Exposition on the Seven Psalms of Repentance, Psalm 130
A GODLY AND FRVITFVL EXPOSITION ON THE CXXX. PSALME, the ſixt of the Penitentials.
The Title. A Pſalme of degrees.
OF the Pſalmes there are fifteene called Pſalmes of degrees, or cantica, maaloth of aſſenſion, whereof foure are aſſigned to Dauid, and one to Salomon. Why they are thus intituled, it is controuerſed vponupon, ſome thinke them to be thus called,Why called a pſalm of degrees. becauſe there were ſo many ſteppes in the Temple of Solomon wherby men aſcended; as Anguſtine in his hundred & fiftie Pſalme, whoſe opinion Bellarmine citeth. But apparantly they hauehave not taken their name from this, becauſe in Dauids daies not ſo much as the Church was builded. Others be of opinion that it was after the people came from Babilon, which is as light; when that captiuity was ſo many hundred yeares after their death. I thinke the Hebrew word would rather be referred to the tune and notes, which ſhould aſend in ſing…ng, and be ſwift in high notes, being ſo excellent, and ſo eaſie to be ſung.… allegorie. The allegorie is not to be neglected, that we ſhould by ſinging them, aſcend from this earth to that heauenly Ieruſalem in our affections.
Bellarmines e…rour cōcerning the ſinging of this P…alme for tho…e that … purgatorie.Bellarmine thinketh this Pſalme ſhould be ſung for the ſoules of thoſe that are in profundo, in a deepe place; who deſire to ariſe and get Gods merciemercy. But who doth not ſee (except he be blind) the heretiques errour. What: doth he know whither ſuch hauehave repented, whether they hauehave confeſſed their ſinne or no? For thouſands dies without confeſſing them. If their ſinne be mortall they go to hell (ſay they) wherefrom there is no redemption.
The forme of prayer then, ſeeing it hath no warrand in the word, it ſhould be reiected as ſeruing to no vſe, and no credite ſhould be giuen thereto. This Pſalme was made many hundred yeares before purgatorie was inuented, for purgatorie was after Chriſt; before Chriſts daies there was none, as they themſelues confeſſe. And in this Pſalme there is not one word that can giuegive the ſmalleſt warrant to that diueliſh and fooliſh inuention. Let them ſing their De profound…s as they pleaſe, they doe themſelues no more good then they doe to others, and that is none at all:Nota. onelyonly they ſpend ſome idle houres, and gaine ſomewhat to themſelues.
The ſubſtance of this Pſalme.
In this Pſalme is contained an earnoſt and ardent prayer of a troubled heart: firſt for merciemercy to his ſinnes; and next, for deliuerence therefrom: and laſt, an exhortation to all men to hope in God, becauſe he will be a continuall redeemer of his people, and can find meanes to deliuer them from all their ſinnes and iniquites.
The parts of the Pſalme.
In the firſt foure verſes is contained his tentation, by commemoration of his praier, which he conceiued when he was in greateſt perrill. Next, by forme of tranſitation he affirmeth that yet he will depend vponupon God and his word, in the fift and ſixe verſes. And laſt, he recommendeth this ſame hope to the Church in the laſt two verſes, with a bold aſſurance of the fauour of God toward his choſen.
Verſe. 1. Out of the deepe places hauehave I called vntounto thee O Lord.
OVt of the deepe places. In this verſe he ſetteth downe. Firſt, the place from which he ſpoke, de profundis, out of the deepe places. Secondly, the forme of his prayer, I called. Thirdly, the perſon to whom he prayeth, To thee, O Lord.
By the deep places is meant afflictions into which the godly are often plunged.By the deepe places. (as all the ancients conſent) is meant the deepe places of afflictions, and the deepe places of the heart troubled for ſinne. Afflictions are compared to deepe waters. Pſalme. 18.17. He drew me out of many waters, ſaue me O God, for the waters hauehave entred to my ſoule. Pſalme. 96. And ſurely Gods children are often caſt into very deſperate caſes, and plunged into deepe miſeries. To the end they may ſend out of a contrite & feeling heart, ſuch prayers as may mount aloft, and pierce the heauens. When we are in proſperitie, our prayers comes from our lippes;Nota. and therefore the Lord is forced to caſt vsus downe, to the end our prayers may come from our heart, and that our ſenſes may be wakened from the ſecuritie in which they are lying. Albeit the throne of God be moſt high,Nota. yet he delighteth to heare the petition of hearts that are moſt low; that are moſt caſten downe by the ſight of ſinne. And there is no affliction, neither any place ſo low (yea if as low as the belly of the whale wherein Ionas lay) which can ſeperate vsus from the louelove of our Lord,Ionah. 2.6. or ſtay our prayers from comming before him. Thoſe that are furtheſt caſten downe, are not furtheſt from God, but neereſt vntounto him. God is neere to a contrite heart,God nigheſt vntounto them that are moſt low. Simil. and it is the proper ſeate where his Spirit dwelleth, Iſa. 62. And this way God dweleth with vsus, as men doe with ſuch houſes as they are minded to build ſumptuouſly and on high, for then they digge deepe grounds for the foundation. Thus God purpoſing to make a faire ſhew of Daniel, and the three children in Babel; of Ioſeph in Aegipt; of Dauid in Iſrael, he firſt threw them into the deepe waters of affliction. Daniel is caſten into the den of Lions.Dan. 6.16. Dan. 3.23. Ge. 39.20. The three children are throwne into the firie ouen. Ioſeph is impriſoned. Dauid exiled.1. Sa. 27.2. yet all theſe he exalted and made them glorious Temples to himſelfe.
Marke hereby the dulneſſe of our nature, that is ſuch,The dulnes of our nature hath need by ſharpe meanes to be wakened. Ionah. 1.6.17. that God is forced to vſe ſharpe remedies to awaken vsus. Ionas lay ſleeping in the ſhippe, when the tempeſt of Gods wrath was perſ…eing him God therefore threw him into the bellie of the whale, and bottome of the deepe, that from theſe deepe places he might cry to his God.
When therefore we are troubled either by heauie ſickneſſe, Vſe. or pouertie, or oppreſſed by the tirannie of men, let vsus make profit and vſe thereof, conſidering that God hath caſten his beſt children in ſuch dangers for their profite; and that it is better to be in deepe dangers praying, then on the high mountaines of vanity playing.Nota.
By the deepe places may be vnderſtood alſo an heart deepely wounded with the conſideration of ſinne and Gods iuſtice, for God will not accept ſuch ſuperficiall and ſcrufe praiers, which come onelyonly from the lippes, and not from a contrite and broken heart.1. Sa. 1.16. Anna the mother of Samuel, out of the bitterneſſe of her heart powred out her ſoule before the Lord.Exo. 14.15. Moſes albeit he ſpoke not at all, yet the Lord ſaid vntounto him, Why crieſt thou: for out of the deepe places of his heart he called on God. Will not God caſt backe the dung of thoſe fooliſh prayers in their faces, who thinke to be heard by their much babling, and idle repetition of an vncouth language which they vnderſtand not, or numbering their beedes: as though God could be pleaſed with ſuch fooliſh and childiſh toies, which come not from faith (becauſe they lacke knowledge;) nor yet from repentance, or a ſorrow for ſinne. Let not men thinke to find mines of gold or ſiluer, in the ſtreets, Simil. no, they muſt digge into the bowells of the earth for them. So, let vsus not deceiue our ſelues thinking Gods fauour may be gotten euerie where, for in the deepe places it is to be found.
I called vponupon the Lord. The perſon vponupon whom he calleth was the Lord Iehouah, one who onelyonly both might, as omnipotent, and would as moſt loujug heare him.Pſal. 73.25 Whom hauehave I in heauen but thee, and in earth none beſide thee. God is all ſufficient therefore pray to himIf Chriſt were not onelyonly ſufficient, to whom and by whom we ſhould pray, we might ſeeke for others; but ſeeing he is ſufficient, and none other, what follie is it to pray to any but to him. God differeth from kings, kings are not able to doe all the duties of their office to their ſubiects;Exo. 18.18 as Moſes although indued with extraordinarie graces, for his eaſe had ſeuentie ioyned to him to be iudges of the people; and therefore we muſt addreſſe our ſelues to the kings officers to end our buſineſſe. But our God is infinite, and willeth all men to come to him,Mat. 11.28. Come to me all ye that are wearie and laden. To adde to a thing perfect, is to diminiſh it; as to light a candle to the Sunne, Simil. or poure a drop of water in the Ocean, addition to things imperfect, makes them the greater, as the more waters the greater riuer, the more men the greater armie, more gold the greater treaſure. Then to adde to an infinite God,To adde to a thing perfect is to make it imperfect. a perfect Chriſt, is nothing elſe but to diſhonour him. Search all the Scriptures, if they yeeld one example or commanding of either Patriarkes, Prophet, or Apoſtle, doing or commanding any to be prayed vntounto but God onelyonly. Their apocrypha and vnwritten verities, and their Legenda aurea muſt be all their warrand.
Let vsus therefore with Dauid in all our prayers call vponupon God;1. Kin. 18 29.37. and with Elias (when Baal could not heare his prieſts) pray to our God; and with our Sauiour Chriſt, ſay, Our Father which art in heauen.Mat. 6.9.
I called. He ſetteth downe the forme of his praier vnderunder the name of calling; which ſheweth his feruent intention, not onelyonly in calling vponupon God, but crying. And this maner of feruent prayer is moſt neceſſarie (albeit God doth as well heare vsus when with Ezechias we mourne as a doue,Pray vntounto the Lord feruentlie. Eſa. 38.14. and chatter as a ſwallow) both to ſtirre vp our ſelues and others to call on God. For we are more moued when we call and cry, then when we ſpeake with a lower voice.
Verſe. 2. Lord heare my voice, and let thine cares be bowed to the voice of my prayer.
IN this verſe he craueth attention, that God would lay his care to his ſuite before he propoūd it. Simil. For as a ſubiect whē he finds the kings eare prepared to heare him, he thinketh that then he will be the more ready and willing to grant his ſuite: So Dauid heere out of the aboundance of his heart, vſeth this repetition, heare me; not that he doubted, but God heard: for himſelfe faith.Pſal. 94.9. He that planted the eare, d…h not he heare? But by hearing, he deſireth the grant of his ſuite. As the king is then ſaid to hauehave heard a ſupplication, when he hath granted it.
Let vsus with Dauid cry from a penitent heart and in faith, Vſe 1 and then we may be aſſured, the care of the Lord is ready to hearken all requeſts.
Thoſe are to be blamed who thinke that the Lord doth not heare them, if immediatly he doth not grant their deſire, Vſe 2 for his delay is for our beſt; and it is our duty patiently to attend his pleaſure and time. This petition is often repeated in the Pſalmes, as Pſal. 16.2 5.4.17.7. &c. Prepare your hearts to pray, and his eare is euer open to heare you. Read 2. Chron. 6. concerning Solomons dedi ation of the Temple, there he prayeth that God would bow downe his eare, ſo often as they called for grace.
Verſe. 3. If thou, O Lord, ſtraightly markeſt iniquity, O Lord, who ſhall ſtand. Verſe. 4. But mercy is with thee, that thou maieſt be feared.
Theſe two verſes are the ſumme of all the Scriptures.THeſe two verſes containe the ſumme of all the Scriptures. In the third is the forme of repentance; and in the fourth the mercies of the Lord. Theſe are the two mountaines Gorazin and Ebal, mentioned in Deut. 27.12.13. Theſe are the two pillars in Salomons Temple. 1. King. 7.21, called Iachin and Boaz, we muſt with Paul perſwade our ſelues that we are come from mount Sinai to mount Sion, where merciemercy is, although ſome ſowre grapes muſt be eaten by the way.Ier. 24.1.2. Ieremie taſted in his viſion firſt a bitter figge out of one baſket, then a ſweet figge out of the other. In the daies of Moſes, Exo 15.25the waters were firſt bitter, then ſweetned by the ſweet woode. And Elizeus caſt in ſalt in the pottage of the ſonnes of the Prophets,2. Kin. 4.41 then they became wholſome.
If thou O Lord. Marke here that in this third verſe he two times nameth God, by the Lord, as in all the other 8 verſes, he is at leaſt once named; ſhewing to vsus hereby his earneſt deſire to take hold of God with both his hands. He nameth him not onelyonly Adonai, but alſo Iah (which two ſignifie his nature and power) all the qualities of God muſt be conioyned and concurre together for vsus,All Gods qualities muſt concurre together for our good. although he be Adonai, yet if he be not alſo Iah we are vndone.
If thou ſtraightly markeſt iniquitie: Hauing craued attention in the preceeding verſes, he ſetteth forth his petition, that God would not vſe the extremitie of his iudgement, but deale mercifully with him, not crauing an account of his debt, but freely pardoning him. This petition he doth not propound in ſimple termes, but inuolueth it in a reaſon, by which God ſhould be moued if thou (ſaith he) wouldeſt marke al mens iniquities, thou wouldeſt condemn all, but it ſeemeth not thine infinite goodneſſe to deſtroy all fleſh, therefore I ſhould not ſeeme to be ouer bold to ſeeke to be free of theſe gulfes of miſeries whereinto my ſinne hath throwne me headlongs.
In the firſt part of this verſe, I obſerue theſe three things. Firſt, that God is the marker. Secondly, that he marketh iniquities. Thirdly, that he marketh iniquities ſtraightly.
If thou markeſt, O Lord: Here we ſee the phantaſies of thoſe controlled, who ſinne, and ſay (as the Pſalmiſt ſaith of them) tuſh God ſeeth not, Pſal. 64.5.or regardeth not. O foole, he that made the eie,Pſal 94.9. cannot he ſee? he that made the heart, can he not diſcerne of the thoughts thereof and marke them? where wilt thou go from the preſence of the Lord? God is ſaid to obſerue and marke mens ſinnes when he taketh heed to puniſh them:How God is ſaid to mark mens ſinnes. and he paſſeth by the ſinnes of his elect, when he mindeth not to puniſh. Non aduertit, (ſaith one of the Fathers) quia non animaduertit, he ſeeth them not, becauſe he puniſht thē not. Cum aduerethit, euertit, when he looketh to the ſinners wickedneſſe, he ouerthroweth them. A Iudge looketh with an other eie on the faultes of his childe, and the crime of rebells; Simil. he feeth the one with a reuenging eie to puniſh them, the other with a pitifull eie; So God after he hath louingly chaftiſed his owne children, he ouerſeeth them and couereth them with the mantle of his ſonne. Baalam (though a falſe Prophet) ſaith moſt truly,Nu. 23.21. The Lord ſeeth no ſinne in lacob, nor iniquitly in Iſraell.
If thou markeſt iniquitie. The thing that God marketh is iniquitie. The word iniquity, is ſomtimes taken generally for any fault or offence againſt God, our ſelues,The ſignifican of the word inquire. or our neighbours; ſometimes eſpecially for thoſe ſins which are directly againſt ye firſt table, and concerneth God immedialy, or for the violation of the ſecond table concerning our neighbour, which toucheth God mediatlie, as alſo for the ſinne directly againſt our ſelues, all of them, both in reſpect of the number, quantitie, and qualitie, are pointed out by Dauid vnderunder this word. Let vsus therefore whatſoeuer our iniquities be, marke the ſame our ſelues, and bewaile it, and then God ſhall marke it, as letters written on the ſand. Let vsus be a Cato and Momus againſt our ſelues. And howſoeuer the proud phariſes of the world vaunt and brag of their integritie; let vsus with the publican caſt downe our ſelues,Luk. 18.13 knocke on our breſtes, and ſay, God be mercifull to vsus miſerable ſinners.
If thou ſtraightly markeſt iniquitie. The maner how he is ſaid to marke, is not lightly, as many iudges doe, but ſtraightly eueryevery circumſtance,God marketh ſtricklie. eueryevery word, eueryevery action, yea eueryevery thought. Chriſt ſaith, of eueryevery idle word we muſt giuegive an account,Mat. 12.36 he is a ſtrict exacter with whom we hauehave to doe. Therefore our dutie is to marke narrowly our owne actions, yea euen our thoughts and our idle lookes, (which the papiſts account not a ſinne) theſe we muſt marke ſtraightly, that is, dayly and hourly, and driue them away,Gen. 15.17 as Abraham did the foules from his ſacrifice.
Who ſhall ſtand? All of vsus are ſinking in the pit and filth of ſinne, with Ierimie, Ier. 38.17.while Ebedmelech come and let downe coards to draw vsus out. None can ſtand before this God, who findeth follie in the Angells,Iob. 4.18. yea the Angells are not cleane before him, and the Seraphimes couer their face and feete with winges. Abraham ſaith, What am I, Gen. 18.27duſt and aſhes. Iob ſaith, I will lay my hand vponupon my mouth: If I ſhould iuſtifie my ſelfe, Iob. 9.20.my cloathes would condemne me. A man may ſee farre vnderunder the Sunne, Simil. but he can not looke the Sunne in the face. A man may be righteous before men, & not fal vnderunder danger of the kings lawes; but who can ſtand before God. This ſhould teach vsus in time to leaue off to ſinne and offend him, if we abuſe his patience which ſhould leade vsus to repentance, it is a ſigne we are not children,Abuſe not the patience of God. but ſlaues: for children will be verie loath to offend their louing fathers, but and will feare to incurre their wrath. Let vsus remember that ſentence of the wiſeman (albeit an Ethnike) Furor fit laeſa ſapius pati…ntia: patience often offended, in the end turneth in furie and rage.
By this his example Dauid giueth a caueat to all the Church,Let none come before God vnleſſe they acknowledge their owne vnworthines. that none ſhould offer themſelues in the ſight of God, without an humble confeſſion of their vnworthineſſe, for God marketh ſtraightly whoſoeuer flattereth himſelfe with an opinion of his owne holineſſe, deceiueth himſelfe, and is vnworthy to receiue the ſmalleſt relaxation at Gods hands.
Albeit he prayeth here as one man, yet he prayeth here in the name of all the Church, as though he would ſay: from the firſt Adam to the laſt, all are loſt and damned, if God would exact a ſtraight account of them. Therefore the holieſt on the earth muſt acknowledge with Dauid his owne vnworthineſſe, and flee to Gods merciemercy as to a citie of refuge.
Although Dauid ſpeaketh generally of all mankinde, he doth not thinke thereby to extenuate his ſinne, but rather to amplifie and aggrauate it, confeſſing himſelfe to be in the common ſatalitie and naufragie of mankinde. Many will ſay, God forgiue vsus, we are all ſinners, as though the multitude of ſinners could be a patron and excuſe to their wickedneſſe. No, by the contrary when he hath acknowledged himſelfe to be culpable, he confeſſeth himſelfe to be ſo much the more guilty of iudgement, that of all mankinde there is not one who can eſcape eternall iudgement.The more generall miſerie is, it is the greater. Then if eueryevery one would examine himſelfe he would ſuccumbe, for the more generall that miſerie is, it is the greater.
This place then letteth vsus ſee, that no man can ſtand by his owne workes. For if God would call the holieſt to an account, he could finde them, euen by their owne conſcience, guilty of iudgement. Thus Chriſt reaſoned with the Iewes, taking an argument from their conſcience. Let him, Ioh. 8.7.ſaith he, who is without ſinne among you, caſt the firſt ſtone at the woman taking in adulterie.
The papiſts confeſſe that the imperfection of our workes are ſupplied by Gods merciemercy, but they diuide righteouſneſſe, giuing Chriſt one part, and taking to themſelues another, who doth not ſee how farre they erre from the Prophet Dauids confeſſion? Why eſtabliſh they workes of ſupererogation, which is a ſuperlatiue folly, if they cannot deſerue more then may ſaue themſelues?
It is a vaine thing to dreame either of ſatisfaction or ſatiſpaſſion,Againſt merits. that either a man can doe enough, or ſuffer enough to ſatiſfie God for his ſinne. Chriſt hath ſatisfied for vsus all, both the law by obedience, and the iuſtice of God by his ſuffering; who hath cloſed all vnderunder ſinne, that he may hauehave mercy on all. Rom. 11.32.
Bellarmine ſaith well on this place.Vide Bellermin. Pſal. 130. Offenſio in Deum eſt infinita magnitudinis. The offence done againſt God, is of an infinite hudgeneſſe; that we can neither condignely and worthily ſatisfie for them, yea not acknowledge the grauitie and weight of them. 2. How can a finite man make account for an infinite ſumme to ſuch a God, who knoweth the number of them, and craueth ſo exact a reckoning.
But merciemercy is with thee, that thou maieſt be feared. He being plunged in the deepthes of ſinnes & ſorrowes, is not able to reskew himſelfe,What he f…ndeth not in himſelfe or others he ſindeth In God. Simil. till God relieued him. The thing which he cannot finde in himſelfe or in any other, he ſeeketh it in God.
The earth is barren by nature, an hard, deud, and cold element, till it get life heate and moiſture from heauen: the ſame warmeth and quickeneth it, and ſo it becommeth fruitfull: euen ſo by nature there is neither light, life nor grace in vsus, vntill God ſend them downe from heauen.
Wherefore then doe ſinners ſeeke any releefe from beneath.Iam. 2.17. EueryEvery good gift commeth from the father of lights. Let vsus ſeeke it where it is to be found.Luk. 24 5 Why ſeeke yee him that is liuing (ſaith the Angell) among the dead. Why ſeeke we life in the dead world?
Mercy excludeth merit. Rom. 3.28.MercieMercy excludeth all merits. For grace and merits (as Paule reaſoneth) doe fight ex diametro If we be ſaued by grace, then merite is no merite, if by merite, then grace is no grace. To ioyne thoſe two, grace and merite, with theſe olde heretiques the Pelagians, or with the Semipelagians arch-here-tique papiſts, is great folly, for they can no more agree together, then fire and water; of which of force the one will deſtroy the other.1. Iam. 5.2. Dagon and the Arke of God or the foote of Nebuchadnzars image compoſed of iron and clay.Dan. 2.43.
How merciemercy is ſaid to be in God and with God.Is with thee. It is of him and from him, as the author and God of all mercies, it is in him as a fountaine to be found; It is with him lying in his treaſurie; yea in a word it is himſelfe, beginning, mids, and end, is ener merciemercy and compaſſion. Are you in miſerie, ſtand you in neede of merciemercy? ye know where to finde it, euen in God, and with God. All the waies of the Lord are merciemercy and truth, Pſal. 25.10to them that walke vprightly. If thou be ſick, thou knoweſt where to hauehave medicine without mony; if poore, where true riches are to be gotten, if hungry, wher food is.The mercies of God ſupplie all the miſeries of man. There is no miſerie in mans nature, which may not be helped by Gods merciemercy and remiſſion of thy ſinnes. This merciemercy, as Auguſtine ſaith, is to be found in the redemption of Chriſt blood.
That thou maieſt be feared. The conſequent of this merciemercy is ſhowen in the latter part of this verſe, yt God may be feared. But it ſeemeth very ſtrange that mercy ſhould beget feare, Obiect. where rather louelove by it ſhould be ſtirred vp in our hearts? Solut. I anſwere, the obteining of merciemercy begetteth both feare and louelove, a childiſh feare leaſt we offend him, a childiſh louelove whereby to pleaſe him. When the Apoſtle ſaith Charitas expellit timorem, 1. Ioh. 4.18louelove expelleth feare, he meaneth of a beaſtlie and ſlauiſh feare,True louelove and true feare are alwaies together. Simil. but true louelove and true feare may ſtand both together, a child may feare to offend his louing father, whom he loueth.
The end for which God offereth himſelfe ſo peaceablie to man, and ſo ready to graunt him merciemercy, is, that he may be feared. If men were not aſſured to get merciemercy when they repent, there could be no worſhipping of God, or godlineſſe, and if we had no eſperance of grace, why ſhould we pray or vſe diuine ſeruice in vaine?
The papiſts vnderſtand not this ground: for albeit they ſpeake largely of the feare of God,The papiſts are miſerable comforters. yet they keepe miſerable ſoules in perplexitie, denying that God will ſhew merciemercy vntounto them; calling it an high preſumption, that any ſhould aſſure himſelfe of Gods merciemercy. what do they I pray you, but build without a foundation? for God can neuer be rightly worſhipped, vnles we hauehave an aſſurance of his merciemercy. I wiſh that thoſe Doctors who obſcure the grace of God, and teach mens righteouſneſſe, could weigh this rightly. Is it not a vaine thing in them to affirme, that they would hauehave Gods ſeruice and worſhip aduanced, themſelues in the meane while obſcuring Gods graces and mercies, which ſhould moue men moſt to worſhip him?
But the doctrine of grace (ſay they) maketh men ſecure and negligent of good workes? Obiect. it is true, Solut. fleſhly men will abuſe Gods grace in wantonneſſe; but it is reaſonable that for their peruerſitie the glorie of God ſhould be obſcured, and the elect and faithfull ſhould be defrauded of their comfort.
Verſe. 5. I hauehave waited on the Lord; my ſoule hath waited, and I hauehave truſted in his word. Verſe. 6. My ſoule waiteth on the Lord more then the morning watch, watching for the morning.
IN theſe two verſes, Dauid declareth that out of the faith which he had of the remiſſion of his ſinnes, ſprang forth the hope which he had of the accompliſhment both of his ſpirituall and temporall deliueries, for faith muſt preceede,Wherein faith and hope differ and hope muſt follow and attend vponupon that which was beleeued, faith and hope are both one in ſubſtance; they differ in this, that faith preſently apprehendeth the promiſes of God, and hope attendeth the receiuing of them. If a king would giuegive his word, Ex verbo Principis, vponupon the word of a king, he would giuegive ſuch a token to his ſubiects, whereby he might be ſure of that which he promiſed, Simil. yea his write and ſeale that he ſhould hauehave it at the time promiſed, the ſubiect hath nothing to depend vponupon, but the kings bond and word, which both may faile him; for princes are changable, becauſe they may die within the time appointed for performance of their promiſe.Pſal. 146.3. Truſt not in worldly princes whoſe breath is in their noſtrells, they may alter, and may become vnable to doe that which they promiſed. But our God if he promiſe, and we beleeue it, he can doe, he will doe. Heauen and earth ſhall change,Mat. 5.18. but one title of his word ſhall not faile.Pſa. 119.96 I hauehave ſeene an end of all perfection, but thy word is exceeding large. Hope is an ancer, to which thou being tied, thou art in ſafetie, albeit thou ſee no natural cauſe of thine hope, yet hope aboue hope,Rom. 4.18. as Abraham did when he ſacrificed his ſonne.
In theſe two verſes he doth foure times make mention of his hope, and attendance vponupon God and his word, to let vsus ſee how ſure an holde we ſhould take on God,Hope a ſure refuge in time of tentation. and many temptations our faith is aſſaulted with, when we can ſee no reaſon of it. There is nothing will beare vsus vp but hope. Spero meliora. What encourageth husbandmen men and marriners, Simil. againſt the ſurges and waues of the ſea and euill weather, but hope of better. What comforteth a ſicke man in time of ſickenes, Simil. but hope of health? or a poore man in his diſtreſſe, Simil. but hope of riches? or a priſoner, but hope of libertie? or a baniſhed man man, Simil. but hope to come home? All theſe hopes may faile, as oftentimes wanting a warrand. Albeit a phiſitian may encourage a ſicke man by his faire words, yet he cannot giuegive him an aſſurance of his recouerie, for his health dependeth on God: friendes and courtiers may promiſe poore men releife,Our hope in God cannot faile vsus. 1. Cor. 10.13. Nota. onelyonly God is faithfull who hath promiſed. Therefore let vsus fixe our faith on God, our hope on God, for he will ſtand by his promiſe. No man hath hoped in him in vaine, neither was euer any diſappointed of their hope. Dauid was thirtie yeares of age, before he attained to the kingdome,2. Sam. 5.4. which was promiſed to him being a child. The Iſraelits were in Aegipt foure hundred yeares,Exo. 12.40 and in the wilderneſſe fortie yeeres,Amo. 5.23 yet at laſt came home to Canaan. God brake not his promiſe to Abraham. The Iewes were ſeuentie yeares in Babilon, yet at laſt God brought them backe according to his promiſeIer. 38. by Ieremiah. So our hope ſhall neuer be diſappointed.
My ſoule hath waited. By this doubling and ingemination of his eſperance and hope, he would ſignifie, that vnfainedly without ſimulation he attended the promiſes of Gods mercifull deliuerances. Out of which we may gather, that he was not onelyonly patient and conſtant before men, but he nouriſhed his patience ſecretlie before God; which is the onelyonly and beſt triall of faith, for albeit there be many that are aſhamed through their ambition to murmure againſt God in their troubles, and to vtter to men their diſtruſt, and diffidence, yet there is not one among twenty who will keepe himſelfe from ſecret murmuring and grudging before God, and who can awaite patiently the day of Gods deliuerie, as that king ſaid, Why ſhould I attend on the Lord any longer? 2. Ki. 6.33.But we ſhould not precipate and haſten,He that hopeth is not too haſtie. he that hopeth will not be too haſtie, but waiting patientlie on Gods time, attend his leaſure willingly, for his time is our beſt time.
And I hauehave truſted in his word. He ſetteth downe the ground of his truſt, euen the word of God, and Gods promiſe otherwaies, we deceiue our ſelues by vaine hopes and dreames, if we thinke God will giuegive that to vsus,Faith and hope depend on Gods word. which he neuer promiſed, neither we beleeued: faith and hope doe not leane on imaginations, but vponupon the ſure truth of Gods word. Therefore ſaith he, Remember thy word to thy ſeruant in which thou gaueſt me hope.Pſa. 119.49
Bellermine citeth this ſame place of Scripture, which maketh much againſt himſelfe,Thoſe who leaue to any thing but Gods word, reſt on ſandie foundations. who biddeth men beleeue thoſe vnwritten verities, and decrees of councells, as if they were the written word of God, and whereto doth all papiſticall ſeruice relie, but vponupon the traditions of men? And who relieth on thoſe, their hopes are in vaine, and themſelues like vntounto thoſe that leane to dreames and viſions, or to oracles of diuils, ſhall be illuded, becauſe they reſt vponupon falſe grounds. So if you would be aſſured of eternall life, take a ſure hold of the holy Scriptures, a ſure rocke to leane vntounto in thy trouble and aduerſitie. Whatſoeuer (ſaith Paul) is written, is written for our inſtruction, Rom. 15.4.that by patience and comfort of the Scriptures we might hauehave hope. The Apoſtle ſtabliſheth the word the onelyonly ground of his faith and hope, and affirmeth that our faith is in vaine, vnleſſe it forme vsus to true patience and attendance vponupon his promiſe and good will to vsus.
Herein of all heretiques the papiſts are moſt to be blamed,Againſt the papiſts with holding of the Scriptures from lay people. Ioh. 3.30. who deny the vſe of the Scriptures to Chriſtians, thinking that thereby their knauerie in abuſing the people would be diſcouered and made manifeſt to the eyes of the world. He that doth euil, hateth the light. How can the people ſee when the candle is put vnderunder a baſhell. But now ſeeing the light, not of a candle, but of the Sunne ſhineth, I would wiſh you all, Simil. (not as hooded hawkes whoſe eies are cloſed, and are led they doe not know whether) not to be led blind folded to hell, but in time deſire that your eies may be opened, that you may ſee the word, and by it try who ſpeaketh truth, who teach erroneous doctrine. Search the Scriptures, for in them yee will find eternall life.Ioh. 5.39.
My ſoule waiteth on the Lord. This is the fourth time that he ſheweth that his ſoule, that is his inward affections waited on the Lord, and this is the ſixt time, that he maketh mention of the Lord, one God, and one faith, one hope, that God was the onelyonly ground of his hope, that he could not goe by him, and to declare the feruencie of his attendance he compareth it to the expectation and looking of the morning watch for the breake of day, yea more then they,
Bellarmins opiuion concening this verſe refuted.This verſe is falſly peruerted and tranſlated by Bellermine, who ſaith, that the Latine vulgar tranſlation, Videtur partim mutila, partim redundans, cum non habeat bis à cuſtodia matutina vt habet hebraica veritas, at habeat vſque ad noctem, quod non haebet veritas hebraica. And therefore willing to reconcile them, he ſaith, that both night and day they ſhould awaite vponupon God. But ſeeing he granteth there is no word of the night in the Hebrew verity, why would he goe by that light of the Scriptures to his corrupt tranſlation, citing Saint Ierome, who maketh twice mention of the morning, not once of the night. But he peruerteth Scriptures as his manner is, and in confeſſing that our tranſlation is according to the Hebrew veritie, he graunteth that his tranſlation is after a Latine lie, which indeede is both mutilat, and redundant, leauing out that which ſhould be in the morning twiſe, and putting in night, which ſhould not be there. But no maruell, ſo is all their doctrine, bringing in darkeneſſe of ignorance, and putting away the light of the morning the Lord Ieſus Chriſt.Read Chryſoſ. tranſlation. The night diuided in to foure warches.
More then the morning watch, watching for the morning. The night was diuided in foure watches, eueryevery watch had three houres, the laſt watch becauſe neereſt the day, and light of the Sunne, is moſt comfortable, and therefore moſt deſired.
Out of this verſe I obſerue theſe foure things. Firſt, that this world is a night. Secondly, that Chriſtians are watchmen. Thirdly, that their comfort and light muſt come from aboue, from Chriſt that Sonne of righteouſneſſe. Fourthly, that the light commeth not till the fourth watch.
1. This world is a night.
The world is a night, and its darknes repreſents Hell, as the light repreſents Heauen.The morning preſuppoſeth the night, and this world moſt properly is compared to a long winters night which is verie comfortable. The light is comfortable both to thoſe that are in health and ſickneſſe, when men lie in darkeneſſe they are diſcouraged, and their griefe is augmented and …ncreaſed, but when they ſee the day breaking, they take heart. The darkeneſſe repreſenteth hell, wherein there is vtter darkeneſſe and no light, neither materiall not ſpirituall; there ſhalbe a fire burning, but neither giuing heate or light, and the light repreſenteth heauen, where there ſhalbe no darkeneſſe,Reu. 21.23 For the Lambe ſhalbe the light of the houſe.
As the night is cold, ſo is this world comfortlesThe night alſo is cold, wanting the Sunne which warmeth the earth, man and beaſt: ſo is the world a ſhaddow of death, a darke dungeon, a portrature of hell, no comfort to be had in it, but diſpleaſure and matter of mourning.Ignorance a moſt obſeure night Ro. 13.12. The greateſt night in this world is the ignorance of God, of which the Apoſtle ſpeaketh: The night is paſſed and the day is come. This darkeneſſe ouerſpread the whole face of the earth,Gen. 1.3. till it pleaſed God who brought light out of darkeneſſe the firſt day, to illuminate our darkned minds by the knowledge of his truth; of which alſo the Apoſtle ſpeaketh, yea are no more darkeneſſe, but light in the Lord.
Spirituall darkeneſſe which carieth to eternall darkneſſe,Eph. 5.8. Spirituall darknes as moſt euill is moſt to be feared. is more fearefull then corporall darkneſſe. Foraſmuch as priſoners lying in darkeneſſe, would moſt gladlie ſee the light. But theſe who are lying in ignorance of God, deſire neuer to ſee the light of heauen; they thinke ignorance the mother of deuotion, they take pleaſure in it, they hate knowledge, they will not be informed. I pray God open all your eies, that wee may ſee the light of God in Ieſus Chriſt, that we doe no more take delight in ignorance, deſpiſing the light offered vntounto vsus for the ſaluation of our ſoules. Let vsus not ſuffer our ſelues to be deceiued by ſeſuiticall ſophiſtications. For when our ſoules ſhall preſent that terrible tribuniall at the houre of our death, then we would wiſh we had beene of the number of the wiſe virgines,Mat. 25.4. and had prepared oile for our lampes, and might hauehave had the light of the knowledge of God ſhining in our ſoules; which (alacke) ſome of vsus both contemne, and ſeeke to hauehave it quenched in others.
2. Chriſtians are watchmen.
The duty of a watchman.Dauid compareth himſelfe to a watchman, the office of a watchman is to take heed, leaſt the enemie come at vnawares, and to giuegive warning to the cirizens. EueryEvery particular Chriſtian ought to be a watchman;EueryEvery Chriſtian ſhould watch. for he hath euemies both ſpirituall and corporall, continually aſſaulting him, to deſtroy both his ſoule and his body, for which cauſe our Sauiour often exhorted his hearers to watch and pray,Mat. 26.41. and by nature we fall aſleepe,Ibid. 40. as the Apoſtles did in the garden, and Ionas in the ſhip.Ionah. 1.5. Therefore it is good we ſhould be carefull to watch ouer our waies. The watch lookes to the enemie without, but we hauehave more neede to watch vponupon our domeſtique and inward enemies,Nota. leaſt they ſuppriſe vsus, euen our Iuſtes and concupiſcences, our pride, our auarice, our malice, all which are like to ouerthrow our ſoule. Let vsus therefore watch, leaſt we be ſuppriſed.
Preachers are Gods w…tchmen, Ezech 3.17 …And as eueryevery Chriſtian ſhould watch, ſo much more ſhould paſtors, who are called watchmen, whom God hath made watchmen of Iſrael, that when they ſee traitours and wolues entering into the fold of God, they may giuegive warning, and blow the trumper, and adoertiſe the citizens of their danger. So thoſe who take vponupon them the title of watchmen vponupon the walles of Ieruſalem, and watch diligently for their owne benefite,Faiſe watchmen ſhall be deſtroyed. onelyonly looking to themſelues and not to the Church, they are falſe watchmen, and ſhall be deſtroyed with the firſt.
Woe and woe againe to ſuch as call themſelues watchmen, who ſmite the Bride, and pull her vaile from her, going and following after the bridegroome, when they ſhould watch for the welfare of Sion, if the watchman be falſe he may betray the camp,As falſe and negligent watch men are moſt dangerous to a common wealth, ſo are falſe and ſecure Preachers to the Church. or the houſe wherein he is; and if he be negligent and ſleepe, all is in perill: ſo if the watchmen and preachers be ſalfe and ſecure when the enemie is comming, the Church is in great danger. Lord make thy miniſtrie true to the Church, that they ſeeing the enemies entred into the Lords Ieruſalem, they may in time giuegive warning, leaſt both they and the citie periſh.
3. Comfort and light muſt come from aboue.
The watchman waiteth for the day, and he is very glad when he ſeeth it breake, for then he knoweth the Sunne is a riſing vponupon the earth, which will inlighten all the world. No comfort is to be found on earth for a Chriſtian ſoule in this darke night, we muſt look to the day dawning, when Chriſt in that day of his glorious appearing ſhall come to deliuer his Church from all miſeries:Our light commeth from aboue. Reu. 22.25. which all Chriſtians ſhould earneſtly attend, and feruently pray with the ſpouſe, Come Lord Ieſus. The watchman looketh about to ſee the Sun ſpread out his beames, he knoweth that light doth not come from below. We ſhould turne our eies from the world, becauſe here is no comfort,Nots. and looke vntounto Chriſt Ieſus ſitting at the right hand of the Father (with Saint Steuen) from whom onelyonly we may expect a comfortable deliuery out of all our miſeries.Act. 7.56.
4. The light commeth in the morning.
Before breake of day is greateſt darkeneſſe, and then the Sunne ariſeth, and by his beames expelleth the ſame. the light commeth not till the euening. The Apoſtles rowed all night,Mat. 14.24. till they were become weary, and out of all hope, and then Chriſt came in the fourth watch and relieued them, being then in a moſt deſperat caſe.God will come. So the Lord although he tarieth to let vsus feele our owne weakeneſſe, yet no doubt he will come he dealt this way with Iacob, he wreſtled all night with him till the breake of day,Ge. 32.28. and then bleſſed him, Dauid after he was long purſued and perſecuted by Saul, 2. Sam. 1.yet at laſt gat reſt and eaſe.Iudg 2.16. The Iewes were neerely deſtroied by their enemies, but God raiſed vp Sauiours to defend them. Diſpare not then and diſquiet not your ſelues, be not diſcouraged, howſoeuer yee ſee the Church which is as the Diſciples boate toſſed to and fro by the waues of perſecuting tyrants,Mat. 14.23. looke to heauen, for the day of her deliuerie is at hand; yea that euerlaſting deliuerie, when the Sunne of righteouſneſſe ſhall ariſe and ſhine on her for euer, ſhe may hauehave a night for a time, but her morning will be moſt gratious; ſhe may be in paines, as a woman in trauell for a time, but her deliuery will be moſt comfortable, God albeit he ſeemeth to come ſerò, late, yet he commeth ſeriò, in earneſt: as he did in preſeruing the Church in Queene Eſters daies.Eſter. 8. By the contrary, the wicked may hauehave a ſhort morning in this world, but they cannot eſcape an euerlaſting night in that bottomleſſe pit of darkneſſe,Nota. out of which is no deliuerie.
Verſe. 7. Let Iſrael waite on the Lord, for with the Lord is mercy, and with him is great redemptions
After the Prophet hath ſpoken of himſelfe that he awaited vponupon the Lord, he now exhorteth all the Church to do the ſame. He euer deſireth the Church to be a partner with him in any benefite which he obtained from the Lord, as in the 51 pſalme, after he hath prayed for mercy to himſelfe, he in the 18 verſe prayeth vntounto the Lord for the Church, that he would be fauorable to Sion. The like did Moſes, Daniel, Ieremie, they all prayed for her weale.All ſhould pray for the peace of the Church. D…uid exhorteth others to pray; Pray for the peace of Ieruſalem. Such ſort of preachers are to be highly reſpected who night and day powre out their prayers for the peace and welfare of Sion, who depend on God, and ſtirre vp others to put their truſt and hope in God. This did Ioſua and Caleb after they had viewed the land,Numb. 13.31.33.34. giuegive heart and courage to the people of Iſrael to goe forward to Canaan; whereas the other ten ſpies diſcouraged them, ſaying their walls reached to heauen, and the people were as the ſonnes of Anak.
When Dauid deſireth the whole Church to put her hope in God, he recalleth her from al… other vaine hopes, or putting her truſt in any other. This ſhould make thoſe (who profeſſe themſelues to be Chriſtians) to bluſh and be aſhamed to put their truſt in any other but God. I looked (ſaith Dauid) vntounto the mountaines, from whence mine helpe ſhall come: Pſal. 12….….2.mine helpe commeth from the Lord, who made the heauen and the earth. When Iſrael looked to hauehave helpe, fortification, and refuge of man, then ſhe was diſapointed and left comfortleſſe in her greateſt extremeties.Ier. 17.5. Curſed be he who maketh the armo of fleſh and blood his confidence.
For with the Lord is merciemercy. That which he ſo patiently attended vponupon was merciemercy; and that which he deſireth the Church to waite for, is merciemercy. He repeeteth to the Church the goodneſſe of that which he had taſted himſelfe, that which was needfull to him, was needefull to the whole body of the Church… and therefore as he wiſhed merciemercy to himſelfe, he wiſhed merciemercy to the whole Church militant,EueryEvery Chriſtian ſhould louelove the Church more then himſelfe. which teacheth eueryevery Chriſtian, to louelove the Church as well as himſelfe, yea more; and as he would hauehave health and welfare to himſelfe, ſo to procure the ſame for the Church.
And with him is great redemption. He pointeth out this merciemercy. Firſt. By the wonderfull effect thereof, redemption. Secondly. By the qualitie thereof, great redemption.
Redemption is the freeing of that which is in thraldome, by giuing of a price,What redemption is as the redemption of land preſuppoſeth that it was ingaged for ſummes of money giuen to the owner, and thus folde vponupon reuerſion: or warriours that are taken in battell and ranſoned at a price. Oh that we would conſider the thraldome we are in, and how we ſtand in Gods debt; the freedome which we get, and the meanes whereby we obtaine the ſame. God gaue vsus his golden law, and we hauehave nothing whereby to pay him, but the droſſe of our merits, wherewith we will neuer be able to pay him that ſumme wherein we are obliſhed, and thus we lie in thraldome.
Man may be redeemed.But heerein is our comfort, that we are not ſolde out at the ground, but God hath alwaies reſerued to vsus a reuerſion, that we may be redeemed.
But what is the meanes whereby we are redeemed? either it muſt be by ſtrong hand, as Abraham freed Lot; or by the gratious fauour of thoſe,Ge. 14.16. whoſe captiues we are; as a Maſter through louelove which he beareth to his ſeruant may ſet him free, or by paying of a ranſome. The parties were God and the Deuill, Gods iuſtice muſt be ſatiſfied, Sathan muſt be vanquiſhed, or no redemption for vsus. This Chriſt Ieſus the ſonne of God ſeeing that bleſſed ſeed of the woman, and p…tying vsus, became a redeemer for vsus; by his valour and ſtrength he vanquiſhed that old ſerpent the Diuil, and made vsus free from him: and by his death, he ſatiſfied the wrath of God, and paied a ranſome for vsus, euen his pretious blood.
Mans redemption is by the blood of Chriſt.This redemption then is neither by gold nor ſiluer, but by Chriſts blood. All the world was not able to hauehave redeemed; his blood only was a perfect ſatisfaction to the Father. Lands impignorated, become free at the Iubilie; and when we are made free from our ſinne, we may account that the moſt ioyfull Iubilie that we euer ſaw.
Great redemption. It is called great, in regarde of the great maieſtie that redeemed vsus, God eternall. Secondly,Wherein the redemption of man is great. the greatneſſe of the price, his blood. Thirdly, the number of thoſe who are redeemed, all the beleeuers. Fourthly, the ſtrong man out of whoſe priſon we are freed. Fiftly, the graces which he powreth on his Church.
Verſe. 8. And he ſhall redeeme Iſrael from all his iniquities.
A comfortable promiſe, with which he concludeth this Pſalme, aſſuring the Church, that God will redeeme her.Since the greateſt danger from which the Church is deliuere…. And wherefrom, euen from her ſinnes, all her ſinnes, which is the greateſt danger euer the Church fell into, and the mother of all other euills. For what could the deuill, hell, or wicked men doe to vsus, without ſinne? nothing.
Iſrael. EueryEvery one is not deliuered, but onelyonly the Iſrael of God,OnelyOnly Gods Iſrael ſhall be deliuered. Ioh. 1.47. Rom. 2.29. thoſe who are true Iſraelits, as was ſaid of Nathanael, in whom is no guile; and the Apoſtles Iſraelits not in the letter but Spirit.
From all his iniquities. Whatſoeuer they be, whether againſt God, our neighbour, or our ſelues, they ſhalbe forgiuen and pardoned. The ioyfull iubilie is now come, which to the Iſraelites was the 50. yeare, and now to the true Iſraelites it is proclamed eueryevery houre. In that Iubilie the lands which were ingaged became free,Nota. and returned to the owners; but we our ſelues who were captiues to the diuill, are made free, and returne to God by redemption of Chriſts blood: yea all our debts and iniquities are pardoned, though our ſinnes were as crimſon,Iſa. 1.18. they ſhall be made white as ſnow: though they were red as ſcarlet, they ſhall be as woole, though they were as many as the ſand of the ſea, and as heauy as leade, we are freed of all by that blood, and if of all, what neede we ſeeke any other remedie, but that allouerlie. We neede not with the Turkes to runne to Mahomet, or with the Papiſts to Saints and images. God through Ieſus Chriſt hath taken them all away. He who made all, cureth all. It is his honour, he will not giuegive his glorie to another. Our Sunne illumilinateth all the world, our Chriſt the Sunne of righteouſneſſe ſhineth to all the world, but none are partakers of his light, but true Iſraelites, which dwell in the land of Goſhen. The Lord graunt that we may be ſuch, that being illuminated by the light of Chriſt here, we may be conueied thereby through the dangerous wilderneſſe of this world, to the kingdome of heauen, where we ſhall be with him world without end▪
Amen.