Exposition on the Seven Psalms of Repentance, Exposition 143
A GODLY AND FRVITFVL EXPOSITION ON THE CXLIII. PSALME, the ſeuenth of the Penitentials.
AT the making of this Pſalme (as plainly appeareth) Dauid hath bin caſt into ſome deſperate danger;1. Sa. 24.4. whether by Saul when he was forced to flee into the caue, as in the former Pſalme; or by Abſolon his ſonne, or by any other, it is vncertaine. Alwaies in this he complaineth grieuouſhe to God of the malice of his enemies,The ſubſtance of this Pſalm. and deſireth God to heare his prayers, he acknowledgeth that he ſuffereth thoſe things by Gods iuſt iudgement, moſt humbly crauing mercy for his ſinnes: deſiring not onelyonly to be reſtored, but alſo to be gouerned by Gods ſpirit that he may dedicate and conſecrate the reſt of his life to Gods ſeruice.
This worthie Pſalme then conteineth theſe three things.The parts of the Pſalme. Firſt, a confeſſion of ſinnes. Secondly a lamentation for his iniurie. Thirdly, a ſupplication for temporall deliuerie and ſpirituall graces, to the end of the Pſalme.
Verſe. 1. Heare my prayer, O Lord, and hearken vntounto my ſupplication; anſwere me in thy truth, and in thy righteouſneſſe.
Thoſe pray in vaine who are not aſſured that God will beare them. Heb. 6.11.HEare my prayer O Lord: He craueth attention in the firſt place, and prepareth Gods eare, for it is in vaine to pray, vnleſſe we be ſure God will heare vsus and anſwere vsus, for he that commeth to God, muſt firſt beleeue that God is, and that he will reward thoſe who ſerue him, for otherwſie we pray without faith, and our prayer is ſinne. Thus he doth in diuerſe Pſalmes, as in the 102. Pſalme. 2. and in 5. Pſalme. and 54. Pſalmes.
By this we learne, that the Saints ſhould begin their prayers with a requeſt to be heard, ſo long doth the Lord ſeeme to men not to heare them, and to hold backe his eares and eyes, that he heareth not their ſutes, and ſeeth not their tribulations, as he delayeth to graunt their deſires; and therefore they craue audience and attention.
He doth here three times repeate his earneſt deſire to be heard, as in the fift Pſalme foure times, he doubleth and ingeminateth this ſame ſuite to be heard. There he deſireth God to heare his wordes, vnderſtand his meditation, hearken vntounto the voice of his cry, and heare his voice in the morning; the like he doth here, thereby declaring the vehemencie of his affection, if any be deſirous to hauehave their ſuites graunted, they goe not ſlowly about their buſineſſe, they doe not vſe cold rife wordes, Simil. as though they were ſpeaking for a thing they did not care for; but they cry as beggers at a noblemans gate, who are ſo importunate in crying, that men are aſhamed to refuſe them.Luk. 18. Ged denieth our requeſt becauſe we doe not confidently and earneſtly deſirs them. As the importunitie of the widow moued the falſe iudge. How much more will our heauenly Father, by loath to refuſe vsus, yea there is no cauſe why he diſdaineth our ſuites, but by reaſon we neither confidently nor earneſtlie deſire them, nothing would be refaſed to thee, if thou wouldeſt beg as thou ſhouldeſt do. The Spirit would requeſt for thee with ſights that cannot be expreſſed: and he that ſearcheth the heart, knoweth what is the meaning of the ſpirit.Rom. 8.26.27.
Is it poſſible that a mother can heare the mourning ſuites of her childe without mouing and yeelding; yea though the mother could forget the childe,Eſa. 49.15. yet God cannot forget vsus. Then ſpeake, and he will heare; be thou not dumbe, and he will not be deafe; try, knocke, aske, ſeeke, be inſtant in thy petitions, for the Lord is ready to heare all thoſe, who ſeeke him truely, inſtantly, and conſtantly,God reiecteth none who deſire to be heard. neuer man ſought to be heard, whom God hath reiected and refuſed.
In this verſe he deſireth Ichouah his God, to heare, hearken, and anſwere. Secondly, the ſubiect of his ſpeech, and the thing which he deſireth to be heard, is his prayer and oration. Thirdly, the maner how he deſireth his prayer to be heard, in thy truth and righteouſneſſe.
When he doubleth his requeſt of hearing, he would hauehave God hearing him with both his eares, that is, moſt attentiuely and readilie; ſo inſtant is a troubled minde, he deſireth the prayer, he putteth vp might be remembred, as was ſaid by the Angell to the Centurion: Thy prayers and almeſdeeds are come vp before God.Act. 10.4.
This frequent deſire to be heard cōmeth not from diffidence and a diſtruſt,The more we hope to be heard, the more we deſire to be heard but from confidence, for the more we truſt to be heard, the more we deſire to be heard. And this neglect of prayer, that we ſuite ſeldome or neuer, proceedeth from the ground of infidelitie, becauſe we beleeue God will not graunt, if we ſuite. Therefore knocke often, beg earneſtly, wreſtle by prayer with the Lord, hold him at a continuall buſineſſe vntill he graunt thy iuſt and lawfull petitions, and out of doubt things lawfull in themſelues (that is what he hath commanded) ſuited earneſtlie with dependance vponupon Gods pleaſure, ſhalbe graunted vntounto thee.
Doctr. He that cānot pray can hauehave no companie with God.My prayer and ſupplication. Prayer is the life of religion, and he that cannot pray, can hauehave no company with God. Dauid who was a man after Gods owne heart, was euermore giuen to prayer, morning, euening, and noone;Dauid ſpent all his life in prayer. yea in the midſt of the night he aroſe and prayed vntounto God; he preuented the morning watches, and the breake of day, ſo that he ſpent all his life in prayer. God be mercifull to vsus who can not ſuffer to ſpend any time in prayer. We ſpend many moneths, vainly, …dlely, and ſinfully, without wearing, and the time is ſhort which we beſtow vponupon prayer, and yet we thinke it too long,Againſt the too much neglect of prayer in theſe our timeſt. we ſleepe in the night, and awake: but alas, what time thereof doe we ſpend on Gods ſeruice? when ariſeth any of vsus, to ſeeke God in the night? when thinke we vponupon him in the night ſeaſon? many cogitations come in our mind, but we neuer thinke vponupon God, and in the day, we beginne in the morning to ſeeke the world or our fleſhly luſts, but who ſeeketh the Lord early? The reſt of the day we put ouer and conſume in paſtime, as though the Sunne were ordained for none other vſe, but to let vsus ſee to goe to hell. Pray then vntounto the Lord, that he may giuegive vntounto you the ſpirit of prayer, for as Saint Iames ſaith very well,Iam. 4.2. Yee lacke, becauſe you aske not.
Anſwere me in thy truth and in thy righteouſnes. He buildeth his prayer vponupon two groundes, Go…s truth in his promiſes, and his righteouſneſſe, that he being a iuſt iudge of the world, will neuer forſake the righteous,1. Cor. 1.30 in his ſonne Ieſus Chriſt, who is made our righteouſneſſe.
Then God ſtandes much by his word, and as he is veritie, ſo his word is yea and amen, neither can he; neither will he chang or alter his word, hath he ſpoken, it muſt be performed. All men are liers; Pſ. 116.17they falſifie their promiſes, there is no truth in this generation.All ſorts of men are changable, but God who is truth it ſelfe cannot alter. It is a great oath to a prince to ſweare, per verbum principis, but it is poſſible (as is often ſeene) that they alter & change, Noblemen and Preachers, yea all ſorts of men are found to ſay and to gaine ſay, but who euer heard that God promiſed (being as I hauehave ſaid veritie it ſelfe) and violated one word of his promiſe, ſince the foundaof the world, neither euer ſhall. Then we hauehave a good God both iuſt and true; and I wiſh that we would imitate thoſe vertues of our God. For truth is exiled, and righteoſneſſe is departed from the earth.
Verſe. 2. And enter not into iudgement with thy ſeruant: for in thy ſight, ſhall none that liueth be iuſtefied.
THis verſe containeth a deprecation of Gods iudgement, that he would not enter in a ſtraight marking of his ſinne. He might hauehave pleaded his innocencie before men, but when he commeth to that terrible tribunal of Gods iuſtice, he ſubmitteth himſelfe, crauing pardon for his treſpaſſe, and this generall rule ſhould be obſerued, if we deſire God to be fauorable to vsus, that we beg the remiſſion of our ſinnes. For if Dauid could not plead his innocencie,Beg for remiſſion of ſinne. Iob. 15.16. what can any of vsus doe, who drinke in iniquitie as water, who are altogether vncleane and filthie. Let vsus therefore confeſſe our wickedneſſe, and make ſupplication to our iudge, and lay our hands on our mouthes, being vnable to plead our cauſe againſt the Lord.
That ye may the better vnderſtand this verſe, obſerue. Firſt, that there is a iudgement into which men muſt enter, or elſe be abſolued from the indicatorie. Secondly, by what name he ſtileth himſelfe, thy ſeruant. Thirdly, the argument, Becauſe no lauing ſhall be iuſtified in thy ſight. Of thoſe in order.
1. There is a iudge and a iudgement.
Men runne forward in ſinne laſciuiouſly and without care, but they remember not there is a iudgement wherein they ſhall be called to an accompt. Reioyce (ſaith Solomon) O young man in the daies of thy youth, but be ſure thou ſhalt be brought to iudgement. Eccl. 12.9.If the ſeruant remembred his accomptes, would he miſpend his Maſters ſubſtance. But the Diuell hath blinded mens eies, and made them ſo forgetfull, that they thinke not on their reckoning. But the iudgement is more then the reckoning. Albeit men for debt may lawfully be put in priſon, and his goods confiſcat,Gods iudgement more ſeuere then mans. yet no law will take a mans life for debt: but the ſpirituall tribunal is more terrible: for if God enter once in iudgement with any man, he will kill both body and ſoule.
God hath three iudgment ſeats.There be three iudgement ſeates which God hath made vp for man: one which he hath ſet vp in his conſcience, accuſing him, condemning him, and puniſhing him: the ſecond is at the houre of his death, then God putteth him to triall. The third and laſt tribunall is after death wherein all ſhall appeare to render an accompt of their actions: the bookes of their owne conſcience ſhalbe opened and none ſhal eſcape that indicatorie, neither kings, or preachers, or people, all muſt appeare and render an account of their thoughtes, of their wordes, of their actions.
That iudgement is peremptorie, no excuſe, no ſubperſeges or dilators, Vſe. but away they muſt goe crying, let the mountaines couer vsus from the face of that iudge.Luk. 23.30 Let princes then and noblemen perſwade them ſelues, that (albeit they thinke no law can ſtrike againſt them if they doe whatſoeuer pleaſeth themſelues) God hath a throne and a iuſtice court, before which they muſt needes appeare, and receiue the definitiue ſentence, whereof oftentimes in this world they hauehave a feeling. Nebuchadnezer may be a proofe for this,Dan. 4 29. whom God for ſeuen yeares made a beaſt. Herod, Antiochus, and infinite others.
2. With thy ſeruant.
He was a Lord, and a King of a little world, and yet he calleth himſelfe Gods ſeruant, not as the Pope who ſtileth himſelfe, ſeruus ſeruorum Dei, ſeruant of the ſeruants of God, when he is a Lord ouer Lordes, both Eccleſiaſticall and ciuill. But he indeede in the humilitie of his heart confeſſeth God to be his onelyonly liege Lord,Princes as much bound to ſerue God, as their ſubiects to obey them vponupon whom he depended, of whom he holdeth his crowne. So princes may thinke that their ſubiects are no more bound to them, then they are to God, and that they are as inferiour, and more to God, then their ſubiects are to them; Vſe. which ſhould moue princes to humble them vnderunder the mightie hand of God. Inferiour ſubiects may at certaine termes put their ſeruants from them, and take others in their place, for ſeruice is no heritage: and if they, much more princes, who may put their ſeruants away, whether ob culpam or placitum, none ought to inquire. So God the ſupreame Maieſtie hath an abſolute and vnlimited libertie ouer all; as well rich as poore: he can diſplace kings, and giuegive their kingdomes and crownes to others, if they diſpleaſe him. He can rent the kingdome from Suul and giuegive it to Dauid; 1. Sa. 15.28. 1. Ki. 12.24.from Rehoboam and giuegive it to Iereboam, if they breake his commandemenents.Pſal. 2.10. Be wiſe therefore O kings, ſerue the Lord in feare.
For no liuing ſhalbe iuſtified in thy ſight. The like he hath in the 130 Pſalme, Who can ſtand before thee? ſo that not onelyonly he refuſeth any clame of mercy by himſelfe, but includeth all liuing vnderunder ſinne, ſo that none is exempted, for all are ſinners,All are ſinners that all may at God beg the remiſſion of ſin. and are deſtitute of grace, that God may ſhew mercy to all; and all his creatures may beg from himſelfe alone that which is not in any of them. Away away with merits, away with our worthineſſe; ſeeke it where it is to be found, euen in Chriſt.
Where he ſaith, they cannot be iuſtified, there he cleerelie auoucheth the Doctrine of Saint Paul, that iuſtification commeth by faith and not by workes:Rom 3.24. directlie againſt the Papiſticall hereſie,Againſt iuſtificatiō by workes. which teacheth men to ſeeke a part of it at leaſt in others, and themſelues; whereas here all men are excluded from righteouſneſſe, but that which they muſt finde in God.
Verſe. 3. For the enemie hath perſecuted my ſoule: he hath ſmitten my life downe to the earth; he hath laid me in the darkeneſſe, as they that hauehave bin dead long agoe.
THis is the complaint of his enemies extreme malice againſt him, by a threefold exaggeration thereof, their perſecuting of his ſoule, their throwing downe of his life to the earth, and their laying him into darkneſſe as a dead man. Their malice was ſo vehement againſt him, that nothing could content them, till they vtterly ruine him both in body and ſoule, and name.
This repreſenteth cleerely vntounto vsus the malice of the enemies of the Church,Note the malice of the Church her enemies eſpecially of the Iudaſits orders. Pro. 17.10. which is ſo extreame, that nothing can ſatisfie them, vnleſſe they bath themſelues in the blood of the poore members. A Lyon is more mercifull to his prey, then a tyrant is to a Chriſtian; there is not the ſmalleſt fauour to be looked for at his handes. The mercies of the wicked are cruell, a cleere example hereof we hauehave in the Papiſts, but ſpecially in thoſe blood thirſtie wolues the Ieſuites, who will bragge of a ſingularitie in puritie, and yet will ſtirre vp princes and all other fauourers of their ſect to roote out Chriſtians who profeſſe the name of Ieſus according to his word, thoſe they go about dayly to maſſacre without reſpect of any, as witneſſeth the bloodie maſſacrie of Paris, Anno 1572. Auguſt. 24. at which time they murthered a great many thouſands in France, for profeſſing Chriſt. As alſo that diueliſh and helliſh pouderplot: what a bloudie execution was intended againſt our gratious Soueraigne, and hopefull children.
Theſe bloudie Ieſuites and maſtiue dogs are not fierce againſt the Turkes & Panims, but againſt the Iſrael of God. Yea, as Lyons, Wolues, and Foxes, take moſt pleaſure in the bloud of the lambes, then in any other beaſt, which they will ſpare and paſſe by, except they be in great hunger; ſo theſe muſt deſire Chriſtian bloud, and thinke they doe God good ſeruice in killing v…. And this ſhould be a matter of great comfort to the Church of God, ſeeing perſecution is a marke of the true Church, and Chriſt accounteth men bleſſed when they are perſecuted and euill ſpoken of for his ſake;Mat. 5.10.12. For ſo (ſaith he) did their Fathers to the Prophets that were before you.
Let vsus therefore be patient and ſuffer calamities, through hope of eternall glorie, which we ſhall inherit when theſe ſhort tribulations ſhall expire.
The more the Church be troden vnderunder foot, the greater is Gods honour in her deliuerie.Moreouer yee may ſee how farre the Lord permitteth the wicked to preuaile aboue his children, that he will ſuffer them to tread vponupon their bellies, as though they were dead, and no hope of life left to them, that his honour may be the more magnified, who out of their dead aſhes could make a reſurrection; as he did to Dauid, who was as a dead man, and forgotten, yet God raiſed him vp, and erected his throne aboue his enemies. O Lord deliuer thy Church from her troubles and perſecution.
Verſe. 4. And my ſpirit is in perplexitie in me and mine heart within me was amaſed.
HE ſpake before of his externall calamities; now he confeſſeth the infirmetie of his minde, that he was wonderfully caſt downe in heart, and troubled in his ſoule; ſo that his ſtrength was almoſt gone, (not like the ſtrength of a whale fiſh, or of a rocke) but being ready to drowne with ſorrow, he was ſuſtained by faith and Gods Spirit, he ſwimmed vnderunder theſe euils. Our Sauiour himſelfe confeſſed of himſelfe, my ſoule is troubled to the death: Mat 26.38.God knoweth our moulde, we are not ſtockes without paſſions or perturbations,Gods children hauehave their owne paſſions. we are not like lepers, whoſe fleſh is ſenſleſſe; but we are ſenſible of euills, that we may run to God for helpe and comfort.Iob. 42.7. Had not Iob his owne perturbations and griefes, which made him vtter hard ſpeeches, for which God rebuked him, and he afterward repented; Simil. yea God affirmed that he ſpake better of him then all his friends did. Can a ſhippe ſaile a long with ſuch a conſtant and direct courſe in ſtormie weather, as it were calme and before the winde? it is enough that it directeth the courſe euer toward the port, albeit it be forced to, caſt boord twentie times. So God careth not albeit we be troubled in our courſe to heauen. Let vsus euer aime at the port of eternall glory, howſoeuer we be diſquieted with contrarie winds and tempeſts, God will paſſe by all theſe our frailties, and imperfections, and will at laſt deliuer vsus from them all; if in the midſt of theſe our extremeties our heart ſet it ſelfe toward heauen.
This Prophet in the 77. Pſalme, findeth himſelfe ſo farre caſt downe, that his ſoule refuſed comfort; and in this verſe he thinketh himſelfe ſo aſtonied, that his ſenſes were become ſcupified and benumed through ye great paines which he ſuſtained.
Verſe. 5. Yet doe I remember the time paſt; I meditate on all thy workes, yea, I doe meditate in the workes of thine hands. Verſe. 6. I ſtretch forth mine hands vntounto thee: my ſoule deſireth after thee as the thirſtie land, Selah.
IN the two former verſes were expreſſed his double tentations, bodilie and ſpirituall: in theſe two are double comforts, ſo,As the Churches troubles encreaſe ſo doe her comforts. 1. Cor. 10.13. as the croſſes of Gods childrē do increaſe, ſo doe their conſolations, day by day, for God is faithfull, who will not ſuffer vsus to be tempted aboue that we hauehave abilitie to beare, but with the tentation will giuegive vsus a comfort to his glorie. One of the greateſt comforts which Chriſtians can hauehave in their extreame miſeries,Experience of former mercies a great comfort in time of extremitie. 1. Sa. 17.34 is the ancient mercies of God beſtowed either on themſelues in particular, or on the Church in generall. This moued Dauid to enterpriſe the nomachie againſt Goliah. The Lord (ſaith he) who deliuered me from the pawe of the Lyon, and from the pawe of the Beare, will deliuer me alſo from this vncircumciſed Philiſtim.
Remember mercies paſt if thou would be deliuered in time to come.Wee ſhould recount the ancient mercies of God, that they may encourage vsus to ſeek him in time to come, a Chriſtian mans memorie ſhould be a faithfull chronicle of antiquitie; we ſhould remember what our fathers hauehave told vsus, and ſhew that to our children, but eſpecially the works we hauehave found done by God to our ſelues. God would hide nothing from Abraham, Gen. 18.17.becauſe he would ſhew it to his children. The foole and idiot doe not ponder the workes of God, but the righteous doe lay them vp in their hearts, and ſhew them to thoſe who come after them. So let vsus make a regiſter and book of remembrance of the auntientie of Gods goodneſſe to his Church; which will comfort our ſoules in the preſent day of ſorrow. Our memories may eaſily ſhew to our children the antient mercies of God, in the firſt beginning of our Church threeſcore yeares agoe, and how he deliuered her in her infancie from the furie of the Frenchmen, and againe in the 1588. yeare, from the great armado of Spaine; and diuerſe others bloudie interpriſes of wicked men. Let vsus therefore hauehave a freſh memorie of Gods benefits, which may furniſh vsus with comfort in our preſent neceſſities; let our owne particular benefits encourage vsus againſt our owne particular euills; and generall bleſſings and deliueries which the Church hath had, ſtrengthen vsus againſt thoſe euills which befall to her in our time. Let vsus recollect our Spirits and take vigour in this our preſent diſtreſſe, yt we faint not.
If Gods mercies be rooted in our hearts our tongues will vtter the ſame.From his remembrance there floweth a meditation twiſe remembred in this verſe, for a ſanctified memorie of Gods goodnes ſtirreth vp an holy meditation and reuolution in our mind of the ſame, from whence floweth our gratitude and thankefulnes to God, and if we looke lightly to the mercies of God, we ſpeake as lightly; but when they are rooted in our hearts, then we begin to ſpeake magnificallie and worthilie.
The workes of thine hands. Here he letreth vsus ſee that theſe works could hauehave bin done by no humane power, but by the immediate power of God.Exod. 8. … As the Aegiptian ſorcer…rs ſpake of the lice, ſo may we ſay concerning the deliuerances of the Church,God reſerueth to himſelfe the deliueries of his Church. ſurely this is the finger of God. He will otherwaies honour his owne children, but he keepeth the honour in deliuering the Church to himſelfe. He will hauehave it ſaid in the ages to come, the Lord hath done this. As he by the workes of his hand made the Church, ſo by theſe ſame ſauing hands he hath redeemed it from hell and damnation; and it is the worke of his owne hands that ſhall deliuer her from temporall dangers. Therefore let God ariſe and deliuer his Church, for ſhe is now in great hazard;Pſal. 6….…. but the Lords arme is ſtrong enough, and in his appointed time can deliuer her.
I ſtretch forth mine hands vntounto thee. His …econd comfort … prayer, which ſpringeth …rom his earneſt meditation. Here the fruit of holy meditation, it ſtirreth vp our hearts t…o an earneſt prayer. Such meditations of Gods goodnes and power are the beſt helpers and confirmations of our faith,Earneſt prayer from a ſerious meditation & conſideration of Gods workes. to lighten vsus of our ſorrowes and griefes. Hence it followeth, where there is no meditation and earneſt conſideration of Gods workes, there will be no earneſt prayer, but perfunctorious dealing with God, which we will not regard but repudiat and forſake.
The inſtruments of his prayer is the ſtretching forth of his hands,The ſtretching forth of the hands, noteth the lifting vp of the heart. Exo. 17.11. which noteth the lifting vp of the heart. As Moſes hands were lifted vp when Iſrael fighted againſt Amalek; and when they fell, Iſrael had the worſe, and therefore Aaron and Hur held them vp, and ſo Iſrael preualed. Thus we ſhould compoſe the geſtures of our body in ſpirituall exerciſes, as they may be moſt helpefull vntounto vsus to our inward and ſecret worſhipping of God.
My ſoule deſireth after thee as the thirſtie land. He declareth his vehement affection to God by a verie prettie ſimilitude, taken from the ground which is thirſtie by the long drought of ſummer, wherein the earth rent in peeces as it were and with open mouth, through long thirſt ſeeketh drinke from heauen. By which he ſheweth that he came to God as diſtitute of naturall ſubſtance; and therefore ſeeketh from aboue that which he lacked- So in all his extremities he looketh euer vpward, from aboue he ſeeketh helpe and comfort. Doctr. Art thou athirſt, ther is water in heauen to refreſh theeAlbeit we be in extremitie and as it were rent in ſunder, yet here is comfort, there is water in heauen which will refreſh vsus, if we gape after them. Here is a bleſſing, thoſe that thirſt ſhalbe ſatiſfied. If we thirſt for merciemercy, for deliuerie, and ſpirituall and temporall comfort, thou ſhalt be ſatiffied therewith for if God heard the prayer of Hagar and Iſmael being athirſt in the wilderneſſe,Ge. 21.17. and opened vntounto them a fountaine, will he forſake Iſack the childe of promiſe? If he heard Samſon in the bitterneſſe of his heart, when he ſaid,Iudg. 15.19 I die for thirſt, and opened a ſpring out of the lawbone of an Aſſe; will he forſake vsus in time of our diſtreſſe, if we thirſt aright?
Verſe. 7. Heare me ſpeedily, O Lord, for my ſpirit faileth: hide not thy face from me, elſe I ſhall be like vntounto them that goe downe into the pit.
HE is now brought as it were to the latter ſweat, he crieth for ſpeedy helpe, or elſe he ſeeth nothing but death before his eies. Our impatiencie maketh vsus ſo bold and familiar with God, yt we would preſcribe time to him, as though he knew not which were the moſt conuenient time for his comming.
My ſpirit faileth: He is now as it were in a ſwouning, he craueth quicklie to be helped, Doctr. Gods children are often brought low, that the louelove & power of God may be manifeſted in their deli…e….or he is gone. See to what extremitie God will bring his Saints; euen neere the graue, and yet bring them back againe; that his louelove and power may be known ſo much the more, ſeeing to him belongs the iſſues of death. God bringeth vponupon his owne children ſuch fainting, as it were deliquium animi, a loſſing of our life; that then feeling the weaknes of our naturall powers, and after being reſtored by his grace, we may learne how greatly we are beholden to him, as by whom and in whom we hauehave our life and being, and can be reſtored by none, but by him alone, and may beſtow al the reſt of our life vponupon himſelfe and his owne ſeruice, and depend not on naturall ſtrength, but on him.
Hide not thy face from me. He declareth plainly that he hath no ſparke of life, but from the fauorable face and countenance of God, that he is then dead, when he ſeeth not God reconciled to him in Chriſt. Simil. The face of the Sunne bringeth life to the earth, and all the world; and the face of God bringeth life to men ſoules. Simil. The countenance of the husband gladdeth the wife, but the countenance of God reioyceth the ſoule.He who hath once ſeene the countenāce of God cannot liue without it. He who once hath ſeene a blanke of his countenance, can no more breathe or liue without it, then a fiſh or bird out of their owne elements.
Elſe I ſhalbe like vntounto them that goe downe into the pit. As though he would ſay, I ſhall be like a deade man without ſenſe and life. The ſoule is the life of the body, and God is the life of the ſoule, ſhould we not then be buſie to ſeeke him, and when he hath hid himſelfe, to find him againe,There is no life in the ſoule without the ſenſible preſence of God. Pſal. 22.1. Mat. 27.46 for I will aſſure you, there is neither, life, comfort, peace, or ioy in a mans ſoule, vnleſſe he hauehave the ſenſible preſence of God. Dauid not feeling it, cryeth, My God, my God, why haſt thou forſaken me? And Chriſt himſelfe vttered the ſame voice on the croſſe, My God, My God, why haſt thou forſaken me? Of which I hauehave ſpoken in another place on the ſame wordes.
Verſe. 8. Let me heare thy louing kindneſſe in the morning; for in thee is my truſt: ſhew me the way that I ſhould walke in, for I lift vp my ſoule vntounto thee.
AS he was caſt downe in the former verſes, ſo he now ariſeth by prayer, which was the chiefeſt bulwarke whereto he did runne in time of his troubles.
In this verſe he craueth two things. Firſt, that he might heare Gods kindneſſe; and the reaſon, becauſe he truſteth in him. Secondly, that he would ſhew him the way wherein he ſhould walke; the reaſon, becauſe he lifted vp his ſoule to him.
Let me heare thy louing kindneſſe. Here he craueth Gods fauour and kindneſſe, as he doth in many other Pſalmes. Becauſe in his fauour, is life, grace, wealth, all good things, and pleaſure for euermore,How we may be aſſured of the fauour of God. ſo that if he look kindly to vsus, we need be affraid of nothing. But how ſhall he be aſſured of his fauour? euen by hearing it, as he ſaith in the 51. Pſalme, Let me heare the voice of ioy and gladneſſe. The voice which is heard is the word of God, which being apprehended by faith, is onelyonly able to comfort our ſoules in whatſoeuer tentation. And no meruell that ſuch athieſts and papiſts who altogether refuſe the word of God,Why papiſts and Athiſts liue & die comfortles. liue comfortles and die without comfort, becauſe they refuſe that inſtrument which ſhould carry ioy to them. Good reaſon they die athirſt, ſince they reiect that veſſell the word o… God, by which they might be refreſhed. Therefore ſince faith cōmeth by hearing of Gods word, and all our comfort commeth by it; let vsus pray God, to bore our eares and our hearts, that we may receiue the glad tidings of reconcilation from God.
In the morning. Pſal. 90.14.The time when he ſeekes to heare Gods kindneſſe, is in the morning, as in another Pſalme, Fill vsus with thy ſweet mercies in the morning. Pſal. 55.17Dauid vſed to pray morning, noone, and eueningtide. In the morning in the beginning of the day he addreſſed himſelfe to God, offering his morning ſacrifice, he deſireth that God may betime meete him, that he may begin the day with ſome comfort, for then we know that God hath accepted our prayer, when he hath ſent down the comfort of his ſpirit in our hearts; when he with the fire of his louelove, and ioy of his countenance, burneth vp our ſacrifice. This gladdeth our heart and encourageth vsus to ſeeke him the reſt of the day.
Seeke God early.Then let vsus ſeeke God early, euen in the morning of our youth, and eueryevery morning, not perfunctoriouſly or for a faſhion, but from our hearts, that he may let vsus heare that comfortable voice ſaying. Thy prayers are come vp before me, Act. 10.4.and I hauehave heard them. For thy ſinnes are forgiuen thee.
For in thee is my truſt. Confidence and faith in God is a great argument to moue God to ſpeake good things vntounto vsus; for otherwaies our prayers are in vaine,Praiers not in faith are a ſcorning of God and ſhall not preuaile with him. if they proceede not from faith, if you come vntounto him without confidence in him, you ſcorne him; and ſo doe double iniurie to your ſelues, adding to your former ſinnes a ſcorning of God.
Theſe alſo who put their truſt in any thing beſide him, neede not to looke for any good thing from him. If yee would vſe a thouſand Angells as interceſſours to moue God to heare you, it is nothing, only faith will preuaile with God. The Phariſes almes deedes,Luk. 18.11.12.13.14. his tithes-giuing, his prayers, of which he much bragged, wrought nothing with God; but the Publicanes faith and contrition were forcible arguments preualing with him.
Shew me the way that I ſhould walke in, The ſecond petition ariſeth very well from the firſt.Being aſſured of Gods fauour, we ſhould ſeeke to conforme our wills to obey his commaundiments. For when we hauehave obtained an aſſurance of Gods fauour reconciled to vsus in Ieſus Chriſt; it followeth next, that we ſhould deſire to conforme our liues to the obedience of his commandements. For no man will frame himſelfe to walke in Gods waies, till he be aſſured of Gods fauour. Therefore faith in Gods promiſes is the moſt effectuall cauſe to bring forth good workes; and an aſſurance of iuſtification to produce ſanctification. But becauſe by nature we are ignorant which way we ſhould go, let vsus pray God, that he may direct vsus what way we ſhould goe to heauen through this miſerable world. For men hauing no better warrand of their wayes, then their owne determinations, may as blind men runne headlong to deſtruction.
Chriſt is the way in which we ſhould walke, I am the way, ſaith he,Ioh. 14.6. none other way in heauen or earth. We go in this way, when we follow his commandements and walke in them, leauing the traditions of men. Pray God that not onelyonly he would ſhew vsus the true way, but alſo giuegive vsus grace to walke therein.
For I lift vp my ſoule vntounto thee, He vſed all wiſe and lawfull meanes, yet euer he hangeth and dependeth on Gods prouidence. Becauſe vnleſſe our care & induſtrie be gouerned by Gods ſpirit, it ſerueth for nothing. Which teacheth vsus, in what euer caſe we be,In eueryevery caſe depend on God. neuer to leane to our owne wiſedome, but with heart to depend vponupon the Lord, that he may guid vsus by his holy ſpirit.
Behold what a wonderfull effect God worketh by afflictions, they depreſſe and caſt downe our outward man,The good of afflictions. and our inner man by them is eleuated & raiſed aloft: yea the more we are afflicted, the more we are ſtirred vp. The oftner the meſſenger of Satan is ſent to buffet vsus,2. Cor. 12.8 the more earneſtly (with Paul) we cry vntounto the Lord to be deliuered. So if we be caſt downe to hell, what the worſe are we, if by that we be raiſed vp to heauen.
As by the contrarie, the wicked for their proſperous ſucceſſes ſeeme as it were lifted vp to heauen, but their exaltation becommeth a precipitation to them to the deepeſt & loweſt hells, in reſpect they fall through pride in the condemnation of the diuel; Let vsus therefore be patient in our troubles, and lift vp our eies to our God who wil help vsus.
Verſe. 9. Deliuer me, O Lord, from mine enemies: for I hide me with thee.
IN the former verſe he deſireth Gods merciemercy and louing kindneſſe, and that he might be ſhewed the way wherein he ſhold walke; now he deſireth to be free of temporall danger. This is a good method in prayer, firſt to ſeeke the kingdome of God,Seeke firſt ſpirituall graces then temporall deliueries. Lu. 12.31. and ſpirituall graces, and all other things ſhalbe caſten to vsus. We ſeeke in vaine at God temporall deliueries, if we neglect to ſeeke ſpirituall graces, which are moſt neceſſarie for vsus.
The church hath many enemies, but God is one againſt them all.As for enemies the Church and her members, neuer hath or ſhall want innumerable, againſt whom what can we oppoſe, but Gods protection. In number, in power, in policie and ſubtiltie they are euer aboue vsus. There is no helpe in vsus againſt them all, but our gratious God.Ge. 32.36. Eſau came with foure hundred againſt Iacob, a naked man, with his wife, children, and droues of cattell. But Mahanaim was with him, he was guarded by Gods Angells. And therefore ſince the Church of God in France, Germanie, and elſewhere, is in danger of the Liuiathan, and theſe ſonnes of Anak; Let vsus runne to the Lord, and cry vntounto him, O God Iehouah, who is one againſt all, deliuer vsus from our enemies, who likewiſe are thy enemies.
For I hide my ſelfe with thee. As though he would ſay, I hauehave no receipt or lurking place, but thee. Hide me therefore vnderunder the ſhaddow of thy wings. Pſalme. 91. The Lord hid the Prophets that Achab could not finde them out.1. Kin. 18.13. If we will creepe vnderunder his wings, he will ſurely keepe vsus.
Verſe. 10. Teach me to doe thy will, for thou art my God: let thy good Spirit lead me into the land of righteouſneſſe.
HEre he craueth to be directed in the whole courſe of his life by God, and therefore he prayeth that God would teach him to do his bleſſed will, and to direct him by his holy Spirit towards heauen. The ſame he craueth in another Pſalme, Guide me O Lord by thy counſell, and after bring me to thy glory.
Teach me to doe thy will: This is a neceſſarie leſſon to be learned, Doctr. It is God who muſt teach vsus to do his will, which we of ourſelues would neuer doe.which our nature will neuer teach vsus. God he muſt teach vsus not only to ſubmit ourſelues to his will, but alſo doe his will, and attempt no vnlawfull meanes of our deliuerie againſt his deliuery.
This is not the voice of the fleſh in tribulation, teach me O Lord to do thy will; but, I pray thee doe my will. There is nothing more dificult, then to learne to ſubmit our ſelues to Gods will. But following the example of our Sauiour in his greateſt agonie, let vsus ſay, Not my will be done but thine.
He ſaith not, teach me to know thy will, but to doe thy will.Luk. 22.42 God teacheth vsus three waies. We muſt not onelyonly be hearers but doers. Luk. 12.47. God teacheth vsus three waies. Firſt, by his word. Secondly, he illumineth our minds by his Spirit. Thirdly, he imprinteth that in our hearts & maketh vsus obedient to the ſame, for the ſeruant who knoweth the will of his Maſter, and doth it not, ſhall be beaten with many ſtripes. The hearing of Gods will reuealed in his word, would be vnprofitable to vsus of it ſelfe, and be a witneſſe againſt vsus, vnleſſe a willing obedience of the heart followed the hearing. We pray daylie that Gods will may be done, not onelyonly knowne.Mat. 6.10. But while we knowe what is Gods will, we are no wayes obedient thereto, but doe follow our owne rebellious willes and waies.
For thou art my God. An argument to moue God to teach him, becauſe he is his God, and doth truſt in none but in him. As if Dauid would ſay: thou promiſed. eſt me helpe of thy free fauour, helpe me then in this my danger. Whereby he would teach vsus two principall leſſons. Firſt, by this that he deſireth God to teach him to do his wil, Doctr. becauſe he was his God, we learne, That it is not in our owne arbitriment or choiſe to do Gods will,Is it not in mans power of himſelfe to do the will of God. Doctr. If God be our God let his will be ours. Mal. 1.6.but his ſpeciall grace, who preuenteth vsus by his fauour, and becommeth our God, and after frameth vsus to doe his will, and obey him. Secondly, that if he be our God, and we call vponupon him in our troubles, it were requiſite we ſhould frame our ſelues to obey him. If he be our God, where is his louelove and obedience? If he be our Father, where is his honour? So he muſt of neceſſitie be an athieſt who ſaith in his heart, there is no God; who profeſſeth God in his mouth, and in his workes denieth him; following his owne pleaſure, in place of Gods will.
Let thy good Spirit, leade me into the Land of righteouſneſſe. The ſecond petition is his future gouernement and direction by that good Spirit, whom he deſireth to lead him into the land of righteouſneſſe.
Let thy good Spirit. He craueth the Spirit to be his Captaine and conuoyer, yea to lead him by the hand to that eternall life. In the 51. Pſalme he craueth the holy Spirit not to be taken from him. Albeit the holy Ghoſt be God equall with the Father & the Sonne,Ioh. 16.7. the third perſon of that bleſſed Trinitie, yet in order he is the third, ſent by the Father and the Sonne, as Chriſt ſaith, I will ſend to you the comforter, the Spirit of truth, who may lead you in all truth, and promiſed he ſhould abide with the Church to the end of the world.
The benefites which we get by the holy ſpirit.He it is that ſanctifieth vsus, that regenerateth vsus, that comforteth vsus in our troubles; enlightneth vsus by his bleſſed word, God euerlaſting, for whom the Father hath elected and foreknowne, the Spirit hath ſealed, and the Sonne hath redeemed and ſprinkled by his bloud, who is the earneſt of our inheritance, who cauſed vsus to cry, Abba, father; who knoweth the will and ſecret minde of the father,Rom. 8.15 and carieth our prayers vntounto God with ſighes that cannot be expreſſed; whoſe temples we are;Rom. 8.26 which temples without ſacriledge we ſhould not pollute; whom we ſhould not greeue, leſt he forſake vsus; for he can indure no pollution or vncleanneſſe, for him, with Dauid, let vsus pray to the Father, for he is the diſpoſer of all his miſteries, and comforter in all our troubles and miſeries.
Good. The Spirit of God hath many epithets in the Scriptures, holy, conſtant, right, and here good; There is a good and an euill ſpirit.which ſeemeth to be oppoſite to an euill ſpirit of the Lordes, which he ſent vponupon Saul, and was ſent to deceiue Achab, A lying ſpirit (ſaith Sathan) will I be in the mouth of his falſe Prophets, and God ſaid,1. Sa. 16.14. 1. Ki. 22.22. goe for thou ſhalt preuaile. Sure it is, men are either poſſeſſed with Gods Spirit, or with the ſpirit of the diuell, who is called an impure ſpirit;Mat. 5.8.9. who hath poſſeſſed many corporally, as the Legion; or ſpiritually by ſince, leauing them cap…iue as ſlaues to his will, which is the worſt ſort of poſſeſſion, and till he be d ſpoſſeſſed by the word of God,Luk. 11.22 and throwne forth of man, Gods Spirit cannot enter, the ſtrong man muſt be bound by one ſtronger, and then Gods Spirit entereth. As a mans ſtomach being full of humors, cannot giuegive place to good nutrie till thoſe be auoided: ſo our ſoules cannot receiue the good Spirit of God, neither will he enter into them, vnleſſe we be free of the ſpirit of Sathan.
Leade me. Man by nature is as a criple, and blind, he can not goe vpright vnleſſe he be led by a ſuperiour ſpirit: yea he muſt be caried as a Eagle carieth her little ones,Simil. Miſerable are theſe who are not conueied by Gods holy ſpirit. or as a mother her tender childe. Thinke not that we can ſtep one right ſtep to heauen, but by the conduct and conuoy of Gods holy Spirit. Miſerable are thoſe who goe without his conduction.
To the land of righteouſneſſe. Or the right land, I leaue the interpretations of many writing on this place,What is meant by the land of righteouſneſſe. & follow that which is moſt plaine and agreeable to the text, that is the kingdome of heauen, where true righteouſneſſe is to be found, and none can enter rherein but righteous men. This world is a land of vnrighteouſnes; few or none liuing either righteous to God or men no righteouſneſſe exerciſed, but oppreſſion, deceit, and falſhood.Nota. This ſhould be our comfort when we are heauily oppreſſed, that we ſhall come to a land, and there be for euer, where no vnrighteouſneſſe ſhalbe vſed; but the righteous Lord ſhall recompence them, who hauehave done vsus wrong, and render double on their head.
Verſe. 11. Quicken me, O Lord, for thy names ſake, and for thy righteouſneſſe bring my ſoule out of troub…e, Verſe. 12. And for thy merciemercy ſtay mine enemies, and deſtroy all them that oppreſſe my ſoule; for I am thy ſeruant.
IN theſe two laſt verſes he craueth that God would quicken him, and bring his foule out of trouble, and in his merciemercy ſcatter his enemies; vſing a reaſon, becauſe (ſaith he) I am thy ſeruant.
Firſt he prefixeth his name Iehouah, affirming and confirming that he ſeeketh no ſaluation at any other but out of the fountaine of Gods free merciemercy, and that he dependeth onelyonly on his liberalitie, for if he offered any thing which was not of himſelfe, then the whole cauſe would not reſt in God; and therefore he deſireth that for his owne names ſake he would doe it, and helpe him. He would ſhew that when he found nothing in himſelfe, he dependeth onelyonly vponupon Gods fauour and grace. We may here obſerue that the iniuries done to Gods children, Doctr. When the godly are iniured, moſt wrong is done to God. Pſal. 42.10doe not ſo much euill to them, as they bring diſhonour to God, for in their ſufferings God hath moſt intereſt. Then the wicked ſay, where is their God? Which ſhould moue vsus to vrge God more vponupon his owne credit, then for any worngs which we ſuſtaine. For what do we ſuffer which we hauehave not deſerued; and to men belongeth confuſion. What are we but wormes? what, but ſinfull creatures; though we ſhould die, ſo many wormes die. But when Gods name is diſgraſed, and we are made a laughter to the vncircumciſed, that ſhould breake our hearts. Simil. The iniurie done to the ſeruant, worketh not diſgrace to the maſter, or the childe to his father. Therefore he vrgeth God to remember his owne honour, in the ouerthrow of the Church. God is very zealous of his owne name, which was neuer ſtained; and this were a great blot, if he would forſake his Church which he hath redeemed.
So we may be aſſured that albeit God putteth not to his hand inſtantly,A great comfort for the godly. Vſe. yet he will in his owne time let his foes feele that they hauehave done him wrong.
Should not this moue vsus to hauehave great regard of Gods name in all our actions and ſufferings, as we pray that his name may be hallowed,Mat. 6.10. ſo let vsus reſpect nothing ſo much as it, we ſhould not teare him in peeces with blaſphemies, as many do, neither diſhonour it any maner of way, but ſanctifie the great name of the Lord our God in our hearts and in our workes.
Quicken me, O Lord for thy names ſake; Dauid thinketh himſelfe dead, both in body, as a man not liuing but dead, and in his ſoule comfortleſſe, vnleſſe God giuegive him life and vigour.Pſal. 103.5 As the Eagle by breaking her bill, reneweth her age, and the Serpent by eaſting her skinne reneweth her life: ſo we muſt throw away the old fathers of our ſinnes, that we may become young againe.
Obſerue that we are euer dead in this world, Doctr. God who gaue vsus our natural life muſt reuiue vsus who are fleeping in ſinne. Mar. 12.27till God put life in vsus and quicken vsus, for all the world is dead without Gods life. Then we are oblieged to God, that we liue naturallie, who muſt alſo quicken vsus ſpirituallie. For he is not the God of the dead but the God of the liuing. Surely the naturall death is not ſo much to be feared, as the ſpirituall; of which Chriſt ſaieth, Let the dead burie the dead. Luk. 9.60.Both which are now (alike) lying vponupon moſt of this age. So we are to ſue at God to quicken and reui…e vsus, that we may ſerue him. For ſurely we are dead till the Lord our God quicken vsus; and this is to vsus a new reſurrection.
And for thy righteouſneſſe bring my ſoule out of trouble. Man may craue with a good conſcience to be brought out of trouble. We brought our ſelues in trouble through our ſinnes;Man bringeth himſelfe in trouble but God muſt pluck him out of it. but there is none who can free vsus from them, but God; and therefore we may lawfully cry to him for helpe.
The firſt argument is taken from the righteouſneſſe of God; for it is righteous with God to render iudgement to your enemies, and to vsus relaxation; for God payeth them with their owne coine. Therefore as God hath merciemercy to his owne, ſo likewiſe he hath iuſtice by which he will plague his owne aduerſaries.
And for thy merciemercy ſlay mine enemies, and deſtroy all them that oppreſſe my ſoule: He claimed to iuſtice for his deliuerie as in the former verſe; together, as in another Pſalm: Of mercy and iuſtice (ſaith he) my ſong ſhalbe.Pſal. 101.1.
But he deſireth God to ſlay his enemies in his merciemercy, Obiect. when rather their deſtruction was a worke of his iuſtice? Solut. I anſwere, that the deſtruction of the wicked is a merciemercy to the Church. As God ſhewed great merciemercy and kindneſſe to his Church by the death of Pharoah, Senacherib, Herod, and other troublers thereof.
Obiect. But why prayeth he againſt his enemies, directlie againſt Chriſt precept, who commandeth vsus to pray for them that perſecute vsus? Mat 5.44.Solut. I anſwere, thoſe enemies were more Gods enemies, againſt whom we are bound to pray; not his particular enemies, whom he pardoned. According to the example of Chriſt, who on the croſſe prayed for his enemies,Luk. 23.34 Father forgiue them for they know not what they doe.
But why would he hauehave them ſlaine, ſeeing he ſaith in another Pſalme, Obiect. Slay them not, Solut. leſt the poſteritie forget? I anſwere, they are ſaid to be ſlaine who rage in malice, when God will make them examples of his iudgements, ſome whom he will reſerue to another time, till their cup be full▪ and that they (as Cain) may be tormenters of themſelues, and examples to the poſteritie to come.Gen. 4.15 Mat. 27.5. Cain was reſerued, and Iudas executed, and God iuſt in both. Cains prolongation was as a ſentence giuen by the iudge ſuſpended for a time, giuing time to repent, yet in a moſt fearefull and diſperat caſe that it had bin better for him to hauehave died, then to liue in ſuch a deſperate puniſhment, and torture of conſcience.
For I am thy ſeruant. The laſt argument which he vſeth to moue God to help him, is by profeſſing himſelfe to be Gods ſeruant. A prince will thinke it a great indignitie offered to himſelfe, if his ſeruant be iniured. Now Lord, I am thy ſeruant whom they torment, goe Lord, confound them, and deliuer me.
This teacheth vsus, that if euer we deſire to hauehave any fauour from God,He who would be in fauour with God muſt ſerue him. either in maintaining vsus, or confounding our foes, that we muſt ſerue our Lord, and imploy all our indeuours to glorifie him. Let vsus not ſerue ſinne and our luſts, but ſerue him who is moſt faithfull, and whoſe promiſes are yea and Amen. God grant vsus that we may ſerue him in feare and trembling, and end our daies in the magnifiing of his holy name, through Ieſus Chriſt, our Sauiour. Amen.
FINIS.
End of the text · Archibald Simson, Exposition on the Seven Psalms of Repentance (1623)