Works, Part 4 · Biblical exegesis 1 · Portion 8
PORTION. 8. CHETH
Vers 49.
Remember the promise made to thy seruant.
WHen he had said, he would keepe Gods Law, hee then prayed that he might doe it. Secondly, he had the promise for that hee prayed, to teach vsus to rule our prayers by Gods word. Thirdly, he sticketh to the promise of the Gospell, not to the law. Fourthly, when he saith, remember, he doth not reproue the Lord of forgetfulnes, but rather prayeth that he himselfe might be kept, that he should not fall.
He had not any particular promise, but applied the generall promises to himselfe. This must serue to answere the diuell asking what promises we hauehave of saluation or forgiuenes of sinnes; for we hauehave the promises that are made to the whole Church, which we hauehave applied to our selues. So did Abraham Genes. 22. the woman of Canaan: Matth. 15.
Thy seruant: the promises are made to vsus, not that wee should abuse them, but thereby should become his seruants. Wherein thou hast: There is a time betweene the making and the fulfilling of the promise, which God doth to trie whether wee will account of the promise, and sticke vntounto it: By this it is manifest that faith & feeling are not all one: but that is faith which without feeling beleeueth: for when feeling is, thē it is an experimētal faith.
Vers. 50.
It is my comfort in my trouble: for thy promise hath quickned me.
WHen he felt sweetnes in it, then he was comforted; for there is a changeable working in Gods children. He sheweth the nature of faith, which will neither be staied in vaine, nor wicked things; but all his delight was in the word, where though he felt not full comfort, yet he had so much as staied him. This is contrarie to the men of the world, which in their trouble will either seek delight in va…ne things, or in euil things. This is the nature of faith to feele cōfort then, when they are at the point of death. This shewet… that Gods childrē hauehave sometime comfort, sometime none. And this is true faith that can comfort vsus when all meanes faile, and when we hauehave them, yet not to stay in them. For a righteous man liueth by faith: & therfore when he feeleth Christ liue in him, in forgiuing his sins, renewing him, & giuing him hope of euerlasting life; he liueth: but if he cannot feele that, then he is as a dead man. Can we finde comfort & delight in the word, when we cannot finde comfort in any thing else? this is a notable argumēt of faith. And though we feele drowsines, yet if we can by feare shake it off, & finde sweetnes in the word, this is faith. The word then and prayer are the chiefest comforts in troubles. Cōtrarily when the word feareth vsus, because we feele sinne abound in vsus; and because we finde not that taste in the word which we ought; as that the threatnings feare not, the promises comfort not, &c. If (I say) we can then feare, though we hauehave plentie of all outward things, & there be no outward occasion to feare, this is an argument that we hauehave faith: but if faith be caried with the time, then it is no faith, but is choked with prosperitie or aduersitie.
Vers. 51.
The proud hauehave had me exceedingly in derision: &c.
THe Prophet was in great distresse, because of the reproches of the wicked, as Psal. …. yet for all this he was staied by Gods law, though their mocks were exceeding great, that is, often, and in grieuous manner. It is no new thing then, that Gods children are had in derision: and it is one of their sorest outward troubles, as we see in our Sauiour Christ, which heard this, he saued others, &c. after which he cried, My God, &c. and this was the last temptation, therefore the greatest. For if this come once into the minde that wee suffer for euill doing, then will there bee no comfort. The Heathen would doe any thing for their countrie; yet would not lose their praise. And this is the cause why wee see many fall to heresies, because they cannot be in estimatiō as they would. The greatnes of this temptation did not driue him from the law, Psalm. 37. EueryEvery one will bee forward when others will speake well of him: but fewe doe learne here with Dauid to doe well though they bee ill vsed. And this did the diuel espie in the nature of men, therfore he saith of Iob, Hast thou not hedged him about? &c. Then let vsus trie our selues whether such reproches will driue vsus from our duties: for if they doe, all is not well: but if thou see they doe not, then take comfort, and know that thou must approoue thy selfe to God, and not to men; which to doe, is an argument of faith, as in Samuel, 1. Sam. 12. Dauid, though his sinne was not knowne, yet he crieth, Against thee hauehave I sinned. Then if thou canst be sorrowfull for thy secret sinnes, though men speake neuer so wel of thee, and neither wil, nor can accuse thee, thou hast saith. Thus then briefly reproch and discredit amongst men must not driue vsus from well doing: neither must praise and credit among men make vsus fauour our selues in our sinnes, or take greater libertie to our selues.
He swarued not from God law: but we see, that if wee be mocked, wee will mocke againe; if we be reuiled, we will reuile againe. But Dauid would not so doe: as wee see by his doings when She…i cursed …m, 2. Sam. 16.
These are true notes of repentance, when men can charge themselues more sore than others will: and that they labour to approoue themselues to God, which tri…th the hearts.
The proud. Faith maketh humble, but infidelitie maketh proud. Habac. 2. for by faith we know that we hauehave no goodnes, are full of corruption, disposed to euill, and vnfit to goodnes; and this humbleth. But they that know not these, are proud, whatsoeuer they seeme to be. Such are those that contemne the threatnings, and will continue in their sinnes. For faith in the commaundement humbleth and throweth vsus downe: and faith in the promises doth make vsus with feare to waite vponupon God, and to bee humbled. They are humble to their brethren, which are humbled to God in their heart: and they that are proude and contemne their brethren, are not humbled in their heart. For if they did see that the Lord had forgiuen infinite sinnes to them, then would they forgiue a few to their brethren. Secondly, if they considered, that whatsoeuer they hauehave, they hauehave it for their brethrens profit, then would they be humble to them. Thirdly, if they knewe that there is no difference but by grace, then, &c. Can we not forgiue? then are we proud. Can wee not deuour iniuries? then are wee proud. For our owne sinnes being not forgiuen nor cared for, therefore wee cannot forgiue others, nor regard them. Humilitie is a true marke of Gods children, and pride is a note of the wicked.
Vers. 52.
I remembred thy iudgements of old, O Lord, and hauehave been comforted.
HE sheweth how hee was staied, namely, by looking into the iudgements of God against the wicked, & his deliuerance of the iust. It is not then the good nature of men, the wisedome, &c. that can comfort against reproches, but rather make worse; but it is the word that comforteth. Thereby hee knewe that howsoeuer the wicked florished, yet they should perish; and howsoeuer the godly be afflicted, yet they shall be rewarded. Peter speaketh against these mockers in the last chapter of the second epistle, The world shall perish in fire: where he teacheth to answere them, that it is as easie for God to destroy the world with fire, as it was with water, seeing hee hath spoken it. So Dauid, when hee was brought to say, My God why hast thou forsaken mee? then hee staied himselfe by this, Our fathers trusted in thee. So Psal. 67. I will remember thy workes of old. So Psal. 119. part. 15. by all which he sheweth that as God had done, so he would doe still.
He remembred all the iudgements of God: so Heb. 11. by all the works of God shewed in his children, it is prooued that we must suffer affliction patiently. So Psalme 106. Then Gods people must hauehave a multitude of examples; that if we profit not by one, yet by another: if no… by a …ewe, yet by many: for so hauehave the children of God done from time to time. This then is the cause why men faile in reproch, or any other crosse, because mē hauehave no… store of examples out of Gods word, especially out of the stories, to strengthen them: for if they would looke into the word, and gather them, they might be staied. If this man were strengthened by former workes, how much more ought we which hauehave many moe▪ especially this, Act. 17. that the Sonne of God hath suffered that hee may iudge all the world: so the great workes of God in the Apostles time, the great workes of God in the dayes of Queene Mary; and in th…se daies the iudgements of God are on many that hauehave daili…d with his word, in giuing them ouer to heresies: Then how ought we to be comfor…ed with the assurance that God will come to iudgement?
Obiect. This so…meth hard, that hee was comforted in Gods iudgements, whereas in another place …e s…ith, … feare because of thy iudgements.
Answ. Although they feare the iudgements in their flesh, yet they dare approue them to be Gods iudgements, as Dauid saith, O God of my righteousnes: not comparing them to God, but to the wicked, and looking to that promise which in grace hee hath made to vsus; yet not in all our life, but in some righteous cause that we hauehave in hand, as Steuen did. Then if men euer feare at the iudgements, and nothing else, the heart is not yet vpright; for they are sinners: therefore wee must labour to feele comfort by them, in knowing that wee are sheepe, not goates, that we shall hauehave a reward, and that the wicked shall be throughly punished. For otherwise the diuell will buffet vsus, in seeing those that men call wicked, how yet they florish and the godly are in miserie. Then hauehave wee truly profited by the word, when with comfort wee can behold Gods iudgements, as is often said, Come Lord Iesus, come quickly. For the childe of God is not afraide of …uill tidings, Psal. 112.
Vers. 53.
Feare is come vponupon me for the wicked, that forsake thy law.
THis agreeth well with the former, which was a spirituall ioy: for when hee seeth that the Lord will iudge, and that hee is guiltlesse, he is comforted: but when he seeth the wicked sinne, and by sinne prouoke Gods iudgements, because they are his flesh, and because they are Gods image, therefore hee feared. The zeale of Gods glorie causeth Gods children to feare: as Elias, …onelyonly, &c. and Dauid, My zeale hath, &c. and their owne sinnes, as Psal. 119. part. 15. Gods children then are afraide when they see the glory of God defaced, and men runne to their own condemnation. And here is a difference betweene true ioy, and worldly in Gods iudgements, Prou. 24. 1. Cor. 5. the one, because their hearts desire is fulfilled: the other, that sin is punished, that Gods glorie is reuenged, and that they are deliuered: for in respect of the parties punished, they feare, as Christ ouer Ierusalem mourned: and this is vsuall in all the Prophets, when they see the iudgements of God approach. Here is a difference betweene the zeale of the worldly, and of the godly: the one when he …eeth a sin done he laugheth, and reioyceth: but the other feare, as, The rebukes of them that rebuke thee are fallen vponupon me. The former is the cause that many fall by Gods iudgement into those things which they find fault with in others. The other is a true note of faith, to feare for the destruction of the wicked, which they themselues feare not. But this is especially, when they see a professor fall, for that grieueth them greatly. The third difference is, that Gods children when they are comforted, they also feare; for the regenerate part onelyonly is comforted, the vnregenerate part doth still feare; and there is good cause that it should feare; as Noah feared, and Dauid, Psal. 119. part 15. but the wicked hauehave no feare, but are ouercome with fleshly ioy: and therefore the Apostle saith, Phil. 3. Finish your saluation with feare, because of corruption, that either doth or may breake forth: as Dauid was afraide when he had sinned. Wee must then be comforted by Gods iudgements, but so that we feare. Secondly, we must thinke that sinne is not a small thing, not to be laughed at, but to be feared. Thirdly, that wee must bee touched for the sinnes of others, as if they were our owne. Fourthly, to forgiue iniuries against our selues, but to be greatly displeased and vexed for the dishonouring of Gods name. For all these are proper to Gods children.
When men take a carnall pleasure in Gods iudgements, they abuse the grace of God to wantonnes: but the children of God, as they ioy in their inward man; so doe they labour to be humbled by the law in their flesh, which otherwise would be proude: for the flesh would hold no meane, but either would be too sorrowfull, or else too ioyfull.
Thus Dauid mourned for the sinnes of others: so Paul saith the Corinthians ought to doe, 1. Cor. 5. and 2. Cor. 7. where he sheweth, that this was the estate of the whole Church, to mourne when any one member had offended. And this is not a new thing: for those are saued which mourned for the iniquities of Sion, Ezech. 9. Then we must be grieued for the sinnes of others, to shew that we are free from their sinnes, that we are louers of righteousnes, and desirous to glorifie God. And when this sorrow can worke in vsus a prayer for them that sinne, it will be an argument that we shall be comforted, and shall escape when the iudgement commeth. Then men ought to mourne for their owne sinnes: for if Gods children cannot be discharged, vnlesse they can mourne for the sins of others; how much lesse shall we be discharged, if we cannot mourne for our owne sinnes?
Vers. 54.
Thy statutes hauehave beene my *Or …songs in the house of my pilgrimage.
HE sheweth that he was not enuious against the wicked for their delights; but taketh a delight in another thing, that is, in praising God, that he might not be intangled with their pleasures. The remedie of sinne, that we fall not into those sinnes which others hauehave, is to feare least God punish some secret sinne in vsus, as he hath done in them: For God doth neuer let vsus fall into grosse sinnes, but to punish some other sinne we lie in, which is secret, and Not… ▪we will not come out of, because it is vnknowne. And if wee will not be intangled with the pleasures of the wicked, we must doe as Dauid doth here, so acquaint vsus with the word, as that we make our songs of it: that is, that we doe not onelyonly reade, heare, and talke grauely of it, but also make it our songs when we will be merrie, as Paul Coloss. 3. for where there is a delight, there men will euen be singing of it. And hereof come these spirituall songs in the Bible, to shew their great delight in the word. So (Ephes. 5.) Paul maketh this a signe, that we are full of the Spirit, when we can sing of them.
Here we are taught that our songs ought to be made of the statutes of God, and agreeable to the same, and not after our own will. This we see to be the matter of these Psalmes, the lawes, the promises of God, &c. The talking of godlines maketh worldly men heauie: but the children of God vse all worldly things as though they vsed them not, and then they are heauie when they displease God: but contrà, &c. The want of a spirit in singing, doth shew a great decay in godlines; and coldnes in this holie exercise argueth a coldnes in faith and true religion. Then if men obiect: Will you not hauehave men to be merrie? Yes, but yet with the word, otherwise their mirth is sinne. The want of this sheweth that men do not their duties with cheerfulnes, which thing is threatned in Deut. 28. 47.
Vers. 55.
I hauehave remembred thy name, O Lord, in the night, and hauehave kept thy law.
AS in another place, the name of God is a strong tower: to the former meanes he addeth this of prayer, to shew that without this the other are vnprofitable. In the night: First, that is, continually, because in the day also. Secondly, & simply, because he auoided the applause of men. Thirdly, cheerfully, because the heauinesse of natural sleep could not ouercome him. All these shew that he was wholy giuen to the word: as we see men of the world will take some part of the night to their delights. And in that he did keep Gods testimonies in the night, he sheweth, that he was the same in secret, that he was in the light: whereby he condemned all those that will couer their wickednesse with the darke. Let vsus examine our selues whether we hauehave broken our sleepes to call vponupon God, as we hauehave to fulfill our pleasures. All these meanes did the Prophet vse to keepe him from falling by the reproch of the wicked: which we also must vse if we will ouercome it.
Vers. 56.
This I had because I kept thy precepts.
AS God doth punish sinne by sinne; so doth he reward goodnesse with goodnesse: as that, To him that hath it shall he giuen. Matth. 23. for the Lord crowneth his owne gifts: so that if there be in vsus a louelove of Gods word, this beginning will God increase and blesse, so that riuers of water shall flow from him, Ioh. 7. and the little lumpe of leauen shall sower the whole.
If thou be wicked, God will punish one sinne with another, as in Saul. So Dauid, when he was not thankfull for his sleepe, he fell to adulterie, which was punished with murther. But if we be thankful for that we hauehave, we shall hauehave more. This then is the cause that we hauehave no more mercies, because we vse not them well which we hauehave: for if we could open our monthes wide, we should be filled, Psal. 81.