Exposition Upon Select Psalms, Biblical commentary · Psalm 42
THE ARGVMENT Of the XLII. PSALME.
A Pſalme it is of doctrine, as it is evident out of the …nſcription. And it conteineth Davids complaynt, that he was baniſhed from the viſible preſence of GOD, which was in Ieruſalem. Of the Pſalme, there are foure partes. 1 The firſt a complaynt vntounto the 6. verſe. The ſeconde, is a comforte in the 6. verſe, to the latter parte of the 7. verſe. The third, is a certaine glorying againſt all the inconvenients of his baniſhment, and finally, againſt all afflictions, vntounto the laſte verſe. In the fourth and laſt parte of the Pſalme, hee returneth to the comforting of his caſten downe ſoule.
Pſalme XLII.
1 A Pſalme of doctrine, committed to the maiſter of the Muſicke, among the poſteritie of KORACH, to be ſong.
2 AS the hart brayeth for the riuers of waters, ſo my ſoule brayeth vntounto thee, … God.
3 My ſoule is thirſtie for God▪ for the ſtrong living God, ſaying, When ſhall I come neere, that I may appeare in the ſight of God.
4 My teares are meate vntounto mee day and night, while it is ſaid vntounto me daily; where is thy God?
5 Remembring theſe things, I powre out my ſoule vponupon my ſelfe: that I was woonte to paſſe by in the multitude, that I walked with them vntounto the houſe of God, with the voice of ſinging and prayſe, The congregation, in the meane time, keeping a feaſt.
The firſt part of the pſalme.
As the hart] In this firſt part of the Pſalme, and his complaint, DAVID vttereth out two moſt grieuous paſſiones: The firſt indeede, a vehement deſire of the viſible preſence of God, which at that time was in Ieruſalem. The other, an exceeding great ſorrow of hearte, conjoyned with an earneſt deſire. The deſire is firſt ſet downe by waye of compariſon, the ſimilitude being made with an hart braying. The heart (ſayeth he) brayeth no more for the channels of waters, then I bray vntounto thee, ô God) The heart is then ſaid to fly at al times vntounto the waters,The nature of the heart. when painefully he draweth breath, which is chiefely, when the harveſt quarter beginneth, at what time, in reſpect of the burning heate, hee is moſt impatient of thirſt: So are wee all by nature thirſtie and drîe, and when there is a feeling of that thirſte and drough, then with no leſſe deſire are we caried forwarde vntounto Chriſt, in whom only wee hauehave our refreſhment, then the heart brayeth, that is, crying out, he runneth vntounto the waters, wherby he quencheth his thirſt, Then is ſet down a ſimple propounding of that deſire: My ſoule is thirſty for God] (ſayeth he) By nature al men as wee hauehave ſaide, are drie and withered, burnt vp, to witte, with that fyre of ſinne, and of the wrath of GOD. But fewe feele their drough, where by it commeth to paſſe, yea, that few are mooved with the thirſt of grace, for no man is throughly touched with the thirſte of the grace of God, except God firſt by his Spirite hath provoked him, eſpeciallie by the preaching of the law. But now, when once it is provoked, except newgrace follow on, whereby the thirſty are continually led forward, to that pure fountaine of the water of life, Ieſus Chriſt, preſently they wil ſeek vntounto themſelues fowle puddles; and for cleane and living water, they will drink in filthie & ſtinking waters: for the only merite of Ieſus Chriſt and his bloud, they wil drinke vp the merites of men: & ſuch poyſons, which the Papiſtes this day, offer to miſerable men. Wherefore Chriſt in IOHN, at what time he remained vppon the earth with the Iewes, with a loude voyce and crie, he called al that were thirſtie vntounto himſelf. And this whole Preaching of the Goſpell this day, it belongeth to no other end, then that, as with the finger, that only fountain of life Ieſus Chriſt, be pointed clearlye out. Nowe after that men are brought vntounto Chriſt, they drink, yea, they drink for evermore, they drink in that grace which is in him, & they all receiue of his fulneſſe: for that fountaine of life, is never drawen drye, neither yet doth ever the blood of Chriſt drie vp: But not without ſome difference, drinke wee in this life, and in the life to come: For in this life (that I ſpake ſo) we taiſt but a little, but in the other life, wee ſhall drinke that water of life abundantly. Wee ſhal drinke then for evermore, and we ſhall drinke without loathſomneſſe, and preaſe of vomiting: For like as that water, can never at any time be drawen drie, ſuch is the plentie and abundance thereof; ſo it is of that dulceneſſe and ſweetneſſe, that it allureth and provoketh the drinkers to drink continually. There is no pleaſure in this life, which by continuall vſe thereof, breedeth not a loathſomeneſſe of the ſelfe. Wee loath at ſometimes, I grant, thoſe exerciſes of godlines; as the preaching and hearing of the worde, prayers, & ſuch other of like ſort. But this is not to bee imputed to this water, but to our corruption: For there lurketh as yet in everie one of our hearts, ſome gall of bitternes, whereby our mind is ſo infected, and the taſte in the mouth is ſo corrupt, that thoſe things which are by nature moſt ſweete, at ſometime they ſeeme to bee bitter: Which thing is manifeſt, yea, out of that, that in that other life, when wee ſhall hauehave layde downe, this corruption of nature, there ſhall bee no loathing at all. Beſide this difference, whereof wee hauehave ſpoken, there is another, wherby we drink in this life, and ſhal drink in that other to come. In that other life we ſhall drinke immediatlie, that is, no midde inſtrumēt comming betweene, either of the preached word, or of the ſacraments adminiſtred, we ſhal ſee God even as he is. But in this life, ſurely wee hauehave need of meanes, as it were of ſpowts, whereby may bee convoyed out of Chriſt vntounto vsus, that water of grace. And this is it which the Apoſtle ſpeaketh:1. Cor. … 12. Now we ſee through a glaſſe darkelie, but then ſhall we ſee face to face. And of this it commeth to paſſe, that as long as we liue here; like as there is a deſire of the water of life it ſelfe, ſo there is a deſire of the meanes whereby we draw that water: I ſaye, there is a deſire of this outwarde miniſtrie: And this was that longing of DAVID, which he openeth vp in this Pſalme: But thou wilt ſpeare; Had not DAVID God preſent with him, in whatſoever place it happened him to be, without that externall miniſtery, had he him not with him, I ſaye? I anſwere, that he had in every place God, in ſome meaſure preſente: but he felt not ſo abounding an fruition of his preſence, when he was farre away from the Temple of …od, which hee was woont to feele in the viſible Church of God, and in that Temple which at that time had eſpeciallie a promiſe of Gods preſence: The ſelfe ſame thing alſo, all the Godlie feele in themſelues, that they feele not ſo plentifull an enjoying of God, whether by the word Preached, or by the Sacraments adminiſtred, which they are accuſtomed to feele otherwiſe with thoſe meanes. For thoſe ordinarie meanes are not appoynted by GOD in vaine. For the ſtrong God] Theſe are the groundes and cauſes of ſuch a great deſire. DAVID had felt of that viſible preſence of GOD, his mightie power through Chriſt, hee had felte alſo by experience in him, through the ſame Chriſt, everlaſting life. From this aroſe, that deſire of enjoying of him. From God preſent & in ſome ſure manner, viſible in his Church: of feeling, I ſaye, that accuſtomed power, goodnes: finallie, the life of God in Chriſt Ieſus. For hee that hath once taſted thoſe thinges which are in God, and (that I ſhould ſpeake ſo with PETER) Hes taſted, 1. Pet. …how gracious the Lord is, hee deſireth him continuallie to be preſent with him, and earneſtlie, hee craueth that ſincere milk of the word, which thing alſo PETER himſelf hath left manifeſt by his own example, who long before that anſwered to the Lord, that he would not depart frō his ſide. Lord to whom ſhall we goe (ſayeth hee) Thou haſt the wordes of eternall life. Saying when] Here DAVIDS ſoule declareth his owne thirſte. And it is brought in the ſelfe ſpeaking, by taking on the perſon of one that ſpeaketh, and talketh vntounto God, for while wee complaine and lamente, not onelyonly the mouth of the bodie is to be brought out, but the ſoule is to bee brought out into Gods preſence. The meaning is, as if he ſhould ſaye, will this never come to paſſe, that I ſhal come to GOD, and appeare in his ſight? Thoſe who ar deſtitut of Gods woū ted preſence, and of that life which proceedeth from his preſence, and then feele nothing but the terrours of death, they appeare to themſelues indeede, that they ſhall never ſwim out of that death. This is the feeling, I ſaye, that nature furniſheth. And thoſe, which otherwiſe are godlie, when they ſeeme to themſelues to be deſtitute of God, at ſome times they are governed by the inſtinct of nature. Looke the Pſalme. 13. verſe. 2. Wilt thou forget me forever? My teares are] Hitherto hath bene the paſſion of his deſire, now hee publiſheth the vehement paſſion of his griefe. For twiſe he bringeth it out, once in this verſe, again in that that followeth. In this verſe then, (he ſayth) My teares are] That thing which we chiefelie take pleaſure in,Iohn. 6. …5. the ſcriptures calleth meate, from whence it commeth to paſſe, that Chriſt ſayeth, My meat is to doe the will of him that ſente me] this is the thing which chiefly I delight in: So the teares are ſaide to be meate in this place, becauſe hee who is in the eſtate of heauineſſe, delighteth in teares, and drinketh them in greedelie, as any moſt ſweete liquor. For there is ſome naturall pleaſure in everie affection, when the affection is left to the ſelfe. Yea, in the paſſion of ſorrowe, there is a delight, although there be not in it a ſolide joye. But if the Spirit of God ſtir vp thoſe ſighes, & thoſe teares, now there is another joy, yea, and that ſolide indeed, conjoyned with the teares themſelues, & together with inutterable ſighes, of which the Apoſtle PAVLI ſpeaketh. Rom. 8. It is that gladnes which PETER calleth in his firſt Epiſtle, vnſpeakable and glorious, and together with thoſe teares the water of grace and life is drunken-in. Neither yet in this life, to ſpeake the thing which I thinke, is there any ſolide joye of the Chriſtian man, vnleſſe it bee then▪ while he reioyceth, he powreth out teares, ſighes, & is heavie. But in that other life, All teares ſhall bee …iped … waie from the eies, …. 4.as IOHN ſpeaketh While it is ſaide] Hee adjoyneth the cauſe of his ſorrow, that bitter mocking of the enemies, which daylie in ſteede of a reproche they caſt vppe in his teeth. Where is thy God?] There was indeede ſufficient matter of diſpleaſure in that, that he was deſtitute of that viſible preſenſe of God in his Church, but for this cauſe ſorrowe was heaped vponupon ſorrow, in reſpect, it was objected by his enemies, by way of mockage, that he himſelf was left of GOD. This is no new thinge with the perſecutors of the Church, throwen downe and humbled, yea, this waie to vp-brayde any particular member thereof. Looke Pſal. 137. In which it is ſaide of the Church: When we ſate weeping at the rivers of Rabell. But what did the Babylonians then in that mourning: They required of vsus, ſaye they, in skorne, ioyful ſongs: ſuch as wee had ſunge in Ieruſalem. This ſame thinge alſo ſhall wee feele in experience, if ever it come to paſſe, through the righteous judgement of God, that wee be ſpoyled of this preſence of God in his Goſpel; the meditation of which evill, now appeareth to be ſome-what light: But after that it commeth to paſſe, through the righteous judgement of God, then in very deede, wee ſhall finde in experience, how grievous it is: I ſpeake of thoſe eſpecially, who ſometime delighteth in the preſence of God in his word. Remembring theſe things] Again he ſetteth downe his griefe, and hee conjoyneth therewith a new argument of ſorrow. I powre out my ſoule vponupon my ſelfe] As if he ſhould ſaye, Not onelie I powre out teares, but I powre out the verie ſoule, which with diſpleaſure melteth within me. The inward louſing of the ſoule, and of the affection thereof, is the cauſe that the bodie and the eies, are reſolved into teares: And manie times, yea, our eies are not indeed ſufficiently of power to furniſh teares to our heavineſſe, after that till all the teares are powred out, and the bodie as it were dryed vp. Then the paſſion of ſorrow vſeth to be vehement, when it is left to the owne libertie. He adjoyneth the cauſe of ſo great a ſorrow. Remembring theſe things] (ſayeth he) to witte, which follow. That I was woont (ſayeth hee) to paſſe by in the multitude] As the remembrance of the former miſerie, after a deliverance, is conjoyned with gladneſſe (for that man never rejoyced ſolidely at any time, which was not firſt before diſpleaſed in earneſt) ſo the remembrance of the bypaſte felicitie, after that anye happie man is made miſerable, is conjoyned with a great dolor of mind. Thus, ſeeing it is cuſtomable in any other thing what ſoever, it hath chiefelie place in matters Spiritual and heavenly. For to him it ſeemeth to be intollerable, who at ſome times had GOD preſent with him in Chriſt; if he be at any time left deſtitute of his preſēce, epecially, if any externall affliction for the preſēt lie over his head: but if in the meane time, with the remembrance of the former preſence, together with the dolor, there be a deſire of that preſēce, ſurely there is ſome gladneſſe conjoyned with that ſorrow: Bleſſed are they who hunger and thirſt for righteouſneſſe, for they ſhall be filled, and Gods ancient merciemercy ſhall come vponupon them, whereof they remember an argumente of the aſſurance of Gods preſence to bee reſtored in time to come. Moreover, it is to be marked in this place, that fra once the preſence of GOD is withdrawen, all ſorrow and adverſe things meete vsus in the waye, as are the skornings of the enemies, and the remembrance of felicitie paſt.
6 Why caſteſt thou downe thy ſelfe, ô my ſoule? and makeſt a noyſe within me? Hope in God, for I will yet prayſe him, and the ſalvation of his face, that is of all ſortes.
7 My God, my ſoule caſteth downe the ſelfe in me.
The other part of the Pſalme.
WHy caſteſt thou down] In this ſecond parte of the Pſalme, he waltereth as it were ſuddainelie, out of the middeſt of ſorrow, and draweth courage to himſelfe: And firſt by a turned ſpeech he ſpeaketh to his owne ſoule: Then next to God, the fountaine of al comforte. Alſo, hee calleth backe as it were again, his ſoule out of the helles: For it was very greatly caſt downe, as the words themſelues ſhew. For this is the cuſtom of the godlie, that after for a time they hauehave given liberty vntounto diſpleaſure, and hauehave ſaid to their ſoule as it were: Receiue not comforte, but drinke in ſorrow as water (for in dolour and heavineſſe for a time, is the rejoycing of the godlie) After they hauehave ſufficientlie and aboundantlie given place to ſorrow, and are now altogether caſte downe, and aſtoniſhed, preſently they ryſe vp, and encourage themſelues, by the grace of God, and ſome certaine motion of the holy Spirit, which leaveth them not vtterly for ever. Moreover, they doe it after this ordour: Firſt, they rebuke and correct their owne ſoule and affection, which thing, Dauid doth here, no otherwaies then a mother doth her childe, which hath not yet the vſe of reaſon, at which time, it is whollie powred out into teares: Then after rebuke, they comfort their ſoule, and exhorteth it to hope in God, altogether after the ſame faſhion, whereby mothers, after they hauehave ſharpely rebuked their children comfort them. It is to be marked, that David lifteth vp his ſoule vntounto hope: For to hope in God, it is the onelyonly remedie againſt deſperation. For hope is contrary to deſperation, and whoſoever they bee, that are of a caſt-downe minde, if in the meane time they be not lifted vppe by hope, they will fall into deſperation, and will periſh at length. From whence proceeded that deſperat ſorrow of the Gentiles, which was without faith, without hope, without Chriſt: And the ſame day alſo, how many ſoever they be, that are in the eſtate of death, without Chriſt, of neceſſitie they muſt dye in deſperation. For I will yet] He maketh ſome place to hope in his ſoule from thence, that he ſhall not be diſappoynted of the thing hoped for, but even as he hath hoped, ſo ſhall it fall out vntounto him. I wil prayſe him (ſayeth hee) and the ſaluation of his face, that is of all ſortes] That is, his face, in which is the ſ…cietie of joyes, or that manifold ſalvation, which is in his face and preſence; & ſo to prayſe, is to publiſh. David therefore promiſeth, that he will praiſe both God himſelfe, and alſo, that ſo great a benefite of his life received from him: or finally, to praiſe the ſalvation of his face, is to prayſe & publiſh the ſalvation which ſhall bee before him, from whence, in the laſte verſe (he ſayth) that hee will prayſe the ſalvation of his face, that is, the ſalvation which ſhall bee ſeene before him. My God] As he had firſt turned himſelfe vntounto his ſoule, now hee turneth himſelfe vntounto his God, and hee lifteth vp his eies, & ſigheth, (as it were) vntounto him, opening vp vntounto him the ſorrow of his ſoule, and hee powreth out his carefulneſſe and ſolicitude vppon his boſome. Whoſoever is indued with Gods holie Spirite; This man ſigheth vntounto God in his affliction and ſorrow: But he who is indued with mans ſpirit onelyonly, that man wil never ſigh vntounto God: for he ſuppoſeth God to be angrie with him, eſpecially then, when there lyeth any affliction vppon him: For he thinketh that that his whole miſerie proceedeth from the wrath of God. But hee who hath the Spirite of God, that ſpirit (I ſay) of adoption, by whome wee crie, Abba, Father: This man commeth without feare vntounto God, becauſe indeed that Spirite is alwaie with ſome feeling of Gods merciemercy and fatherlie louelove. Wherefore, as a ſonne, who hath his Father well-willing vntounto him, in his ſorrow, he taketh his way ſtraight to his father: Even ſo the childe of GOD, hee paſſeth in his ſorrow and miſerie to God his father, and maketh his complaint vntounto him.
7 Therefore I remember of thee, out of the Land of Iorden, and of the Chermonites, out of the little hill.
8 Howſoeuer a deepe calleth vppon a deepe, at the ſound of thoſe that are ſent out by thee, let al the breaking-in ſurges, and thy vallies paſſe by me.
9 In the day time, Iehova will ſende away his louing kindnes, and in the night his ſong vntounto me: I wil continue in my praier vntounto the ſtrong God of my life.
10 Saying vntounto the ſtrong God of my rocke, why forgetteſt thou mee? Wherefore go I in mourning apparrell, becauſe of the oppreſsion of the enemies?
11 They aſſaile my bones with a ſhorte ſword, my enemies reproching mee, while they ſay vntounto me daylie, where is thy God?
THerefore] He glorieth thereafter verie ſuddenly, firſt againſt the places of his baniſhment whatſoever, then againſt everie one of his moſt grievous afflictions. This particle, [Therefore] appeareth not to giuegive a reaſon of anie ſentence going before in the texte. Then hee begouth this ſentence (as it ſeemeth to me) from ſome cutted off and ſudden feeling of joye, and of the preſence of God: as if he had ſaid, becauſe of that joy, and that rejoycing of the ſoule, which I cōceiue of my God, I remember of thee, &c. Of which thou learneſt this, how ſoone a man vſeth to be changed, that turneth himſelfe vntounto God: for the preſence of GOD is forcible to giuegive life vntounto the creature; that his face ſhineth no ſooner, but the creature beginneth to reviue againe, although it bee never ſo dead. When the Pſalme ſpeaketh of theſe groſſe & bruitiſh creatures. Pſalme. 104. 29. 30. When thou hideſt thy face, they are troubled if thou take away their breath, they returne to their duſt. Againe, if thou ſende foorth thy Spirite, they are refreſhed, finally, thou reneweſt the face of the earth. How much more the reaſonable creatures, as wee call them, and not onelyonly the reaſonable, but the ſpirituall, that is, the creatures that are renewed by the Spirite of GOD, which hauehave once felt howe mercifull the Lord is, thoſe creatures, I ſaye, depend vppon their God; for it is neceſſary, yea much more, that their life and death depende from his face, preſent & abſent;Pſal. 4, 7. 8 Lift vp (ſayth David) Iehouah the light of thy coūtenance vpō vsus, and put more ioy in mine heart, then at the time, in which their cornes and wines were increaſed. Of theſe therefore chiefely do I ſpeake, which are already accuſtomed with the countenance of God, & that vſe to take ſome pleaſure of his face. For to ſpeake of others, they are not able earneſtly to ſeeke that countenance of GOD in Chriſt Ieſus. For there is no deſire of that thinge wee know not. Alſo, theſe hauehave not yet taſted, how ſweet that ſight of God is in Ieſus Chriſt. I remember of thee] as if he ſhuld ſay, In every place where it happeneth me to be baniſhed, from all the bordours and coaſtes of Iſraell. From the Eaſt, where is the riuer of Iorden: from the North, where it is bounded by the mountaine of Chermon and Libanus, & frō the South, where the hilly coūtry boūdeth Iudaea. He calleth theſe hillie countries, by the name of a little Hill, becauſe they being compared with the Mountaine of Libanus, and with Chermon, which are ſituate vppon the North, they are reckoned out onelyonly among little Hilles. Of this place thou perceiveſt, that there is no place either of baniſhment or of impriſonment, ſo vnpleaſant and ougly of the ſelfe, which is able to ſeparat the children of God, from the countenance of their God? yea, they glory in that preſence of GOD: which they poſſeſſe againſt any place whatſoever: For this, in which we driue over our life, what ever it be, it is nothing indeede, But Gods preſence is all things. The word Of remembrance] which he vſeth, is to bee marked. For ſurely that remembrance, was rather of Gods preſence, then the preſence of God it ſelf, which was then without the Citie o… Ieruſalem, in which at that time, was that viſible preſence of God. The matter is ſo then, when wee are baniſhed from this outward miniſterie of God in his Church; yea, in which wee chiefelie hauehave our God preſent: Then ſurely we that ar the faithful, are not ſaid indeed ſo much to hauehave our GOD preſente; as to remember vppon his preſence, which was ſome-time with vsus. Alſo, this remembrance I graunt is joyfull, ſweete and acceptable, notwithſtanding, it lacketh not ſome certaine diſpleaſure & heavines of the own, yea, & in it, there is a certaine matter of ſorrow, as we ſaw before in the fift verſe. Remembring theſe thinges (ſayth hee) I power out my ſoule vppon my ſelfe] I will ſaye ſome-what more: This preſence of GOD alſo, which is in the miniſterie of his worde, it hath the owne dolour conioyned therewith, becauſe it is vnderunder hope. Hope I grant, is with joy and glorying, from whence the Apoſtle remembreth of the glorying of hope. And in another place. We glorie vnderunder the hope of the glory of God. Heb. 3. 6.Notwithſtanding that hope is conioyned with ſorrowe and ſighes, We ſigh (ſayth he) waiting for our adoption, that is the redemption of our bodie. Rom, 5, 2,Howſoeuer a deepe] As before he had gloried againſt every one of the places of his baniſhmente whatſoeuer,Rom. 8. 13 ſo he glorieth now againſt afflictions, although they be moſt grievous. [Howſoeuer a deepe calleth vponupon a, &c.] That is, how grieuous ſoeuer the afflictions be, as they wer waters breaking in violently vppon me: notwithſtanding [Iehoua will ſend away his louing kindeneſſe in the day time, &c.] You ſee there is no affliction although it bee neuer ſo grieuous, which is able to ſeparate the the faithfull from the preſence of their God, or from a feling of his merciemercy: yea contrarywiſe, they glorie in the moſt heauie calamities whatſoeuer.Rom. 8. 35 Who ſhal ſeparate vsus (ſayeth Paule) from the louelove of God, ſhal oppresſion ſhall anguiſh? It is next to be noted, that he ſayeth thoſe floodes and waues violently breaking in: alſo thoſe thinges that are ſent out to bee Gods; as if all theſe things were from God. Therefore hee acknowledgeth that all his afflictiones proceeded, from God as the author: But from whence promiſeth he that comfort ſhal come vntounto him in his afflictiones? ſayeth he not in the 9. verſe [Iehoua will ſend away his louing kindneſſe.] Therefore affliction & comfort in affliction proceedeth both together from God,1. Cor. 10. 23. together with the trouble he ſendeth comfort, with the tentation, hee ſendeth deliverie out of tentation. Neuertheleſſe, there is ſome difference in the order, for firſt in deede he afflicteth ere he comforteth: Firſt is the ſenſe of trouble, then the feeling of comfort, to what purpoſe is that? To witt, becauſe we are ſo dull of nature, and ſenſeleſſe in this life, that we cannot eſteem of the grace of God in Chriſt, howe great it is, neither yet can we judge how ſweete it is, vnleſſe wee feele firſt, how miſerable wee ourſelues are by nature, and ſigh vnderunder the burden of ſinne. Now in miſerie the feeling of grace & of that preſence of God in Chriſt is ſweete. But after this life the joy of the Godly ſhal be ſolide wāting altogether al feling of ſorrow; to wit, when all teares ſhall be wiped away from our eies: for then wee ſhall bee able to comprehend that pure and ſincere ioy, which we cannot compas in this life. [I will continue in my prayer] This is the effect of the thinges preceeding: For in reſpect that God wil ſend away his louing kindeneſſe in the day, and his ſong in the night vntounto DAVID: Therefore he wil continue in his prayers to GOD. For there is no man that is able to conceiue prayers, vnles God furniſh the matter of them, and indue vsus with a feeling of his merciemercy. Lord (ſayeth he) in the 51. Pſalme 17. verſe [Thou ſhalt open my lippes, and my mouth ſhall ſhew foorth thy praiſe] Hee calleth God the Fountaine of his life] by which name, he ſheweth manifeſtlie, that hee hath apprehended that power of God which is in Chriſt, which ſerueth vntounto life. But let vsus conſider the forme of the prayer it ſelfe. I ſay vntounto the ſtrong, of my rocke] that is of my refuge, &c. This praier of DAVID is a lamentation, and a certaine complainte. Obſerue then what ſort of ſongs God vſeth to furniſh in afflictiones, to wit, a complaining kinde and ſorrowfull. And ſurelie of neceſſitie it muſt bee thus. For to what purpoſe ſerue ioyfull ſonges in miſeries? looke Pſalme. 137. In which the Church of God abhorreth thoſe ioyful ſonges, ſuch as ſhee ſong ſometime in Ieruſalem, being now in her baniſhment. Notwithſtanding the heauines and lamentation is alwaye tempered with a certaine ſweetneſſe, and ioy in God, and the lowder the ſighes are, the deeper vſeth the reioycing to be. But let vsus conſider the words. Why forgetteſt thou me?] (ſayeth he) Firſt he complaineth that God forgetteth him: Then he complaineth of his miſerie This latter indeede is the effect of the former. For when God forgetteth vsus, then at that time we are miſerable, we walke as in mourning apparell, and we quarrell with God. Alſo in the meane time that DAVID complaineth that the Lord had forgotten him, he calleth him, The ſtrong GOD of his rocke] Whereby is ſignified, that yet he cleaueth vntounto God verie grippingly. The faithfull ſo in louelove imbrace their God, that although hee ſeeme ſome-time to be forgetful of them, nevertheles they leaue not off to ſtick vntounto him: Howbeit (ſayeth IOB) thou wouldeſt ſlay me, ſhould I not hope in thee? Which thing ſurely is an evident, that God in very deede forgetteth them not, although for a time he appeare ſo vntounto them. For if God once forget vsus, and ſhould leaue vsus altogether,Example in Iob▪ Chap. 13. 15. ſurely wee alſo ſhould forſake him. For if hee firſt tooke not hold vponupon vsus, verely, we were not able with our hand, as it were, to take holde of him. Notwithſtanding, it appeareth ſo vntounto vsus, while wee are afflicted, that we are left of him, and that hee taketh no further thought of vsus. Wherefore goe I in mourning] Hee complayneth of his miſerie, which he ſignifieth by the adjunct clothing of his bodie: Becauſe of the oppreſsion] He ſheweth the cauſe of his miſerie, and of that dooleful habite of clothing: To witte, the oppreſſion of the enemie. They invade my bones] In theſe wordes, hee expreſſeth more particularly this oppreſſion. They aſſayle my bones] Then opening vp that figuratiue ſpeech: Mine enemies reproching mee] (ſayeth hee:) The reaſon wherefore then next hee rendreth, from their contumelious and blaſphemous wordes, While they ſay (ſayth he) vntounto me daylie, Where is thy God?] This indeed was a blaſphemie againſt God, which was a contumelie & a reproch againſt Dauid. For blaſphemie againſt God, is the reproch of the neighbour, & they are no otherwaies commoved therewith, then if they were ſtricken through with a ſworde: for ſuch is the mutuall conjunction of God, and of his owne; ſuch is the compaſſion, & mutual feeling, that if they ſee God to be touched with any ignominie, and his name to be blaſphemed, the godly are no otherwaies commooved, then if they were woūded with ſome deadlie wound: Even ſo on the other ſide, God is ſo mooved with the perſecution of his owne, that he eſteemeth the ſame, as if it were done to himſelfe, Saul, Saul, Act. 9. 4.(ſayeth hee) why perſecuteſt thou me?
12 Why caſteſt thou downe thy ſelfe my ſoule? and why makeſt thou a noyſe within me? Hope in GOD, for I will yet prayſe the ſaluation of al ſortes of my face, & my God.
WHy caſteſt] Laſt of all, turneth to that verſe, which wee opened vp before, as it were, the overword of the Pſalme, cōcerning which, look before in the 6. verſe; Therefore, as touching it, only we make mention of this: how oft ſoever the godlie for a time giuegive place vntounto their ſorrow; ſo oft manie times they returne to themſelues, and comforte themſelues, correcting their paſſion, and exhorting their ſoules vntounto hope, which is contrary to deſperation, vntounto which, their affection other waies caryeth them head-long.
And thus much hauehave wee ſpoken vponupon the 42. Pſalme.