Exposition Upon Select Psalms, Biblical commentary · Psalm 6
THE ARGVMENT. Of the VI. PSALME.
This is a Pſalme of Prayer, and it is manifeſt out of the inſcription, that it was written by David. The partes thereof are two. The firſt is a petition, by which David being ſick, prayeth to God that he would remoove his anger and ſcourge, hee craveth earneſtly his merciemercy, & ſeeketh after ſalvation, from the ſeconde verſe, to the ninth. Then through a ſure faith, feeling the things that he ſought, he gloryeth againſt his enemies, of Gods taking heede vntounto him, and of his bountifulneſſe vnlooked for, from the ninth verſe, to the end of the Pſalme.
THE VI. PSALMI.
1 A Pſalme of DAVID (committed) to the Maiſter of muſick vponupon the Violes (to be ſong) to a graue tune.
2 O Iehova rebuke me not in thine anger, neither chaſtiſe mee in thy burning wrath.
3 Iehova, be gratious vntounto mee, becauſe I am become feeble, heal me, Iehova, becauſe my bones ar altogether troubled.
4 And my ſoule is greatly troubled, thou therefore, Iehova, how long!
5 Returne, ô Iehova, deliver my ſoule, ſaue me for thy mercies ſake.
6 For in death the ſelfe, there is no remembrance of thee, who ſhall prayſe thee in the graue?
7 I faynt in my mourning, I cauſe my bedde to ſwimme, all the night I make my bedde ſide to melt with my teares.
8 My eie through indignation, is conſumed, it groweth olde, becauſe of all my foes.
The firſt part conteineth the petition, the cauſe whereof hee adjoyneth.
O Iehova] The firſte parte of the Pſalme, as we hauehave ſpoken. The petition: firſt he prayeth that affliction may be remooved, Then he prayeth for proſperitie, as for deliverance and ſalvation. Alſo, with the petitiones, hee intermingleth the cauſes. Firſt, therefore hee prayeth, that the wrath of God may be remooved. O Iehova (ſaith he) rebuke me not in thine anger, &c.] DAVID, as it appeareth by his own words, being holden down with a grieuous ſicknes, hee conceived in his minde that God was angrie againſt him, of the which it came to paſſe, that being now ſicke, hee is more troubled in mind, through the feeling of Gods wrath, then in the body, through the feeling of the ſickneſſe. For, that we ſpeake ſomewhat of the wrath of God, it is intollerable, for it is not poſſible that hee can be ſatisfied, vnleſſe it be with the everlaſting puniſhment of that man who is out of Chriſt. It is not the ſickneſſe of one, two, or mo yeares, not of a thouſand yeares, that can ſatiſfie the angrie God, if you be found out of Chriſt, but thou muſt be puniſhed for evermore.The common place of Gods anger. And even as the wrath of God in the ſelfe is intollerable, ſo the ſenſe of the fleſh, and of this corrupt nature conceiveth it to be vnappeaſeable, & to be mixed with no kinde of mercy; of which thing Cain complayneth. Gen. 4. 13. My puniſhment is more (ſaith hee) then that I am able to beare. But certainely, prophane Cain, lyeth againſt God, and againſt his nature. For where ſinne aboundeth, grace aboundeth much more, If the minde could be brought on earneſtly to ſeeke the ſame:How Spiritual Davids fee…ng was. For then it ſhall feele the wrath of God in Chriſt pacified, which the fleſh & corrupt nature feeleth vn-appeaſeable. DAVID therefote, to returne vntounto him, having once felt this wrath of God, was more troubled through the ſenſe of the wrath, then through the ſenſe of the moſt grievous ſickneſſe: hee craveth then, that not ſo much the ſickneſſe be remooved from him, as the feeling of the wrath; and he doubleth that petition, as one who was deeply touched, with the ſenſe of that wrath O Lord (ſaith he) rebuke me not in thine anger, neither chaſtiſeme in thy burning wrath. For hee apprehendeth not only the anger,What doctrine the afflictions of the godly is. but the burning wrath: Therefore, in the example and perſone of DAVID, this is to bee learned of vsus: The afflictions of the godlie, are not indeede ſo many ſatisfactiones for their ſinnes, neither doth God lay them on vponupon his owne, to that ende, that hee may ſatisfie his wrath and juſtice: For Chriſt hath ſatisfied once the wrath of his father, for the ſinnes of al the beleevers, yea, and that indeede moſt perfitely. For the Papiſtes lie,The Papiſts … concerning ſatisfaction. in that they ſay, that the afflictiones of the godlie, are ſo many temporall puniſhments inflicted, becauſe of their ſinnes, which of neceſſitie they muſt ſuffer, either in this world, or in the other, That is, in Purgatorie. For they ſaye, that Chriſthes onelyonly taken away by his death that everlaſting puniſhment. By which lie, who is he not that ſeeeth, how much is derogated frō that only one & perfit ſacrifice of Chriſt. Therefore I affirme, that theſe are not ſatisfactiones for ſinnes, or the puniſhments of ſinnes, but fatherlie chaſtiſements, by which God of his merciemercy exerciſeth his owne in this life, that they be not vtterly caſten vp in a deepe ſleepe of fleſhlie ſecuritie, & ſo periſh with the reſt of the world. Which thing, albeit it be true, yet notwithſtanding, afflictiones manie times darkeneth ſo in our ſight, that mercy and louelove of God in Chriſt, that the very Godly are afrayde alſo when they are chaſtiſed, leaſt together, & at one time, the whole wrath of God bee poured out vponupon them. Now this feare aryſeth not ſo much of the renevved part of the minde, as it doth of the fleſh and vnregenerate part of the ſoule: For louelove caſteth out feare. 1. Ioh. 4. 18. Therefore it proceeded of the fleſh, that DAVID feared ſo much the wrath of God, and his prayers ſome thing ſavoring of the fleſh,What the prayers of the godly are. and of the corrupt nature mixt with them. For the prayers, yea, of the moſt holy men, contract a certaine ſpot on ſome one ſide or other, of the remanent vncleaneſse of this nature. Nevertheleſſe, in the meanetime, he turneth himſelfe vntounto God, and prayeth that he would turne away his wrath from him: which is againe a ſure evidence, that he, even at that time had apprehended ſome certain portion of that grace of God in Chriſt Ieſus: for vtherwaies ſurely he durſt not hauehave bene ſo bold to come vntounto God, or to common with him ſo familiarly, vnleſſe he had bene allured by ſome feeling of that merciemercy in Chriſ…. Then the godly, in the midde clowde of afflictiones, ſurelie hauehave ſome ſight (howſoever at ſome time it be ſomewhat obſcure) of the merciemercy and grace of God, by which they being allured, come vntounto God, & earneſtly craue his mercy. For they are not able, who are not at leaſt touched with ſome ſenſe of his mercy, earneſtly to craue that mercy. But we will make the matter manifeſt by this ſimilitude▪ When a mid cloude is caſt in betuixt our ſight & the Sun, the cloude indeede in the matter it ſelfe, diminiſheth nothing of the bright ſhining of the ſame, which by nature is in the Sunne, albeit the Sun be not ſeen of vsus, in the cleare brightneſſe thereof, be reaſon of the cloude that is caſt betuixte: Even ſo it is, of that cloude of affliction; that is caſten in betuixte our ſight, and that ſunne of the countenance and mercy of God:The expoſition and applying of the ſimilitude▪ in effect ſurely it taketh nothing away from the louelove of God (howſoever indeede it appeare vntounto vsus) wherby God loveth vsus in Chriſt, which, as God himſelfe is vnchangeable, ſo he remayneth the ſelfe ſame for evermore, and is ever like to the ſelfe, yea, and remayneth even then when he chiefelie afflicteth vsus. For even then when hee looveth vsus in that his Welbeloved, how-ſo-ever it appeare not ſo vntounto vsus, becauſe of the affliction, which is caſt in betuixt vsus and his countenance. And againe, as the cloude caſt betuixt, darkeneth not the Sun ſo vntounto vsus, that nothing of the ſunne vtterly is ſeene, and wee thinke that the day is ſuddenly changed into the night; nevertheles ſurely ſome portion of the light ſhineth vntounto vsus, through the middeſt of that darke thickneſſe of the cloude: even ſo, neither doth that cloude of af…liction caſt in, darken that Sunne of the louelove of GOD in Chriſt, but ſome beames thereof will clearely ſtrike vponupon our mindes and hearts. Theſe thinges are ſomewhat more largelie ſpoken of me, that we ſuffer not our ſelues to be ſo oppreſſed in the darkneſſe of afflictiones, ſo that al beames of the favour of God in Chriſt, bee vtterly taken away out of our ſight▪ but ſo much cōtinually of that light which is in his face, ſhould be ſeene of vsus, as may ſhew vsus the way earneſtly to craue mercy and deliverance. Iehova, be gracious vntounto me] Hitherto, once and againe, hee hath prayed, that the wrath might be remooved. Now hee earneſtly prayeth for the grace and merciemercy of God.Wrath by prayer being removed, wee ſhould earneſtly ſeek grace after the example of David. Be gracious vntounto me, ó Iehova, ſayth he] Hee had ſeene the wrath of God, he had ſene alſo his grace, hee had apprehended grace, and after hee had commed by it, he cryed, be gracius vntounto me, … Iehova For burſting out into theſe words, no doubt hee had, with a ſweete feeling, apprehended grace. For wee ſhould not be mooved to crie for the grace of GOD, for the faſhion, and ſome light affection, but with the cry that is in the mouth, there ſhould bee a deepe feeling thereof in the heart. For the godlie, no ſooner ſeeke earneſtly grace, but they get it as ſoone, their heartes being ſpred over, yea, with a moſte ſweete feeling thereof. Becauſe I am become feeble] He ſubjoyneth an argument of grace,The …auſes of grace …ough… ▪ earneſtly fought for frō his languiſhing & ſikneſſe, as if hee ſhould ſaye, O God, thou ſeeſt howe grieuouſlie I am afflicted with ſicknes, therfore be gracious vntounto me. Heale me ô Iehova] Again, he earneſtly craueth mercy. This his frequent praier ſheweth that hee had mightely wraſtled with the ſenſe of Gods wrath: for wee would not nakedly,A paſſiona… repetition. and for a faſhion (ſo as men vſe to do) call for the grace and mercy of God, if we were touched with ane earneſt ſenſe of Gods wrath, but with a loude & doubled voyce, calling vponupon God, we would diligently endevour to eſcape out of that feeling: For it cannot be, that any man being oppreſſed with the wrath of God, can flie awaie, except God him ſelfe, as it were, ſtretching out his hande from the heauens, eaſe vsus of that burthen of his wrath. Becauſe my bones are altogether troubled] Hee repeateth the argument, taken from his languiſhing and ſickneſſe,… parts of the argument taken frō the languiſhing. but being layde open in his owne partes. Now the partes thereof are theſe; the trouble of the bodie, & of the moſt firme and ſolide partes thereof: to wit, of the bones: then a troubling of the ſoule, be reaſon of the wrath of God ſeazing thereon: As if he ſhould ſay, both is mine hole bodie troubled, & likewiſe is my ſoule troubled. Finally, nothing is whole in me. Men indeed ar then in a good caſe, when the bodie being ſick, the ſoule is touched & pricked with a conſcience of ſin. For this cauſe the bodie is outwardlie humbled by God, that the ſoule alſo may be inwardly humbled. For vnleſſe in minde, wee roſe vp againſt the heauens and God himſelfe, what need were there of the caſting down of the bodie? Therefore DAVIDS bodie was humbled, that his ſoul might be humbled: For theſe things agree verie evil among themſelues, a proud hart, & an humble body. And that is thought to be the moſt grieuous judgment of God, when the bodie being humbled,The moſt grieuous iudgement of God. God boweth not therewith & moveth by his Spirit the Soule vntounto repentance: and the very ſickneſſe itſelfe is moſt deſperate, when in the moſt grievous feeling of the bodie, the heart of any man remayneth inſenſible, without the feling of wrath, without the feeling of ſinne, without the feeling of grace. But if there be any ſenſe of the wrath of God in any man, that is, the high-way to recover converſion & health; but when there is not a feeling of the anger, neither a conſcience of the ſinne, then the afflicted man roareth indeed like a Lyon, as DAVID teſtifieth of himſelf. Pſa. 32. 3. And he is no more able to turne himſelf vntounto God, then a wilde beaſt vntounto the man that ſtriketh him. The comfortes that commonly are miniſtred to the ſick, tend almoſt al to this end; that in ſickneſſe they be quiet, as concerning God, they be ſecure in reſpect of ſin, they be at eaſe in conſideration of heaven and hell: Bee of good courage,The ſtupiditie of the wis…. ſay they, remember not vppon death, but remember of the recovering of the health of the bodie. Then they commend the patience and ſtrength of the minde: but commend they that ſtrength which proceedeth from confidence in Ieſus Chriſt? Noe waies at all, but patience is vntounto them a fearce minde, proude and wraſtling with that hand of God, which ſeazeth vponupon the ſick. Alſo, if in the meane time, any man make mention of God, & of his mercy in Chriſt, of ſinne, of life & death to come, preſently they receiue this ſpeache, as a moſt heauie tale; and they cal it a melancholick cōmouing which ſerveth rather for the increaſe of the ſickneſſe, then for the diminiſhing thereof. But men ſhould deale far better with any ſicke man, if ane humbled, contrite, & dejected minde were recommended vntounto him. For the minde being once caſte downe, there is ſome place for repentance, & for the earneſt craving of the grace of God.Our miſerie, the object of Gods merciemercy Obſerue this againe: DAVID in this place, to the ende hee might moue God vntounto mercy, he ſetteth downe as it were to be ſeene before his eies, and amplifieth his miſerie, ſo that in a maner it may be altogether ſeene of God. MercieMercy preſupponeth miſerie: Nowe to the ende that God may be mercifull, of neceſſitie wee muſt be firſt miſerable. Wherefore, if any man would earneſtly craue the mercy of God, of force he muſt profeſſe before God that he is miſerable. For every man may truly ſpeake that of himſelfe, to wit, that he is miſerable of his owne natur; and that confeſſion is aboue al things moſt acceptable vntounto God, in whoſe ſight it becommeth vsus not to compeare with an oftentation of our (I cannot tell what) Free will: even as if it were in the power of our nature, and it were but once to thinke of any thing that were pleaſant and acceptable vntounto God:The impi… of the Pelagians. for that were to detract from the grace of God in Chriſt Ieſus, of which onelyonly wee hauehave what-ſo-ever power wee hauehave to thinke well, will well, worke well. Neither yet again, ſhould we come forth in Gods preſence, with the opinion of our merites and ſatisfactions: For they that ſeek righteouſnes in theſe things they finde it not.The example of the Phariſee The Phariſee boaſted of theſe things, but he returneth home vnjuſtified. Luk. 18. 10. Wee muſt come forth rather in Gods preſence, with that miſerable Publicane, who having layde out his miſerie before God, and founde merciemercy. Notwithſtanding, the Papiſtes cannot ſee, nor will not ſee the miſery of our nature, to the ende, that they might obtaine the merciemercy of God. Therefore, out of theſe thinges that hauehave bene ſpoken, it appeareth, that wee ſhould lay our miſerie open before God. But how can it bee, that any man can ſet before him the mercy of God,The deuty of the god lie in obteining the mer… of God. vnleſſe he himſelfe firſt know that he is miſerable? Now to know that he is miſerable, and that he may acknowledge his owne miſery; it is not for the faſhion, to profeſſe that he is mortall, that he is a ſinner, that hee is ſubject to many inconveniences, when in the meane time, he feeleth nothing of theſe deeply in his minde, ſuch are the confeſſiones of men commonly of themſelues: But to acknowledge our miſerie, is to feele at the very heart-roote, howe miſerable thou art; it is to knowe in conſcience thine owne ſinne, with a ſerious dolour of thy mind. They are two-folde miſerable, that ſee not their miſerie.The two folde miſerie of hipocrit… It is a miſerable thing in the ſelfe, to bee a ſinner, as a man-ſlayer, as an adulterer, &c. But not to ſee what great evill is in ſinne, nor to be touched with no remorſe of man-ſlaughter, and adulterie, &c. that is, to be miſerable over againe. For ſuch is the nature of that fleſhly ſecuritie, with which, as with a ſtrong Apoplexy, men ar caſt vp into a dead ſleepe, ſo that they neither ſee nor feele any thing, while at length they be ſo wakened vp by ſome ſuddaine judgemente, that they never from that time foorth be at reſt. Hitherto the argument taken from his miſery hath bene amplified. Thou therefore, I Ichova, &c.!] The concluſion of the deprecation of the wrath.Now he concludeth the prayer, for avoyding of Gods wrath: But the concluſion is turned into a cōplaynt, for he cōplayneth that the Lorde hath remayned a good ſpace turned away from him, as it manifeſtly appeareth of the petition following, in which he ſayeth: Returne Ichova] So then through the effect of the vehement ſorrow, the whole ſentēce is cut off, and it is a certaine holding vp of ſpeech [Apoſiopeſis] But the complaynt is to be conſidered. DAVID, as it appeareth, being deſtitute for a ſhorte ſpace onelyonly, of the preſence of his GOD, notwithſtanding, hee complayneth ſo, as if hee were deprived for a long time and ſpace of that ſweete countenance of his GOD.The quiek feeling of the godly. How long] ſayeth hee: Thoſe with whome God vſeth to be preſent, they are ſcarſeable to ſuffer his abſence, yea, but for a moment: to them one houre is a yeare. In deede it appeareth ſo vntounto them, eſpecially if in the meane time they feele God to be angrie againſte them. For of thoſe ſecure men, I ſpeake nothing, who never willingly looke vntounto God, or at any time meditate vppon him. For how many are there in every place, who if they get libertie to enjoy this life, with a reaſonable ſufficiente plentie of theſe things, which belong to the ſuſtentation of this life, ſurely they woulde never deſire to ſee neither another life, nor heaven, nor God. Oh howe deceivable is this fleſhly ſecurity? for it perſwadeth vsus that there is in this life ſome happineſſe, true quietneſſe & peace with God, without Chriſt. Hitherto he hath concluded, the deprecation of wrath. Returne, Ichova] Now againe he earneſtly craveth for grace.There newed, ſee king of grace. Returne (ſayth he) O Ichova, deliver my ſoule] To wit, ſaue me out of this preſent death, not indeed for my deſert, but for thine own mere mercy and grace. Therfore he acknowledgeth the preſence of God and his Favour, that it proceedeth not indeede from any merite of his, but of the meere grace of God. And from thence it appeareth in that complaynt, in which he quarrelled with God, concerning his long abſence, that hee complayned not of anye wronge, as though GOD had dealt vnrighteouſly with him, otherwiſe then hee had deſerved at Gods hand. For if Gods preſence proceede of grace, ſurely Gods abſence is not of any vnrighteouſnes in God. And that is the difference, betuixt the cō plaints of the faithfull, and of the infidels.The complaints of the godly, and what they are. The faithfull complaine not that there is any wronge done vntounto them by God, any otherwaies then they deſerue at his hands: But whiles they complaine, they acknowledge that whatſoever thing is done vntounto them, according to the will of God, is ever righteouſlie done, and that they hauehave juſtlie deſerved the ſame. More-over, they complaine & quarrell with God, of a certaine ſonne-slike feare, & of an vnvtterable deſire of his preſence:The complaints of the infidels. But the vnfaithful in cōplayning, they burſt furth inaccuſationes & blaſphemies, they accuſe of vnrighteouſnes, in the mean God time they bring out their own righteouſnes; alſo, their cōplaint is made through the hatred of God, and deteſtation of his preſence, at which they tremble, and from the which, they altogether vttetly abhor. There fore it is to be conſidered diligentlie it perſwadeth vsus that there is in this life ſome happineſſe, true quietneſſe & peace with God, without Chriſt. Hitherto he hath concluded, the deprecation of wrath. Returne, Iehova] Now againe he earneſtly craveth for grace. Returne (ſayth he) O Iehova, deliver my ſoule] To wit,There newed▪ ſee king of grace ſaue me out of this preſent death, not indeed for my deſert, but for thine own mere mercy and grace. Therfore he acknowledgeth the preſence of God and his favour, that it proceedeth not indeede from any merite of his, but of the meere grace of God. And from thence it appeareth in that complaynt, in which he quarrelled with God, concerning his long abſence, that hee complayned not of anye wronge, as though GOD had dealt vnrighteouſly with him, otherwiſe then hee had deſerved at Gods hand. For if Gods preſence proceede of grace, ſurely Gods abſence is not of any vnrighteouſnes in God. And that is the difference, betuixt the cō plaints of the faithfull, and of the infidels.The complaints of the godly, and what they are. The faithfull complaine not that there is any wronge done vntounto them by God, any otherwaies then they deſerue at his hands: But whiles they complaine, they acknowledge that whatſoever thing is done vntounto them, according to the will of God, is ever righteouſlie done, and that they hauehave juſtlie deſerved the ſame. More-over, they complaine & quarrell with God, of a certaine ſonne-like feare, & of an vnvtterable deſire of his preſence:The complaints o… the infidels. But the vnfaithful in cōplayning, they burſt furth inaccuſationes & blaſphemies, they accuſe of vnrighteouſnes, in the mean God time they bring out their own righteouſnes; alſo, their cōplaint is made through the hatred of God, and deteſtation of his preſence, at which they tremble, and from the which, they altogether vtte…ly abhor. Therefore it is to be conſidered diligentlie of vsus, that in the meane while, wee make our complaint, we put a bridle to our affections, leaſt through their diſtemperature, they carrie vsus ſo far forwarde, that wee ſprinkle not that holy & inviolable majeſty, with any, and it were, yea, but with the leaſt ſpot that can be. Which thing is the rather more diligently to be done of vsus for that cauſe, becauſe we are al inclined thereto by nature, and it is a thing verie hard to repreſſe & bring vnderunder commandement, our boyling affectiones, and filthie thoughtes. Wherefore we muſt labour continually, that we ſpeake and think of our GOD, with paſſing greate reverence and holineſſe. For in death there is no remembrance of thee.] This is the other reaſon of the petition,The other reaſon of the petition from Gods glorie. from the glorie of God himſelfe: For as that former reaſon was from our owne miſerie, in the third and fourth verſes, ſo this latter is from the glorie of God, which through this preſent eſtate of DAVID, appeareth to be called in queſtion. Lord (ſaith hee) in death there is no remembrance of thee] Therefore keepe me aliue.The cauſe wherefore the godly liue awhile vponupon the earth, before they …lit hence to the lord For this cauſe, God will hauehave vsus to liue in the land of the living, and as it were, to liue as ſtrangers abſente from the Lorde, that firſt through faith wee might worſhip him, in his ſonne Ieſus Chriſt, in this life, before wee fullie enjoyed that his preſence, in that other. Every one of the godly, knowing this, they deſire to bee preſerved for a time, yea, euen in this life, for this end in ſpeciall, which the Lorde himſelfe hath appoynted, and as the Apoſtle ſpeaketh of the creatures. Rom. 8. 20. not ſo much after their will, as after his owne will, who will hauehave them for a time to be pilgrimes abſent from their Lord. Therefore ſo oft as we ſee the Saintes ſo earneſtlie to deſire this life, and the preſervation thereof at Gods hands, we muſt not thinke that this is done by them, for this cauſe that they even delight ſo much in this life,The cauſe why the godly deſire to remaine in this life. or that they abhor this bodely death, but rather that they earneſtly deſire to glorifie their God among the living, and to exalte his militant Church & kingdom vponupon the earth, & they deſire not to …itte from thence, while they hauehave wonne ſome vntounto Chriſt, and as it were, by ſtretching out their hande, they carie them vp with themſelues into the heavens. For this preſent life is chiefely to be conſecrat to God, & Gods affayres: Yea, and this is the cauſe why Ezechias tooke death in ſo evill a part, denunced vntounto him. Eſa. …. And this alſo is the cauſe, wherefore Paule, when otherwiſe he chooſed rather to ſ…it out of the body, nevertheles, hee chooſed rather to remaine in the body, to the ende, that hee might propagat the Church of Chriſt, & might bring men vntounto the …aith. Phil. 1. 23. 24. Finally, this was the cauſe, wherefore ſo earneſtly DAVID ſought in ſo many Pſalmes, the prolonging of his life. Pſa. 30. & 88. & 118. Notwithſtanding David in this Pſalme, appeareth not ſo much to be oppreſſed with the ſicknes of his body, as with the ſicknes of his ſoule, & ſenſe of the wrath of God. And therfore he is not ſo affraid of this bodely death, as of that ſpirituall caſting off, yea, & that through the ſenſe of the fleſh, & part not renewed. Wherfore we may conſider with our ſelues, that he ſpak of that eternal death, & of the burial of the hell, in which, no man will prayſe God. Therefore you ſee that the godlie alſo, abhorre, and are affrayd for the bell; and againe, you ſee, that they deſire life and ſalvation, not ſo much for their owne cauſe, as for Gods glories ſake. For neither DAVID in this place, ſomuch reſpecteth his owne life, and ſalvation, as the prayſe of GOD, yea, and that ſpecially troubled him, that being once caſt out from the face of God, he ſhould not at any time there after be a Preacher of Gods prayſes. And this is a moſt ſure evident of the ſalvation of the godlie, if they feele in themſelues a deſire and careful indevour of gloryfiing God. For it is not poſſible, that that ſoule can bee deteined in Hell, which aſpyreth to God, and to his glorie. I faynt in my mourning] Hytherto hauehave bene declared,The three reaſons of the petition from a moſt grie…ous ſen…e of miſery. the two reaſones of the earneſt ſeeking of mercy. The firſte, in the third and fourth verſes: The ſecond, in the ſixt verſe. Now followeth the third, in the ſevent and eight verſes, from the dolour and feeling of a moſt grieuous miſerie. Hee expreſſeth this ſorrow diverſe manner of waies: For firſt (he ſayeth). I faynt in my mourning] Then, I make my bed (ſaith hee) all the night to ſwimme] Thirdly (ſaith he) I make my bed ſide to melt with my teares] I grant that theſe ſpeaches are very exceſſiue: For in truth, neither made DAVID ſo much as his bedde to ſwimme, neither yet melted hee his bedde-ſide with his teares: notwithſtanding, the inward dolour of his mind was no les, then are thoſe externall thinges which are here ſpoken of. For out of all queſtion, if it could hauehave bene poſſible, that DAVIDS eies had bene capable of ſo many teares, as had bene ſufficient to hauehave made his bed to ſwimme, or to melt his bed-ſide: ſurely there was ſuch a great ſorrow in DAVIDS hart, as had bene ſufficient to lowſe them, and to powre them out: and certainlie DAVIDS bodie in verie deede, was almoſt conſumed, and as it were melted with that ſorrow. For to ſpeake this once, of this griefe of DAVID, this is firſt manifeſt, that it was not ſo much contracted, by reaſon of the bodely ſicknes, with which, notwithſtanding, hee was moſt heavily oppreſſed, as it was indeede, by reaſon of the feeling of the wrath of God, & thoſe terrours of hel, the which grief indeed is the greateſt that can … imagined, & none is to be compared vntounto it. Then DAVID was ſuch a one, who now before had oft taſted how gracious the Lorde was, as PETER …peaketh. Yea, and hee himſelfe at this ſame verie time, was not altogether voyde of all feeling of his mercy. And therefore it came to paſſe, that he tooke this wrath of the angrie GOD, in ſo evill a parte. For it is ſure, that howe much the more greater the experience of the merciemercy of God be, ſo much the more doth any man take in evill parte, the wrath of God, and he is the more in that reſpect troubled through the offence of ſo mercifull a Father. And for theſe cauſes,From whence proceeded the greate fear of the Saintes, who other waies wer indued with a ſingular courage of minde. the aunciente holy men, otherwiſe indewed with excellente courage and ſtrength of minde, when they came before God, they vtter a moſt effeminat ſoftneſſe and dejection of minde. There was no man of greater courage of mind then David, notwithſtanding at this time, he was altogether powred out as it were in teares, for that invincible ſtrength of mind is not otherwiſe to be vttered, when wee hauehave to doe with God, and with his wrath, for what other thing els would this bee, then to harden our heart againſt the hand of God, humbling vsus? And that we hauehave not experience of this grief in our ſelues, which David, as he hath vttered in this Pſalme, ſayeth was in himſelf, the cauſe is this ſtupiditie of our hart, & this fleſhly ſecurity, with the which wee are alſo caſt vppe into dead ſleepe, that we feele nothing at all: But if wee were lightly touched with thoſe terroures of everlaſting death, then indeed we ſhould be earneſtly grieved, & it would appeare no marvell vntounto vsus, that ſuch a bold man vtherwaies of courage, was of ſo dejected a mind at this time. Wherfore we muſt continually tak pains to caſt off the deadly ſo pour, which crepeth vponupon vsus day and night, perſwading our ſelues, finally ever of that, if wee judge not our ſelues, we ſhalbe puniſhed of the Lord, & ſome one judgement or other, being ſent out vpō vsus, we ſhall be wakened out of ſo deadly a ſleepe. Mine eie through indignation.] Hee perſiſteth yet in the amplifying of his grief.The amplifying of the griefe. Mine eie (ſaith he) through indignation is conſumed] That is, according to my judgemente, through the wrath, whereby he is cōmoved againſt his enemies, as the wordes following appeare to make manifeſte. Mine eie (ſaith he) waxeth old, becauſe of all mine enemies] To wit, for al thoſe that in the minde of an enemie, obſerue me, they inſult vponupon me, being caſt downe to the earth, and triumph as it were over mee: for the wicked vſe to rejoice at the calamities of the godlie, and to inſult vponupon them, being throwen downe, for that end inſpeciall, that if it bee poſſible, they may driue them to deſperation, while they perceiue that their hope is mocked at: For this is a moſt grievous ſort of perſecution, when this is caſt vp in their teeth, that they hauehave in vaine hoped in God, and that they hauehave beene, as it were, beguyled of God, to whome, notwithſtanding they hauehave ſo much truſted. Out of all queſtion, DAVID ſuffered this kinde of tentation at this time. DAVIDS ſiknes of his body was grieuous, the feeling of the wrath of God was heavier: but this mocking of his enemies in his miſeries, increaſed exceeding greatly, that griefe which proceeded from both.The wicked hauehave no matter of reioycing, ſpecially in the afflictiones of the godly▪ The wicked therefore rejoyce at the afflictiones of the godly, when in the meane time, they hauehave no cauſe to glorie. But the godly indeed hauehave matter to rejoice in, when they ſee the wicked humbled; for with the caſting downe of the wicked, the deliverie of the godly is conjoyned: But contrariwiſe, there is no ſolide and true deliverance of the vngodly, when the children of God are afflicted. The wicked indeede appeare in their own ſight to be happy, and to liue more at liberty, when the godly are dejected: But to ſpeake ſo, there ſhall not be a final deliverance. Wherfore if we wil ſpeak truly, there is no cauſe of rejoycing to the wicked out of the aflictions of the godly, neither ſhal ſo many victories gotten over the profeſſours of the Goſpell, profit the Papiſts one haire, which a… daily brought to our eares by mens ſpeeches, out of thoſe nations, whom the Lorde, for the cauſe of religion, exerciſeth this day. For there ſhall remaine a Church to God vppon the earth, even vntil the ſecond cōming of Chriſt, albeit al the Kinges of the earth conſpire againſt the ſame. For it is by the mighty power of God, that that ſmall flock, is wonderfully preſerved, in the midſt of ſo manie Wolues, cirkling them round about. But ſuppoſe that the Church of God were altogether at one time taken out of the earth (which the vngodly would wiſh with all their heartes) would the wicked be for that cauſe the more happy?The … …eame greate m… ſery of the vngodly. Doeth this worlde ſtand becauſe of the wicked? is this interchanging of daies and nightes, by reaſon of the vngodly? Doeth the earth bring foorth her fruits for the wickeds ſake? No verely: for al thoſe thinges come to paſſe, becauſe of the godly,An example. & Church of God. But if there were an final accompliſhment of the Electe, there ſhould not bee a place found, for any of the wicked vppon the whole earth. What cauſe therefore hauehave they of rejoycing & glorying at the afflictiones of Gods children. The Lande of Paleſtina, which was ever an enemie to the people of the Iewes, rejoyced ſometime at the afflictions of the Iewes: but what ſaieth God vntounto them? Reioyce not, O thou whole Paleſtina, becauſe his rodd… that ſtroke thee, is broken. Eſai. 14. 21. that is, becauſe the power of the kingdome of the Iewes is diminiſhed and broken: As if the Lorde ſhould ſaye, Thou haſt no cauſe to rejoyce, O Paleſtina, concerning that matter. Which thinges, ſeeing they are ſo, ſurely ſo oft as wee daily ſee thoſe men that are glad at the afflictions of the Churches of France, and rejoyce at the comming of the Spaniardes into this Ile, to overthrow this purity of the Goſpell which we profeſſe, & who laugh, as it were, in their ſleeue at thoſe things: While we ſee, I ſaye, thoſe fine-ones, wee hauehave no great cauſe ſo much, neither to envie their proſperitie, nor theirs whom they favour, as we hauehave cauſe to pittie their miſerie, and to be glad for the happineſſe, that ſhall one daye come vntounto the Church. Chriſt …ayth, Ioh. 16. 20. Verely, verely, I ſay vntounto you, yee ſhall lament and mourne, but the world ſhall reioyce: ye ſhall bee heavie, but your ſorrow ſhall be turned into ioye. Againe, Matt. 5. 4, Bleſſed are they that mourne, for they ſhall receiue comfort. And againe, Luk. 6. 25: Woe be vntounto you (ſayeth he) that laugh, becauſe ye ſhall mourne and weepe. Out of which words wee obſerue, that this is a neceſſare interchanging, that thoſe that now mourne with the Church of God, ſhal laugh with her for ever, after this life: But thoſe who nowe laugh in the miſeries of the Church, ſhal mourne and weepe for ever after this life.
9 Departe from mee all ye workers of iniquitie, for Iehova heareth the voyce of my weeping.
10 Iehoua heareth my deprecation: Iehova receiveth my prayer.
11 Let all mine enemies be aſhamed and ſore troubled, let them turne backe, let them be ſuddenly aſhamed.
The other part of the Pſalme.the heavineſſe of the godly is turned into joy, they caſting down into confidence.
DEpart from me] Hitherto the firſt part of the Pſalme hes bin conſumed in petitiones, now followeth the other, in which DAVID in an inſtant, having fe…t that grace and favorable good will of God, which hee craved by a turned ſpeech, he gloryeth againſt his enemies. That thing is worthie of conſideration, to ſee how haſtely the alteratiō is made from the ſenſe of the feling of Gods anger, into the feeling of his vnſpeakable mercy even when he was wraſtling with the wrath of God. But now hee is lifted vppe, through the confidence of his mercy. Any godly man being oppreſſed with Gods anger, and caſten down as it were to the low hells, ſooner nor one can ſpeak the worde, is lifted vp vntounto the heavens? This is to bee attributed to God, and to his mightie power, who with one blenk of his eie, is able wounderfully to deliver his owne. DAVID in an other place. Pſal. 30. 6. hath expreſſed this ſuddaine change thus; When he hes bin but a moment in his wrath, of his gracious good wil, life is preſent: he maketh mourning to lodge in the …vening, but in the morning commeth ſinging. Then it is worthie of the conſideration, to ſee after what maner in that ſame Pſalme, he declareth this ſudden alteration, by his owne experience. O Iehova▪ through thine owne gracious good will, thou haſte placed ſtrength vppon my Mountaine, therefore, I ſai…e in my reſt, I ſhall not bee mooved for ever, but when thou hid thy face, then I was troubled. Then he ſubjoyneth: O Iehova, I cryed vntounto thee, and therewith I prayed vntounto Iehova. And hee addeth a little thereafter, Thou haſt chaunged my mourning into a daunce, thou haſt lowſed my ſackcloath, and girded mee with reioycing. There is none of all the Godlie truelie, who ſhall not ſuddainelie, and beſides their expectation, feele ſome comforte, if they in their miſery, earneſtly ſeeke for the mercye of God. For God ſendeth away with rejoycing, thoſe that come vntounto him with confidence & heavines, which whoſoever hath but once felte, they prefer it before all the kingdomes of this worlde. Wherefore, whoſoever complayneth that hee is deſtitute of true cōſolation, let him lay the wight vppon himſelfe, and not vponupon God, becauſe he commeth not vntounto God with true faith, & let him ſeeke mercy, which if he had ſought, ſurely he had felt it ſuddainlie, and vnlooked for. But to returne to DAVID againe, he being ſtrengthned beſide his expectation, he turneth himſelfe to his enemies, and hee gloryeth after this maner againſt them. Depart from mee (ſaith he) all ye workers of iniquitie] He calleth the hypocrites, as appeareth, the workers of iniquity, which when they beare a deadly hatred within, notwithſtanding, in outward ſhewe they pretende friendſhip, whome DAVID, Pſal 41. 6. and thereafter at length deſcribed. So by workes of iniquitie, hee vnderſtandeth hypocrites: As if after this faſhion he had ſpoken vntounto them: yee come not to viſite me with any wel-willing mind, but with a deadly hating heart, that ye may take pleaſure in mine afflictiones, and may tryumph over me, being caſt downe to the ground▪ but ye ar deluded in your hope: Therefore departe from mee. The gro… of holie gloryingThen hee layeth downe the ground of this glorying confidence of grace ſought and obtayned, & he vttereth out this thriſe. Iehova (ſayeth hee) hath heard the voice of my weeping] Then: Iehova hath heard my deprecation] The third, Iehova hath receiued my prayer.] This-three fold repetition proceedeth ou… of queſtion, from that firme apprehenſion of grace, which he had ſpoken of: For in the heart aryſeth gladneſſe of the feeling of the grace. And the heart being nowe ſprinkled over with joy, no man is able to reſtrayne himſelfe, but he will burſt forth into a commendation of the grace, which he is not able alſo to commend overmuch. For wee would not ſpeake ſo rawlie & ſo coldly of grace, as we vſe, if that grace of God which is in Ieſus Chriſt, were firmely apprehended of vsus. Alſo, this is worthie to be marked in this place: DAVID a little before, while he wraſtled with the wrath of God, he wraſtled alſo with the tentationes of his enemies, and hee was not a little trobled therwith: but now being lifted vp through the confidēce of grace, he is ſo far away from that that hee is troubled with the injurie of his enemies, as that he alſo ſecurelie gloryeth againſt them. A man being once placed out with the grace of God in Chriſt, and being troubled by the wrath of God, hee is therewith laid open to a thouſand tentations, he is croſſed with all things, yea, the moſt meane, he invieth, hee freteth, he feareth, yea, he is not far awaie at ſome time from that eſtate, to bee driuen into deſperation: But returning againe into favour with God, and getting confidence, hee obtayneth therewith alſo, that ſecurity of minde, whereby he gloryeth againſt all thinges. Wherefore, there is nothing more bleſſed then that peace and reconciliation with God, which is by faith in Chriſt Ieſus, who only is the maker of all our happineſſe and peace, whoſe ſacrifice being once looked vppon, the wrath of God againſt vsus is pacified, and therewith alſo the conſciences of the beleevers are quieted. Let them he aſhamed, and greatly troubled.] Hitherto the groūde of the glorying hes ben layde down, to wit, the confidence of Gods mercy in Chriſte; now hee returneth to that begun glorying. Let mine enemies be aſhamed (ſaith he) & let them be gretly troubled] The meaning is,The accompliſhing of holy glorying as if hee ſhould ſay: thoſe men looked for my deſtruction, now they ar fruſtrate of their hope, therefore let thē be aſhamed: for ſhame & cōfuſiō of face, ariſeth to ſpeak ſo of a diſapointed hope Hope maketh not aſhamed. Rom. 5. 5. Then being aſhamed, ſayeth hee, let them be greatly troubled: as if hee ſhould ſay; being fruſtrate of their hope, and aſhamed, let them feele ſo much trouble in minde, of their diſappoynted expectation, as they hauehave received rejoycing of my deſtruction, which they hoped for. For ſorrow and vexation of minde, followeth vppon ſhame, as ſhame followed vponupon diſappointed hope. Then he adjoyneth:The ſuddaine rejoycing of the godly, & ſorrow of the wicked. Let them returne aſhamed ſuddenlie] As if I ſhould ſay, they came for this ende vntounto me, that with an enemies minde, they might narrowly marke mine afflictions, and that they might tryumph over me: But nowe let them returne, let them returne, I ſay aſhamed, becauſe of their fruſtra… hope, yea, and that ſuddenly: and as I indeede in a moment, beſide expectation hauehave felt grace & deliverance, ſo let them likewiſe in a moment be aſhamed. Marke therefore, as the godlie are ſuddenly, and beſide expectation, lifted vp through the feeling of Gods grace & deliverance: ſo ſhame taketh hold ſuddenly vponupon the vngodly, and after ſhame ſorrow, and of that chiefely conſiſteth ſhame and dolour, in that they ſee the godly beſide their expectation, lifted vp and delivered: For this will be the chiefe part of the confuſion and ſorrowe of the reprobat, in that day of the comming of the Lord, that theſe, whom they ſome-time ſought to deſtroy vponupon the earth, and had perſwaded themſelues, that they were vtterlie deſtroyed out of the worlde, ſo that there-after, there ſhould bee no remembrance of them, at any time vponupon the earth; That then, I ſay, they ſhall finde them in a momente, and ſuddenly glorified, beſide their hope and expectation, they themſelues, & the whole worlde looking on. One objection reſteth to be lowſed: what▪ is not this the part of fooliſh and ambitious men, ſo to glorie againſt their enemies? I anſwere; The godly glorie, and the wicked do glorie, but after a diverſe manner. The wicked glory, truſting to their own ſtrength, to their counſelles, to their riches; finallie, to the arme of men: But the godly reioyce, leaning onelyonly to the preſence and grace of GOD. And this is none other thing then to glorifie God, which, what other thing is it, then to vtter out that inward confidence in God, yea, and that in the face of the enemies & mockers themſelues, who moſte earneſtly travell to this ende, that they may ſeparate vsus from that louelove in Chriſte▪ that they may together at one time, extinguiſh all that feeling of his grace, Of which PAVLE ſpeaketh, Rom. 8. 38. Who ſhal ſeparate vsus from the louelove of God in Chriſt? It is true indeede, that the vngodly alſo vſes to vaunte of the favour & grace of God. So the Papiſts this day vaunt of Chriſt, when in the mean time they perſecute chriſt in his mēbers: even as Paul ſpak, of the Iews Rom. 2. 17. that they gloryed in the law of God, yea, even when they …āſgreſſed the Law. So we read that blaſphemous Rabſchake, vaunted alſo againſt Hieruſalem, that he came none otherwaies to deſtroy it, then leaning to the commandement of God himſelfe. 2. King. 18. 25. The vngodlie dreame that the grace and favour of God belongeth vntounto them, when notwithſtāding, in the meane time, the wrath of God continually perſueth thē: but at length it ſhal appear, that this glorying of theſe men was vaine, howſoever for a time al things appear to proſper according to their hart… deſire. At length alſo it ſhal appeare, that the glorying of the children of God was not in vayne, how-ſo ever it appeare vntounto the wicked in this worlde to bee vayne. For our hope, (as PAVLE ſayeth,) ſhall never make vsus aſhamed, but at length it ſhall be crowned with glorie and immortalitie, in that glorious comming of our Lorde Ieſus Chriſt, To whome with the Father and the holy Spirit, be all honour and glorie, Amen.