Exposition Upon Select Psalms, Biblical commentary · Psalm 116
The Argument of the CXVI. Pſalme.
Of this Pſalme, there are fiue partes. The firſt, he profeſſeth his louelove toward God, and he adjoyneth and amplifieth the cauſe of this louelove, vntounto the 7. verſe. Secondly, by ſaith he gloryeth with his owne ſoule Thirdly, he gloryeth with God, vntounto the 10. verſe. Fourthly, hee confeſſeth his owne weakneſſe, which was ſometime in him, and that by a compariſon of the faith which the… he had, vntounto the 12. verſe. Fiftly, he taketh purpoſe to render thanks vntounto God.
The CXVI. Pſalme.
1 I louelove Iehova, for he heareth my voice, my deprecationes.
2 For he hath bowed the eare vntounto me, when I called vponupon him in my dayes.
3 And when the dolours of death compaſſed mee about, and the griefes of the graue met me, finding anguiſh and ſorrow,
4 I called vppon the name of Iehova, ſaying, I beſſeech thee, O Iehova deliver my ſoule:
5 Gracious Iehova and righteous: Our God, I ſay, mercifull,
6 Iehova preſerving the ſimple when I am brought to nothing, he beſieweth ſalvation vponupon me.
I LoueLove Iehova] The firſt parte of the Pſalme as we hauehave ſpoken, in which he profeſſeth that louelove, whereby hee loved God. Alſo, louelove is ane certaine affection in the hearte, whereby any man carneſtlie deſireth the communion & conjunction of that thing which he loveth: whatſoever thing ſurely it be. But if the louelove of any man towarde another be very fervente, then verely he who loveth, deſireth himſelfe to be made one, & as it were one man, with him whom he loveth. Paule expreſſeth the force of this louelove, when he ſaide, O Corinthians, 2. Cor. 6. 11. 12.my mouth is opened towarde you, mine heart is made large. Ye are not kept ſtraight in vsus, but ye are kept ſtraight in your owne bowels. By which words indeede, hee ſheweth by the affection of his louelove toward the Corinthians, that his heart was ſo enlarged, that he received them, as it were, within himſelfe, and into the boſome of his heart, and that hee became, as it were, one man with them. The louelove of God is, whereby we deſire the communion & conjunction with God.… Cor. 5, 6, 8. Paule ſayeth, Wee are hold though we know that whiles we are at home in the bodie, we are abſent from the Lorde. Neuertheleſſe wee are bold, and louelove rather to remooue out of the bodie, and to dwell with the Lord. From whence proceedeth this Pauls approbation? ſurely from that louelove of his Lord, who as hee ſayeth in the ſame Chapter, verſe 14. The louelove of Chriſt conſtrayned him, and continually carryed him forward vntounto the Lord. And this is the cauſe wherefore we ſighing, wait for the comming of Chriſt: For the louelove whereby wee embrace Chriſt, earneſtly thirſteth for that conjunction with Chriſt. There is alſo another thing that is required in this louelove, that is, that for the louelove of Chriſt, wee would be willing to looſe the moſt deare things whatſoever we hauehave in this life. So Chriſt ſpeaketh in Luke: Luk. 14. 20.If any man come vntounto me, and hate not his father and mother, and wife and children, and brethren and ſiſters, yea, and his own life alſo, he cannot be my Deſciple. By which wordes, Chriſt ſignifieth, that his louelove is to be bought, yea, with the hatred of thoſe thinges which are moſt deare, if it can no otherwiſe be obteined. And this indeede was Davids louelove, which hee profeſſeth in this place. Such ſhould al our louelove be, who profeſſe the ſame God with him. And in this reſpect wee are chiefely moſt happie, becauſe wee hauehave that God of Abraham, Iſaac, Iahakob, and David, whom we may louelove, whome wee may worſhip. For he heareth] This is an argument of louelove frō the benefite of his deliverance, from whence aroſe a certain earneſt feling of the merciemercy of God toward him. Marke then, that the knowledge of the goodnes of God, and the ſenſe of his mercy and louelove towarde vsus, continually goeth before our louelove toward him. He loueth vsus (ſayeth IOHN) not becauſe we hauehave loued him firſt. 1. Iohn. 4. 19.For it is impoſſible that any man can louelove God, vnleſſe that now firſte that louelove of God in Chriſt Ieſus, be powred out in his heart by the holy Spirit. Dauid in every place profeſſeth his louelove toward God,Rom. 5, 5. hee giveth an account thereof continually from the mercy of God toward him. I wil louelove thee (ſaith he) frō my very moſt inward bowels, And what is the reaſon?Pſal. 18. 2. Iehova is my ſtrength, Iehova is my rocke and my ſtrong tower, &c. By which words indeed, he declareth the cauſe wherefore hee ſo much loved GOD, that it was the mercy of God toward him. But if verely we wil louelove God (for except we louelove him, we are miſerable) and if we will ſet our affection vponupon God, we hauehave neede of nothing ſo much then of diligent marking of all his benefites, which he continually heapeth vpō vsus. For theſe ar ſo many teſtimonies of gods louelove toward vsus. Now wee hauehave ſaid, that the louelove of God towarde vsus, is the cauſe of our louelove toward him. Wherefore, to the end that wee may louelove God from our ſoule, every particular benefite of God, ſo farre as it is poſſible, is to be marked by vsus. For ſurely the cauſe wherefore our harts burne not in that louelove, where in they ought to burne towards God, proceedeth from this, that we conſidder ſo ſlightlie his benefites toward vsus, eſpecially that greateſt benefite of all, the benefite of our Redemption in Ieſus Chriſt; for while his benefites are nor weighed, there is no ſenſe of his louelove toward vsus. And when there is not a feeling of his louelove towarde vsus, howe can it come to paſſe, that wee can louelove him? He heareth my deprecation] Therefore the prayers went before the benefites of God, and the ſenſe of his mercy. For by thoſe degrees, we come as it were vntounto the louelove of God. Firſt wee ſeek at Gods hands any benefite, whether it be Temporal or Spiritual. Then after we hauehave gotten the benefite, wee feel his mercy & louelove toward vsus, as the fountain frō which that benefite flowed. Finally, from that ſenſe of the louelove of God toward vsus, that our louelove again towrad him aryſeth. Wherefore, to the ende, that any man may earneſtly louelove the Lord, his prayers ought to be continuall; for of continuall prayers and ſupplications, continuall benefites of God come vntounto vsus, which are ſo many teſtimonies of that his louelove toward vsus in Chriſt. For he hath bowed] Hee openeth vp at greater length, the reaſon immediatly preceeding of his louelove, & he abydeth in amplifying thereof, vntounto the 7. verſe. In my dayes] Hee vnderſtandeth the dayes of affliction and anguiſh, as the verſe following maketh manifeſt. In this meaning, the word of [daye] is taken.Pſal. 137, Remember againſt the Edomites of the day of Ieruſalem, that is, of the affliction, whereby the Edomites afflicted the Church. So Ieremy in the Lamentation 1. 21. For times, metonymically in every language, vſe to be taken for miſery in times and dayes. We ſee therefore in this place, that affliction thruſted David forward to praiers. For the feeling of miſery, ſtirreth vppe the petition of mercy. Neither doth any man earneſtly pray vntounto God, but he whom his owne miſerie mooveth. Conſidder therefore, firſt the fountayne of that louelove which he ſet down, to wit, the ſenſe of miſery, from thence proceed prayers; from prayers againe aryſeth the benefite of deliverance; from the benefite of deliverance, commeth the feeling of the louelove and mercy of God; from the ſenſe of the louelove and mercy of God, proceedeth againe our louelove towarde God. This therefore is the firſt degree of our bleſſedneſſe, that wee our ſelues feele how miſerable we are, & it is good to be afflicted. It is good for me (ſayeth Dauid) that thou haſt humbled me. Looke the effects of afflictions. Affliction cauſeth patience, and patience, experience, and experience hope alſo hope maketh not aſhamed For although the roote ſeemeth to be bitter, notwithſtanding it bringeth foorth at length ſweet fruites. And when the dolours of death compaſſed] He declareth againe more plainely,Heb, 12. 11 the thing that immediatly before hee had ſpoken, And firſt, hee ſetteth before our eyes, that preſent daunger, in the which hee was placed. Then he ſetteth down his ſorrow, proceeding from that danger and perill. Thirdly, the deliverance after the dolour: And wee hauehave theſe things vntounto the 7. verſe. Firſt, therefore he paynteth out vntounto vsus his dangers, in theſe words: And when the dolours, &c. By which words, he meane thane moſt dangerous and moſt imminent perril, Looke 2. Sam. 22. 5. and Pſal. 18. 5, David being conſtitute in this perrill and anguiſh, almoſt hee was driven to a certaine deſperation; for, as we ſhal ſee hereafter, in the 11. verſe. hee burſteth foorth into wordes of infidelitie, and accuſeth Samuel of a lie, as if hee had promiſed him the Kingdome of Iſrael, not of the Spirit of God, but of a fleſhly mind. From whence we learne, how great the force of afflictions & ſorrow is, yea, in the very godly. Neither ought we raſhly to judg of the dolour and impatience of men, when they ar grievouſ…e afflicted and exerciſed vnderunder the hand of God. Dauid complayneth in another place:Pſal. 32▪ …. When I held my tongue (ſayeth he) my bones wore away, in my roaring all the day. Where he profeſſeth, that for a time in his afflictions, he rather roared like a Lyon, then vttered the voice of a man. Anguiſh, &c.] In theſe words, he openeth vp his ſorrow which aroſe from the preſent danger. I called vppon the name] Here wee hauehave the deliverance out of the danger, after the ſorrow. Firſt he declareth, that he calleth vponupon the name of Iehova, & this was the firſt grace, and a certaine preparation to the deliverance following. For ſurely, if we will compare this gift of praying, with temporal deliverances whatſoever, the gift of prayer is a certaine greater gift, then are all theſe temporall deliverances, and hee who hath gotten but only the Spirite of prayer in afflictions and daungers, hath gotten more at Gods hande, then if he had gotten this preſent life, and al temporall deliverances; and it is certaine, that he to whome God hath given that his …pirite, whereby hee may pray, that hee ſhall not praye in vaine, but ſhall get a deliverance, either temporall or everlaſting: from whence Paule prooveth the certainty of the glorie to come by that reaſon,Rom. 8. becauſe the Spirite maketh interceſſion for vsus, with ſighes that cannot bee expreſſed. We hauehave the ſumme of Davids petition comprehended here. I beſeech thee Iehoua (ſayth he) deliver my ſoule] Then he craveth deliverance. Marke then, When affliction oppreſſed David outwardly, and ſorrow within, that is, his affaires were no waies in an good eſtate, neither was the diſpoſition of his mind quiet, then God would not take David out of this life, being thus diſpoſed & afflicted. For if death had ſeazed vppon him, being thus afflicted, ſurely not onelyonly the preſent life, but the life to come had bene brought into danger. But, having firſt ſent his ſpirit, he reformed Davids mind within, and bowed it to prayers. Then he delivered him out of danger. Mark then, that the godly are oft brought to an extreame danger, yea, not only externally, but alſo they are in an evill caſe within, and are at ſome times driven into a certaine deſpaire, in the which, they being now placed, if God would bereaue them of this life, or would ſuffer them to be oppreſſed, they ſhould be in daunger to looſe that other life. But God vſeth thus to deale with his owne, that hee taketh them not out of this life, except they be well diſpoſed in ſome meaſure in their ſoule, & well furniſhed with his Spirit: When contrariwiſe, he ſuffereth the wicked, being in an evill caſe, and driven into deſperatiō to periſh, their ſouls not being turned vntounto him, before their laſte breath go out. Obſerue ſecondly: We ſee that Davids laſt refuge is here vntounto God. Good and evill men are alike ſubject vntounto the afflictions of this life, before they come vntounto the laſt daunger, the wicked appeare ever to be in the better eſtate, for all things that belong vntounto this worldly life, are for the moſt parte readie at their hande, yea, they hauehave very many deliverances: But when they come to the laſt daunger, and when all the helpes of this worlde fayle, then the godly are in ane over farre better caſe, and whoſoever they be that put their truſt in GOD; for God is a refuge vntounto them: But the vngodly ar driven into deſpaire. Gracious Iehova] Here followeth the effecte of Davids petition, deliverance out of the preſent perrill. When (ſayeth he) I was vtterly brought downe, God beſtowed ſalvation vponupon me. He ſpeaketh not this rawlie and coldly, but hee deſcribeth his God accordingly to the purpoſe; firſt from his grace, juſtice and mercy; then from a general effect of theſe cauſes. Gracious] God is called gracious, becauſe of his meere grace, without the deſerving of men, he beſtoweth vponupon vsus, all his benefites. He is called [lust] becauſe he is true and faithfull in his promiſes. For Iuſtice, if at any time it bee conjoyned with deliverance (as when it is ſaide, that God is juſte, becauſe he delivereth vsus) then faithfulnes is to be ſeene in the promiſes: As Pſal. 31. 2. In thy righteouſnes deliver me. And Pſal. 51. Deliver me from bloud, ô God, the God of my ſalvation, and my tongue ſhall ſing thy righteouſnes. Finally, he is [merciful] becauſe he regardeth the miſerie of the afflicted. For mercy hath a reſpect vntounto miſery. Iehova preſerving the ſimple] That is, that generall effect, proceeding from the properties of GOD aboue rehearſed. The ſimple in this place are they who are deſtitute of mans helpe and counſell, and who in a ſingle minde, recommend themſelues vntounto God. This deſcription of God, is applyed to the following effect of Dauids deliverance. For thoſe godly men, if at any time they hauehave made mention of any worke of GOD, they deſcribed God the worker thereof, according as it aggreed with the worke, and they called him, either juſt or powerfull, or wiſe or merciful. Paule going about to ſpeake of quickning,Epheſa. 4. aſwell of the Iewes, as of the Gentiles: firſt hee deſcribed God, frō the cauſe of quickning, to witte, from his mercy. God (ſaieth he) who is rich in mercy, becauſe of his great louelove, whereby hee hath loved vsus, hee hath quickened vsus together with Chriſt. That is, hee had conſiddered diligentlie the benefite of quickning, and felt it intirely in his ſoule. From thence he aſcendeth, to the cauſe it ſelfe, to wit, to the mercy of God. For they who meditate earneſtlie, concerning the effects of God, thoſe ſame men alſo, doe not les ſeriouſlie panſe of the cauſes & of the effects which are in God, & they glorifie God in them; and every man ſurely, as hee weigheth the effects and benefites of God; ſo hath he an apprehenſion, either more light, or more weightie of God; ſo that wee may gather, yea, of the very naming of God, how much men are mooved with the workes of GOD, if at any time they ſpeake of them. For if in the meane time, that they ſpeake of the workes of God, they name not God with that reverence which is due, ſurelie that is an evident, that there is but a light apprehenſion onelyonly of Gods workes.
7 Returne vntounto thy reſt, ô my ſoule, ſeeing Iehoua is beneficiall toward thee:
8 Becauſe thou haſt delivered my ſelfe from death, mine eies from teares, my feete from falling.
9 I will walke continually before Iehova, in the countreyes of the living.
REturne vntounto] The ſecond parte of the Pſalme; The glorying of faith, both in his owne ſoule, and likewiſe before God; And firſt he gloryeth in his owne ſoule. Returne (ſayeth hee) ô my ſoule vntounto thy reſt] Hee oppoſeth this reſte or peace, to anguiſh & ſorrow, of the which hee had ſpoken before in the third verſe: As if he ſhould ſaye; Diſquiet not thy ſelfe any more, neither be in any ſorrowing, but nowe at laſt quiet thy ſelfe: The cauſe is adjoyned. For God is bountifull vntounto thee] The reaſon then is taken, from the preſent benefite of God. It may be asked in this place, whether if the benefit of GOD, ſetteth the ſoule of the diſquieted man at reſt? Which if it be ſo, what is the efficacie of faith or hope, which is of a thing that is abſent? I aunſwere, ſeeing faith, vnderunder which hope is conteined, & the preſent enjoying of the thing, are two divers things: Faith indeede hath great ſtrength to quiet and pacifie the troubled minde: Notwithſtanding, the prefence of the thing it ſelf hath greater ſtrength to bring that matter to paſſe. Faith indeede, which reſpecteth that liſe to come, and as it were, exhibiteth it preſent to vsus; I grant, i…urniſheth a peace, that is aboue all knowledge: But how great ſhall this peace be, when we ſhall enjoy that life to come, fully and perfitly? That is not to be in ſilence pretermitted, that hee nameth Iehova to bee the authour of this benefite and deliverance: Iehoua (ſayeth hee) is bountifnll vntounto me] Hee ſaid not …awlie & nakedly to his ſoule, becauſe thou haſt delivered mee from preſent danger, but he nameth God to bee the author of the deliverance, from thence aryſeth that reſt. For God himſelfe, the author of all benefites, is a thing ſomewhat more excellente, and the conſcience of God the chief worker, hath greater ſtrength to quiet the mind, then all the benefites of GOD hauehave, for (if we ſhall ſpeake properly) not ſo much the gift it ſelfe, as the well willing hart of the giver, quieteth our mind. That peace which proceedeth onelyonly from benefites temporall and worldly is deceivable, ſuch as was the peace of that rich man, which after that his barnes were enlarged and filled full, promiſed to his ſoule in time to come, all peace and happineſſe. But what heard he then: O foole (ſayeth he) they ſhall take away thy ſoule from thee this ſame very night. Luk. 12. 20Becauſe] Now he gloryeth before God, as if he ſhould ſaye, I ſhall not periſh nowe, but I ſhall liue among the living; for this is it which he ſayth, I ſhal walk alwaies in the land of the living] and not only, ſaith he that, but he ſaith, I will liue before Iehova, that is, I wil liue juſtlie & vprightly; ſo that by mylife, God ſhal be glorifyed; & this is not without a cauſe adjoyned. For vnles we walk before God in this life, while we liue we ar dead, as the apoſtle ſpeketh of that widow,… Tim, 5. 6 which liveth in pleaſure, While ſhe is living, ſaieth he, ſhe is dead. Alſo, he taketh the reaſō of his glorying, from the gift of God it ſelfe, which by three degrees is amplified. Thou haſt deliuered my ſelfe (ſayeth hee) from death] Yea, and not only that, but thou haſt delivered me frō al ſorrow] Yea, and not onelyonly that haſt thou done, but thou haſt delivered me from all impediment, which could be able any way to procure ſorow vntounto me Learne out of this place firſt, that there is no mater of glorying, but in the grace of God alone,Rom. 3. … & in god alone, when is the glorying (ſaith Paul?) it is excluded by what law? by the law of workes? No waies yea, by the law of faith. Whereby hee ſignifyeth, that there ought to bee no glorying in our owne workes, no, not ſo much, in deede, as in the workes of regeneration. For Abraham himſelfe, being regenerate, had not matter to glorie in workes before God. For the works of regeneration, were even now al done; wherefore, he that deſireth to glory, let him glory in Chriſt alone, and his merites. Secondly marke; David ſpeaketh here of his owne deliverance, as if it were full & perfite. But ſurely thereafter hee was layde out to many and great dangers, and hee was in diſpleaſure: Wherefore of neceſſitie, here he hath a reſpect to another deliverance, and to another life, then to this that is preſent. For it is not likely to be true, that ſo godly a man gloryed ſo much of this temporall life, in which none of the godly at any time, ever contented themſelues. But to the end I may ſpeak of thoſe Fathers, who lived before Chriſt, they indeed reſpected continually vnderunder figures, as it were, and ſhaddowes of temporall things, things everlaſting: and in their temporall deliverances and benefites whatſoever, they looked within that everlaſting redemption, and all ſpirituall and heavenly things: And almoſt all thoſe temporall things, & earthly was given them, as ſhaddowes of the Spirituall bleſſings in Ieſus Chriſt. Alſo, al thoſe Temporal benefites ſhould be ſo many earneſt-pennies vntounto vsus, of that Spirituall and heavenly life, and perfite redemption, which then we ſhall attayne vntounto, when Chriſt the ſecond time ſhall come.
10 I beleeved when I ſpake thoſe things, I had ſpoken aboue meaſure.
11 I had ſaid, making haſt: Every man is a lyar.
I Beleeued] The fourth part of the Pſalme, in which hee confeſſeth his weakneſſe, yea, and his former infidelitie alſo; and he cleareth the ſame by a compariſon of this preſent faith. The meaning is, when I partly thus gloryed in my owne ſoule; partly before GOD, faith triumphed in my ſoule. Paule applyed to himſelfe theſe words of the Prophet, and after this manner he recited them: I beleeued (ſayeth hee) & for that cauſe I ſpeak] vntounto you O Corinthians,1. Cor. …. 1…. of that ſpiritual and eternal life, leaning to this faith or confidence, that I myſelfe at ſometime hereafter, ſhould aryſe from death. For the things which anie man ſpeaketh vntounto others of God, of Chriſt, of his benefites; firſt of all, they muſt be beleeved of him, that is, they are to be applyed, to the ſoule of the ſpeaker: For ſo it ſhall come to paſſe, that as the Apoſtle ſpeaketh, we ſhal … a greater libertie and evidence in ſpeaking. When he ſaid in that place, let vsus hauehave ſuch an hope, that is, confidence of ſo glorious a miniſtery, we vſe great freedome in ſpeaking. I had ſpoken] This much concerning his faith for the preſent, here followeth the infidelitie and weaknes, which was ſometime in him, and which hee illuſtrateth by his preſent faith. Firſt in theſe words, is conteined a propoſition of th…ſe ſpeeches, which proceeded from infirmity, they went beyond meaſure, I had ſaid] The expoſition of the propoſition: As if he ſhould ſay; being rent away through a ſuddaine perturbation of the fleſh, I had ſaid: So he ſpak. Pſal. 31. I had ſaide in my haſt [every man] Theſe are the words which proceeded from a troubled mind: As if he ſhould ſay; Now I ſee that no faith is to bee given vntounto men, no not to very Prophets indeed. For Samuel ſheweth vntounto mee, that I ſhould come vntounto the Kingdome of Iſrael. But nowe in very deede, I finde in experience, that hee ſpake not prophetically by the Spirite of God, but that he hath ſpoken of his owne fleſhly mind & lyinglie: ſo David, through infirmitie, accuſed not GOD openly, but Samuel of a lie, as if he had not ſufficiently tryed out the will of GOD, but had tranſgreſſed the bounds of his calling. So Pſal. 31. 23. through a troubled minde, hee bu…ſted foorth into this ſpeech, I am cut off fr…m the ſight of thine eies. Ye ſee therefore, in what eſtate the affaires of the faithfull are, ſo long as they liue here. Now indeede through weakneſſe, they are thruſte down even to the helles: Then again, they are lifted vp by faith, vntounto the heavens; but at length, the victorie is faiths. David after that through weaknes, he had almoſt blaſphemed. Then next, through faith againe hee triumphed. It may come to paſſe indeede, that the fleſh in the firſt combat hauehave the maiſtery as it were, as the Apoſtle ſpeaketh. Rom. 7. The law of the members, maketh the man captiue to the law of ſin, which is in the members: Notwithſtanding the faithfull perpetually feele this in themſelues, that the laſte victory is of the holy Spirit, which ſurely is an evident, that the fleſh at length ſhall be vtterly vanquiſhed, & that the full and perfite victory ſhal belong vntounto the Spirite. This is not in the meane time to be paſſed by here, that David in glorying, vttereth a notable confidence; to wit, becauſe there was before a great weakneſſe: For in the combat of the fleſh and the Spirite, the more that any man is caſt downe through a feeling of his infirmitie, in that reſpect he is the more lifted vp through faith: The greater the ſorow be in the wraſtling, in that reſpect the joy and gladnes through the holy Spirite, is greater after the fight. Finally, this is to be conſiddered, that he ſayth, that haſtening thoſe thinges which were ſpoken by him, that is, he was mooved through a certaine ſuddaine motion of the fleſh. Of the which, mark the difference, betuixt that infidelity, into the which the godly at ſometime fal, & the infidelity of the wicked & rebellious. The godly at ſometime diſtruſt through a certain ſuddain motiō of the …leſh & weaknes. So Peter through infirmitie, denied the Lord: & in the very misbeleefe it ſelf, they feele ſome dolor, & they diſtruſt not ſo ſecurly, but burſt forth ſometimes into thoſe ſpeeches: O miſerable man that I am, who ſhal deliuer me from the body of this death! Contrariwiſe, the vngodly, they misbeleeue God, not of any ſuddaine motiō of the fleſh, but of an obſtinate malice, as thoſe did, who aſcribed the works of Chriſt, vntounto the divell; & all Heretickes, who after they are convict, by the teſtimonies of the Scripture; notwithſtanding, they maliciouſlie reſiſt the trueth. And from this it proceedeth, that the vngodlie, who diſtruſt through malice, ſeldome attayne they to mercy: the godly, who misbeleeue through the weakneſſe of the fleſh, they repente and finde merciemercy. Heretickes are ſeldome converted. Peter was converted, David obteined mercy, as in this Pſalme, and Pſal. 31.
12 What ſhal I recompenſe Iehova with? al his benefites overcome me:
13 I will giuegive openly, the received cup of all ſalvation, and I will prayſe the name of Iehova.
14 Rendring my vowes vntounto Iehova, even now before all his people, ſaying,
15 The threatned death is precious, in the eies of Iehova, to them whom hee himſelfe beareth at good will.
16 I beſeech thee, O Iehova, ſeeing I am thy ſervant, let me be thy ſeruant, the ſonne of thine hand maid, ſeeing thou haſt lowſed my bands, let my life be precious.
17 I will ſacrifice vntounto thee, the ſacrifice of thankſgiving, and I will prayſe the Name of Iehova.
18 I will paye my vowes vntounto Iehova, preſently before his whole people.
19 In the courts of Iehova his houſe, in the midſt of thee, O Ieruſalem. Halelu Iah.
WHat ſhall I] The firſt parte of the Pſalme, in which hee taketh adviſe concerning rendring of thankes vntounto God. In conſulting, he ſignifieth and profeſſeth, that hee is not able to recompenſe ſo many his great and manifold benefites; as if he ſhould ſaye: It lyeth not in my power to recompenſe Iehova, his benefites are greater, then that they are able to be recompenſed by mee. Hee propoſeth therefore firſt, that hee is not able to recompenſe Iehova; that is, to recompenſe his benefites toward him. Then he rendreth a reaſon, from the greatneſſe of the benefites of God. For the vnequal or ſurpaſſing greatneſſe of the benefites of God. For the vnequall or ſurpaſſing greatneſſe of the benefites of God, being conſiddered vppon the one parte, and his vnhability & weakneſſe being conſidered vponupon the other part, being overcome by the incomparable greatnes of the benefites of God, not knowing what to do, he asketh, and in a maner he cryeth out, What ſhal I recompenſe Iehova with?] As if he ſhould ſay; It lyeth not in my power, to recompenſe ſo many and ſo greate benefites of God. Then the argument is taken, not onelyonly from the greatneſſe of the benefites of GOD, but alſo from his owne inhabilitie, weakneſſe, and littleneſſe (to ſpeake ſo▪) In one worde, the mater is thus, the reaſō is from thence, that there is no correſpondence and proportiō, betuixt him & his ſtrength, and the benefites of God. For the dueties whatſoever of man toward GOD, are ſo farre away from that, that they can deſire any thing at Gods hande, that they are vnequall and vnable to recompenſe thoſe benefites received of God. What madneſſe is that then of thoſe men, who thinke, that by their workes, not onelyonly they recompenſe GOD, that is, recompenſe that benefites beſtowed vppon them, but that they alſo deſerue other new benefites, eſpecially thoſe great benefites, & life eternal? Wee learne againe here, that ſuch is the liberty of God towarde vsus, which tarieth not vponupon a mutuall and equall recompenſation to be done by vsus, yea ſurely, which indeede it could not doe. For this would declare that GOD had neede of our good, but GOD in himſelfe is moſt perfite, to whoſe bleſſednes nothing can be added, and from whoſe bleſſedneſſe, nothing can be taken away. For that his own glorie & happines was with him before the foundations of the worlde were laide. Glorifie mee, Father, ſayeth the Sonne of GOD, with that glorye which I had with thee, before the foundationes of the Worlde were layde. Iohn. 17▪ ….And the ſame Sonne of GOD againe ſpeaketh in another place, I ſeeke not glorie from man. Iohn. 5. 14The happines or miſery of the creature, is placed in this, that it either gloryfieth, or not glorifyeth the owne Creator and Redeemer. Alſo, this liberalitie of God, is ſet down before vsus to follow, that wee ſhould giuegive mutually, looking from thence for nothing againe. In the meane time, that is not to be pretermitted by vsus, that ſuch is the greatneſſe and dignitie of the ſacrifice of Chriſt, which for our ſake & cauſe, not onelyonly recompenſed all the benefites of God, but alſo deſerveth at Gods handes, not only theſe common benefites, but alſo thoſe which are paſſing great, righteouſneſſe and everlaſting life. If it be asked in this place; was not this pryde of mind, yea, once to endevour to recompenſe God alike for alike? I anſwere, Dauid endevored, not ſo much to recompenſe GOD in thoſe words, as by an humble mind he profeſſed, what little or no ſtrength he had, howe vnable hee was to recompenſe. I will giuegive] Hitherto there hath bene a douting & interrogation: Now followeth the anſwere, and as it were, a reſolution of the doubt; whereby he concludeth, after conſultation and douting, with his owne minde, to render thanks againe vntounto God: for this is the thing that he is only able to doe, yea, indeede he is not able to doe that without the grace of God. Firſt therefore hee declareth, that hee will giuegive thanks vntounto God: Then he bringeth out the forme of the Thankſ-giving, that is, the forme of the prayer, which he is to vſe before God. Laſt he repeateth and concludeth, the propoſition of Thankſ-giving. The propoſition is conteined in theſe words, I will giuegive openly, &c.] To the end we may vnderſtande this propoſition, it is neceſſarie, that wee repeate ſome-what out of the ſtorie, which is ſet down, 1. Chronicles 15. chap. Where after that, the Arke was brought in into the citty of Ieruſalem by David: we reade that he did two things: To wit, the firſt, that he offered burnt offering and ſacrifices of thankſgiving vntounto God. The other, that hee made an holy feaſte vntounto the people, in a remembrance of the benefits of God received. In this place therfore he ſayth, that he wil do both theſe things. For that ſpeech belongeth to a feaſt, I will (ſayeth he) giuegive openly the receiued cup of all ſalvation] That is, I will make an holy feaſt vntounto the people, in memory of all my deliverances, and I wil propone the cup to be drunken to all men, in a perpetuall remembrance of my deliverances. Then next, as concerning the burnt offerings and the ſacrifices of thankſgiving, he ſaith, that hee will offer them in theſe wordes, when he ſayeth, I will prayſe the name of Iehoua, I wil paye my vowes vntounto Iehova, &c.] As concerning the vowes, this onelie we are put in minde concerning them, that they ſerue our weakneſſe. Firſte, in perrilles they confirme the faith of our deliverances; For, fra once wee hauehave turned our ſelfe by a vowe vntounto GOD, then wee conceiue a ſurer hope of deliverance. Then they ſtirre vsus vppe more to Thankeſ giving, after that nowe wee are delivered, for being bounde by a vowe, we feele that there is a neceſſitie layde vppon vsus, to render Thankes vntounto GOD. In vowes wee muſt chiefely beware, that they bee not of thinges vnlawfull, and not permitted by the worde of GOD, ſuch as are at this daye; Thoſe of the Papiſtes and Monkes, where-by they ſerue not GOD, but tempt GOD; they eaſe not their owne weakneſſe; but laye a greater and weightier burthen vppon it: Such a vowe amongſt the reſte, was that concerning ſingleneſſe of life. The thinge that occurreth in this place to bee marked firſte, is that, that …ee firſt acknowledgeth, howe that his dutie towarde GOD is nothing, in regarde of the greatneſſe of the benefites of GOD, then he deſcendeth to giuegive Thankes; by which method, wee are put in minde of the acknowledging of our weakneſſe, whereby wee are not ſufficient to recompenſe the benefites of God, that there preceedeth an earneſt giving of thankes. For that man ſhall never ſeriouſly, and from his heart, giuegive thanks to any man for the benefite received, which is led with an opinion of his owne ſtrength, whereby in very deed he may recompenſe the benefit. Whē any puiſſant man hath received anye benefite from a man leſſe mightie and poor, he thinketh not the man worthy of any thankſgiving: For hee thinketh that hee is not onelyonly able to recompenſe the like, but alſo far more, when it pleaſeth him: Contrariwiſe, anie poore man having received a benefite from a man more mightie, he is guilty within himſelfe of his owne povertie, that he hath no power to recompenſe him againe, the thing that he onelyonly is able to doe, he doth, it in giving thanks by worde. That Phariſee, who together with the Publican, went vp into the Temple, that hee might pray vntounto the Lord; he prayed indeede, according to theſe words: I giuegive thee thanks, that thou haſt not made me like other vnrighteous men, robbers, adulter…rs, nor yet alſo like this Publican: (for hee poynted out the man with his finger, ſtanding farre off from him) then he adjoyneth; I faſt twiſe in the weeke, I paye my tenthes. Not onelyonly would he giuegive thankes for the benefites received from God, but hee would alſo enter in count and reckoning with God, what hee had given him, and received from him: Even indeede, as if he had recompenſed thoſe benefites that he had mentioned, hee had gotten from God, with his duties againe toward God. But what did hee bring to paſſe by ſuch a thankſgiving? what profited he thereby? Chriſt ſaith, he returned home not iuſtified, which was the earand wherefore hee came: That all men learne, that in the meane time, they are giving thanks vntounto God, not to put their confidence in any of their owne deſervings, neither yet to vaunt of their own righteouſnes before God; as if they not onelyonly by their righteouſnes had recompenſed the benefites of God toward them, but alſo had deſerved ſomewhat at Gods hand. Wee are againe taught here, that the acknowledging of our own weaknes & poverty, proceedeth frō diligent examining and weighing of the benefits of God. Alſo, from a conſideration of our gifts whether they are able to anſwer to ſo many & ſo great benefits of god: wherfore ſo at laſt, we ſhal feel how vnable, yea, that wear nothing, if we wil weigh the benefits of God toward vsus, and our ſtrength & gifts together, having compared them among themſelues. For it will ſo come to paſſe at length, that having diligently conſidered, that great inequality of the benefits of God, & of our ſtrength, we ſhal acknowledg how many & how great in lacks there ar in vsus, & how vnable wee are to repay the Lord again: Wilt thou therefore from thine heart giuegive thanks vntounto God, and aſcriue ſolidly & altogether, al the glory of his benefits to himſelf? acknowledge how poore thou art in thy ſelf, & how thou haſt nothing to recompenſe the Lord withal: now wilt thou know this thing? examin diligently & cōpare the benefits of God, & thy giftes and ſtrength among themſelues. And if we ſhuld proceed after this order in giving God thanks, ſurely wee would give all the glory to God of his benefits, more earneſtly from the hart, & more effectually, then we vſe to do. Again, marke here in Dauid, the token of a thankfull minde: he voweth vntounto God, & he repayeth his vow. This thankfulneſſe in promiſing, & the accompliſhment of the promiſe, is not to bee reckoned among the leaſt of Gods benefits. For it proceedeth from the ſpeciall favour of God, that wee are thankfull to GOD for the benefite receiued. For wee are almoſt all more prone after ſome meaſure, earneſtly to craue Gods helpe, & to liue vntounto him, when we are preſſed with any grievous perrill, then wee are to giuegive thanks, and to paye our vowes vntounto God; after that already, the benefites of God are beſtowed vppon vsus. Notwithſtanding, the Prophete warneth, that thoſe two are to be joyned together, with an inſeparable knot. Pſ. …0. 14. Sacrifice prayſe vntounto God, and paye thy vowes to the moſt High, and cal vppon me in the time of anguiſh, I will deliver thee, that thou mayeſt honour mee. Surely I thinke that that man hath not ſought any thing at God earneſtly, and with that heart with which it became him, who after that he now hath obteined the ſame, is vnmindfull of the benefite and of Thankſgiving. For that ſelfe ſame ſpirite, which teacheth vsus to praye as is requiſite, and maketh interceſsion for vsus, with ſighes that cannot bee expreſſed, teacheth vsus to giuegive thanks vntounto God for the benefites received, & that with ane certaine vnſpeakable joy & gladneſſe of heart. Laſt, it is marked here, that this was the higheſt degree of thankſgiving, that David promiſeth here vntounto his God. For an exceeding great benefite, requireth exceeding great thankſgiving. Alſo, paſſing great thanks are not theſe which are given to God ſecretly, but thoſe that are given publickly. The whole Church of God looking on and hearing David, if at any time he promiſeth or offereth a chiefe duty vntounto God, hee profeſſeth that hee is not able to offer or to promiſe a greater duty nor this, then that he will prayſe God in the publick congregation of his Church. For the publick giving of Thanks is more then the private. For while thou giveſt thankes publickly vntounto God, the whole people ſayeth, Amen; And ſo they glorifie God together with thee. From thence it is, that God would hauehave his people togather together in one, and to giuegive him thanks together in the Church, to the end, that the greater praiſe, honour and glory may redounde vntounto him. Precious in the, &c.] This is that forme of thankſgiving, which hee ſetteth before him to bee followed. Firſt, he recommendeth the Providence of God toward his owne, aſwell in their life, as in their death. Then hee confirmeth this providence of God, from his own experience. Firſt therefore, ſayeth hee, the death is precious] Men do commonly thinke, while they ſee the godly afflicted and exerciſed with ſundrie calamities; they thinke, I ſay, that God at that time taketh no thought of them, whether they liue or die. And from thence it is, that the perſecutors themſelues thinking, that God taketh a like litle care of their life & death; they wax the more fearce againſt thē, as againſt as many vile and abject ſlaues. David therefore oppoſeth, to the perverſe opinion of men, in this place, this excellent paſſage, precious in the ei…s of Iehoua] &c. Whereby hee ſignifieth, firſt, that God many times, permitteth not his owne to die, but delivereth them very oft out of exceeding great dangers, & reſcueth them as it were, out of the very jawes of death. Then next, by this paſſage he ſignifyeth, that if God at any time ſuffereth his owne to die, that commeth not paſſe, by Chaunce or Fortune, but by the ſure purpoſe of God. Pilate after this manner ſpake vntounto Chriſt, even as if God had taken no reſolute adviſe concerning his life or death. Knoweſt thou not (ſayeth he) that I hauehave power to crucifie thee, yea, alſo power to lowſe thee? Chriſt aunſwereth him: Thou ſhouldeſt hauehave no power at all over mee, vnleſſe it were given thee from aboue. Thus much ſpeaketh Chriſte. Thirdly, by this paſſage is ſignified, that the croce & death of the godly it ſelf, howſoeuer it be vile in the ſight of men, notwithſtanding it is precious in the eies of GOD. Laſte, this ſentence admoniſheth, that after the godlie are already dead and taken out of this life, by the permiſſion of God, & violence of the vngodly together; GOD ſuffereth not their death, to ſlip out of his remembrance at any time: For ſeeing that is moſte true, that hee hath all the teares of his owne, put vp in a bottle, as it were, and in regiſter, howe many they are; howe much more will he hauehave the whole blood of the godly, yea, & every particular drop alſo of their bloud kept cloſe with him? Yea ſurely, before ſo much as any one drop of the blood of the godly ſhould periſh, hee will command the earth it ſelfe, which opening her owne mouth, the time it was ſhed, received it and drank it in, he will command▪ I ſay, the very earth it ſelf to keep it in her womb as it were, vntounto that day of the Lords viſitation, wherein he wil take a vengeance vponupon all them, whoſoever hauehave perſecuted the godly in this life. After theſe foure divers faſhions therefore, to ſpeake it it ſummarlie, the death of the godlie is pretious in the ſight of God: firſt, that he ſuffereth not his own oft to periſh, but delivereth them out of exceeding great dangers. Then, if he permitteth them to die, that is, not done raſhly, & without a moſt weighty cauſe. Thirdly, that the very death of the godly it ſelfe, howſoever it ſeeme vile in the ſight of the world; notwithſtanding, in Gods ſight it is precious. Fourthly, that continually the memory of the death of the godly is alwaies freſh & recent. Of theſe foure manners, that firſt is chiefly to be vnderſtood in this place: To wit, that for this cauſe the death of Gods owne is precious in the eies of God, he ſuffereth, in reſpect them, not many times to die, but delivereth thē out of extreame great daungers. But whoſe death is precious in the eies of Iehova? Even the death of thoſe, ſaith he, whō he beareth at good wil. Therefore, the louelove and favour of God is the cauſe, wherefore the death of his own is precious; & thoſe whom he loveth, he keepeth them aliue, neither doth he at any time ſuffer them to die raſhlie. Any would ſuddenly wounder at the firſt ſhew, why God hath not only permitted, but alſo hath commanded oft, that ſo many Nations ſhould bee deſtroyed, no choiſe being had of men, wemen, and infants; which thing wee reade in the booke of Ioſhua come to paſſe, vponupon the people which were in the Land of Canaan. When I was occupied in ſeeking out ſomewhat more profoundly, the cauſe of this ſo greate a ſeveritie; this firſt came in my minde, becauſe God favored not thoſe Nations, but contrariwiſe hee hated them; whereby it came to paſſe, that their death was not precious in the eies of God. If their precious death, or not precious death. dependeth vppon the louelove or hatred of God; how bleſſed are thoſe, whome the Lord loveth, aſwell in life as in death? I beſeech thee Iehoua] Hee confirmeth Gods providence toward his own, by his own experience: as if he ſhould ſaye, haſt thou not, I beſeech thee ô Iehova lowſed my bondes] For he ſpeaketh of himſelfe, as if hee were drawen bound hand and foote to execution. For he meaneth, that hee was brought to an extreame daunger of loſing his life, when by Iehova he was delivered. He ſubjoyneth the cauſe of his deliverance, to wit, that he was the ſervant of Iehova, & for this cauſe a ſervant, becauſe he was the ſon of a hand maid: for the ſonnes of the handmaid, are therewithall, according to the law, ſervants; When he ſayeth that he is the ſonne of an hand maid, hee ſignifieth, that he is not a ſtranger & a ſervant cō ming from far, but a houſhold ſervant among the reſt of Gods domeſtickes. Hee meaneth then, that he is not a man that is a ſtranger & a ſojorning ſervant in the houſe of god, but that he himſelf hath ſome right & title in the houſe of god, either frō his parents, which befor him wer cōpriſed within the covenant of God: for that is no cōmon benefit of that we are borne as it were, of the domeſticques and confederates of God. And ſurely the affection of Davids mind, vttereth the ſelfe clearely in this gradation of words as it were: For the wordes ſhew, that the affection of the minde, approched vntounto God more & more: For firſt he ſayeth, I am thy ſervant: This is the firſt degree or ſteppe of the words, and the firſt approching of the ſoule vntounto God: Then he repeapeth the felfe ſame thing, and he ſaith, I am thy ſervant] This is the ſeconde ſtep of the wordes, and the ſecond approching of his ſoule vntounto God: Then he ſayeth in the third place, I am the ſonne of thine hand-maid.] This is the third ſtep of the words, and chief ſigne of his exceeding great and third drawing neere vntounto God. For while he ſpeaketh this laſt, hee coupleth himſelfe altogether with GOD, and he cleaveth ſtraitly vntounto him; and ſo for this cauſe he becommeth bleſſed: For our happineſſe conſiſteth in that communion and fellowſhip with God. Thou feeſt therefore, that thing in this place; firſt, from whence it proceedeth, that hee publickly recōmendeth, with ſo great a confidence of mind, that providence of God toward his owne: Surely it commeth from that his owne experience, and of the particular providence of God toward him ſelfe. For no man can prayſe generally, the providence and mercy of God toward his owne Church, except he hath in particular, felt the ſame in experience himſelfe: Certainly that ſaying would hauehave bin but coldly ſpoken by Paule, To witte, that Chriſt came into the World to ſaue ſinners, vnleſſe that he himſelfe had firſte felt in experience, both the miſerie of ſinne, and the mercy of God; and for this cauſe he ſubjoyneth theſe words, Of whom (to witte of ſinners) I am the chiefeſt, to the end he might conclude in his own conſcience, that he himſelf was ſaved by Chriſt. Therefore, that generall faith of the Papiſts is vnmeet to recommend the providence & grace of God toward his owne Church. For never did I ever yet eſteeme at anie time, any Papiſt to be a meet Preacher; or publiſher of the benefits of God towarde his Church; who is not able to bring out any thing from his own feeling or experience; who is not able to ſay that, of the which before we hauehave ſpoken in this Pſalme, I beleeued, and therefore did I ſpeake. Marke ſecondly: There ar men whom this or that kinde of death doth greatly vexe and torment, as violent death, as filthie, ſuddaine, exquiſite, and cruell deathes; concerning which ſortes of death indeede, they do no ſooner meditate vponupon, but preſently they are ſtriken with a horrible fear: but this care & thought which is cōcerning the maner of death is prepoſterous: Why ſhould not that, much rather be takē thought of by vsus, that we may feel our ſelues beloved of God: for if we be grounded & rooted in that louelove of God, our death of whatſoever ſort it be, ſhal be precious in the eies of God, & we ſhalbe more then conquerors in very death it ſelf: obſerue thirdly, Dauid out of all queſtion,Rom. 8. …7 attayned to that hid louelove of God, which was in the hart of God; & he obtained ſome ſenſe from the effect of ſome ſpecial & notable deliverance; he learned alſo that he was beloved of Iehova, frō that, becaus his death was precious in the eies of Iehova. This is that our onelyonly comforte in life and death, that wee are not our own, but our moſt faithfull Lordes, Ieſus Chriſts, and that we are the Lords, and that hee taketh a care of vsus▪ From thence alſo thoſe godlie auncient men chiefly learned the ſame thing, becauſe they felt God preſent with them in very deede in whatſoever perrilles. Amongſt the reſt, David is to be nūbred, who as he was laid open to many dangers, ſo he felt exceeding many deliverāces, & he perſwaded himſelf, that god had a ſpeciall care of him, & in the ſelfe ſame place, in which hee ſaide that the death intended againſt the godly, was Precious in the eies of Iehova, he without all doubt, meaneth that this was a document of the favour & care of God toward vsus, in reſpect that our death is precious in his ſight. Laſt marke: At what time doth David finally glory in that, that he is the ſonne of the handemaid of GOD; that is, borne of that mother, which was in the covenante with GOD, ſurely even then, when therewith, he acknowledgeth that hee is the ſervant of God. It is profitable in deede to be borne of the Saints, and of thoſe Parents who are in Gods covenant, ſo long as thou cōtinueſt in that covenant with God, and art Gods ſervant; for ſo that promiſe of GOD, of long & durable mercy, which is made in the ſeconde command, belongeth vntounto thee; I will hauehave mercy (ſayeth hee) vponupon the thouſand generation of thoſe that louelove me, and keepe my commandements. But if thou make thy ſelfe vnworthie, both of thy parents, & likewiſe of that covenant of God, that ſhall nothing profite thee, that thou art borne of the Saintes & of parents, that are confederat with God. It profiteth thee nothing that thou art able to ſet downe thy pedigree, in a certaine continuall race, even vntounto Abraham himſelf, with whom the firſt covenante of God was made. I will ſacrifice to thee] He repeateth that promiſe of thankſgiving, which was ſet down before in the 13. verſe. Of the which, becauſe we hauehave ſpoken ſufficiently ynough there, we ſhall be the ſhorter; therefore in opening of the ſame: Only we ſhall adde this much to the things that wee hauehave ſpoken, that fra once that ſtupiditie of our mind is ſhaken off, and fra once we beginne to prayſe God, and to giuegive him thankes, we are ſo carryed away, by that Spirit of GOD, that wee can ſcarce make an end of the prayſing of God. We are in deede, but very ſlowlie ſtirred vppe to prayſe God; but being once ſtirred vp, wee take ſuch delight in prayer for a time, and through that joye, our heart doth boyle, ſo that in a manner it is altogether powred out into the prayſes of our God. Wherfore to the end that we may praiſe God, this deadly ſopour of our mind is perpetually to be ſhakē off, and wee muſt endeavour that at no time, ſo far as it is poſſible, this our hart be altogether voyde of feeling, either of our miſery, or of the mercy of God in Ieſus Chriſt: for of this two-folde feeling, there aryſeth a two-fold affection of the hart, that is, both of ſorrow and of joye: From ſorrow ſpeciallie ariſe petitions, & from joy, ariſe giving of thanks, which ar done in Chriſt Ieſus: To whom with the Father & holy Spirite, be all glory, Amen.