Exposition Upon Select Psalms, Biblical commentary · Psalm 130
The Argument of the CXXX. Pſalme.
It is a ſong of Doctrine, written by ſome one of the Prophets. It is compoſed of three partes: Firſt there is ſet downe a memoriall of prayers, which hee had at ſometime conceiued, when he vvas in an extreame great danger, vntounto the 5. verſe. Then making a tran…iſion, he profeſſeth that he hath yet his hope in the word of Iehova, and that he dependeth vponupon him▪ vntounto the 7. verſ. Thirdly, hee recommendeth the ſame hope to Iſraell, that is, to the whole Church, vntounto the ende of the Pſalme.
The CXXX. Pſalme.
1 A moſt excellent ſong. Out of the deapthes I cryed vntounto thee, ô Iehova, ſaying:
2 O lord, harken to my voyce, let thine eares be attent to the voice of my deprecations.
3 If then ſhalt ſtraightly marke iniquities, ô Iah, Lord, Who could be able to ſtand?
4 But with thee is forgiuenes, that thou maiſt be reverently worſhipped.
OVt of the deapthes] The firſt parte of the Pſalme: The depths in this place are moſt deepe and terrible dangers, for ſo are they called. The metaphore, or borrowed ſpeech, is taken from waters, in which men are almoſt drowned. Looke the Pſal. 69. 2. 3. &c. This is out of all doubt, that while any man ſticketh in moſt deepe perrilles, then hee powreth out from a moſte hollowe and deepe hearte, fervente prayers, yea, hee cryeth vppon the Lorde mightelie: For ſo the Prophet ſpeaketh of himſelfe here: Out of the deapthes, I cryed vntounto thee, ô Iehova. Thou ſeeſt then, at what time the godly are exceeding grievouſlie afflicted, & oppreſſed with the hande of God, at that ſame time, they vſe earneſtly to deale with their God, and to hauehave their refuge chiefely vntounto him, with prayers and ſupplications. For (that the trueth of this propoſition may be manifeſte) afflictiones worke in our hearts, firſte ſome feeling of our ſinne and miſery. For vnleſſe God exerciſed his owne, after ſuch waies as he knoweth moſte meete, ſurely they would never come to a ſenſe of this common miſerie of their nature: then next, when once the heart is prepared with ſome feeling of the owne miſery; Then the ſpirite of God, which they call the Spirite of adoption toucheth the ſame, with ſome ſenſe of the mercy of God: And to ſpeake with the Apoſtle,Rom▪ 5, The louelove of God is powred out into our hearts, by the holy Spirite which is given vntounto vsus, yea, and that by Ieſus Chriſt, and by his death. For ſurely the holy Spirite toucheth not our hart, with any ſenſe of the mercy of God in Chriſt Ieſus, vnleſſe firſt they be prepared with ſome feeling of miſery. And then, after that the holy Spirite hath powred out that louelove of God into our hearts, then wee conceiue in our minds that cōfidence, whereby wee draw neere and incalles vponupon him: For this is the Spirit which the Apoſtle calleth, The Spirite of adoption, by whom, we cry, Abba, Father. We crye, ſayeth hee, becauſe the Spirite of adoption, through the feeling of the louelove, worketh that confidence in the heart, that the heart being firſt enlarged; then nexte the mouth, wee may call God Father, with a free and ſhrill voyce. Therefore, fra once the Spirite hath indewed our ſoules with a feiling of the louelove of God, we goe freely vntounto God, and praye vntounto him; For except there bee firſt ſome feeling of the louelove of God, certainely there can be no calling vppon his name. Then thou ſeeſt that that is true, which we ſpake at the beginning: to wit, the more grievouſlie the godly ar afflicted, in that reſpect the more fervent are their prayers. We becaus we ar not drowned yet in thoſe deapths, & therfore are not much touched with that ſenſe, with which wee ought long ago to hauehave bene touched, either of our miſery, or of the mercy of God, & praye not ſo earneſtly as it becommeth vsus: It were much better indeed to be afflicted with praiers, thē to be in proſperity without praiers. Saying ô Lord] Hitherto he hath declared, that in daunger hee calleth vppon GOD; now hee ſetteth downe that forme of prayer, which hee then vſed in calling vponupon God. Heare (ſayeth hee) O Lorde my voyce.] Then hee doubleth the ſame petition. Let thine eares bee attent to the, &c.] This doubling and iterating of the ſame petition, proceedeth from a vehement, and two-folde affection, as it were of the minde, and grace of the holye Spirite: For excepte, by the grace of the Spirite, the affection bee inlarged, ſurely the mouth cannot bee inlarged. For it is the Spirite by whome wee crye, as it were, with a mouthe ſtretched out wide. For howe oft wee double our crye, ſo oft the feeling of the Spirite is doubted in our hearte: The firſte crye, proceedeth from the firſte feeling of the Spirite. The ſecond, from the nexte. The thirde from the thirde and ſo forth. For no man calleth Ieſus the Lorde, but by the holie Spirite. 1. Cor. 12. And we know not what to pray as it becommeth vsus, becauſe it is the Spirite vvhichwhich maketh interceſsion for vsus with ſighes that cannot bee expreſſed. Rom. 8. For this cauſe, I ſpeak thoſe things, that the natural man may know, that it lieth not in his power, to pronounce one good word, except firſt of a natural mā, he be come a ſpiritual man. But what is that that moveth him to cal… ſo erneſtly vpō God, to this end, that he would len his eare vntounto his prayers? Thought the that God was deafe? Theſe which are oppreſſed with Gods hande, they thinke that God is ſo eſtranged from them, that he nether ſeeth, nor heareth them, neither that hee remembreth them at all. From whence ariſe thoſe ſo lamentable voyces, Heare, ô Lord, See ô Lord, Remember ô Lord, which occurre every where in the Pſalmes: But are they which call vponupon God from their hart, and earneſtly deſire his preſence; are thoſe, I ſaye, in the meane time altogether deſtitute of the preſence of God? Would they, I praye you, bee able to ſeeke the preſence of God, vnles ſurely they had ſome preſence of GOD, through his own holy Spirite. Are we able without God, to thirſt after God. What require we therefore, which we now hauehave? For this cauſe we doe this, that we may the more enjoy and poſſeſſe God. For prayers bring that to paſſe, that God draweth neere vntounto vsus, and they are the increaſe of mercy & grace, for it is not poſſible, that thoſe ſighes which are not ſo much oures, as the holy Spirits in our heart, and the cryes of that ſame Spirit in our mouth can paſſe away in vaine. For GOD knoweth what the meaning of his Spirit is, And bleſſed are thoſe that hunger and thirſt for righteouſneſſe, for they ſhall be ſatisfied. And we find that in experience in our ſelues, that wee no ſooner ſigh vntounto GOD, but our ſoules are watered over with a certaine vnſpeakable ioye: ſo that we truely feele that thing, to wit, that the preſence of God, through the Spirit of heavines and invtterable ſighes, cauſeth the preſence of God through the Spirit of ioy and vnſpeaktble gladnes. If thou ſhalt] The preventing of an objection: For this might hauehave bene objected either by God, or by his own conſcience. Thou art a ſinner, Then how ſhall I heare thee? Why doe I not rather conſume thee in my wrath? He anſwereth, firſt by a conceſſion, If thou ſhalt ſtraightly mark iniquities, O God, ſurely I grant that no mortall man can ſtande in thy ſight, but of neceſſitie, he muſt be conſumed be thy wrath. Then next he anſwereth by an correction: But vvith the is forgiueneſſe;] As if hee ſhould ſaye; Thou markeſt not our iniquities according to thy juſtice, but of thine infinite mercy, thou forgaveſt them al, in thy Son Ieſus chriſt. For the Fathers indeede, and thoſe auncient Prophets, felt not at any time, their ſinnes to bee forgiven them, through the merciemercy of GOD, but by that mercy in Chriſte, who hath promiſed vntounto them, whom they ſawe as it were a farre off, and in whome alone the wrath of God was pacified, even ſince the beginning of the world, to the ende, that ſome place might be left for his mercy. For vnles, firſt his juſtice be ſatisfied, ſurely there is no place for the mercy of God. Alſo, our eſtate, in that reſpect is the more bleſſed, then that eſtate of the Fathers, becaus that ſacrifice of Chriſt, is preſēt & before our eies, which they behold a far off, & in plain words may ſay, God in chriſt is merciful, & hath forgiven al our ſins, which they no way ar able to ſay. We learne alſo in this place this, by the example of the Prophete, that the conſcience of ſinne, which wee call the trouble or evill of the conſcience, is an impedimēt that we pray not friely vntounto God: Yea, we finde alſo the ſame in experience, that an evil conſcience, vnles it be clenſed, vtterly ſtoppeth vp to vsus, al entry vntounto God. For that is the thing which the Apoſtle ſayeth, Let vsus draw neere with our harts, purged from an evill conſcience. Wherefore no entrie is patent vntounto God, except the heartes bee firſt purged, from an evill conſcience. Alſo, that thing which we ſpake concerning the conſcience of ſinne, we affirme the ſame of ſinne the ſelfe, which if it be not altogether remooved out of the ſight of GOD; ſurelie God ſhal not ſo much indeed, as count vsus worthie of his ſight: And this is that which is ſpoken in this place, If thou ſhalt ſtraightly marke iniquities, ô Iah, Lord, who can be able to ſtand] Then, to comprehēd in one word the things we hauehave ſpoken. The conſcience of ſinne, which forbiddeth vsus to look vponupon our God: And that is ſinne, which hindreth God to looke and behold vsus that are miſerable. And we learne the remedie of this evill, out of the ſecond part of the aunſwere: But with thee is forgiueneſſe] Wherefore this is the onelyonly remedie, that wee hauehave our refuge vntounto the mercy of God, yea, and that by a ſimple and cleare confeſſion of our ſinne. For no man ever yet compeared before God, but as a certaine guiltie perſon, craving the merciemercy of God earneſtly, with a confeſſion of his ſinnes: But in this the whole difficultie conſiſteth, how we may come to that throne of grace. For ſeeing we cannot pearſe, but as it were, through the middeſt of juſtice, as it were, through a certaine fire, and ſlamming wall vntounto the mercy of God, and to that throne of grace, ſurely it is requiſite, that he that would draw neere to that throne of grace, bee enarmed and prepared againſt that wrath and righteouſneſſe of GOD, which ſuffereth nothing, which hath, yea, and it were never ſo little vncleanneſſe in it, to approche neere to that inviolable majeſtie. Now we cannot be armed againſt the heate of that fire, with any other thing, then with the alone righteouſneſſe and ſatisfaction of Ieſus Chriſt. Wherefore, whoſoever would draw neere to the throne of grace, and breake through the middeſt of that juſtice and wrath of God, of neceſſitie that man muſt be found to be in Ieſus Chriſt, and that he be purged by that bloud offered by his euerlaſting ſpirit, from his dead workes. Heb. 9. Then, after he is cōmed to the throne of grace, by the faith of Chriſt, then is that paſſing ſweete voice of forgivenes and iuſtification heard. That thou mayeſt] This is the ende of the mercy and forgiueneſſe of GOD, his worſhip and reverence. For no man ever at any time reverently worſhipped God; but he, to whom his ſinnes were forgiven through the mercy of God, that is, but to him who felt that benefite of the forgiueneſſe of his ſinnes. For no man gloryfieth God, vnleſſe hee himſelfe firſt be glorified of God; alſo, no man is glorified, but hee who is already juſtified. Wherefore the firſt effecte of forgiueneſſe, or pardoning of ſinnes, is ſanctification, or our glorifying. And we, when we are already glorified, we glorifie our GOD, not that hee hath neede of any of our glorifying, which commeth from vsus, ſeeing his glory is perfite in the ſelfe: But becauſe our duty requireth the ſame, yea, and that for our owne weill. For in this our happineſſe conſiſteth, not that wee our ſelues ſhould be gloryfied, but that we ſhould rather glorifie for euer our God. For to this end, as we are created and redeemed.
5 I hauehave waited on Iehova, my ſoule hath waited: yea, I hauehave an expectation in his word.
6 My ſoule is more diligent toward the Lord, then of the watches toward the morning, watching euen to the morning time.
I HaueHave waited] The ſecond part of the Pſalme, in which, by a compariſon made of his owne deed, and of his bypaſt expectation, hee propoſeth, and profeſſeth that hee himſelfe yet had his expectation in the worde of God, becauſe, to witte, from a patient awaiting, hee had experience of the merciemercy and deliverance of God. For patience cauſeth experience, experience cauſeth hope of a greater deliverance and mercy, then wee hauehave ever found at anie time in experience before. For the experience of the Temporall deliverance, cauſeth a hope of the everlaſting deliverance; and that hope ſhall never at any time mak vsus aſhamed. For we ſhall obtain fargreater things in that other life, then wee could hauehave hoped duplicate page duplicate page for in this preſent life, looke concerning theſe thinges, the 5. chap. of the Epiſt. to the Rom. But let vsus weigh the words ſomewhat more diligently, I hauehave waited on Iehova] (ſayeth hee) Then he ſubjoyneth, My ſoule hath waited] As if he ſhould ſay, Not onelyonly with the eie, but with the minde moſte entirely, I hauehave waited for Iehova. For it is the earneſt deſire of the minde which maketh God preſente vntounto vsus. Alſo, concerning the expectation of the godly, looke Paule in the 8. chap. to the Rom. We (ſayeth hee) that hauehave the firſt fruites of the Spirit ſigh, looking for our adoption. Thou ſeeſt that the awaiting for the godly, is with ſighes which proceede from the heart: for thereafter, in the ſame chap. he declareth how much we profite in Gods ſight by theſe inutterable ſighes: For God (ſayeth hee) knoweth what is the meaning of the Spirit, That is, thoſe ſighes which proceede from our heart, they preſently touche the minde of God with a feeling, becauſe it is the Spirit of God himſelfe, which ſtirreth vp thoſe ſighes in our heart. Wee may be touched indeede with a deſire of any man which is abſent, when in the meane time hee is no waies touched with that deſire of ours neither yet doe our ſighes come into his minde; for wee ſigh not by his ſpirit, but by our owne ſpirit. But wee no ſooner indeed ſigh vntounto God, but hee is moved with our ſighes. For all theſe ſighes proceede from his ſpirit. Nowe this vnſpeakable joye, putteth vsus in minde, that he commoved with theſe ſighes of oures, which is felt at once, with thoſe inutterable ſighes; for this vnſpeakable joy can proceede from no thing els, then from ſome preſence of God. Yea, I hauehave] He ſayth that he hath an expectation in the worde of God, becauſe, ſo long as we walke by faith, and not by ſight, wee depende vponupon the worde of God, and wee beholde God as it were in the mirrour of the Worde, and not face to face and preſently. My ſoule, &c.] He maketh his expectation cleare, by a leſſer compariſon, of thoſe who watch and that indeed are occupied in continuall watchings; to whome, no man coms in their roome, but they muſte watch the whole night long. Learne here, with how great a care, they waite vponupon the Lord, & depend vppon him; who hauehave once taſted howe gracious the Lord is: For they are not ſo much forced by any neceſſity to that, as they are allured by I knowe not what ſweetnes. Marke in this place, what the eſtate of the godly in this life is, they ar continually occupyed in watching, looking for the comming of the Lord. For this preſent worlde, is a perpetuall long laſting night vntounto them, if it bee compared with that world to come, in the ſecond comming of Chriſt, & with that morning which is ſo called. Pſal. 49. 15. in which, to witte, that Sunne of righteouſneſſe, Ieſus Chriſt, ſhall ariſe. Mal. 3. 20. Alſo, I graunt indeede, that this worlde is a bright daye, if it bee compared with that, which preceeded the firſt comming of Chriſte. From whence it is ſaid, The night (ſaieth he) is gone Ro. 15. …1. 1. Theſ 5. 5.and the day approaches and, We are all ſaid to be the children of the light, and the children of God: but this preſēt world being compared with the world to come, and with that incomprehenſible light, which then ſhall be ſeene; ſurely not without cauſe, it ſhall rather hauehave the name of a Night, then of a Day. Alſo, a watch-man is not ſo much bounde to watch, & be occupied cōtinually, vntounto the morning time, then every one of vsus is bound to driue over this whol night in watching. Of this ariſeth that ſaying of Chriſt to his Diſciples, Watch, for yee know not the houre in which the Lorde wil come. Math. 24. 42.And even as thoſe who watch in the night, and are thus occupyed are wearied and faſhed; And therefore they long for nothing ſo much, as for the Morning time, at which time, they may refreſhe themſelues with ſleepe. So wee that watch vntounto that mourning time, in which Chriſt ſhall come: Wee are wearied and oppreſſed with the burthen of our ſinne and miſery, ſo that many a time we are tyred of this life, and from thence aryſeth, that vehemente deſire of that morning time, in which Chriſte will come: VVho as ſone as he commeth, then indeede we ſhall enjoy that everlaſting reſt. And as the Pſal. 23. 61. ſpeaketh, We ſhall be at reſte in the houſe of Iehova, ſo long as the time ſhall be of length and continue. I ſpeake of thoſe who hauehave watched in this life. For they who hauehave done nothing but ſleeped in this life, theſe ſhall be tormenetd with everlaſting watching and paines.
7 Let Iſraell hauehave an expectation in Iehova: for with Iehova is loving kindneſſe, and exceeding much redemption is with him.
4 And he himſelfe will redeeme Iſrael from all his iniquities.
LEt Iſraell] The thirde parte of the Pſalme, in which he recommedeth to Iſrael, that is, to the whole Church, that ſelfe ſame awaiting that hee hath. For hee, who by awayting, hath once felt in experience that mercy of God, not onelyonly he himſelf waiteth for God in time to come; but he will hauehave all men together with him, to waite for Iehova, that all together may feele in experience, the ſelfe ſame mercy. For he willeth that all men, if it be poſſible to be done, feele that loving kindneſſe of the Lord which he hath felt. Alſo, this chiefely is meete for Iſraell to bee done, that is, for the Church of God. But that, which the Prophet reſpecteth as the laſt end, is the glory of God himſelf. For every faithful man willeth that many obteine mercy, to this end, that many may glorifie GOD, and is carefull of mans ſalvation, that the glory of Gods mercy may redounde to himſelfe. For God, the moo putteth their truſt in him, in that reſpect hee is the more glorified. For with Iehova] Hee putteth Iſraell in minde to waite vppon Iehova, from his gratious nature. Hee demonſtrateth not to Iſraell, a God, either mightie, righteous, or wiſe; but a mercifull and a gracious GOD. VVherefore doth hee ſo? doe not the remanent properties in GOD, as almightineſſe, righteouſnes, wiſedome, trueth, &c. Doe not theſe, I ſaye, purchaſe vntounto him the mindes and faith of men? I graunt all theſe thinges, that in their owne place indeede, they purchaſe the faith of men; but ſeeing miſerable men and ſinners, hauehave chiefelie neede of the merciemercy: Surely it is the merciemercy of God, which men chiefely require, and it is the firſt object of faith. Alſo, when once faith hes apprehended the mercy of God in Chriſt: then the other things which ar in God, allure the ſame faith to themſelues: But without the feeling of the mercy of God, all other things, are rather a terrour vntounto vsus, then a conſolation. Firſt therefore, and properly, faith is carried toward God as the object, in ſo farre as he is mercifull, and the more wee ſeeke out in GOD that his infinite merciemercy, ſo much the more, doe we beleeue him, For what other thing, I praye you, is the growth of faith, but an increaſe of the knowledge of the mercy of God: wherefore to the end that faith may grow, it is continually requiſite, that wee ſearch out the mercy of God in Chriſt, which ſurely we ſhal do without any danger of curioſitie, ſeeing the other properties which are in God, they are not able to beare a curious ſearching out. Paule amongſt other things, wiſheth this to the Epheſians, that being rooted in louelove, they may be able to comprehend with al Saintes, Epheſ 3. …7. 18. 19.what is the breadeth and length, and depth and height: and to know the louelove of Chriſt, which paſſeth all knowledge: But in no place we reade, that he wiſhed, that any man by knowledge ſhould attaine to that infinite power, wiſdom, &c. of God, to wit, becauſe, it permitteth not ſo much to vsus to knowe thoſe thinges, then to know how greatly god loveth vsus in Chriſt his ſonne. Therfore hee is ſaid in the 5. chap. to the Romanes, to powre out louelove in our harts: But we reade not of the Spirite, that he powreth out power, wiſdome, &c. (which are together in God) into our hearts, that is, that he toucheth not our mindes with ſo aboundant a feling of them. Wherefore, to the ende wee may beleeue in God, and may hauehave our hope in him, his loving kindneſſe and merciemercy in Chriſt, is chiefely to be knowen of vsus; wherof the Prophet was not ignorant of in this place, ſeeing he maketh mention ſpecially of his loving kindneſſe, to the end hee might mooue Iſraell to hope in God. And exceeding] In words hee amplifyeth, the ſelfe ſame loving kindneſſe of God: For no man, together and at one time, could be able at any time, by any words whatſoever, to cōprehend the whole mercy of God: For there is ever ſomething reſting beſide that which hath bene ſpoken, that may be vttered thereof, ſuch is the incomprehenſible greatneſſe of the ſame; and thoſe who hauehave once felt in their mind, any meane portion thereof, they indeede are not at any time able ſufficiently to expreſſe in wordes that portion, howe little ſoever it bee. For this ſpiritual feeling in the hearts, whether it be of ioye or of ſorrowe, is vnſpeakable, from thence they are called, ſighes that cannot be expreſſed, and ane inutterable… ioye. Rom. ….How much more therefore,1. Pet. 1… ſhall that whole mercy of God, not together, and at one time be expreſſed by words: ſeeing that words are not able ſufficiently to expreſſe, yea, and it were no more but that little apprehenſion thereof, which is in our hearts. For theſe words are not exceſſiue and hyperbolicque, whereby godly men hauehave endevoured to expreſſe that mercy of GOD, even as thought, the words were greater then the matters themſelves, which thing, whoſoever think, ſurely they appeare to me indeed, never to hauehave comprehended in their minde, the mercy of God in Chriſt. And he himſelfe] This is the other argument, whereby, promiſing aſſuredly, redemption to the Church, from her ſinnes; he applyeth that loving kindneſſe of God, and manifolde redemption, which hee hath publiſhed, more neere vntounto them. For it is not ſufficient ynough for faith, that any man in generall ſhall preach & recommend onelyonly the mercy of God, vnles it promiſe, that is apply aſſuredly the ſame to miſerable men: for the promiſes are ſo many applyings, of the mercy of God. And from thence it proceedeth, that the Scriptures are ful of promiſes, without the which, that full perſwaſion of faith, & ſpiritual cō fidence cannot be. For this generall doctrine, cōcerning the mercy of God, doth this to vsus, that not ſo much indeede, we in effect beleeue, as that our heartes, may be prepared vntounto faith. This is to be obſerved, that he ſaith, that God wil redeeme Iſrael, not frō perſecutions, not frō outward troubles whatſoever; but from al her ſins. For the redēption of the Church, is not ſene in that, that ſhe is delivered from the troubles of this world, as in that, that ſhe ſhal be delivered from her ſins. For ſin is the moſt deadly enemy of al, & is the cauſe of all the reſte of the enemies of the church: becauſe, al afflictions, are both frō ſin, & likewiſe tende to the mortifying of ſin. For it is certaine, if there were not any ſin in the Church, there ſhuld be no perſecutiō of the church: and every one of the godly, ſighs more vnderunder the burthen of ſin, then vnderunder any other weight of afflictions whatſoever. Chriſt himſelfe alſo dyed, to redeeme vsus, not ſo much from al afflictions, as from ſinne and that everlaſting death. Finally, when at that daye, wee ſhall be ſet free, into the liberty of the ſonnes of God, being fully redeemed, we ſhall glory, not ſo much, that we ar redeemed from all other afflictions, then that wee are fully delivered from ſin, as it appeareth out of that ſaying of Paule, O death, where is thy victory? O graue, where is thy brode? And the brode of death is ſinne,1 Cor. 15. 33. but the lawe is the power of ſinne. Behold, we ſhall glory in that daye, that wee are delivered from the brode of death, and that by Chriſt Ieſus our Lord: To whom be all glory, Amen.