simplicitie, as of a man who chose this because he knew no other things, but it was of wisedome. Wherefore the man of God here teacheth that it is not with Gods children as the world deemeth them, that is, that they be sillie soules, simple men, and Gods fooles, who knowe not what the world meaneth; but as the world is of it selfe too wise, so it thinketh too hardly of Gods children: For it is not to be doubted, but that he had many temptations, and that he debating them by the wisedome of Gods spirit, chose the word of God.
They are not ignorant, what it is, to hauehave worldly wealth, and pleasures, and earthly commodities, but comparing these with the wealth of the soule, the pleasures of the spirit and commodities of the world, they by iudgemēt and sufficient aduice, prefer the word of God. And herein is their blessed wisedome, that they seeing and weighing both in the ballance, being moued on one side by carnal reason, and sustained on the other side by spiritual wisdome, they refuse the worst, and chuse the best, contrary to the folly of the world, who also hath some sight of them both, and yet refuseth most cursedly the word, and chuseth most foolishly the pleasures of this life. For as the preferring of good things is the blessing of God in the godly; so it is a fearefull iudgement in the vngodly, in preferring these transitorie pleasures, before eternall treasures.
Againe, what is the cause of such halting betweene two professions, and of such mammerings in religion? surely the want of choise, and a purpose not resolutely set in any part, in that whilest we will be betweene the flesh and the spirit, betweene the Church and the world, betweene God and the diuell, we know not which side to cleaue vntounto. For if our choise were made, we must not seeke Gods glory, and our glory; the honour of the Gospell and our owne commendation. For vndoubtedly, if God his children thus walke in a mammering, as though they would giuegive the Lord the halfe part of their profession, and part stakes with his glory, shall for their pleasure be sure to seeke paine, and seeking sport, they shall find smart: when they looke for profit, they shall hauehave losse; when they sow for glory, they shall reape shame. This is the singular mercy of God in this world to his children, to punish them here, and to saue them from the great iudgement to come. And as the Lord vsed in mercy these meanes to his, to schoole them in their choise, so also when they are come to their choise, he also in wisedome will trie them.
Again, with permitting the world to offer on the one side preferment, or if that serue not, on the other side imprisonments, he suffereth Sathan either to illude them with faire promises, or to terrifie them with fearefull threatnings: and giueth leaue to the flesh, to assault them with delights, or to oppresse them with calamities, that he may in truth proue their constancy, whether they hauehave so chosen, as they will not repent them, or whether their choise be as sure as free. For many if they might be basted with glory and estimation, and might maintain still their credit, & wallow in wealth, would not care greatly to serue God; but without this resolute purpose, we shall surely find, that when trouble cōmeth we would shrinke away. Wherefore the Lord trieth his in the furnace of affliction, and in the floods of temptations he gageth them, to trie their hearts, to find their faith, to scoure them from the drosse of infidelitie, the drosse of securitie, the drosse of hypocrisie; as the furnace is not only for the triall of gold, but after the trial had, to purge it throughly frō corruption.
Indeed so long as we are led with the cord of our naturall corruptions, there is no conflict, the flesh rebelleth not against the spirit: but when our iudgements are heauenly, and our affections spirituall, fighting with carnall reason and earthly cogitations, then is the maine battell. When Sathan seeth a man giuen to the world, and as long as he is in a mammering, he striueth not with him, but when he seeth himselfe forsaken and defied, and that Christ Iesus a stronger than he hath made an entrance into the house, then he rageth, then he vseth his cunning, al his shifts, and summoneth a Parliament of seuen diuels more, who come all together to the casting out of Christ, to the discouraging of the man newly called, and to make a reentry into his old possession. Thus then we shal see, he is a roring lion, and that our fight is not only with worldly powers, but also with spirituall enemies in heauenly things. So long as we follow the guise & fashion of this world, and frame our selues to liue after it, we shall be at league with them, and they will be at peace with vsus: if we follow heresies, heretikes will not speak ill of vsus; if we like idolatrie, idolaters will be acquainted with vsus; if we wil walke carefully our selues, and will not rebuke the sinnes of the world, or desire the dreames of heresies, happily we shall passe scot-free; but when we hate the world, the world will hate vsus, because though we be in the world, we are not of the world, Iohn. 15. If we proclaime warre with heresies, heretikes will condemne vsus, if we taunt and rebuke the sinnes and cold profession of worldlings, they will soone put vsus to silence. For it may be, they will be content, that we should be Momes, and doe well, and not rebuke them; but when we pull at their sins by the eares, and lay violent hands on their cold profession, then we shall see the enmitie betweene the seed of the Serpent, and the seed of the Woman. Thus we see, so long as we will shake hands with the world, the flesh and the diuell, we shall be quiet enough; but all our perils and dangers are in resisting them. For all must hauehave these troubles, that make their choise, but all make not this choise, & therefore are so quiet: all must suffer persecution, that will liue godly in Christ Iesus; but so few suffer, because so few liue godly in Christ Iesus. We may now conclude, that all our conflicts are in new birth, not that we hauehave more troubles & temptatiōs in regeneration, than in old birth: but because we were so sowsed and brawned in them, that we saw them not so much, as we afterward do, being enlightned with Gods spirit. Why do the wicked then say of vsus, Oh these are new Professours, ne… fangled, these men had need hauehave a new world? surely because there is no argument with the worldlings and Gods children. But all these troubles are to make vsus more zealous in our choise. True it is, the Lord dealeth fauourably with vsus in the beginning, as a father dandleth his childrē, & as the Bridegroome vseth the children of the marriage, but we are growne and are past children in knowledge and profession: he thinketh it meete we should be purged as gold seuen times in the furnace, Psal. 12 He thinketh we must be pruned to bring forth fruit more aboundantly, Ioh. 15. If we dally then with our sinnes, as truly as God hath sworne our saluation, and it is most sure we shall be saued; so hath he ordained meanes, for so many as shall be saued, as his word, Prayer, the Sacraments and discipline, which when they doe not preuaile with vsus, yet hath he sanctified another meane, that is, affliction; wherewith he wil rather humble vsus, than we should leese our saluation, that when prayer cannot helpe vsus, when the word doth not instruct vsus, when the Sacraments doe not confirme vsus, when discipline doth not awe vsus, we should taste of this last remedie, his fatherly correction.
Here we see, deliberation did put the reasons in the ballance, and election made the choise, and Gods children comparing and examining the louelove of the world with the louelove of God, though they be made of the same mould, that others are made of; yet seeing the iudgement of God on both parts, they ponder the reasons of one side, and the reasons of another side, and after long deliberation they forsake that glory, riches and dignitie which the world doth offer, and taketh that which the Lord in mercy bestoweth on them.
But the wicked goe indeed so far, as they see the good, but to their condemnation: for light comming into the world, they refused it; and though with Balaam sometimes they desire to die the death of the children of God, yet they blot out these motions, & forsaking the word, they follow error; farsaking God, they follow the diuell; forsaking the Church, they cleaue to the world: so iust is their cōdēnation, for burying the light of God his spirit.
Vers. 174.
I hauehave longed for thy saluation O Lord, and thy law is my delight.
THe man of God goeth on forward in shewing his vnfained affection to the word, and therefore here he sheweth, both how he longed for it, and also how in the meane time he slayeth himselfe. It might seeme a general speech, & of lesse importance which he vseth here: for who is so farre gone, and hath so small hope of recouerie, that cannot say, he longeth for his saluation? for we reade that euen Balaam desired to be saued, and the most wicked in their life time will hauehave many wishes of their saluation. What notable thing then is there here in the man of God? true it is, that the Lord wringeth out thus much often euen out of the mouth of the wicked, vntounto whom he imparteth so much of his right and goodnes, that they see what they should do & desire, but yet in truth they do it not, in that their desire is so short and slender. When we see then that all their wishing and praying commeth to nothing, it is sure they are but hypocrites. Againe, they will say they long for saluation, but they will not vse the meanes thereunto: as if one should say he longed for bread, and pray daily, giuegive vsus this day our daily bread; and yet they will either walke in no calling, or else get it by fraude & rapine, not staying themselues at al on Gods prouidence, but they long rather for other things ioyned with Gods glory, than for God his will, howsoeuer in the meane season they make the help of God their pretence: so it is in the spirituall estate of the soule; for although Idolaters, heretikes, and hypocrites say, that they long for their saluation: yet they long indeed for their profit, pleasure, glorie, and self-louelove. For if they longed for that saluation which is of God, they would not so follow their owne dreames, reuelations, and superstitions, but vse those meanes of the word, which the Lord himselfe hath appointed. As for prophane Professours, they will indeed say as much as the other: but bring them to the word, to prayer, to the Sacraments, and to discipline, yee shall see they hauehave no sound longing, but are carried away with the desires of their owne flesh and blood. Wherfore we see how this longing of the man of God differeth from the longing of other men, as we may see by the sequels; for my delight is in thy word. Where wee see, that as he longed after saluation, so hee delighted in the meanes thereunto. And here as we often shewed before, the lawe is taken for that generall thing of the whole word of God, and not for the particular thing of the morall lawe, which consisteth in bidding and forbidding, in promises to the obedient, and threatnings to the disobedient. And that the true longing is no newe thing in him, but appertaineth to all men, we may see in the first Psalme where he is said to be blessed, who seuereth himselfe from the wicked in thought, word and deed, both in religion & manners, and giueth himselfe to meditate continually in the word.
Now if we will trie our selues, whether this true longing be in vsus or no, we must see whether it be after that saluation which is to be ioyed, or whether it vanisheth away, and is nothing but a tormēt of the conscience. Besides, this is a sure note of it: if our desire be sound, it is not satisfied, vntill the thing longed for, be accomplished. As wee may see in naturall and humane things; is in them that are sicke with louelove, they are in continual perplexity of mind, vntil they hauehave obtained their louelove, likewise must we long after the word. For lōging is a feruent desire, and not a thing quickly come, & quickly gone; but a thing that hath bin searched by reason, and in iudgement hath bin chosen So that as we shewed before, there is a great difference betweene a lightning desire, & a setled iudgement which causeth vsus in truth to long. In that he now maketh mention of his longing after his election, he sheweth that he had cast his accounts, & set down how he might be able to meet the mighty man, indenter battaile with him, as it is in the gospell. This longing cannot bee in the wicked: for when they long, it is for heresies or worldly pleasures, and right longing commeth from a right sight, iudgement and affection, which will bring in the carefull vsing of the meanes. For as it holdeth in false longing, so also in holy longings, that after long deba…ing, and examining of our selues, and casting our accounts, what will be the fruite of the good, and what will be the end of sinne, carefully wil vse the meanes. For as the desire vseth meanes; so longing vseth meanes carefully.
Let vsus now examine our selues, where our feruency is: for ioy and hope, feare & sorrow shew a mās heart; as whatsoeuer we ioy in, whiles we hauehave it; that we sorrow for, when wee hauehave lost it. And let vsus examine our longing, whether we can vse the word with delight or no; whether praier be pleasant, whether the sacraments be cōfortable to vsus or no, and whether the discipline of the Church be reuerend and precious to vsus. If our desire be cold, our …sing of the meanes is also cold: if we be feruent in desire, wee are also feruent in vsing of …e meanes. The Apostle speaking to the Romans, cap: 6. after the manner of men, saith he will not extort so much as he might doe, but hee will deale with them more easily; and whereas he might require greater obedience, he saith: as ye hauehave giuen your members seruants vntounto vncleannes, and iniquitie, to commit iniquitie? so now giuegive your members seruants vntounto righteousnes in holines. This is but an humane thing if we should see how wee hauehave longed after things naturall and vnnaturall: if we should see how wee hauehave longed inordinately, let vsus …ee if our longing be alike after the word, and let vsus say to our owne soules, what was there such a longing in vsus, after such things whereof wee are now ashamed before God in our prayer… ▪ and before men when they are but named, and hauehave we such slender longing after our saluation? it is to be feared, our choise is not yet made, for if it were, wee should surely long m…e, and longing we should more vse the meanes.
Vers. 175.
Let my soule liue, and it shall praise thee, and thy iudgements shall helpe mee.
HEre … man of God desireth life to none other end, but to praise GOD, in keeping of his word, as he said before, Port. 3. 1. Be beneficiall to thy seruant, that I may liue, & keepe thy Worde. In which place hee also desireth none other life, but that which is according to the word of God. For all other liues hauehave a vaine title of life, but this is true life: We see the man of God doth not onelyonly feele with the Apostle, that in God wee mooue, liue, and hauehave our being: but also speaketh of a more excellent thing, to wit, that in him we liue spiritually. Againe, he looketh not in himselfe for any naturall life; but acknowledgeth that man… life is of the word of God. Let vsus therefore learne with Dauid to commit our liues to the Lord, Psalm. 31. 15. Into thine hands I commend my spirit, &c. He speaketh this in his life time, and committeth it to the Lord, that as he gaue it him; so he would vouchsafe to keepe it being giuen.
Now we shall neuer in truth say the like, vntill we perceiue how wee receiued our life of God, how he nourisheth it▪ and how to him we must surrender it againe. Wherefore we are not to liue, as doe the bruite beasts, and the heathen: but we must liue to enioy our saluation, and couet our saluation to praise the Lord, because there is no other end of mans life, than Gods glorie.
As for them which liue to any other end, Salomon iudgeth no better of the vntimely fruite than of them, who enioy many dayes in pleasure, and after goe to the darkenes. Besides we know how all other inferiour things were created to glorifie God in seruing man, and man was made to glorifie God by the true vse of the word.
Let my soule liue. &c. This is the vsuall phrase of the Scripture, when they vse to set dow… a thing more pathetically, as Luke 1. My soule doth magnifie the Lord: my spirit praiseth Goe my Sauiour. And Psalm. 103. 1. and 104. 1. My soule praise thou the Lord. Psalm. 115. 17. The dead praise not the Lord, neither any that goe downe into the place of silence, and Psalm. 6. 5. In death there is no remembrance of thee, in the graue who shall praise thee: and Esay 38. 19. The pit cannot praise thee, the graue cannot confesse thee, death cannot praise thee, they that goe downe into the pit cannot praise thee: but the liuing, the liuing shall confesse thee, as I doe this day, &c. How grieuous a thing it is now, eueryevery man may iudge, that a man should goe out of this world, or euer he knew wherefore he came into the world, and this is that which maketh vsus so loth to die. This was it that made the Saints of God in former times so vnwilling to leaue this life, not that they wanted any hope of the life to come, or had not the ioy of a blessed resurrection; but either they had some speciall sinnes heauily pressed their consciences, whereby they had dishonoured God; or else they desired to liue in greater measure to glorifie God, either in entring into the way of repentance, or else growing in the same▪ after they had entred; because as yet they could not say in truth: I hauehave fought a good fight, I hauehave runne a good race, I hauehave kept thy faith, from henceforth a crowne of glorie is prepared for mee. For they knew that, whereof we are willingly ignorant, that we shall neuer vncessantly praise God in heauen, vnlesse wee carefully serue God in earth; and we shall neuer praise God in the congregation of Angels, which praise not God in the congregation of his saints. Let vsus remember then, that we liue not to eate, as doe bruite beastes; we liue not to liue, as doe the heathen: we liue to liue well, as hauing all the creatures to serue to our vse we must liue to Gods glory, according to his will. It is requisite that Christians in this lie should be prepared to praise God in the life to come with Angels: for how shall wee c…ie holy, holy, holy, with Angels, vnlesse we learne to praise God with his Saints in this life? Neither is there any thing more effectual to enforce this doctrine, thā to know how our life is giuen vsus of God to his glorie, and that it shall returne to him againe. And as the children of God vse this world, as though they vsed it not; but they vse prayer, the word and Sacraments most carefully: so the vngodly vse prayer, the word and sacraments, as though they vsed them not; but they vse the world most carefully.
Some can put on a good face, and run slily away with sinne: but when Gods children see the occasion of weldoing taken from them, oh how it woundeth them▪ Oh how it grieueth them, that they hauehave dishonoured God, it pincheth thē so to the heart, that …hey had rather die a thousand deaths, than so displease God. They then deceiue themsel…es, that thinke they can be saued, and vse their pleasures too: but God his children dar… not fully vse their libertie euen in lawfull things, least by little and little they should ab…se it. And here is to be noted the vehemencie of his delight, that hee contented not himselfe in the verse going before, to say: thy law is my delight, but thy law is my delight, and thy iudgements shall helpe me: that is, and to confirme my selfe herein, I will set before me thy iudgements, which are the reall records of thy truth: for as thy word is my delight; so I will marke how thou doest ratifie the same, both by accomplishing thy promises, and executing thy …hreatnings. And whereas other men make no conscience to obserue thy iudgements, yet … will marke them, that I may goe on to the end. If we will liue then to the praise of God, …e must see how he doth deale with men, considering as he hath a word written: so also he …ath an hand working. The word teacheth that God gouerneth the world, and the obser…ing of this gouernment confirmeth the word; indeede heathen men attribute things to …hance, or to fortune, for want of knowledge of the word▪ but seeing we hauehave Gods myste…ies in his word, we must obserue them in his workes.
This obseruation consisteth in things alreadie past, and in things hereafter to come: in …hings past, as if the Prophet had said: Whereas I see that flesh and blood would discou…age me, because my faith is weake, I consider thy workes of old, and I finde thy children …ere neuer finally forsaken, and that their enemies in the end were ouerthrowne. Let vsus earne in this strength first to looke into the word of God, and from thence to obserue the workes of God: let vsus consider how he hath dealt with the …triarches, Prophets, Euangelists and Apostles, and all our forefathers that put their … in him, and we shall see his …ich merciemercy to the repentant, and his treasures of vengeanc… …n the impenitent. And as we looke into the iudgements of olde, so are we to thinke that … will deale in time to come: for whatsoeuer is written of olde, is written for our learning, that we might receiue comfort in the accomplishing of the promises, and feare by the execution of the threatnings. This the Apostle sheweth, 1. Cor. 10; who after hee had feared them with the examples of Gods iudgements in the Iewes, in the 11. chap. Now all these things came vntounto them for …nsamples, and were written to admonish vsus vponupon whom the ends of the world are come. As if hee should say: For this cause these things remaine in record to his …, to instruct vsus, that if we cōmit these or like sinnes, we shall hauehave these or like punishment. Thus we hauehave them not as personall, but reall examples. The Apostles Peter and Iude gather the examples of Gods wrath on the Angels, on Sodome, on Gomorrah, on the old world, and on Iudas to threaten sinners, and to enforce their threatnings: for as God will neuer leaue his, so vponupon the heape of sinne, he will bring the full heape of destruction vponupon the wicked, whipping their naked bodies to the graue, and scourging their wret…c…d soules vntounto hell fire.
Vers. 176.
I hauehave gone astray like a lost sheepe: seeke thy seruant, for I doe not forget thy commaundements.
HE compareth himselfe to a sheepe, which of all other is most simple, and standeth in most neede of a guide: so that here he confesseth his need of a guider: and this appeareth in that there is a cōtinual comparison of a sheepe, & shepheard in the Scriptures. Againe, though a sheepe goe astray, yet it is soone called backe by the voyce of the shepheard: My sheepe heare my voyce. Thus Dauid when hee went against Nabal, was called backe by the Lords voyce in a woman: and when hee had slaine Vriah, hee was brought againe by Nathan. And therefore if wee will be sheepe, then though we sometime me goe astray, yet we must be easily reclaimed.
Seeke, &c. Before we be come to the Lord, we cannot desire to be fought, but he of his owne pleasure must looke vponupon vsus. Thus he prayed then after his calling, that he might not erre.
Forgotten. A thing is said to be remembred, either which is wholy remembred, or else in part; so that it may be easily brought to remembrance: and after this sort had not he forgotten the word, that is, not wholy: but yet in part he might, for wee hauehave the holy Ghost not only to teach vsus new things, but also to bring to our remembrance things forgotten.
FINIS.