Works, Part 4 · Biblical exegesis 1 · Portion 9
PORTION. 9. TETH.
Vers. 65.
O Lord, thou hast dealt gratiously with thy seruant according vntounto thy word.
HE putteth the Lord in minde of his former mercies, and so comforteth himselfe. For when hee had saide that the Lords goodnes was ouer the earth, and that hee also had found the same, hereby hee comforteth himselfe in that hee shall receiue more. For God is not as man is; but take we neuer so much from his treasure, there is neuer the lesse: and the more hee giueth, the readier hee is to giuegive. Hee knewe that Gods gifts are without repentance, and that hee is not wearie of weldoing, but will finish the thing hee hath begunne: and nothing is more forcible to obtaine merciemercy, than to lay his former mercies before him. Here are two grounds: first, if he dealt with him well, when he was not regenerate, how much more will he now? and secondly, all the gifts of God shall bee perfectly finished. And here is a difference betweene faith and an accusing conscience: the accusing conscience is afraid to aske more, because it hath abused the former mercies: but faith, assuring vsus that all his benefits are tokens of his fauour, bestowed on vsus according to his word, is bold to aske more, accusing our selues of our vnworthines, and labouring to come out of our sinnes.
When he asked according to Gods word, he made the word a rule of his prayer, which assured him that his prayer should bee heard, we must not then abuse Gods mercies, least they accuse vsus: but if wee accuse our selues, then let vsus see if they hauehave been giuen according to Gods word, and then may we aske new.
Vers. 66.
Teach me good iudgement and knowledge: for I hauehave beleeued thy commaundements.
HE maketh this prayer oft, but we doe not so; and therefore the vanitie of our prayers is rebuked, which so often aske other things, and so seldome aske this. Hee was the man of God, regenerate, therefore he maketh this spiritual request; which though carnall men mislike, because they cānot conceiue of the word, yet it is a signe of faith. He maketh this prayer though he beleeued; because his knowledge was in generals, but his practise in particulars: therefore if God in the particulars did not direct him, he should faile in doing. Hereof commeth it, that the learnedst men are deceiued in particulars, because they rest in their generall knowledge. Example of admonition: we hauehave generall rules to teach vsus to admonish; but when we come to practise in particulars, then must we either hauehave the new grace of God, or else we shall faile in the practise.
If this man that beleeued prayed thus; how much more ought they that beleeue not? And they that beleeue generally, must confesse their blindnesse in particulars: and therefore they should pray for it.
Although ignorance be helped, yet it is not altogether cured, therfore hauehave we need to pray. Secondly, because our knowledge is in generals, but practise is in particulars, and therein must we hauehave a new assistance: Therefore when wee hauehave not good successe in our busines, wee must not, as men are wont, lay the fault on this or that; but wee must see the cause in our selues, who although we hauehave the generall rule of our doings; yet faile in the particular practise thereof.
I beleeue. He confesseth that all wisedome was in Gods word: and this although we confesse, yet in practise wee often thinke that some wisedome of men must be added thereto. But hee confesseth that all wisedome is in the word, and that it is sufficient to make men perfect.
Vers. 67.
Before I was afflicted, I went astray: but now I keepe thy word.
THis is another reason which moued him to pray, that hee might not be as a horse alwayes beaten; but teach me that I may preuent these beatings. If I be taught of thee, I misse not; if I be not, I erre. In prosperitie I could not seeke to be taught, but in affliction drawe me thereunto, so that now I desire to be taught of thee. If prosperitie made this man worse, seeing we are in prosperitie let vsus be iealous of our selues, and now seeke for that, which God will bring vsus to by affliction, and which will bring affliction vponupon vsus. If hee will heare when wee humbly crie in affliction; how much more if wee make our humble suite in our prosperitie? Afflictions come because we will not iudge our selues; then it is a blessing to hauehave the word to iudge vsus, and the Preacher to rebuke vsus, that our wanton lusts may be corrected. Then wee are fond, if wee will bee wearie of the word, or of daily admonition.
If the word helpe in affliction, how much more in prosperitie if we tend thereto? Whom God loueth, hee correcteth: and wee shall know that God loueth vsus when we are corrected, if we be made better by it: for in it selfe it is a punishment of sinne, but when in the death of Christ it is sanctified to vsus, so that it maketh vsus dye to sinne, and that sinne is loathsome to vsus; then is it a token of Gods fauour. For afflctions are common to all, Eccles. 9. but when we profit by them, then are they good to vsus. For if good things become hurtfull, if they bee not sanctified: much more shall afflictions, if they bee not sanctified in the death of Christ, to make vsus examine our wayes, and see our sinnes, and to driue vsus to Christ. But the wicked are eitherNote. worse, or no better. Then wee must profit by them, or else we make away for a greater punishment.
Vers. 68
Thou art good and grati…us: teach me thy st…tutes.
HE desireth to be taught by God, that whether hee were in prosperitie or trouble, hee might liue well; because prosperitie would make him forgetfull, and affliction would ou… whelme him, if God did …ot teach him. This must teach vsus, that in what state soeuer we be, we desire to be taught of God, otherwise we shall false. After he had shewed that he keepeth Gods commanden e…ts, he craueth for grace, where he pleadeth not his merit. Though he kept the word, yet he prayeth that he may still be raught, because he kn…w not all, and because he was r…adie to e…e both in practise and iudgement. And t…s must teach vsus not onelyonly to desire to be taught when we e…e, but euen when we do… well▪ Hee pray…th especially for the teaching of the spirit.
Vers. 69.
The proude hauehave imagined a lye against mee: but I will keepe thy pr…cepts with my whole heart.
HE sheweth another cause why hee would be taught, and that is, hee hath to fight with the world. And wee hauehave the same causes, as our corruption, and the world. The world loueth none but her owne. And if we were as zealous as others hauehave beene, wee should be as sore troubled. For they are enuious, and if wee should fight with them with their owne weapons, wee were too weake, and therefore wee hauehave neede to bee helped of God.
Proud. Faith humbleth, and infidelitie maketh proud. Faith humbleth, because it letteth vsus see our sinnes, and the punishments thereof, and that we hauehave no dealing with God but in the mediation of Christ; and that wee can doe no good, nor auoide euill, but by grace: but when men know not this, then they thinke much of themselues, and therefore are proud. Therefore all ignorant men▪ all heretikes, and worldlings, are proud. They that are humbled vnderunder Gods hands, are humble to men: but they that despise God, doe also persecute his seruants.
By proude, he here meaneth them that had good gifts: to teach vsus, that though wee bee persecuted of them that are in high places, yet this is the manner of Gods people. These first mocked him, part 7. then they did him iniurie, part 8. and here they deuise suttle deuices against him: and this is the continuall practise of the wicked. This is a great temptation, to set a faire face vponupon an euill cause, and to deface a good cause; as is noted by the Hebrue word. This was great grace that he could withstand it. The way is to approue our selues and our cause to God: for if we depend vponupon men, then shall wee be amazed. This maketh that true, which is Eccles▪ 8. that it happeneth to the good as though they were euill, and contra. This is the practise of the Familie of louelove, to raise vp euill reports against the cause of true religion, and against the persons, and they preuaile much. This is the practise of men in these daies, to deface the persons by calling them Puritanes, and the cause that it will ouerthrow states.
With my heart. The word must hauehave the whole heart, and not a part: or else we shall not outstand this temptation. He meant that he did throughly meditate; not that hee did nothing else. For want of this, we see that many being well coloured with the word, yet doe shrinke when euill reports arise.
Vers. 70.
Their heart is sat as grease: but my delight is in thy law.
HE further sheweth the daunger of this temptation: for as they were suttle to deuise wickedly, so were they able to bring their wickednesse to passe. For by this speech he meaneth that they had all things at their owne will, and were through their riches in great authoritie.
I delight. He sheweth how hee ouercame this; by fatting his heart with the word, as the wicked fatted themselues by their riches; or else he should hauehave been carried away. Then let vsus neuer rest in reading or hearing the word, till wee come to such delight in it, as that we fat our selues with it, as the worldlings doe with their riches.
If wee could doe this, then should we easily take our hearts from these earthly things: for this is the cause that men set their delight on earthly things, because they know no better. And that they may finde this delight, it is needfull that they finde comfort in the promises, by the forgiuenes of sinnes, by the assurance of Gods fauorable prouidence in this life, and euerlasting life afterward: which when they feele and finde, then shall the word be so sweete, that they shall forgoe all things for it. Till wee come to this delight, temptations will daunt vsus; but if we once can come to this, that wee can make the word all in all, that is, our glorie, our honour, worship, riches, fame, credit, pleasure, &c. then shall wee bee soone brought to accompt these outward things as nothing; so that wee may ha…e and enioy the benefit of the word, and the comfort thereof.
Vers. 71.
It is good for me that I hauehave been afflicted, that I may learne thy statutes.
HE vttereth the same thing that he did before, but hee addeth somewhat thereto. First, he saith, that it was good for him that he had been afflicted: noting the goodnes and merciemercy of God in taking riches, health, &c. from him, and giuing him affliction which turned to his good. Riches, health, &c. are the good blessings of God▪ but …ll manner of affliction, as sicknesse, pouertie, &c. of themselues bee euill, because they are the …agges of Gods curse, and punishments of sinne. How then can it come to passe, that good things should become euill, and euill things become good? The good blessings of God, when by our corruption they are abused to wantonnesse are made hurtfull vntounto vsus, because they make our condemnation greater: but these crosses, when in the crosse of Christ they are sanctified vntounto vsus, then are they good, for as much as they worke a care in vsus to keepe the commaundements.
Where he saith it is good that he hath been afflicted and not, that I am afflicted, it agreeth with that which is in the epist. Heb. 12. No affliction is ioyous for the present time: for in pouertie there are no riches, in sicknes no health, &c. wee must not then looke presently when any crosse comes, to say it is good: for this commeth afterward, when we hauehave been so exercised with it, as that we are more humbled vnderunder the hand of God, and hauehave some greater ca…e to please him; when I say wee hauehave been thus exercised, then will the crosse bring the quiet fruite of righteousnesse, and then shall we say, it is good for vsus that we hauehave been afflicted. But if we be impatient; or if the crosse make vsus either more carelesse, or no better than we were before, that crosse is but a preparation to another▪ &c.
I will learne, &c. Because there is none but he will vowe and promise amendment, when the hand of God is on him, but the children of God alone reape fruite afterwarde; therefore in these words doth the Prophet seuer himselfe from the wicked: and whereas he said before that he did keepe the commandements, noting a present fruite of his affliction; so he now moreouer addeth, that he will keep them, noting that the vse of his trouble should continue with him for euer. Let vsus then consider of this, all of vsus either at one time or other hauehave vowed somewhat to the Lord; let vsus see if we be now carefull to keepe and performe it: if we be not, our affliction hath done vsus no good, we hauehave no profit by it.
Vers. 72.
The law of thy mouth is better vntounto me, than thousands of golde and siluer.
HEre he noteth one fruite of his affliction, that he was brought to make such account of Gods word, as that hee preferred it to infinite numbers of gold and siluer. And truly if we consider that it is the word of God that sustaineth vsus in our trouble, and is our comfort, we cannot then chuse but make much of the word. No number of goods can helpe vsus in miserie, and if the word doe that which al other things cannot doe, very meet it is that the word should be preferred to all other things whatsoeuer.