Works, Part 4 · Biblical exegesis 1 · Portion 12
PORTION. 12. LAMED.
Vers. 89.
O Lord, thy word endureth for euer in heauen.
THis part sheweth the comforts that staied him in his trouble: his eyes fainted, yet hee sawe Gods word to endure for euer in heauen. And this is his saith, which when hee sawe no helpe in earth, yet could lift vp his heart to heauen. And hee noteth the weaknes of his enemies, that though they had almost made an end of Gods Saīts in earth, yet they cannot take the word out of heauen, which is the seate therof. This must comfort vsus when persecution waxeth hot, so that wee might say with …, I am … alo…e: yet the Lord keepeth his word in heauen, from whence hee will send it to another place. In the confidence hereof Dauid crieth; Psalm. 2. Why doe, &c. and in the death of Christ, the Sauiour of the world seemed to be dead, so that they mocked him, He saued others: yet Gods word was in heauen, and Christ became a Sauiour to them that beleeued. When the children of Israel were brought low in Egypt, yet Gods word in heauen was true, and they returned to the promised land. When the Iewes were translated to Babylon, so that all hope of returne was taken away, yet Daniel and other knewe the word was in heauen, that after 70 yeeres they should returne. This is true in particular persons, as Iob, Dauid, Ezechias, and others being brought very low: yet through hope of Gods word which is in heauen, they looked for deliuerāce, though they saw no helpe in earth. This is good for vsus to lay vp against trouble to come, and this comforted Bradford, Rogers, &c. which said, God would bring his word from heauen to this land againe.
And because wee cannot see heauen (though we must beleeue it by faith, which is of things not seene) therfore he sheweth that it may be seene in earth, Thy truth indureth from Hebr. 11. 1.generation to generation, &c. though all things vnderunder the Sun be changeable, yet Gods truth is one for euer. Heauen and earth shall passe. Matth. 24. and Luk. 21. This generation shall not passe: where vnderunder Ierusalem he setteth out the state of the world till the last day. For as the Iewes did not receiue the true Christ, so they were deceiued with a false: and when they would not looke to cure their soules, the Lord sent famine, warre, and pestilence to consume their bodies: and as they would finde no place in their soules for his word; so the Lord would leaue them no place in that good land. And thus shall the word continue throughout all generations. For wheresoeuer the Lord hath a number of his, thither hee will send his word to worke in them faith and repentance, and so to strengthen them that they shal neuer fall. And as for all the rest, the Lord will trie them with his word: and when they shall be found not to receiue the truth in louelove, they shall be giuen vp to beleeue lyes; afterward louelove shall waxe cold, and then iniquitie shall preuaile: so that the Lord shall bee constrained to send famine and pestilence, with which they shall bee exercised till their finall destruction. Thus did the Lord deale with them at Ierusalem, and thus shall the Lord doe from generation to generation. For his word after this sort shall goe from one nation to another people, till the Gospell of the kingdome hath beene preached through all the world, and then shall the end come. Then wee see that the contempt of the word bringeth destruction to cities and nations.
Vers. 90.
Thy trueth is from generation to generation: thou hast laid the foundation of the earth, and it abideth.
THe earth, as the Philosophers thinke, standeth in the middest of the firmament; and as the Scriptures teach vsus, the waters are aboue the earth: so that to reason the earth seemeth to be very fickle and readie to fall, albeit to our sense nothing seemeth so stedfast. How commeth it to passe then that the earth falleth not, or is not couered with water, but because of the word wherein God hath commaunded it so to be, as in the beginning hee made it by the word? The Lord gaue bounds to the Sea the which it should not passe, and those bounds it kept two thousand yeeres; then by the word of the Lord it ouerflowed the earth: but after that, it hath to this day continued within his bankes, because God hath so appointed it. And if these be so sure by the word of the Lord, the word must needs be sure and stedfast, wherein God hath promised that he wil hauehave his Church to the end. The like reason Ieremie vseth, chap. 31. and 35. 36. 37. So long as the Sun and the Moone continue in heauen, so long will I hauehave my Church vponupon the earth, though the wicked rage against it. This must stay and comfort vsus, when these thoughts assault vsus: Oh, if the word should be taken from this place, where then should it rest? If this King, or Queene should dye, where should the word become then? This must assure vsus, I say, that the Lord will prouide for his Church so, that the word may continue amongst them, so long as his couenant of the night and the day abideth.
Vers. 91.
They continue euen to this day, by thine ordinances: for all are thy seruants.
THese are deputed of God to be his seruants: and this answereth an objection. Obiect: These things are chaungeable. Answ: This, in that they are so, it is to se…e Gods iudgements, for the saluation of the good, and the confusion of his enemies.
The Sunne is certaine, and yet for the glorious victorie of Gods people vnderunder Ioshua, it stood still So did it turne back for Ezechias. The waters also were his seruants, to take vengeance on his enemies at the flood: so likewise the red Sea saued Gods children, and destroyed his foes. Then when these creatures keepe not their course, it is the worke of God for the good of his people, and the hurt of his enemies. Much more are the ordinarie workes his seruants, as moderate raine, drie weather, &c Leuit 25. for to restifie his fauour to his children; as immoderate drought for the hurt of his foes. So discord, …amine, plague, warre, &c: all these waite on GOD, to serue him when he will punish any people: as peace, louelove, plentie, health, strength, &c. are to the comfort of his people.
All are his Seruants.] All the creatures round about, are readie to serue him at his will, from the Angels in heauen, to the wormes in the earth: therefore hee is called the Lord of Hosts; they are not ordered by nature, fortune, or such like, but by Gods prouidence: example, Psal. 107. If we were perswaded of this, then should we be seared, if our hearts were not right with God: and we should be comforted when our hearts were right before him: knowing that these serue to testifie his louelove to them that feare him, and to testifie his wrath where he is displeased. This must driue vsus from second causes, to looke to GOD: If God be with us, who shall be against us? If wee were perswaded, that they shall all beare witnesse with vsus or against vsus, then would we be fearfull, and desirous to be reconciled to God: for he hath giuen these creatures to vsus no otherwise to vse, then that wee may be in CHRIST; for if we be not, then must we giuegive account for them: but if we be recōciled to GOD, then hauehave we a speciall comfort, that nothing shall burt vsus, and when they might seeme to hurt, they shall helpe vsus: our enemies shall be our friends, and the stones shall be at league with vsus; and nothing shall separate vsus from the louelove of God. Fire shall burne vsus easily, and water shall easily drowne vsus: for though Tyrants abuse these for a time, yet they are Gods seruants, and they groane with vsus for our redemption. Doe all creatures groane, and shall we be secure? Doe they their seruice, and shall not wee doe our duties? Then most grieuous shall our condemnation be.
¶ Vers: 92.
Except thy Lawes had bene my delight, I had euen now perished in mine …ction.
IT seemeth by many verses in this Psalme, that Dauid was much afflicted, for his life was in his hand, his soule cleaued vntounto the dust, hee was sore troubled, and had it not beene for comfort out of Gods Word, doubtlesse hee had perished in his trouble.
This verse I may call A perfume against a Plague: the sicke in … …: the afflicted mans consolation: and a blessed Triumph; in, and ouer all troubles.
In which note, 1. That Dauid was afflicted: 2. that hee was readie to perish in his affliction: 3. the remedie against his affliction; namely, Gods Lawe: 4. the application of that remedie, it was his delight.
1. Dauid was afflicted: hee was the beloued of the Lorde, one of his worthiest Captanes wee reade of in the Bible, and indeede a man after Gods owne heart: yet the Cup, nay, the bitter cup of affliction could not passe away from him: but because he was made strong enough to beare this mingled drinke, (and surely all mens braines beare not wine alike) therefore did hee drinke vp many a full dr…ught.
We ought to thinke of Dauids troubles, and to esteeme it as an argument of Gods great fauour towards vsus, if to the great carowses which we take of Gods blessings, it shall please him to adde a purging potion of affliction. There is no true sonne, but (since follie is bound vp by nature in his heart) the rod of correction must be laid vponupon him. From Adam to Christ, in whom we all are, all hauehave beene partakers of affliction. It was Dauids iudgement. In the sweate of thy face shalt thou eate thy breade: it was a part of Christs consecration, by affliction hee was made the high Priest of our saluation.
Exulerat Christus, comites nos exulis huius
Essedecet, cuius nos quoque membra sumits.
Our head Christ here an exile was:
We members must this exile trace.
But why doth God thus visite his dearest, and most dutifull seruants? Answ. I, to shewe how he hateth sinne, when he will punish it in them ass we may see in this kingly Prophet Dauid 2. Sam. 12. 2, to bring them to an examination of themselues, as he did in the Mariners. Ionah: 1. 3, to moue them to repentance as in the Israelites, Hoseah: 5. vers: 15. 4, to trie them as the Eagle her yong ones, and the goldsmith his mettals, as hee did l…b: chap: 1. 5, to confound Sathan & all his ministers, who would ioy if Gods children should euer prosper, doe these men serue God for n…ght? Iob: 1. 9 6, that as the camomile doth spread better by treading, the tree growe better by pruning, the Pomander smell better by rubbing, the iron looke better by scouring, and the bodie like better by purging: so the godly might be better by affliction. In a word, were wee not sometime in trouble, wee should forget God: we should not cal vponupon his name: nor be distinguished from bastardes: nor conformable to Christ: nor weaned from this world: nor vnderstand Gods will: nor desire to be dissolued and to be with Christ.
Vse. Is Dauid afflicted? who then can iudge of Gods louelove or hatred by outward things, Eccles: 9. Dauid in his trouble thought he was cast out of Gods fauour, but hee was deceiued: Dauids enemies thought, that God had forsaken him, but they were deceiued: and euen Gods children doe oftentimes thinke the proude, and rich, and Epicures blessed, but they also are deceiued. To gee on, is Dauid afflicted: 1, Suspect thine estate, if thou euer art at ease in this world. It is the greatest misery neuer to taste of any misery. 2, Be patient to endure crosses, since the most godly hauehave beene thus crossed: 3, If the righteous scarcely be saued, where shall the wicked and the sinners appeare, 1. Pet: 4. 18.
I had perished.) 2, Note that Dauid was readie to sincke vnderunder this burthen, to faint vnderunder this crosse, to be swallowed vp of these waues, and to perish in this trouble of his. Thus God woundeth, but he healeth againe: casteth downe, but setteth vp againe: killeth, but reuiueth againe: and afflicteth, but comforteth againe. We, before troubles come, are like vntounto Peter, wee thinke wee can walke vponupon the Sea, but it pleaseth the Lord to send one dangerous storme or other, that we may say with the same Apostle, Helpe maister I perish. But why was Dauid thus readie to perish? he saw the Sea, but not the Whale: the Egyptian, but not the saluation: the water, but not Christs power walking on the water. He was impatient of delaye, looked too much to man, trusted ouer much in himselfe, and thought more of them that were against him, then God and his Angels that were on his side. And is not this our case when there is but a thinne curtaine drawn for a while betwixt God and vsus? O let him that is exercised with troubles but aske his owne heart of this point.
Except thy lawe) wee hauehave heard how Dauid was wounded, here is that plaister which cured that wound, namely, the lawe of the Lord his God. He being pursued with the heart betaketh himselfe to these riuers: persecuted, flieth to these mountaines: inuironed, hasteth to these bulwarkes: and afflicted, with delight he comes to these comforters. The word of the Lord is a strong tower, the righteous flieth to it and is deliuered. Here note a difference betweene humane and diuine lawes, Philosophie and diuinitie. Art thou in trouble: what will Philosophie say vntounto thee? all that it can say is but thus much, ferendum est quod vitari non potest, I must vndergoe that which I cannot auoide: But come to diuinitie, it will teach thee whence troubles come, why they are sent, how thou must endure them, by what meanes get out of them: to depend vponupon God, repent of thy sinnes, examine thy waies, that the ende will be good, and that death is aduantage vntounto thee: it will teach thee, that sinne is pardoned, Sathan vanquished, and that Christ is thy companion in troubles, and crowne after. It is as the sword of Goliah, no weapon like … that spirituall Mannah, no foode comparable to it: and that poole of … or … riuer, into which if thou once descend, whatsoeuer thy disease be, assure thy selfe of cure. But it must be applied, or else it will doe thee no more good, then the bread that is euer in the cubbord, the cloth in the drapers shop, the wine in the vessell, or the medicine which thou keepest euer in thy pocket. Daui… applies it, by delighting in it.
My delight) This word my is very remarkeable: Dauid a great man delighted in the lawes and statutes of God, he made them his counsellors from which (as from graue Senators) he euer receiued the best counsell. One faith, that bookes are the best counsellors, because they teach without flatterie: it is not euer true of the writings of men, their maisters teach them to speake silk…n words, but it is most true of the word of God, which as a true glasse sheweth to eueryevery one his proper fauour. If great men would take counsaile here, they would not in so short a time make Rehoboams diuision of their inheritance vponupon earth, nor sell heauen Esau-like for a messe of pottage. But because in steed of the booke of God, they delight in dice, cardes, pride, pleasure, luxurie, flatterie, and all vanitie, no maruaile, that the place which did honour them, doth honour them no more.
Delight) In the originall it is the plurall number, delights, as if he should say, all my delight, onelyonly my delight, my chiefe delight. And no meruaile, for what is it that can delight the heart of man to reade of, which is not contained in the booke of God, is it historie? here is the most ancient, and true historie: is it poesie? here are most harmonicall, and golden verses? is it Philosophie, the secrets of nature are heere opened: is it moralitie? here are most Christian ethiques: is it mysteries? what greater mysterie then the mysterie of godlines, preached to Adam, shadowed out to the Iewes, manifested in Christ, and reuealed in the word? is it policie? Aristotle neuer wrote such politikes as here are: would you reade much in fewe wordes? Theognis, and Phocylides, and Pythagoras short sentences come farre short of Salomons prouerbes. In a word are we merrie? here we may sing Dauids Psalmes to Dauids harpe: would we be sorie? who can reade Ieremies lamentations, and not lament? In this lawe young and old, rich and poore, high and lowe, males and females may finde that which will delight them. And truely all ought to make it their delight: it is the word of God, the way to life, the sword of the spirit, our fathers testament, the trustiest friend, the most comfortable companion, and the best salue that euer we can applie to our diseased soules. When Chrysosteme was to be exiled by the Emperesse, he comforted himselfe with this saying, The earth is the Lords and all that therein is, Psal. 24 1. when Vrsinus was driuen almost to despaire, he comforted himselfe with this saying, my Father that gaue them me is greater th…n all, and none can take them out of my Fathers hands. Iohn. 10. 29▪ Now if we would be knowne to delight in Gods lawe, we must reade it with our eyes, heare it with our eares, treasure it in our memories, ponder it in our hearts, talke of it in our assemblies, and practise it in our liues: least we, with Saul reiecting Gods word, he in the end reiect vsus.
We should indeed hauehave this delight, but we hauehave not, by reason 1. of our naturall corruption: 2. it is against naturall reason: 3. it shewes vsus our sores: 4. we thinke it simple: 5. we come with preiudicate opinions; 6. we say ô it is difficult: 7. we are impenitent: 8. we resolue not of repentance, 9. we thinke those lawes are against our profit: and 10. we see that the maine promises annexed to this lawe are for hereafter in heauen, not on earth. But if with a pure heart, knowledge of the grounds of religion, louelove of God, deniall of our selues, faith in Christ, an ayming at Gods glorie, earnest prayer, and an holy admiration of the maiestie, puritie, and power of this word, we set vponupon it, we will cast with Ierome all vaine pamphlets out of our hands, and both lift vp our hands to these testimonies, bend our eyes to looke vponupon these statutes, and set our hearts to delight in these lawes, especially such as promise saluation.
Verse▪ 93.
I will neuer forget thy precepts: for by them thou hast quickened mee.
THis afflicted good man is nowe comforted: his comfort came from the delight of Gods law, he thinks of it, he feeles the force of it, and therefore to the end he might euer receiue the like comforts, he will bind himselfe by a promise to the Lord, that he will neuer forget his precepts: adding a reason, they were to him spirit and life, (By them I will neuer forget.)
Hee that neuer thinketh of times, and things past, his life is no life, saith Seneca. Memorie,qui nihil de praeteritis cogitat, vitam perdidi…. it is the storehouse of all such things as wee see, heare, or inuent. A forgetfull minde, is like the lande of Sodome, in which nothing groweth which perisheth not; or that L…thean Lake, in which nothing commeth which dyeth not: or the Ostrich, that forgetteth her egges: or Messala Coruintes, who forgot his owne name: or a casting stomacke, that casteth vp whatsoeuer it receiueth.
There are foure things which wee must forget; first, wrongs, Leuitie. 19. 18. 2. Benefites bestowed: Matth. 6. 3. 3. The pleasure taken in sinne: Rom. 6. 21. 4. The progresse alreadie made in godlinesse. Philipp: 3. 3. But manie things there are, that wee must euer remember; as first, the mercies of GOD, Psalm. 103. 2. 2. His Iudgements, Psalm. 119. 52. 3. The day of death: Luke, 12. 19. 20. 4. The day of Iudgement: Eccles. 11. 9. 5. The death of CHRIST▪ 2. Tim: 2. 8. 6. The vanitie of this world, Psal: 1 19▪ 96. 7. The ioyes of heauen: 2. Cor. 4 …7. 18. 8 The torments of hell: 2. Thess: 1. 8. 9. 9. The confusion of the carelesse: Prou. …4 32. 10. The taking away of the godly: Isaiah, 57. 1. 2. 3. 11. The liues of the godly to follow them: Phil: 3. 17. and 12. The law of God, to keepe it. I heare many complaine of bad memories: they cannot carry away any thing of a sermon, they forget all they reade of Gods word, or good bookes; Why? canst thou comming to an Enter…ude remember much of it, and of a sermon dost thou forget all? Art thou able to repeate many daintie dishes set before thee in thine owne house, & not to record any one so much as tasted of in Gods house? If thine appetite were spirituall, thy memorie would be more firme then it is? Olde men hauehave bad memories, yet neuer forget where treasure is laide. O but I would faine get a good memorie. If I were a Physitian, I might speake of many good meanes for that purpose, or an Orator, appoint images to place words in: but I am to speake now as a diuine. I aduise thee therefore to vse 1. temperate dyet: 2. attention: 3. delight: 4. meditation, or chewing of the cud, saying to thy soule when thou commest home, my soule, what hast thou bene taught to day? 5. conference. 6▪ practise, Vse memorie, and hauehave memorie; 7. presse not memorie with ouermuch at once. 8. write, but take heed that thy booke be not more learned then thy breast; 9. binde thy selfe euer to remember somewhat, especially, that which doth most concerne thee: 10. hoc age, doe that only for which thou commest, let not thy minde be at home, when thou art at Church: 11. draw euer as much as thou canst remember into a short praier: 12. teach others that which thou hast learned. 13. consider that the ende of the word is the saluation of thy soule: 14. and lastly, change that good word into good works. I had rather with Dauid remember Gods precepts, then with that mighty gouernour Mithridates, bee able to speake two and twenty seuerall languages,Mithridates Cyrus. and to call with another, eueryevery souldier of many thousands in his Campe, by their owne names.
For by them thou hast quickened mee:] Ten seuerall times in this one Psalme, doth the Prophet make mention of this quickening, partly by the way of supplication, that hee might be quickened, and partly by way of exaltation, that hee was quickened: as in this place where he protesteth with ioy, that by the power of Gods worde, accompanied with Gods spirit, hee was, (as it were) raised from the graue of despaire, to the life of Faith: and so became a liuing, or rather indeede a liuely man.
It is reported that a Philosopher being demaunded what good hee got by the studie of Philosophie? his Answere was, Vt vtramque Fortunam patienter ferre possim: That is: I get this good, that I can patiently beare, either prosperitie or aduersitie.
If the rules of philosophie could teach him this, our rules in diuinitie must teach vsus as much. By them saith Dauid, thou hast quickened mee. It seemeth that Dauid before was become as a dead man in his owne sense and feeling, but now is reuiued by the word.
Thus Gods children, both Ministers and Auditors are not alwayes alike, either in their faith, or the fruites of faith. They hauehave their waxings and waynings as the Moone, their settings and rysings as the Sun, their ebbings and flowings as the Sea, and their springing and falling as the leafe. And (as they that are troubled with an intermitting ague) they hauehave their good and badde dayes; Sometimes you shall see them as heauie as lead. 1, by reason of the weather. 2, their complexion. 3, some griefe. 4, some sinne committed. 5, some good omitted. 6, some meanes of saluation not vsed. 7, some sinne not repented of▪ 8, or not fully repented of. 9, vnthankfulnesse for benefits. 10, pride of gifts. 11, to prouoke them to pray. 12, that they may see what they are when God leaues them: and not to presume vponupon their owne strength. At other times obserue with what delight of heart, cheerefulnesse of countenance, volubilitie of speech, nimblenesse of wit, strength of memorie, and dexteritie of the whole man they goe about eueryevery good thing: and what is the cause of all this? God putteth into them his good spirit, and maketh all things as it were possible vntounto them. Hee that knoweth not this, bee hee Minister or Auditor, knoweth little of the Christian combate. Is this so? 1, humble thy selfe vnderunder the mightie hand of God that he may exalt thee in due time. 1. Pet. 5. 7. 2, despaire not, though sorrowe come in the euening, ioy may come in the morning: they that sowe in teares, shall reape in ioy. 3, censure not, when men are not alike cheerefull in diuine duties: especially Ministers, who oftentimes partly for their owne sinne, and partly for the sinnes of their auditors, who either pray not for them, or louelove them not, or grace them not, or are not worthie of the best things, are put to silence. Augustine reporteth of himselfe, that at his meditations of many sermons hee was often most cheerefull: in the Pulpit on the suddaine heauie. And I heard once a godly man in the like case, speake thus to his auditors. I was neuer so humbled as this day the Lord hath humbled mee in my ministery, because you hauehave not assisted mee with your prayers. A willing, patient, louing, and charitable auditorie setteth an edge vponupon the zeale of the Preacher. 4, art thou dull? waite for this quickening▪ for in comming it will come, and will not tarie. That Martyr founde it, who after the combate of many a dayes conflict, cryed out euen at the stake, Austine, it is come, it is come. Mistris Honnie-wood that worthie woman found it, after many yeares conflict betwixt frayletie and faith: and here the Prophet Dauid found the same. 5, vse▪ all holy meanes to stirre vp the graces of God in thee, as men doe to rayse vp one out of a dead sleepe, the neglect whereof is the graue of many graces. 6. feare this relapse into deadnesse of spirit after some extraordinary ioye, and when you hauehave most meanes. It is strange to see what readinesse there is in many people that want Gods word, to goe many a mile for it, to studie and talke of it: and what small account it is made of amongst them that hauehave it in abundance. 7, take heed of the soules languishing, no consumption is like to this.
For by them, &c. Quickened hee was (as hee saith) by GOD, but yet also by the word▪ soundly preached, sauingly vnderstood, and particularly applied to the conscience. This then doth the power of CHRISTS death make a man indeede to dye vntounto sinne: then doth the power of his resurrection make him to walke on in newenes of life. No Aqua-vitae, or caelestis like vntounto this, by which wee hauehave inward peace of conscience, and an outward obedience to GODS commaundements. Dauid reioyced in this blessing, so ought wee: wee desire to bee euer quicke, and cheerefull to all good duties, it is onelyonly GOD by his spirit in the word that can giuegive it.
¶ Vers. 94.
I am thine saue me: for I hauehave sought thy precepts.
IN the former verse the Prophet felt the spirit of God stirring vp his heart to beleeue Gods promises, heere it becomes the spirit of supplication; for he yet feeling terrors within, and troubles without, crieth to his Sauiour, Saue me ô Lord. Yea Dauid, but thou art a grieuous sinner, thinkest thou that God will heare sinners? didst not thou affirme Psal. 66 18. if I regard iniquitie in mine heart, God will not heare me? why then prayest thou vntounto me? why Lord, I am thy seruant and the Sonne of thine handmaide, I am thine, saue me: yea but many, very hypocrites will say, that they belong vntounto me; how prouest thou that thou art mine? He that seeketh to know and doe thy will he is thine, but I hauehave sought to know and to doe thy will, therefore I am thine, and this is the summe of this verse.
Saue me) Saluation then belongeth to the Lord. Psal. 3. 8. yea it belongeth to him alone, he saueth both man and beast; an horse is a vaine thing in the day of battell, neither is any man deliuered by mans might. He is that Aiacis clypeus, vnderunder which we are safe, those Eagles wings, vponupon which we are carried: that strong tower, to which we must resorte: and a very present helpe in the time of trouble, when neither the wisedome of thy minde, nor the strength of the body, nor the gold in thy chest, nor the endeuours of thy friends, nor the multitude of an armie, nor the defensed citie, can doe thee any good, then the name of the Lord is a strong tower, eueryevery righteous Dauid may flie vntounto it, and is deliuered. How often doth God complaine of Israel, that they had trusted in man, and in the power of man, and did not make him their saluation? It is mans nature to relie more vponupon outward meanes, as physicke in sicknes, friends in disgrace, an hoast in warre, &c. then vponupon God. But he that without this captaine will conquer, shall hauehave Zenacharibs reward; without this Pilote will enter vponupon the sea shall hauehave Pharaohs reward; without this Physitian will be cured shall hauehave Asahs reward: and he that will pray vntounto any other for helpe saue the God of Israel, shall in the ende hauehave the reward of B…all, Prophets. When all saile vsus, God will not saile vsus. Cast thy burthen vponupon the Lord, and he will nourish thee, Psal. 55. 23. cast your care vponupon him for he careth for you 1. Pet. 5. 7.
Saue me) with the Prophet let vsus at all times, in all places, for all persons, vponupon all occasions call vponupon God. For 1. it is his commandement: 2. a part of his worship: 3. an honour to him: 4 a testimonie of our faith: 5. it distinguisheth him from idols, vsus from idolaters. 6 By it we obtaine all things: 7. our many wants moue vsus to this dutie. 8. all nations call vponupon their Gods, shall not Ionah call vponupon his God▪ 9. By it we talke with God: 10. the contrarie argueth an Atheist. Psal. 53. 4. Say therefore in all troubles, Saue me ô Lord for thy mercy sake. 1. But remember that thou must call vponupon God alone forsaluation. The Gentiles that know not God, hauehave many other Sauiours: the idolaters that knowe not God aright hauehave many also. But cursed is the image, and the image maker: an idol is nothing, nothing worth, it workes nothing: The learned Papist knoweth this, the ignorant must not. 6. If they would not hauehave the poore people to adore their breaden God, why doe they make it at sometimes to bleede? or their wooden gods, why doe they cause them sometimes to speake, otherwhiles to sweate, many times to smile, and oftentimes to stretch forth the hand to receiue oblations offered vntounto them? Origen saith well, Impossibile est vt qui Deum rectè nouit supp ex sit statuae▪ It is impossible that he who truely knoweth God should fall downe before an image. Lactantius said well, Non dubium est quin nulla sit tbireligio, vbi simulacrum est. How shall they call vponupon him whom they hauehave not beleeued? how shall they beleeue on them which are no Gods, but the worke of mens hands.
I am thine.) This indeed is an excellent motiue, to drawe from the Lord helpe in trouble. I am thine, thine by creation, I was made by thee: thine by adoption. I was assigned ouer to thee: thine by donation, I was giuen to thee: thine by marriage, I was espoused to thee: thine by redemption, I was purchased by thee: thine by stipulation, I hauehave vowed my selfe vntounto thee. Saue me, for I am thine: Then 1: God hath especiall care of his: 2. he aboue the rest hath regard of his annoynted: 3. a sinner may be Gods child, nay vnlesse a sinner first, not Gods at all: The whole hauehave no need of the Physitian, but such as are sicke, 4. none can truely call vponupon God but such as are perswaded they belong to God. 5. a man may, nay he must be perswaded that he is Gods childe. 2. Cor. 13. 5. Omnis anima (saith one) est aut sponsa Christi, aut adultera diabols, EueryEvery soule is either the spouse of Christ, or the diuels strumpet He will not be his owne, he must not be the diuels, he dares not be the worlds, he is Gods owne childe, he will not serue two maisters. In this seruice is true libertie, to be Gods sonne is the truest nobilitie. We thinke the Barbarians seelie people, who in many places of the world preferre iron, or leade, or some base mettall before gold, but as for such amongst vsus as make gold their God, wee thinke them wise men: seest thou a man wise after this sort? there is more hope of a Barbarian then of him.
For I hauehave sought thy precepts.) Many signes there be, and trials of our adoption, as Rom 8. 15. I he spirit witnesseth to our spirits that we are the children of God: and, Io…. 3. 14▪ by this we knowe that we are translated from death to life because we louelove the brethren. And Ioh. 8. 47. He that is of God heareth Gods words. But to seeke out the knowledge of Gods will, and to practise it in life and conuersation, this is the very badge of Gods childe. Reade but this one Psalme, and you shall finde Dauid many times protesting his louelove to Gods lawe, promising his obedience to Gods commandements, praying for knowledge of Gods will, and valuing this treasure aboue all the treasures of the earth. Seeke them to knowe, knowe to remember, remember to beleeue, beleeue to practise, and you shall be blessed in your deed.
It is curiositie to seeke onelyonly to knowe, or at least to knowe that which is aboue our knowledge, it is pietie to seeke to knowe and doe those things which belong to the peace of conscience, and pure conuersation.
¶ Vers. 95.
The wicked hauehave waited for me to destroy me: but I will consider thy testimonies.
HE prayed before that God would saue him, had he not need thinke you when the wicked waited to destroy him? thus this and the former verse hauehave their coherence. Here then he complaineth against his aduersaries, and protesteth notwithstanding his recourse to Gods word.
He describeth his aduersaries, by their names, calling them wicked ones▪ 2. by theirRa…ang Mali… Gn…shar Duies. diligence they lay waite. 3 by their malice, they waite to destroy him. For the first, the hebrew word translated wicked, if the letters be transposed signifieth a rich man, because it is hard to finde goods and goodnes, riches and righteousnes in one person: and I thinke that Salomon calleth riches, the treasures of iniquitie▪ Prou. 10. 2. not onelyonly because they are gathered by badde meanes, but also because, often their owners are bad men. These wicked persons, strangers from the wombe, the sonnes of men, the children of Beliall, scoffing Ishmaels, parasiticall Doegs, persecuting Sauls, Dauid often complaineth of in this Psalme as veres. 23. 52. 61. 69 78 85. 87. 110 241. 157 261. and here, and in many other Psalmes. And surely not without cause, for many were these euill spirits that vexed him, his brother Eliab accused him of pride, Goliah the Philistine despised him to his face, Saul the King hunted him as a partridge, Doeg the Edomite slandered him to his Lord, Absolon his sonne draue him out of his kingdome, Achitophel his counsellor counselled against him, M…cho… his wife contemned him in her heart, Shemey his subiect rayled on him, in his miserie, Nabal the Charmelite played the churle with him, and they that did eate of his breade, and were entertained as friends became in the ende his vtter enemies: and all because the Lord loued him, and he followed that which good was. When Caine and Abel can agree in one field; Ishmael and Izaak in one house, Iakob and Esau in one wombe, then shall the wicked and godly agree together, not before: see Prou: 29. 29. It is the nature of the wicked to be opposite to the good, and persecutors of the godly, therefore are they compared to Lions, Beares, Tygers, Bulls, Serpents, Adders, Archers, and Foulers: the godly man is the Partridge, they the Hauke. 1. let the Hauke all her lifetime sit vponupon her Lords fist, yet when she dies she is but cast vponupon the dunghill: let the Partridge be chased all the daies of her life: yet after her death, she shalbe brought in a siluer dish to her Lords table. Yet knowe, that if thou oppose thy selfe against the godly, thou art to be reputed but a wicked man.
Waited:) They were vigilant, diligent, and wise to doe hurt, neuer did Cat so waite for the mouse, or Wolfe for the sheepe, or Lion for the Lambe, or Hauke for Partridge, or Fouler for Bird, or the Souldier for his enemies as they waited for him: they bent their bowe, they made readie their arrowes vponupon the string, that they might secretly shoote at him that was vpright of heart. Dauid complaineth of this, so may wee: Dauid prouided for these, so ought we: and though they waite day and night, and lay all kindes of battes that can be, yet in the ende Dauid hath the best; for in the name of the Lord he shall destroy them. This is our comfort, waite they may, but they can doe no more Luke. 22. 31.
For me) Dauid had many followers in the time of his troubles, yet his aduersaries aymed especially at his life: Strike say they the Shepheard, and the sheepe shalbe scattered: Stub vp the roote and the branches will wither: chop off the heade, and the members will perish; if Dauid be once gone, who shall resist? Thus the worthiest Princes, grauest counsellors, and most vigilant Ministers, hauehave euer beene the marke of wicked Archers. Thus like the King of Aram they say 2. Chron: 18. 31. Fight you not with small or great, but against the King of Israel onelyonly. Experience wee hauehave had of this in the daies of our gracious Queene Elizabeth of happie memorie, and our worthie King Iames, whom the Lord long keepe to rule ouer vsus, that the iawebones of the Lions may be broken before euer he be giuen a prey to their teeth.
To destroy) Before he shewed their vigilancie in wayting, now he declareth their malice in destroying, nothing will quench their thirst but his blood, he vsed all kindnes to them, they practised all crueltie towards him. Thus the wicked neuer leaue till they hauehave killed, they will persecute, and take, and destroy to roote out the memoriall of the godly out of the earth. Haman could not be satisfied vnlesse the Iewes were destroyed: nor the Scribes, vnlesse Christ were crucified: nor the Persian Sages till Daniel was deliuered, not the Pa…an Massakerers till the Protestants were killed. The Lion is often satisfied when hee hath brought ▪vnderunder his prey, the Beare will not be satisfied till it be deuoured.
But I will consider thy testimonies) It was a grieuous temptation to be sought for to slaughter, but a greater merciemercy to consider Gods testimonies, euen then when his life was sought for; had it not beene for the consideration of Gods testimonies a thousand to one he had fallen away.
But I) Though I was thus assaulted yet I despaired not of thine aide: cast not off my calling: was not carelesse of mine estate: vsed no deceit: could not flatter: auenged not my selfe: became no polititian: confessed no fault where none was committed: trusted not in my sword: went not to witches as Saul did: but being assured of the innocencie of mine heart, the goodnes of my cause, the helpe of my God, and his comfort in trouble, I considered thy testimonies. It is good for a Christian not euer to arme himselfe with the weapons of flesh, but to put vponupon him the armour of the spirit, which she must fetch out of Gods armorie.
Consider thy testimonies.) Bernard wrote 5. bookes of consideration to pope Eugenius, They that consider Gods testimonies, that is, the commandements of God, which were testimonies to the Israelites that they were bounden to keepe them, and the couenant of grace testifying to all Gods mercy in Christ, hauehave no great neede of those bookes, no if it were the Pope himselfe, who I am perswaded doth not reade much of Gods booke. This consideration will make vsus patient in trouble, forgetfull of wrongs, and in the end we shall get such a conquest of our aduersaries, that they shall say to vsus as Saul did to Dauid 1. Sam: 24. 17. 18. My sonne Dauid thou art more righteous then I.
¶ Vers. 96.
I hauehave seene an end of all perfection: but thy commandem …t is exceeding large.
IN his precedent meditation he considered Gods testimonies, here he breaketh out into acommendation of them, and by the consumption of things vponupon earth, obserues the consummation of the word of God. Where note first that the most perfect earthly things are but imperfect, they shal hauehave an end. The goodliest cities seuelled with the earthI am seges est vbi Troia suit. the mightiest Empires deuided into Dukedomes, the auncientest buyldings come to the ground, and the greatest Monarches hauehave not long left their inheritāce to their children▪ where is Salomon with all his royaltie? Absolon with all his beauty? Diues with all his wealth? Haman with all his honour? Sampson with all his strength? Achitophel with all his wisedome? yea or Dauid with all his victories? they are gone, and so gone, that man must say, as Dauid once said, surely eueryevery man, nay eueryevery thing, in his best estate is vaniti…: van…tis of vanities, all is vanity: We that now liue, nay the greatest that now liue, what shal become of vsus, ours, them & theirs, but an hundred yeares hence, which yet is the age of some one man?
Alternante rota moras mutantur in horas
Omnia, nunc huius, mea cras, post nescio cuius.
The turning wheele things changeth all,
His now, mine then, next hauehave who shall?
Aetas nostra canit Veneres, postrema triumphos.
This age of ours sings songs of louelove:
The next of triumphs got by louelove.
2. Dauid like a wise man, sees this with his eye, & ponders it with his heart. A wise memēto for al mē: quod cuiquā cuiuis, that which may come to al men, may come to eueryevery man, and mansion vpō earth. It is the point of a wise man to obserue the passages of honours & honourable personages in the world, and it wil make him to say, No… a…tum sap…re sed time, be not high minded but feare, Rom: 11. As they hauehave beene, so I may be. As Dauid the father had these eyes, so also had Salomon his sonne, Preu: 24 30. I passed (saith he) by the field of the slothfull, and by the vyneyard of the man destitute of vnderstanding. 31. And lo… it was all growne ouer with thornes, and n…ttles had couered the face thereof and the stone wall was broken downe 32. And I behold, and considered it well: I looked vponupon it and receiued instruction. Happie are they that hauehave such eyes.
But thy commaundement, &c.) out of the imperfection of other things he gathers the perfection of Gods word. And in truth what is the drosse to the gold? … Christus, ama…el…it mundus. If once the glad tydings of the Gospel affect vsus, the sweetnes of this world will be bitter sweet, or rather indeed meere bitternes vntounto vsus.
Exceeding large.) Extending to al times, persons, places, actions, & circumstances of actions: The auncient lawes of the Persians, Grecians, and Romans are gone, or at the least mos…lie gone in their gouernments: but the word of our God will endure for euer in it selfe, and make vsus to endure for euer: This one verse is an excellent meditation for great ones that they presume not, meane ones that they repine not, and all that they build not vponupon this presēt world. We see now an healthful, & happy time, do we know how long it wil cōunue? we doe not. There dyed in the yeare 160…. in, and about this Citie of London fortie two thousand nine hundred eightie and nyne persons, whereof of the plague thirtie sixe thousand eight hundred si…e and two. Our sinnes deserue the like desolation, the Lord giuegive vsus comfort out of that word of his, which is able to comfor…al, & to teach them of whom, by whom, vnderunder whom, to what, and aboue what things they are, and that they shall hauehave an inheritance with them that are sanctified.