Works
Mans mind is infinite, which nothing can satisfy but God or the devil; and continually rolleth either in good or ill. In that he addeth, thy testimonies are my meditation, we must note, that to have a sound meditation, we must be circumscribed within the limits of the word, otherwise it will be erroneous; but being joined with knowledge, it refineth our knowledge, and teacheth the use of it. If Philosophers saw that a man's life was a meditation of death, whereby as they abstained from many pleasures, they became nevertheless very vain-glorious, yet could they not attain to any sound comfort, because they were destitute of the hope of a better life. But God's children meditating on the last judgment day make a conscience of many things past, pare away many present corruptions, and sigh for the remembering of their poisoned temptations to come. How godly people have excelled their teachers, it needeth not long proof out of the Scriptures.
Moses excelled all the learned men in Egypt, Daniel surpassed all the Magicians in Babylon, Paul excelled his teacher Gamaliel, because though the Egyptians were learned, and the Babylonians profound; yet Moses and Daniel refined their knowledge (human) with the study of God's word. And Paul being brought up in the doctrine of the Jews under Gamaliel, after he came to meditate on the Gospel of Christ, excelled not only his teachers, but over-reached all other of the Apostles, in heavenly knowledge. We may then blush at the great knowledge in times past, but herein we may be comforted, because they as they were wise, were also wicked: but we may be as wise using their means, and more godly meditating on the word, which cutteth off all errors in doctrine, and corruptions of life. Again, Eli brought up Samuel, who proved wiser than Eli by his continual meditation. Solomon excelled David by study and prayer, until he forgetting himself, gave himself to women. Paul was taught of Ananias the principles of religion, but he excelled him as far in the learning of the Spirit, as he surpassed Gamaliel in the doctrine of the Jews.
Let us mark then the blessings of spiritual meditations, which make us fit in wisdom to admonish, and in the spirit of consolation to comfort. For in my judgment, their wisdom which depend on general rules, is in their books, and must be fetched from their teachers; but meditations may well be called a ready mother of knowledge, and a nursing mother of wisdom.
If men then will whet their wits, and help their memories, they must use meditation, because when God's word hath taught us, we shall never need to consult with our book, nor take advice of our teacher.
Vers. 100.
IT followeth: I understood more than the ancient, &c. As we have heard of the glorious effects of the word in this man of God, how he excelled his foes in policy, and his teachers in wisdom: so now he showeth, how he went before his elders in prudence and understanding. He was wiser than his enemies. Why? because in all his attempts, deliberated not with flesh and blood, but asked counsel of the Lord, by the word and by prayer. He excelled his teachers in good learning: wherefore? because he contented not himself to stay on the naked rules by them delivered, but further labored with his conscience, to make the use of them profitable to himself. He over-reached his ancients: Why? because he ever had a special care to keep a true faith, and a good conscience, whereof many had made shipwreck. Whereof then cometh it to pass, that the scholar is often better than his master? cometh it not from hence, because the Lord worketh according to his will, and bestoweth like effects where like means are used, blesseth and curseth, depresseth and raiseth up, according to the using, and not using of necessary means? By meditation the judgment of the godly is refined, by musing the wicked grow by high degrees to the mystery of iniquity. For as they be much given to this kind of occupying their minds: so Satan doth most thereby convey himself into them, putting such platforms and devices into their head, that otherwise were wonderful to come into a mortal man's mind. So then they, that do not rest in hearing and reading, but endeavor by meditation to find and draw out an use of it in themselves, wonderfully do profit, and mightily excel others. Let us not rest in our oversights, but stir up and provoke our affections to take a new view of those things which we have heard, whereby we may gather more unto our selves, than that which we have heard. And why? Man is a creature reasonable, and by the light of nature can thus reason with himself; if this be true, then the contrary is false; if it holdeth in the greater, then it holdeth in the lesser. If this good thing hath good effects, then though contrary evil hath ill issues. See how knowledge by meditation doth increase. Again, because every member of Christ is anointed with knowledge, according to that measure which the Spirit worketh, as well the hearer as the speaker may profit by using the means. For by meditation the judgment is refined, the wit helped, the memory strengthened, and stirreth up affections, as thus: Is this good? I will do it: Is this the obedience rewarded? I will obey it: Is this forbidden? I will avoid it: Is this threatened with so fearful judgments? I quake and tremble to think of it. By the help of this, many will speak on a sudden, because they speak out of the experience of their own consciences, when the learning of others is in their teachers head, or else in their book. It is then the righteous judgment of God, that we are so unapt to practice, wanting dexterity of wit, bereaved of sound judgment, besides many other punishments, due to the contempt of God's word, when our own conscience shall accuse us, saying: This good thou mightest have had, this comfort thou mightest have enjoyed, hadst thou meditated on the word.
There remaineth the thread effect, which is in these words, I am wiser than the ancient, &c. Oh notable wisdom! that made him wiser than gray hairs, which are of longer experience. He doth not compare himself with dotish old men, but the wise Ancients, in whom though not the quickness of wit, yet the pith and marrow of knowledge remaineth. Neither doth he speak this so much to praise himself, as to stir up others. If then we shall see a comely old man, speaking law on the bench, and desire to hear some wise experience, the man of God here telleth us the way, how before those times we may attain unto it. And through the blessing of God on those means, the graces of God shall be greater in young years, if we labor for knowledge, and with knowledge join conscience, and with conscience practice. For the high way to knowledge is to meditate with our knowledge, and to tremble in our hearts, at the majesty of the word, not ceasing to labor with our selves, until by musing we have felt some comfort. Here of it proveth, that they which have heard the word of God but a year, have more profited thā they which have heard it six years. For unto him that hath, more shall be given, and from him that hath not, even that which he hath shall be taken from him. If we observe it, we shall find profane Protestants, who now have seen three Gouernments, which both are ignorant in knowledge, and have gotten many placards and curtains for their gross sins. This may teach us to see into God's judgment, who punisheth so severely the decay of faith; as also the mercy of God towards them, that lay up in their hearts, the meditation; and in their lives, the practice of that which they have heard. I see no more fearful tokens of the desolations of our times, than that men promising whole worlds unto themselves, seek so much for themselves, that they neither desire God's glory, nor the Churches profit.
A man may talk with a great Reader, and there be some good things in him, but talk with an exercised mind, and you shall find in him far greater, and more excellent wisdom. Why do not the old Protestants grow in knowledge, as they grow in age? but because they do not use to meditate. Many men seemed to have good gifts, great knowledge and dexterity of wit, who now are destitute and barren of all these heavenly graces. What is the cause? surely the want of faith, and of a good conscience, doth make us fail in many good things: or else the cause may be some secret sin not repented of, why there is such store of ill, and such barrenness of good things. So that the Lord striketh many with such folly, that they which sometimes tasted of the good graces of God, are now become dull heads. Another reason, why old men do not grow in knowledge, is, because the more they have, the more they do desire. Many are so vain and light, that a man shall as soon bring an hog from his haunt, as them from their delights: so the Lord doth make them end their age and life in worldliness, which spend their lives and youths in vanities. If we see one given to vanity, what say we? Oh, there is a witty young man: if we see one given to worldliness, what say we? Oh, there is a jolly thriving fellow: and thus for want of a sanctified wit, and sight, we remain fools and vnthrifts in spiritual things.
But it standeth with the righteous judgment of God, that they should be deprived of the understanding of heavenly things, which so greedily turn all their wits to worldliness. On the contrary, where we make conscience to meditate, we grow from a small grain of knowledge to an whole field of understanding. For we see many using their wits to worldliness, die in folly, because the Lord recompenceth the vanity of their youth with ignorance in their age. So it is the mercy of God, to give them comfort of conscience in their death, which have had care of his word in their life. Now, we see, because some men think so basely of the word of God, how the Prophet hath commended it by the effects, found by experience in himself.
Again he showeth, that this was not in him, by any particular prerogative of God's spirit, (although the spirit wrought wonderfully in him) but that it earn by using the m •••• s of the word. Teaching us that as he was wiser than his enemies, because in all pe • ils •• asked counsel of the word: wiser than his teachers, in that he rested not in their vniu •• s 〈◊〉 ▪ but by meditation did appropriate them to himself: and wiser than the An •••• because he learned as well to line according to the word, as to love it: so we also us •• g ••• 〈…〉 , shall find the like effects, though not in like measure. By which effects we 〈…〉 out these means, we become foolish, dol •• ish and blockish. The word of God 〈…〉 a •• easure, that if such an holy thing be cast to swine, I do not dou ••• 〈…〉 see our God will execute his heavy vengeance and judgments. Wherof now 〈…〉 it to pass, that w ••••• young men, die old fools, empty of God's grac • • f 〈…〉 youth were well brought up of their parents, (as Iohaz under I • hoiada ) who also while • st they did look into their former life and repent, spake very effectually against sin, but in their age, have not so much knowledge as before? but because they continue not in the faith, and in a good conscience. It were better to preach to one that never heard of Jesus Christ, than to such an old Protestāt, because the one is thankful, the other is unthankful. Tell me O man, I speak unto thy conscience, when thine eye did see into the word, when thine ear did hear it; when thou diddest look into thine own conscience, when thou feltest sweetness in God's promises, whē thou diddest tremble with sear of God's judgments, and diddest delight in the ways of the Lord: Oh, how quiet was thy conscience? what comfort didst thou find in thy mind? Oh, how whole an heart was in thee? And on the contrary, when neither God's promises were sweet, nor his judgments fearful, nor his ways pleasant unto thee, oh, how cold was thy zeal? how weak was thy conscience? how feeble was thy heart in good things? We shall see some nowadays, and that many, being but private men, speak with greater knowledge and conscience, than a Preacher. Why may a Preacher spend his breath, his strength, and his life in preaching, and so small profiting cometh of it? even because he preached well, and practiseth ill. Wherefore we see here how necessarily, upon the foresaid effects, the Prophet pronounced as followeth.
Vers 101.
SEeing the Lord will put much into their hands, who handle a little well, we must express our knowledge by life, and our profession by practice. If a man would consider, how fearfully the Lord hath made him, how wonderfully he hath redeemed him, with what power he hath converted him, should he spend his youth in vanity, or his age in worldliness, and so become deprived of all God's graces in death? Look into the former times: Joseph being but seventeen years old, was wiser than all his brethren: young Samuel was wiser than old Eli: Moses than the Egyptians: David than Saul: Solomon was wiser in his youth, than the gray hairs: Daniel, Azariah, Mishel, wiser than all the Astrologians, Chaldeans, and Magicians: Timothy being but young, was preferred to the Euangelistship: Paul wiser than all the Apostles. Behold our age, how mercifully the Lord hath blessed many young men; and why are ancient men now so barren of knowledge? even because they are barren in a good conscience.
There was in time past less knowledge, more practice, less science, more conscience, less understanding, more wisdom; but now there is more knowledge, and less practice, because men labor not to keep the word of God in a good conscience. When we shall see therefore heretics grow wiser then Preachers, Idolaters wiser then true Professors, some young imps of Satan, wiser then old Ancients in the house of God; we must know, they are made so foolish, either because they are not of a good conscience, or lie in some secret sin.
Would it not grieve a good 〈◊〉 to labor many Winters and Sommers, and in the end to find no Ha • uest? what 〈◊〉 full thing, think you, would it then be to a Minister, after he hath long travailed to •••• no fruit? The Lord undoubtedly will punish such fruitless Professors, with hardness of heart, i • they will not hear with care, that care may cause prayer, that prayer may bring forth meditation, and meditation may have in fruit in godliness, and practice in perseverance.
In this verse then, the Prophet declareth, that as before he used the right means to godliness, and therewithal had the proof of good effects: so now he had power from God, to resist all lets, hindrances, and encombrances thereunto. Whereby he teacheth us, that these two things especially make to attain true godliness; the one, to use good means thereto; the other, to avoid carefully all occasions which may hinder us from the same. Neither must we think that all these things can be done presently: for if Rome was not built all in one day, who would think Ierusalē should be built in one day? Surely the necessity of this practice is such that unless men make covenants with themselves, and bind themselves as it were in body and soul to avoid occasions of evil, they shall never attain to true godliness. Manie will confess, that they ought and will learn the way to holiness of life; but in the mean time, because they will not forsake their evil ways, they fail in their purpose. To the better understanding of the Prophet, we must understand, that evil ways are in two things considered, either as they be evil in their own natures, or as they be evil by circumstance: the first, all men will confess to be avoided, as full, concupiscence, wrath, murder, malice, & such like: and yet the cause why many men are less careful in holy things, is, because they make no conscience to stay evil things, no • to vnburdē themselves of all worldly delights. But what is the cause that thou canst not overcome worldliness and vanity? thou dost not consider that thy reason is corrupt, and that if thou fightest not against thy corrupt reason, thou canst not avoid corrupt affections. If a man would fight against Ambition, he must not first fight against the thing it self, but against his own reason leaving him there unto, which on this manner persuades him. If I may attain to such dignity, I shall not become so much subject to others, but others shall submit themselves to me: I shall purchase to myself credit, countenance, and authority, to pleasure my friends, and withstand mine enemies. Thus we see why we cannot over-wrestle the vanities of this life, because we strive not aright. Now likewise, how are we so enabled to forsake our worldliness, even because we do not depend on God's providence. Then the way to fight against covetousness, is to fight against the distrust of God's prouidene, and want of belief in the word of God, in that for too much love of this world, and too little love of the word, they do not devide their times, that sometimes they may give themselves to prayer, to reading, to conferring of the word. And how do these men reason with themselves? I shall one day be old, and Age is accompanied with many evils of weakness and impotency: I must not think then to live without misery, unless I live now with some care: I must provide for my wife and children, and not leave them to the broad world; it standeth me therefore in hand, to work, and to take pains, whilst I may. So the pleasure of this temptation, taketh away the sweetness of the meditation of the life after death. Manie strive against anger, and yet the more they strive, the more they fret, because they resist not the beginning of their Anger, which is a secret pride conceived in their minds. For of pride, (saith the holy-Ghost in the book of the Proverbs) cometh contention. Such men have this reason, whereunto they yield; I have deserved well of their hands; I never did them injury, they ought to have esteemed otherwise of me, they have abused me greatly; who therefore can bear such contempt and miuries? Now if we fight in humbleness of mind, against this corrupt reason; we shall fight against our Anger. I suppose a brute beast is not so ill in his kind, as a man in his corrupt judgment. Then lowliness in taking a fight of our wants in good and heavenly things, is the thing that will humble us. This is that, which will cut our combes, when we think too well of our selves, when we see too much by our painted sheath, this will make us to pull down our peacocks tail.
What maketh young men so loose, and profit so little by all the admonitions, which are used to them, but only their corrupt reason, which on this sort deceiveth their souls: Why, is not this lawful? do I anybody harm in so doing? do not all others this as well as I? Well, if they will not bid war against these corrupt imaginations, they shall never prevail against their evil affections. Whereof is it, that the wisest men become whore-hunters, and the wisest women often become whores? is it not because the Lord punisheth the pride of reason with filthiness, and whilst they will not fight against corrupt reason, they cannot get the victory over their filthy affection? they will thus reason, I have been thus long married, and have no children, my wife is never quiet, she is a shrew; I will see if I can have children with another, and have quietness abroad. Bid battle then to reason, if you will fight against sin, for judgment being convinced, we may the better encombate with affection. Let us then take heed to those conceits, which are not yet in the bowels of the brain; for then the devil is brought to infect reason, and so draweth near to corrupt affection. All idle thoughts & discourses coming but to the mind, must make us afraid, least we become corrupted. And let us remember, that we must love the Lord, with all our hearts & minds, & that he taketh up to his glory all our cogitatiōs. And therefore though we yield not to lust in affection, we must strike at cōcupisence at the first motion, because our thoughts have not been wholly with the Lord: We must destroy the brood, whilst it is in hatching, and wound sin before it have received a perfect shape. For it is better to strive against sin, whilst reason is on our side; than when both reason and affection are conspired against us. Now let us examine our selves, & every man search his own heart, whether we be grieved for the sudden discourses and glauncing imaginations in us, or rather whether they be not sweet unto us.
What is the reason why we refuse to sin? is it not because we think thus with our selves; What shall I do this thing? Shall I commit this fact? It is a beastly thing; it is a dangerous attempt. For there are some which will mislike to have themselves misled with the temptations of murder, of stealing, or adultery, and yet will let pass quietly in them roving imaginations, and idle cogitations. We see in many after their fall repentance cometh: for if in judgment we could before sin prevailed, discern the corruption of reason deceiving and leading captive our affections, as we do after we have sinned, we should not so soon be deluded. For we see it commonly cometh to pass, that we repent us, and mislike our selves for some foregoing evil: we say, Oh what a fool was I, that could not consider of this? where was my wit? how was I besotted? Conuince a natural man of his reason, and he will be ashamed of his purpose, but so long as he hath reason on his side, he will not yield an inch. Why cometh it to pass, that there are almost no Heretics converted, and so many profane professors converted? but because the sin of these men is the sin of affection; the sin of the other is the sin of reason and judgment. Peter of whom we read in the Gospel, did not so much sin of affection, as in reason▪ For being put in mind of Christ his afflictions, how he should go up to Jerusalem, and suffer many things, and consulting with reason, thought it a very strange thing, and not agreeing to equity, that such a Prophet and mirror of the world, and that he that had done so many good things, and had wrought so many miracles, in that country, never doing any harm to any man, should suffer of such men. Wherefore when as our Savior Christ saw Peter given so much to natural reason, in that he cried Master save thyself, he checked him saying: Come behind me Satan: thou sauorest not of things which are of God, but of flesh and blood. Upon which occasion least the other Disciples also should have presumed, our Savior Christ gave this general doctrine, that if any would become his Disciples, they should take up their cross and follow him. As also that none could follow him in truth, unless they denied thenselves: where in denying of our selves, he meaneth nothing else, as the occasion of his foregoing speech plainly showeth, then the forsaking of the reason of the flesh▪ S. James chap. 1. teacheth us, that if we will mortify our affections, we must first use the means: secondly the steadinesse, stillness, and mildness of our mind, in that we will not dispute with reason against anything in our regeneration.
I see, that many that will not deliver themselves and their reasons to be captivated unto the truth, and refuse to believe the mystical power of the Gospel, are in time carried away by foul and effectual illusions. For there are many who hearing in the word of the wonderful creation, redemption, and preservation of man, and of the matter of the Sacraments, cannot believe them; yet afterwards go to witches, and to be caught of the devil, which they cannot, unless they profess and practice an evil faith; so that they which will no: profit by the truth, will suffer themselves to be deluded.
The other kind of evil in my division was of things not apparently evil. As in times past we were careful for nothing more, then with liberty of mind to use the creatures of God: so nowadays nothing is less to be taught, because loose liberty and licentiousness serve so for the flesh, and we do not by our liberty, serve one another in love. We can say, outward things are lawful, every man objecteth outward things cannot desile a man. I answer, that when outward liberty bringeth inward bondage, and the pretence of outward things lawful hinder the necessary inward things, they be made unlawful. All things are unlawful saith Paul, but I will not be brought under the bondage of anything. Well howsoever we pretend this lawful use of outward things, which in their own natures are the good creatures, to cloak our wantonness withal, let us know that the wickedness beginneth in wantonness, and wantonness endeth in wickedness, because it is the way of a dangerous downfall of our souls. For either the Lord will punish it with present and temporal punishment, or else will cast us into some great sins hereafter. And though I will not affirm, that every wanton young man is a mere wicked man, yet I dare affirm that wantonness is the way to further evil. Besides, this am I sure of, wantonness maketh us unapt to good works, it takes away the comfort of God's spirit, the joy of the word, the sweetness of prayer, and of the Sacraments. Again, as it is certain that wantons pray not, meditate not, nor do any good thing aright, because that sin desireth all evil, and hindereth all good things: so if the word would teach us sin, we would learn it, if it make for our good, we cannot learn it. And that we may see, to how many evils youth and wantonness be subject, read Galath. 6. 1. Cor. 6. Eccl. 11. Psal. 25. Job. 14. Ierem. 21.
So now we know what is the meaning of the man of God in this word, evil way, that is, that which is occasion of evil. We can say in worldly things, because the way is dangerous through ditches, thieves, pits or such like; Oh that the same mind were in us to prevent the perils of our souls! Our Savior Christ taught us, that if our eye offend us we should pull it out: if our hand or foot offend us, we should cut them off; the meaning whereof is, that we should not indeed shred them off, but resraine from the corrupt using of them▪ and turn them to a better use. We have shown hitherto, how carefully the man of God used the means to godliness, and also how careful he was to avoid all occasions of evil. We must not then think christianity to be so small a thing, if as lingerers we make such frivolous excuses, that it is hard to be a good man, we shall surely never come to so high a dignity. We have also shown, that unless we labor to deny our selves, we shall never buckle our selves after the graces of God.
Vers. 102.
AS if he should say: I have seen and observed, that whosoever did resraine from evil, they were wiser than their enemies, they became more learned than their teachers, and proved graver than the ancient; and that they which did not resraine were greatly punished, plagued, and trodden down, and as thou hast punished some, so wilt thou also punish others: wherefore I have not declined from thy judgments.
Was there ever town, people or person, which truly believed in Jesus Christ, in whose life and death did not appear plentifully God's mercy? And contrarily, how have the unbelievers been given over to hardness of heart, and a reprobate mind, many plagues, wars, and other judgments of God to them incident? Old Protestants are now become rusty, because they made no account of God's word in their youth. Esau lost his Birth-right for a mess of pottage; he sought it afterwards with tears, but could not have it, whose profaneness grew by pleasures. We see many wanton men to come to fearful ends and silthie adulteries, who beginning to condemn the word, fell to spending, from spending to rioting, from riot to adultery, from that to theft, and from stealing to death. If we will observe godly discipline, we must first learn God's doctrine: if we will learn his judgments, we must learn his mercy. We attribute too much to fortune, to fatal destinies, to charmings and such like; but no man doth look up to the hand of God, wherein we take his name in vain, in not using aright his judgments.
Thou hast taught me, that is, thou hast besides the ministerial preaching, given me an extraordinary knowledge of thy judgments. Many know much, who notwithstanding cannot profit by God's judgments. So that the brief and plain meaning of the Prophet, is thus much in effect, O Lord I have not had this knowledge in and of myself; but I received it of thy Holy spirit, it was thy mercy and thy grace, that made me know thy judgments.
The man of God then showeth us in this verse, that he did always set the judgments of God before him: what made him then so careful to do them▪ the considering of them in his mind, the occupying his eyes to mark them, the using of his ears to hear how God performed his promises to the obedient, & executed his fearful threatenings on the wicked. A thing than which nothing is worthy of greater meditation. We hear often with our ears, but with little profit, the glorious promises and wonderful vengeance of the Lord, what is commanded, and what is forbidden: but when we consider, and see before our eyes, how the Lord hath performed these things, we are humbled from sin, & comforted to obedience. This is it that breeds trial, proof, & experience, to see how the Lord hath in his mercy dealt with Abraham, Isaac, Jacob, Joseph, & David his faithful servants, and how he hath plagued the Egyptians, the Sodomites, the old world, and other of his enemies. Thy judgments of old O Lord, saith David, have I considered. We shall never effectually observe the judgments of old, unless we observe the judgments of God of late. For they must both join together, least that we considering of them being old, and not on new, should think they were not, or at least that we resting on the judgments of God executed of late, not lifting up our eyes to the judgments of old, should ascribe them to evil fortune, chance and destiny.
We may then see how they which used the means of good things increased in them, and how they that resrained not from evil, did slide back unto wickedness. Wherefore that we may thoroughly be persuaded of the truth of the Lord in things commanded, forbidden, threatened, promised, it is requisite to observe the proof of them, so oft as God giveth just occasion thereof. For until we look on these things, and see his blessings and his judgments, we shall never have a care to do good, nor a conscience to avoid evil, and to look into them, is to look into the glass of God's word. Many deny providence, because they have not a knowledge of the word, or else leaning to their reasō, give too much to natural causes, or lastly, because they have not a daily growing in the word. For that may well be the sense of this place, Thou dost make me to grow in knowledge.
Here is also commended unto us the teaching of the spirit by the ministry of the word. For otherwise we may often read the Scriptures, and yet be ignorant in God's judgments, in not ascribing every judgment to his peculiar office. For when we hear of an heretic, we say, what is he an heretic? I marvel he is become such a one, I knew him an honest man, I never knew any evil by him: yet the word of God telleth us, that some men's sins go before to judgment, and some men's come after, and that it is come to him, either for want of good works, or for some secret sin.
It followeth. Vers. 103.
WEe have heard in the ninth portion, that until we put our whole folicitie in the word, we shall not profit. That which here is called promises, I take rather for judgments, partly because in the proper tongue the word is left out, and partly because he had used this word, judgments in the verse immediately going before. But so me will say, how can the judgments of God he sweet, which are so troublesome, fearful and grievous? I answer, that the godly have no greater joy, than whē they feel either the mercies of God accomplished towards them, that fear him, or his judgments shown upon the reprobates.
Unto my mouth. That is, I take as great pleasure in talking, conferring, and persuading thy judgments, as my mouth, or the mouth of any that loveth honey, is delighted therewith. So he saith, portiō 2. verse▪ 6. I have had as great delight in the way of thy testimonies, as in •• manner of riches. The meaning then of the verse is, when I feel, O Lord, such effects of thy promises in myself, and in others that fear thee, and such fruits of thy vengeance on them that despise thee, I find great comfort in thy word. The Prophet David found this sweetness by experience in himself, and therefore spake by proof. Why do not we feel the like comfort? because we use not the same means, we find not the like effects. For if we could see our enemies put to the wall by the word, then should our knowledge exceed the knowledge of others: if we felt the allurements of the world, the enticements of the flesh, and the motions of the devil bitter unto us; then should we taste this sweetness. Wherefore before we make conscience to use the means of good, and to avoid the occasions of evil, we cannot profit. Thus we have shown how the judgments of God may be sweet, that is, unto them, that rejoice either to see the promises of God performed to the penitent, or his wrath fulfilled in the impenitent. This delight made the Prophet out of the abundance of his heart to speak joyfully of them, portion 2. 6. With my lips have I declared all the judgments of thy mouth: And because they testify no small love to a thing, which for affection to it will rise at midnight, he addeth portion, 8. 6. At midnight will I rise to give thanks unto thee, because of thy righteous judgments. This is then a true note, that a man hath delight in God's word, if from the abundance of his heart, his mouth can speak of it, and when the word of God dwelleth so plentifully in him, that he can speak it in wisdom. Again, if we have such an earnest and natural delight being weary, to refresh our selves with fables; what a dullness is it in us, that we cannot find as great comfort in the word of God? Wherefore we are to examine our own hearts, that how so ever we have been delighted before to hear vain and frivolous tales; so from henceforth we may please our selves in true histories in the word. For though other may be corrupt with flatterings yet these histories are true, & free from all assentation, because they register as well the sins of the Kings and their kindreds, as their virtues. Neither can we ever sound the Prophet, until from the experience of our own selves, we can proclaim forth the examples both of God's promises, and of his judgments. We shown that the cause why we felt not such profit, as the man of God did in the word, was, because we used not the like pains; we use fewer means, therefore our love is the less to the truth; we avoid not so many occasions of evil, therefore we sin the more. If we then would be more diligent in conference, more fervent in prayer, more given to meditation, we should profit more; if we would refrain from evil, and abstain from occasions of it, we should both be great in good things, and avoid many afflictions.
The cause then why we either speak not of God's judgments at all, or speaking, speak so coldly, is because we are so dead in using the means of good, and so dull in avoiding the occasions of evil. The Prophet, port 7. 4. saith, I have remembered thy judgments of old, and have been comforted. Where we are to note, that we are not at utter defiance of sin, and in full league with goodness, until we have found comfort, when either the Lord shown mercy upon his, or vengeance on the wicked. And then God's judgments will be sweet unto us, when remembering that no sin shall be unpunished, we abstain from sin, • nd seeing that no good thing shall be unrewarded, we are moved to goodness. For what can strengthen a man more, than to consider this, that God will punish sin one day, and that in time he will fulfill his promises to his childrē, which walk in truth before him, although in great weakness? We have also taught, that we must use such a moderation of our affections, as we may stay our selves in meditation, and that this depriveth us of much profit herein, in that we do not appoint some certain time for meditation, moderating other things of our ordinary callings, & making a conscience sometimes to refrain from our common speeches So our understanding, our judgment, our will to practice will be bettered. If then at our tables, in our beds, at our work, we would redeem some time to read, to pray, or to confer, we should find wonderful profit, and walking in earthly things, we should have heavenly minds.
Vers. 104.
AS in the beginning of this part, the Prophet of God protesteth his love to the word; so now in the end he showeth his hatred to the contrary. This then as we have partly set down before, & more largely by God's grace shall show hereafter, is a true token of love to the word, whē we either hate falsehood in religion, or corruptiō in manners. We are then to look into our hearts to see, if we hate Popery and heresy, if there be in us an hatred against blaspheming of the name of God, against adultery, false dealing, and such like. For we cannot love the true worship, but we must hate heresy; we cannot love God's name, and yet not hate the abusers of it; we cannot love chastity and true dealing, but we must hate adultery, and unrighteousness. But if we feel our selves to be indifferent persons, and come what come may, we care not greatly, undoubtedly we are of no religion. For if thou doest not hate an Atheist, thou lovest not God; if thou hatest not heresy, thou doest not love God's law; if thou hatest not adultery, thou art not truly chaste; if thou hatest not false dealing, thou art unrighteous. We see heretics never hate one another, because none of them love the truth: for the Papists can be content with the Family of love, and the Family of love with them. Wherefore we see, that many do falsely pretend religion, chastity, and true dealing.
Note here in that he saith, I have gotten understanding by thy word: as though his understanding was the cause of his zealous hatred of the false worship. What is the cause then that men do not hate evil in greater measure? because they be ignorant and know nothing. Indeed novelty displeaseth them a little, but when they be somewhat acquainted with that which is taught them, they will like it well enough. Why do we hand over head take any religion? even because we have not gotten understanding. Why doth heresy get such easy entertainment with many of us? because we are unconstant and borne away with every blast, as witness Peter and Jude, and because we are not fast rooted in knowledge, as is mentioned Ephes. 4. Many in our country are stiff in heresy, because they were never sound in judgment, they were ever inconstant, they were never rooted in Jesus Christ, and therefore were carried away with every puff of vain doctrine. Some indeed (as we have said before) fall for lack of good conscience: but some never come so far, because they heard not, or else heard very negligently: and therefore whosoever shall now come, and blow an illusion in their ear▪ he shall be heard. How shall we know an enemy? he cometh under the cloak of love, and is covered with the vizard of honesty, but his understanding faileth, his judgment is corrupt.
In that it is here said, all the ways of falsehood, we must note, that we are to grow from knowledge to knowledge, from faith to faith, from glory to glory, that growing in godly understanding, we may grow also in hatred of falsehood. This verse may seem to have some contrariety with the verse a little going before, where he saith, I have abstained from every evil, that I might keep thy law: but indeed there is none; because no true mortification, both here and in that place, is required an hatred avoiding of evil. We must know that the way to make good things fr ••• te, is the way to feel evil thing sour: As when thou art grieved to feel thine eye an occasion of evil, or evil thoughts to be in thine heart with bitterness and vexation of spirit, thou must strive against them, and God will give thee strength to strive not only without constraint, but also of a love of good, and a hatred of evil. The first way then unto righteousness, is wear some •• es of sin, and to strive against it though with great trouble, because the more we vex, torment, and disquiet our selves, the more we shall come to the love of good, and then the hatred of sin will grow of it self. If then a man cannot find this hatred of sin in him, he must labor to avoid all occasions that hinder his understanding of the truth, as distractions & troubles of mind, and use all means to grow in knowledge, as reading, hearing, conferring, and such like. For our not profiting in knowledge, is our not profiting in hating of heresies, and our • ot hating of heresy, is a token of our not profiting in knowledge▪ When we hear then, if our hearing do not work in us a love of the truth, and hatred of the contrary, we have not profited in knowledge: but if we grow in knowledge, we shall know it by profiting in the love of the truth, and in the hatred of falsehood. We have shown, how in the former portion, the man of God testifying his affection to God's law, and concluding with his hatred to the contrary, intermi • gieth his reasons, that because he found by experience, that the word of God made him wiser then his enemies, than his teachers, and the aged, and did preserve him from every evil way: therefore he found such comfort in it, that no natural thing was so liking to his outward man, as this was to his inward man.
PORTION. 14. NVN.
Vers. 105▪
THis portion following is a prayer to the Lord, to be further instructed in the word of God, and to have his affections thereby more reformed. The reasons which he useth be three: the first is his faith in the word, in that he made account of it to be the only means, whereby he should be directed in all his ways, and this is contained in the first verse of the portion: Thy word is a lantorne unto my feet, and a light unto my (steps) or path. The second, is his constant purpose to persevere in the obedience of God's word in the verse following: I have sworn and will perform it, that I will keep thy righteous judgments. The third is his miserable calamity, wherein he was, which constrained him to pray, which appeareth in the next verse: I am very sore afflicted, O Lord, quicken me according to t •• y word These things are afterwards shown in the verses following, as his faith in God's law in the two last, and his calamity in the first and sixth verses, with prayer couched in the midst of the portion.
It is a marvelous strange thing, that one thing should be so often repeated, as this to commend still God's law, and to pray still to be taught in the same. This proceedeth from the comfort which he felt in the word, and from the fight of the corruption of his own heart, and is commended to us in writing, to show us our corruption, and to labor for the like fruit▪ Wherefore seeing experience hath taught us thus much, we must learn, that we can neither see the comfort of our seeking after God, nor our calamity and misery to be delivered out of it, unless we pray with the Prophet for the right knowledge of the law of God: so that we are much to thank our God, that he giveth us in another such a fight of our own corruption.
As in the first verse, there is a notable commendation of the word: so is there also a singular declaration of his faith: Thy word, O Lord, is a lantorne to my feet, and a light unto my path. This seemeth to all men, to have been learned long ago, and belched out in time of Popery, and that it is no new thing, but a saying very well known: but when we look into the several practices of men, which is the righteous judge of all men's judgments, we shall find men to be far from any inward faith shown in such fruits. This made the Prophet to swear, in that he saw on one side his happiness so great in the word, & the corruption of his heart on the other side. And in meditating day and night in God's law, and considering his righteous judgments, he saith in truth, Thy word is a lantern, &c. If we will look into our selves, we shall find, that those things which seem to be most easily believed, are furthest from faith, and that things most easy to be learned, are furthest from practice. True it is, that every man will say, Who will not believe this? what a beast were he that would deny the truth of God's word? But alas, our careless reading, our rare meditating, our cold praying, and praising of God for his word, our seldom conference of the word will testify against us in time to come, that we never truly believed. We must first look and note our selves, and then we shall profit somewhat more. The man of God opposeth here the word to man's wisdom, which he had mentioned in the verse going before, as light is contrary to darkness▪ For as in darkness we cannot go safely, without the light of a lantern, or such like: even so are we in ignorance and rebellion, if we be not continually guided by the word of God and his Spirit. This then is a further thing, how durst blind bayards be so bold, who living in the darkness of Egypt, think they are in the light, and being unable to discern between persumption and despair, between promises and threatenings, between things straitly commanded, & voluntarily done, suppose themselves to be sharp sighted? Nay, we shall find these fruits to be but in few. It is said, Matth. 22. 23. The light of the body is the eye, if then thine eye be single, thy whole body shall be light. 23. But if thine eye be wicked, then all thy body shall be dark. Where our Savior Christ borroweth his speech from the senses of the body, and translateth it to the powers of the soul. For as every part of the body is lightsome, whilst the eye seeth: so a man being enlightened with the word, and the Spirit, having his eyes always to heaven, hath his affections aright: and on the contrary, as all things are loathsome to that body, which for want of the eyes is wholly darkened: so a man sitting in the darkness of ignorance, having his mind wholly set on earthly things, hath his affections disordered.
Now, that there is no light in us, but all is darkness in our souls, the Apostle Peter doth plainly show it, 2. Pet. 1. 19. We have a most sure word of the Prophets, to the which ye do well, that ye take heed, as to a sure light in a dark place, &c. Where he commending the Christians for their care of the word, showeth, that it is a light in the dark, and teacheth us, that how much knowledge we have, so much we are in good affections. Also Paul, Ephes 4. 17. 18 saith, I testify in the Lord, that ye henceforth walk n • t, as other Gentiles walk, in the vanity of their mind, 18. Having their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them, &c. Where he showeth, that the man unregenerate hath his mind, understanding, and heart corrupt and blind in that life, which God liveth in his, and that as the man which seeth being in darkness, or in light the blind man gropeth uncertainly; even so all our doing; are endless and headless, which are without the light of knowledge.
Shall we think now that every man believeth this to be true? No, for if they did, they would do otherwise. If they felt this in affection in any measure, would they not come out of their prison to the liberty of God's saints, would they not avoid the darkness to see the bright sun? What a folly were it for a man, who having scales and gleamy diseases on his eyes might be cured, and will not? This is a double fault, that when men may know, they will lie in errors and ignorance, and when they may be converted they will dwell still in Heresy. Oh what a thing is this, willfully to remain in darkness, and to sleep at the hearing of the word, when the Lord giveth them a lantern for their feet, and offereth knowledge; and yet to be no better than the stocks they sit on? If it pleased the Lord who giveth understanding to the ignorant, and draweth light out of darkness to reveal the light into their dark consciences, they should know that when light came unto them, they refused it, and that they are lovers of darkness more than of light. But he that worketh all things mightily i • all men, must show this light unto their darkness, because they that are in hell think on none other heaven, & they that lie in unrighteousness, think of no other righteousness, and sitting in the valleys of death, they remember none other life. We must therefore pray, that the Lord's glorious light of the gospel may open the eyes of their consciences, and let every man examine his own heart, that he may pray to have his judgment cleared by the true knowledge of the word, and his affections renewed to the due obedience of the same. For how much knowledge we have, so much light have we; and look how much we lie in ignorance, so much we lie in darkness. We know but in part, when we are at the highest in this life, how great then is that darkness, when we know not so much as the word may instruct us in? When a man seeth as much in a Papist, as in a block, let him consider, that as little as the care is, which we have of the word, and as small as our conscience is in the obedience of the same; so little is his light in heavenly things. Yea, though we have knowledge, and live not after it, we are yet in darkness, we grope as it were a far off, who having knowledge, have no conscience.
A saying that may touch us to the quick, that we are but having a glimmering light, as Paul had in the outward man at his conversion, or being as purblind men, not having our eyes clean out, nor our sight clear, when we have knowledge, and labor not to build virtue upon virtue. If then thou hast not a care to profit by the word, thou hast a dark sight, and a glimmering light, there is a shadow before thine eyes, thou canst not discern chalk from cheese. No marvel then, why so few are sharp sighted in the word, since either we know little, or knowing somewhat, we practice nothing.
Again, as if we have gone some part of the journey in light, and yet pass the other in darkness, it is very dangerous: likewise in regeneration, though we have spent some part of our life in the obedience of true knowledge, and in the residue of our life do not escape the willnes of the flesh, we cannot without dangerous darkness hold forth our course in the Spirit. If we mingle light and darkness together, and confound the world and the Church, the wisdom of God, and the inventions of man, we do not as yet truly obey, nor walk in the light of the word.
For as whatsoever is not of Faith is sin, and whatsoever is not in the light is darkness: so whatsoever is not done according to the light of knowledge, is done in the darkness of ignorance. In all our affairs then we must learn to ask counsel of the word.
Here then is a good comfortable doctrine also, that we are so much in darkness, as in whole or in part we be in ignorance: so whether in part or in whole we be warranted by the word of God for our doing; so far we have a guide, we have a load-star, a lantern, and a sure light, as Peter witnesseth, to conduct us. The Papists then are here confuted, which say the word containeth hard things: we grant indeed that there are many mysteries in the word of God, and that the testimonies of the Lord are wonderful, especially in the doctrine of salvation, and to a natural man; yet there be many things easy to a man regenerate, and the very entrance into them giveth light to the blind, and to them which are lowly in their own eyes. It is our great corruption, that when we know in part, we are as they that have a glimmering sight of their way, and therefore least they should be accounted stark blind refuse a leader. But although we see as in a glass, in part, and in measure, yet as a man may follow, if he be not blind, the light of the lantern: so we may come to knowledge, unless we shut our eyes at the truth. We may therefore as safely for the souls health, follow the light of the word, as we may for the safeguard of our body, follow the light of a lantern.
The way of salvation prescribed in the word, is an high, plain, and heaten way, if anything hinder us thereunto, it is the curse, and our sin in that we are not careful to be directed. For surely this is the word to open our understanding, yea, though we be borne blind, if you do not willingly shut your eyes. But we must note that God's word is a lantern, when God's spirit worketh thereby: for whilst we go about the bare and literal sense, it is no otherwise then if a blind man should read, or a man having sight, should put a veil before his eyes. Wherefore the man of God prayeth, port. 17. 5. Direct my steppes in thy word, &c. and verse: 7. Shew the light of thy countenance upon thy servant, & teach me thy statutes. Why then do we so little profit by the word? because we, thinking that of our selves we can conceive aright, do not pray to be taught by God his spirit. For as no man seeth, or can see what is in man, but the spirit of man, & that which he uttereth with his tongue: no more can we see what is in GOD, but being taught by the spirit of God and his word. Wherefore the Apostle saith, 1. Cor. 2. 20. God hath revealed them unto us by his spirit; for the spirit searcheth all things, yea, the deep things of God. 11. for what man knoweth the things of a man but the spirit of a man which is in him? even so the things of God knoweth no man, but the spirit of God. Flesh and blood, as our Savior witnesseth to Peter, cannot reveal the things of our salvation unto us, but the spirit of God.
And why then are we yet so unprofitable? surely because we are not guilty of our own infirmities, and we see not the darkness and blindness which is in us, or if we see it, we feel not our selves pressed with the miserable captivity and bondage, wherein it holdeth our souls. This sight made the Prophet so often use this prayer, Teach me true judgment, teach me true understanding, teach me thy statutes &c. All which repetitions might otherwise have seemed to have been a vain babbling, had he not used such a narrow sight of his inward corruptions with a desire to be delivered from them, which may condemn us of our darkness, and teach us, that there is no light in us, but by the word.
Many indeed are of a modest spirit, and have some sight of their ignorance, yet they have not a feeling of their misery in particular things, and do not examine themselves in every particular thing, what it is to be in darkness; and therefore, as we have said, do no more desire to be enlightened and governed by another, than he that having a slender eyesight & hardly discerning his way, refuseth to have a guide, as though he were blind. And though the Lord often shineth upon us, and maketh us guilty of our blindness, yet we do not see how loathsome, irksome, and uncomfortable a thing darkness is, nor how pleasant, amiable, and comfortable a thing light is, although we confess in general, that we have not the light but are in darkness.
The want of seeing the monstrous vglines of this palpable darkness maketh us dull in prayer for the light of God's spirit. Wherefore we must desire that that may be stricken into our consciences which we have in judgment, that is, that we may see how amiable, glorious, and heavenly a thing it is to be enlightened with God's light, and how horrible a thing it is to be plunged in the darkness of the soul; how sweet, excellent, and beautiful a thing it is to believe and love the word, and how loathsome and palpable is mistrust and ignorance.
We must then be persuaded, that though we are not in prison, we walk in the night and in the darkness, whilst we are in ignorance, yet the Lord will▪ give us in time to suspect our hearts of ignorance, and work in us both a desire and a delight to love and live after the word, and that we shall find the truth of this verse in ourselves, to say with the Prophet, Thy word is a lantern to my fecte, and alight to my paths.
Many there are which do not so much as acknowledge this doctrine▪ Some are come out of this darkness into the glorious kingdom of Christ, and yet swerve so much in life, that they show not themselves to have this true faith. And where men's manners swerve besides their profession, we see this sentence, more professed in mouth, than practiced in life, and they only do believe this to be true which enterprise nothing but that which hath it warrant out of the word. For these acknowledge, that in themselves there is nothing but darkness, and that they stand in need to be enlightened by the ministry of the word, and working of his spirit.
And as we confess the truth of this in general, so must we deduce it to particulars and seuerals, so that every man may say, I am either in light or in darkness, if I have a warrant for this which I do, out of the word, I am in light; but if I do it by the motion of mine own brain, I am in darkness. Besides, as this doth show the great necessity of God's word: so also it must humble us, because of our ignorance: as also it yieldeth this comfort, that as we think we travel safely in respect of our bodies, so long as we have the light of the Sun; so also we are in the safe way to salvation, as long as we are guided by the word. And when as some do object, that the Scriptures do contain great difficulties, and are hard to be understood; we said, that though the smallest things were deep mysteries, yet they be plain to the least of God's children. For Prouerb. 8. 9. Wisdom saith, that all her words are plain to him that will understand, and straight to them that would find knowledge. And the man of God saith, Portion 17. 2. The entrance into thy word showeth light, and giveth understanding to the simple. And though all men are not curiously to search into questions, yet all men are careful to seek the way of salvation. No man then can herein complain of darkness, but as it is in his own mind; neither need that so to be, if he will use the means to avoid it, and in a repenting heart crave the light by prayer. The cause therefore why the word is a parable, and a dark riddle unto so many, is either the pride of their own wit, when they think their wit to be so good, as they can conceive everything, and their judgment and learning to be such, as that they can understand anything, and profit by their own industry; when, as God is the author, so he is also the reuealer of his truth: or else they do not esteem so reverently of the truth, nor are so much grieved with their blindness and ignorance as they should be.
Vers. 106.
NOw as his faith was the first argument he used: so the second was his conscience, his love, & his affection to the word, which he showeth by his oath: & that we may know it to be no wandering motion of his mind, carrying him away, but a thing well considered of, and constant, he protesteth that he will keep his oath. Wherein he declareth, that many men have sometimes motions to good, but they either die presently, or else they be so cold, that they quickly fall away. But as we may see, he was no such light-headed man. We have here to learn, that this is a judgment of God, why many do not profit in the word, because they cannot, (being void both of grief, for their natural blindness, as also of the clear sight and faith in God's word) say in truth, Thy word is a lantorne to my feet, &c. Now if these things be in us, we must pray that we may be moved with a purpose to continue in them, and purposing we must beware we break it not, but be constant.
I have sworn, and will perform it, that I will keep thy righteous judgments. Concerning this binding of himself with an oath, which the man of God here useth, it declareth his care to keep a good conscience, in laying the judgments of God which were past, & the judgments of God to come, up in his heart. We see then, that as when men swear voluntarily, it is a token of their good conscience; so it appeareth most in good men, who setting so much by the glorious name of God, can sustain any private discredit, and swallow many troubles to maintain the credit of it. Wherefore God's children, though they are carefully to avoid all sins, yet make a greater conscience of this sin, than of any other; and when they take an oath, though before they made a conscience of that thing, yet now they make a greater conscience. If he had found no weakness, no mistrust, or doubtfulness in himself, then needed he not so straitly to have bound himself For if he had been always careful, what needed he to have used an oath? But the care which he had to meet with this weakness, was the cause of his solemn covenant, which teacheth us, that such infirmities as are in us, were in him, who because of the vanity and sluggishness, which he felt in his corrupt nature, did provoke and stir up himself to a greater care by an oath.
Then if we see, that even the man of God thought this to be a necessary mean to stir up his infirmities, why should we not think it as necessary for us? when the most diligent amongst us, may think himself to be behind him in many degrees. But the cause why we make no such oath, is, because we are fearful, and our delaying of this practice from time to time showeth, that there is not in us that feeling of our wants, that reverence of his word, nor experience of his goodness, which he felt.
This must make us afraid, and ashamed of our selves, that we having the like infirmities, have not the like affections. True it is, that to be sparing in these oaths, is a good token of a Christian, so that he be but a novice in Christ's school (for every man must not use this oth, because he knoweth not his own strength) but we must not always be at A. B. C. and dwell still in the principles of Religion.
Neither must we think that the Prophet here made any new or strange covenant, but rather he iterated that covenant, which before he had made in circumcision, & although we make no such covenant now, yet we must know, that we have made them before. For this was a renewing of his oth, which he made, when he was circumcised, and entered into God's family. And because I am not here to enter into the discourse of many particular vows; we shall speak of our general vow, which we make in Baptism, which though we do not renew, yet we are much to be ashamed of it. We find, that vows are either general or particular. And here by the way we must note, that that which we call a compact between man and man, the same is a vow between God and man. For as in civil affairs, a compact is a straight thing and bindeth us more before men, than a ba • e promise; and promises simply made, seem to have greater liberty than a compact: so also promises made to the Lord must keep us in obedience, but especially vows, as a double bond, are far more nearly and carefully to be performed.
Concerning general vows, we know that in the ordaining of Kings, vows were made from them to the Lord, as also some passed from their Princes to the people, as 2. Chro 23. where Iehoiad • took the Captains of hundreds in covenant with him: And all the Congregation made a covenant with the King Io • sh in the house of God. And as 2 Chron. 34. 31. Josiah when he had destroyed the Idols, and reformed the Temple, after the finding of the book of the Law, stood by the pillar, and made a covenant before the Lord to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes. &c. Also Neh • . 10. we shall find a general covenant confirmed by an oath.
Concerning particular covenants, they are either simply according to God's word, or else taken up for some special end, either as means to come to some good, or else as bridles to avoid some evil, as 2. Chron. 15. 12. When the people made a covenant to seek the Lord, &c. 14. They did swear unto the Lord with a loud voice. Also Nehem. 10 the people take a new oth and seal it. Ezra. 9 where we may see, that when Ezra had wept and fasted for the sins of the people, in that they had taken strange wives of the people of the Lands. 3. Made them to make a covenant with the Lord, and to put away their strange wives: as also Nehem. 5. On this sort Jeremiah preswadeth his people, chap. 34 to make a covenant concerning the liberties of their servants, and denounceth the fierce wrath of God upon them, for breaking their promise. Of these two kinds of covenants, • he self same rules are to be prescribed. If we feel in our selves any special dullness, we must bewail it, and when we see that we have the more straits of mind, we must stir up our selves and not neglect the means. We speak not here of free vows, but of such as the word of God commandeth, and that for fear of relapse and falling from the Lord, we may use these means, more surely to tie us unto him.
A contract is between man and man: which when it is between God and man, it is called a vow. In contracts men leave some liberty to themselves, so that for some circumstances they need not keep it: but it is meet that every vow be performed to God.
These vows and covenants, are either general, such as the King maketh with his subjects, as Joash, and Josiah, and Nehemiah maketh a general covenant: or particular, as Asa made a particular covenant; which covenant is either commanded, or taken up for some cause, of and in respect of our selves, as means to avoid evil, or to lay hold of goodness, Ezra. 9. The particular covenant or vow, which is commanded, is ever contained under the general, and hath respect unto some special part thereof. And therefore many godly Kings took oaths of their subjects to leave some special sin, or to do some special good deeds. So men, &c.
So Nehemiah made a particular covenant with the rich men, that they should not oppress the poor, Nehem. 5. So Jeremiah caused the people to make a particular covenant. 44.
There is the same reason of the general covenant and the particular that is commanded, for we are bound to do them: therefore if we be slack in either of them, we must be sorry for it, if we have received grace we must stir it up, and for the stirring up of our selves we must not neglect this remedy.
Now, where some take this to be a place from whence they might either draw an argument of free will, or prove by it that we are able to keep the law of God: they deceive themselves: for first, note the word here used, he saith not that he hath sworn to keep the law of God, but the judgments of God, which he often before & after in the second verse from this useth, for the righteous performance of God's promises, or executing of his just vengeance; neither doth he mean here a simple keeping of them, but rather an inward and careful receiving of them in his heart, and notan outward performance. Thus the word ( keeping ) is often taken in the holy Scriptures, even for a laying up of the truth in our mind, from whence we may draw out the use of it, as occasion shall serve; as where it is said, Blessed are they that hear the word of God, and keep it: that is, faithfully lay it up in their hearts, with a full intent to practice▪ when God shall give just occasion thereof. So that the meaning of this word is nothing else, but a solemn laying up of the judgments of God in his mind, mentioned also before, portion 3. 6▪ Remoue from me shame and contempt, for I have kept thy testimonies. So that he showeth, how he did mark diligently how God fulfilled his promises to his children, and executed vengeance upon the wicked. And because the fulfilling of God's promises, is to give strength to his to keep the word, he showeth, how he would take a view, how God performed this grace in his servants, both in forgiving the sins of the repentant, and giving his grace to them that crave it.
Now there are two things especially, which hinder us from this practice. First, the subtlety of Satan, thus reasoning in us; I would gladly vow, but when I have vowed such a good thing, I am further from performing my vow, than ever I was before. We answer, that this indeed is so, and cometh as a judgment of God for vowing so high a thing unadvisedly and rashly, with a secret presuming of our selves, and not of God, with want of a prayer to the Lord for grace to perform the same, as the Prophet did. For so soon as the Prophet had vowed thus to the Lord, he immediately maketh his prayer, fervently asking of the Lord, that as he had given his heart whole unto him, so he would confirm this grace of his Spirit in him. Now, seeing the Lord hath also promised to cleanse our hearts, and that Jesus Christ is our wisdom and sanctification, and we are become the children of the highest, our meaning is not, that the full performance hereof should be sought for in our selves, but in Christ.
The second thing whereby we are hindered, is that, wherewith Satan doth buffet us: whē we have made some breach of our covenant made to the Lord, saying: Thou hast not kept thy promise, thou hast broken thy bond, thou hast violated thy covenant, and to do this once is as good as twenty: this will be a sufficient evidence against thee why doest thou therefore continue, and striuest any further in vain? We see how this prevaileth oftentimes, because there is no greater sin, than the sin of them, who sometimes have been religious, and by this practice of the devil, for some particular offense, have been persuaded that they have made an utter breach of their covenant. We answer for this, that seeing that Christ did not only die for our sins before Baptism, but also for our sins after Baptism, and did not only satisfy for our sins committed before our calling, but for those also which we commit after our calling, though through infirmity and frailty we have fallen, and yet not lying down in presumption and malice, but there is a reverent fear & trembling in our hearts, that our corruptions rebelled against the Lord, the particular covenant being broken cannot take away the general, and cannot be excluded, but must be included in the same. When then we have made a breach of human obli •• ion, and not of obstinate malicioiusness, this is as well forgiven in the general, as other sins. We may see this in politic matters between a good Lord and his servant, (for I presuppose a merciful, a courteous Lord) the Lord will not be displeased for failing in some particular performance of some particular covenant, so he findeth him ready to yield honor and obedience to the general covenants which are between them: even so the Lord, whose love exceedeth the love of a father, Psal. 103. and of a mother, Isaiah. 49. towards his, will spare us for a particular breach, so it be not a general contempt, and done of willful malice. If then in such a case we will humble our selves with sorrow, that we displeased our God, and desire the Lord not to take vengeance for any final breach, because there was no final intent to fall from the Lord, we shall surely find mercy and pardon at his hand. This is a doctrine very requisite, because it is the policy of Satan to persuade a man, that having broken one covenant, he hath broken all. The remedy then is, that we know our sins to be pardoned, and that we renew our covenant, which we do so oft as we come to the Sacrament. Let us learn therefore to make all our oaths with the Lord in great reverence, as did Nehemiah chap 5. who caused the oath to be ministered in the presence of the Priest; then must we use prayer, and all means, whereby we may continue in the same: lastly, if we slip or fall in some particular, we must not be discouraged or • aint. The cause then why men do not this, is either because they do not take it in hand in reverence, or taking it in hand do not purpose to keep it, or keeping it, do fall by despair for some particular defect.
Thus we see how the man of God showeth his earnestness and his affection to the law of God, teaching us, why many do not so love the word, as to make it a lantern to their feet, either because they have not such vehement affection, or else they be not so permanent: and therefore we are to pray both against our coldness to the law, and our inconstancy.
It might seem strange to some, that he should swear to keep God's judgments: but we must know, that this keeping is not so much in outward show as in inward virtue. Again we see, that as in making this holy oth God's children do not exclude, but include the forgiveness of sins: so they do it not, but first presupposing the grace of God, by prayer to be obtained for the keeping of it. Besides, no particular or accessory covenant can take away the principal and general, because the one includeth the other. But here we must note, that then no secondary cause can take away the first, when we sin but of human frailty, and not of presumption, and when we so crave for mercy, that our hearts be set to recover our selves, and we will not be sluggish in our sins hereafter, because then is the oath broken, and covenant disanulled, when we make a final breach. We must therefore fight against scrupulousity herein, knowing that God will spare us as a father doth his children, in that the whole breach of our covenant is a general relinquishing of the same. When then there ariseth a fear in our hearts to come so near unto the Lord (although it may be good) no more to pour this precious licour into frail consciences, than to put new wine into old bottles, and rather appertaineth to them of greater graces: yet we must consider, that there were great infirmities in this man of God, against which he would strive by this mean, and so provoke himself to come nearer to the Lord. So that as we must not undertake this thing without advice: so we must not always please our selves in these beginnings, and when as concerning the time we should be teachers, we should need to have the first foundation of religion laid again. Wherefore we must needs acknowledge, that the cause of our long absence from the Lord, is our want of the defiance of sin, and love to the word, as the Prophet had; neither must we ever, when occasion wall be given, neglect this mean, which may keep us from sliding back. And here we are to observe, that wicked or foolish vows, which hinder Christian religion, and those wicked vows of wicked religion, as the ridiculous vows of chastity, or such as may hinder us in our callings (as that a man should never eat flesh, or should not wear some kind of apparel) are to be avoided; because they have not their warrant out of the word of God. And though wine maketh drunkards, being immoderately taken; yet it is no reason, seeing it maketh glad the heart of man in it own nature, why others should not use it, which have weak bodies: yet thus much will I grant, that if a man that hath been drunk by too immoderate drinking of wine, doth vow for a time to relinquish it, this is not unadvised, seeing we are commanded, if our eye offend us, to pull it out, and if our foot doth hurt us, to cut it off. Again, if a man given to concupiscence shall solemnly vow to refrain the familiarity of wanton women, and will not come in place where light women frequent, but with Job shall make a covenant with his eyes, we see this by the word also to be warrantable. And thus much for means to avoid evil: now for means to do good.
If a man feel himself dull, and slow in reading the word, or slack in prayer, shall to the provoking himself the more make a covenant daily to read some portion of the word, and to bestow some time of the day in prayer; if this be taken up in the wisdom of the Spirit, to cast off sluggishness, and provoke alacrity herein, we see, because at morning, noon-tide, and evening some of God's children have used it, he may set himself a task, and thereby may make a stay for his wavering mind. Howbeit these things must not be perpetual, as it is in other covenants. For a man may abstain from women and wine for a time, and yet not forever, because it must be done for some certain ends and causes, as also with some holy conditions. As for example, if a man hath taken a time of the day to pray in, and at that time he shall have some special cause of setting forth God's glory, or if his particular calling requiring an whole man, shall call him away; then if he omit it, there is no breach, because the thing which he is about to do, is according to God's law. This is needful to be considered with a godly care, that we double that some other day, when we shall be more at liberty, which we have for the same causes pretermitted the day before. If then there be just occasion offered of this remission (for otherwise we must not be remiss) we know that the covenant is not broken, in that we made it with a condition, that we would use it so far forth, as it might not hinder God's glory, our duty to our brethren, nor our several calling, because in such a case, to obey is better than sacrifice. But if there be no just cause of pretermitting this purpose, then is there just cause of sorrowing for breaking the covenant. But here we see an help, we have not done this task today, because of idleness: what then? We must return to the assurance of forgiveness of sins, and must redeem that with double diligence, which we have lost through willful negligence.
In these vows then taken up of our selves, as means to avoid sin, or to do good; we must first take heed that they be made within the compass of the word. Secondly, that they be but for a time, and not continual. Thirdly, that they be ever made with wife and discreet considerations, least being broken, our consciences be troubled. Fourthly, if there be any fault, that it be recompensed by double duty and diligence afterward.
Thus we see, how either for to prick us to good, or stay us from some evil, we may make a covenant upon condition, in a desire of God's glory, and in craving God's grace. And thus much of his care and conscience to God's judgments: now let us come to the third argument, which is his affliction.
Vers. 107.
IN that the man of God useth this as a reason before his prayer, it seemeth he was not meanly troubled▪ but sorely vexed, as we may see in joining that which he saith in the verse following: My soul is continually in mine hand, yet do I not forget thy law. Wherein carrying his soul in his hand, he meaneth that he hath no assurance of his life, but is in continual danger of it, as we count those things which be in our hand, to be hardly sure, and in peril to slip from us, as we may see by other places of the word. As in the book of Judges, Jephtha saith, I carried my life in mine own hand, that is, I did hazard my life. 1. Sam. 28▪ 21. where the Pythonisse saith, I have put my soul in my hand. which is all one, as if she should say, I have ventured my life, or I was at deaths door. Job. 13. 14. Wherefore do I tear my flesh with my teeth, and put my soul in my hand? As if he should say, Why do I put my life in danger? For even as water lying in our hand is soon slipped out; so our soul being in our hand, is said to be at deaths door.
Besides, he confesseth that he had many snares, and pestilent devices of his enemies laid against him, so that at his least going astray, he was laid for, and ready to be taken. In that he needed thus to pray, we may see how reason might have moved him to the contrary. Flesh and blood might have taught Daniel, that in such narrow search he might have shut his window when he prayed, or have conveyed himself into some secret chamber, and so to have used some policy, and provided means to have saved himself, had not the spirit of God mightily prevailed in him against all such temptations: So when by reason of some imminent danger, we are at our wits end, Satan would have us go in by-paths, and not to make the word of God a lantorne to our feet. Saul, when he could hear nothing from the Lord, was driven thus by his extreme danger, to go to the witches. We see then how necessary it is for God's children, in the time of trial, to pray for their direction in the right ways. Again, because when we are hardly dealt with, we are ready to revenge with policy, we see how he prayeth to keep himself aright.
It was undoubtedly the great mercy of God to David then to pray, that no affection of revenge might enter into him. Oh how needful then is it for us, whē the wicked shall deal with us unreasonably, to pray to the Lord to be kept in judgment from policy, and in affection from revenging, and that we may stay our judgment on God's promises, and our affections on his dealings?
Thirdly, if all means be wanting to us, then will the devil move us to despair, and therefore great need have we to pray, that we may be delivered from the darkness of despair, by the lantern of God's word. We see how necessarily the man of God prayed: not to be tempted above his strength, and that the rod of the wicked should not fall on his lot, least he should put his hand unto wickedness; and therefore craved wisdom in God's word, faith in his promises, and patience in his goodness. We see then the plain meaning of the man of God in this verse, if we call to mind in this word very sore afflicted, that which we have heard before, that his eyes failed, his heart fainted, his spirit panted, his natural powers melted, and to be brief, that he was an image of death. As a man cannot abide great prosperity, no more can he abide great adversity. For as we are puffed up with the one, so we are cast down with the other, by mistrust in God's providence, and despair of his promises. Experience teacheth us, that as a little prosperity maketh us to forget God, so many inconveniences by affliction may befall us, as either dullness, deadness, blockishness, or wicked shifts, or ungodly doubts. Wherefore the man of God here teacheth us, that if he used such remedies in the greater troubles, thē how much more should we use them in the less. We are here besides to accuse our unbelief, bewrayed in small things, seeing the Prophet in so great extremities exercised his faith, against all the reasons of flesh and blood. As the Lord giveth not so great graces unto us, as to him; so he will not press us with so great temptations, as he did him. And if the Lord did help his Saints in great afflictions, surely he will also help us, if we likewise strive against mistrust. We may see, the Saints of God were never so delicately brought up, that they never wanted; so that if the Lord hath so dealt with his most excellent and faithful servants, what will he do to us unfaithful ones? if he did so to thē which were under the law, to whom were made greater promises of outward things; what will he do to us, to whom are promises made of spiritual things under the Gospel, as of the forgiveness of sins, of the renewing our hearts, of spiritual joys, of the kingdom of heaven? If the Lord then lay on us such troubles, as he laid on our forefathers, how much more should we suffer them, seeing we may profit by their example, who were under the Law, who were in the dawning of the day, or rather in the night in respect of us, unto whom Christ is crucified and risen again. We must then be ashamed of our womanish nature, who will shrink at so little trial, & think that the Lord should deal more gently with us, than with them. They were in the shadow of the Law; we in the bright Sun of the Gospel, which if we see, we shall accuse our selves of the wants of God's graces in us▪ seeing he dealt thus with his dearest Saints.
In that he addeth, quicken me according vnt • thy word, he showeth, that he meant not to escape by natural means, although as he would use them, so he stayed not in them: he used these as accessories, but the word of God as principal. For his principal was to be quickened by the word, and his accessory was the using of ordinary means.
Then in all afflictions let us crave of God, that we may not use vnl • wfull means, but rather the promises of God, as our chiefest strength, & feeling them with God's favor in us, then may we use the other to these. For then will the Lord give success and blessing to natural and secondary means, when our hearts being chiefly stayed on the promises of God (as our chiefest strength, and feeling them with God's favor in us ) in the forgiveness of our sins, and renewing of our minds, we crave a blessing on the creatures, as on the second means Besides, he acknowledgeth in this word ( quicken ) the Lord to be the author of life, and that without his word, he was as dead. This life indeed is the shadow of death, common with the reprobates and brute beasts, and our life is only in Christ Jesus. So Adam was called dead, what is that? surely, in that his soul had not • ing to do with God; and although God gave him a natural life, yet spiritually he was dead.
Thus the Saints of God thought they were at the last cast, & ready for the buriers, when they could not feel God's presence and promises. According to thy Word, that is, according to thy promises, for we have none assurance to come to GOD, unless his word be given unto us. What, had he especial or peculiar promises working in him? The diverse places of this Psalm will she we no such thing, because this Psalm is an image of Regeneration. They were general promises, as are other in many places of the Scripture, Rejoice O Zion for thy redeemer cometh. Every man might apply this to himself: as is also that place, Isaiah, 66. 2. I that dwell in heaven will look cuen to him that is poor, and of a contrite heart, and trembleth at my words. These promises are general, and therefore we must look to be quickened by them. For the Lord saith, that though Eternity be his place, yet will he come to them that be of a contrite heart: so that since the Lord hath made this promise, we must by Faith use it: Come unto me, saith Christ, all that labor and are loaden. Behold another general promise, which we must apply to ourselves by Faith, making this argument without selves; Lord thou hast promised this, whosoever is weary and heavy loaden, shall of thee be refreshed. Lord I am weary and heavy loaden, Lord therefore help me according to thy promise. I came not, saith our Savior in another place, to call the righteous, but sinners to repentance. We see that these general precepts must be believed, and we must crave God's spirit, that we may be quickened and receive life by them. For though they be general to all, yet we must understand, that every man is to apply them severally unto himself. Howbeit we must first believe the general promises, and then by prayer, we are to crave a special use of them, as of them wherein we believe.
Vers. 108.
NOw the Prophet prayeth for the clearer understanding of God's word. This is then his principal: which here is set down more plain. The meaning therefore of this verse is: that I may thus be quickened, clear my judgment, that I may see how thou dealest with thy servants, that I may have comfort in thy promises. As the air being troubled, the weather is darkened; so the mind of man being troubled with ignorance, storms, mists, & clouds of temptations, is much distempered. Wherefore he prayeth against these port. 17. 7. Shew the light of thy countenance upon thy servant, & teach me thy statutes. Where we may see how afflictions had hidden as it were the ccuntenance of God; showing also, that the face and favor of God appeareth in nothing so much, as in the true understanding of his word. And port. 8. 8. The earth O Lord is full of thy mercies, teach me thy statutes. Port 2. verse: 4. Blessed art thou O Lord, teach me thy statutes. Whereas God is good, he revealeth it in nothing more then in this pure understanding.
Teach me thy judgments, &c. As if the man of God should say, This is one thing, whereunto I will give over myself, even to see how thou doest punish the wicked, and conductest thy children. So that we must learn, that as it is necessary to understand the law and the Gospel, so is it requisite to discern God's judgments. For as we cannot learn the one without observing of God's mercy; so we cannot attain to the other, without marking his vengeance. We must see always by the peculiar teaching of God's spirit, how the Lord punisheth in justice, and yet in mercy; in wrath, and yet in love; in rigor and hatred of our sin, humbling us with one hand; in pity and compassion to our salvation, comforting us with the other hand. We see then how the Prophet prayeth, both to see them, and to mark them: we need teach this often, because we dream so much of fatal necessity, and of the connections of natural causes, or else because we cannot discern between the crosses of the godly and the ungodly: so that as the wise man saith, Eccl: 9. 2. All things come alike to all men: and the same condition is to the just and to the wicked: to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth or reverenceth an oath. This is then a singular gift of God to discern, how by the self-same means the Lord both humbleth the good, and overthroweth the wicked.
The meaning then of the man of God briefly is: O Lord give me a right judgment in thy judgments, that I may see how thou sauest thy children, and punishest thine enemies, otherwise I shall never discerue this. Accept the free offerings, &c.
We must mark how these things are joined together, this is the thing, for which I sacrifice, the thing I wish, I desire and pray for, and therefore O Lord accept it. The man of God alludeth here to sacrifices, and showeth, that the Lord is delighted with no sacrifice more, than with prayer and thanks-giving. For all other sacrifices in the time of the law, as the slaying of goats, & killing of bullocks, tended to these two, as appeareth. Psal. 50. 14. Offer unto God praise, and pay thy vow to the most high: and in the 22. verse. He that offereth unto me praise. shall glorify me, &c. In which places the Lord showeth, that he had ordained the other sacrifices, as temporal means to the eternal use of thanksgiving: for so the Lord dealt with them, as with children, leading them as it were by the hand, by temporal things to eternal. Psal. 14 1. 2. the Prophet saith: Let my prayer be directed in thy sight, as incense, and the lifting up of mine hand, as an evening sacrifice. Where he showeth, alluding to the sacrifices, that as a sweet smell is pleasant unto man: so is the sacrifice of prayer fragrant unto the Lord. This is the sacrifice every day to be offered, mentioned in Malachi, 1. 11 where the Prophet, or rather the Lord, rebuking the Priests for their corrupt offerings, saith: From the rising up of the Sun, to the going down of the same, my Name is great among the Gentiles, & in every place, incense shall be offered unto my Name, and a pure offering, &c. Here by the Altar and sacrifice, the Prophet meaneth the spiritual service of God, which should be under the gospel, when an end should be made to all the legal ceremonies, by Christ's only sacrifice. Therefore Heb. 13. 15. Let us by him offer the sacrifice of praise always to God, that is, the fruit of our lips, which confess his Name, &c. It is good to note this praise and thanksgiving, which as it is the end of sacrifices, which being joined with doing good, is the only offering left to Christians, and only is pleasing unto God. For as our fathers might know, that their sacrifices were not accepted, but as the Lord shown favor; so our prayer is not accepted, but as the Lord in free mercy doth graciously receive it. Wherefore it is said, Gen. 4. The Lord hath regard to Abel & his oblation, that is, he accepted favorably the sacrifice of Abel. Thus we also use to deal in our suites to noble persons, if it please you to accept my service, or if you will vouchsafe to receive my suite, and to consider of my supplication: so here the man of God saith in effect; Look upon this my prayer with a pitiful eye, & a merciful countenance, We are then to know, how we by our prayers, get no credit with the Lord; but the Lord giveth credit to our prayers. If then God be not delighted with our prayers, which are our best things, how much less then will he be pleased with other things? The Papists then are carnal, and as our Savior Christ said of Peter, whom they follow in faults, and not in graces) they savor not of the things of the spirit▪ Well we are to learn, that if God so dealeth in our prayers, he will so deal in all other things, which are the better by them.
The free will offering, &c. We are here also taught, to give unto the Lord a free offering, for he loveth a cheerful giver, and cannot abide us to come unto him by constraint. The Lord in the old time would have the fattest of the flocks, & the purest, and why? because he would thereby try his people, whether his people would offer cheerfully and willingly or no; & by so much it was unto him more acceptable, by how much it was offered more freely. So Abel, Gen: 4 offered of the fat of the flock, that is, of the best. A man's sacrifice may be refused, because of his corruption in him, and there is no grace in man, without Faith in Christ, which may stand him in steed, to make his sacrifice acceptable before God. We must thē pray unto God, that we may offer our prayers freely, that they may not be customable, but that there may be in us a lust, a spirit, a desire to pray, remembering this saying of the Prophet, accept the free will offering of my lips. His meaning then of his words briefly, is this much, I do not this O Lord constrainedly, or against my will, but with a free good will, and cheerful heart, I make my prayer unto thee. We see then our dullness and weariness in our prayer, which we must bewail in our selves, as that which hindereth us from the favor of God. Would we deal so with a Prince, as to offer unto him the evil things, as saith Malachi, chapt: 1. 8. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame, and sick, is it not evil? offer it now unto thy Prince, will he be content with thee, or accept thy person? saith the Lord of hosts. If we had a supplication to our Prince, would we come so sluggishly, so unreverantly, so carelessly, as we come to pray? not remembering his Majesty, neither feeling our wants, nor desiring our requests, nor fearing the repulse, would we not shake off all this sluggishness, and deadness? then let us translate this to the seeing of GOD by Faith, and coming before his presence by prayer, do we come before his Majesty, as pricked with a fear thereof? are we pressed with feeling our wants? do we fear the repulse? Oh let us crave by prayer, that we may not come in fashion, but in fear, not on custom, but of conscience, and with a free spirit. If the spirit make us free (saith John ) then are we free indeed▪ we are so captivated of our selves, that we cannot be free, but by the spirit. When then we see us in this dullness, and custom in hearing, reading, or praying, we must pray with David, Psal: 51. 10. Create in me a clean heart O God, and renew a right spirit within me. 12. Restore to me the joy of thy salvation, and stablish me with thy free spirit. Where he having lost as it were, the freedom of the spirit, the cleanness of his heart, and the joy of his mind, prayeth to have them all restored again. And thus much for our admonition. Now for our comforts.
I am sore afflicted, accept my free offerings. How could he before afflicted, and yet free? when he desired to be quickened, he felt not this freedom: Neuertheles, he ceased not to offer his sacrifice: whereby we are taught to offer our prayers to God, although through perplexity of the spirit, we know not how to pray, nor what to say, but speak sighing and groaning; for this is a sacrifice acceptable to the Lord. For though we cannot pray with comfort, yet we must crave of the Lord, even by mourning and complaining of our own estate, and bewailing our case, this also is an acceptable sacrifice. For a sacrifice of sacrifices, is a contrite heart, saith the Prophet. And as we said before out of the last of Isaiah, to an humble heart will I look, saith the Lord.
When we cannot then find free joy, let us come with free sorrow, and when we know not how to pray, God's Spirit will teach us how to crave, how to sigh, and how to pray, and the Lord will know the meaning of his own Spirit crying in us. The meaning of the man of God in effect is, I pour out my prayer in the abundance of my grief, and from a full heart; we see when a man wanteth a thing, though he cannot entreat his friend to obtain it of him, yet he may freely mourn and lament his estate. Let us then, when we cannot pray, not cease to mourn and to make a noise, as Hezekiah, who chattered like a Crane or Swallow: wherein he showeth, that he was so pressed with sorrow, that he could do nothing but sigh and groan. When we grow therefore in languishing grieses, this is not the thing which pleaseth the Lord, but it nourisheth still in us mistrust We may see in the word of God, the vnperfit speeches of God's children, and dearest Saints, uttering in their grief their pathetical affections. For what was the remedy in this confusion, but even to pour out freely before the Lord their griefs and in opening them to their friends; yea, and when they could do neither of both, yet would they reveal their sorrows to the trees of the field.
His offering we see were his griefs. The Lord is God, and not an Idol, he will hear thee, when thou criest unto him. It may be thou art ashamed to confess thy faults before man, thou needest not be ashamed to confess thy sin before God. Man may cast thee in the teeth with thine infirmities, the Lord will never upbraid thee. Man will not keep counsel, neither can give thee counsel: the Lord will both keep, and give thee counsel. Man may prescribe some means of deliverance: but the Lord will both tell thee the means of thy deliverance and will deliver thee. So the Prophet in his own example, Psalm. 42. 3. offereth his grief unto the Lord in tears, for when one wave went over another, and his reason and his soul had made a tumult within himself, yet he said, Why art thou cast down my soul, & unquiet within me? wait on GOD, &c. Let us then consider of the promise made Rom. 8. 26. The spirit helpeth our infirmities: for we know not what to pray as we ought, but the spirit it self maketh request for us, with sighs, which cannot be expressed. Let us then, though we know not how to pray in freedom of joy, pray in freedom of sorrow. Let us begin to offer in sorrow, and in time we shall offer in joy. For Psal 30. 5. Though weeping may abide at evening, yet joy cometh in the morning. And Psal. 126. 5. Though we shall sow in tears, yet we shall reap in joy.
Vers. 109.
Vers. 110:
BY this phrase is meant that he was at the point of death, as it may be seen by other places of the Scriptures: as when the Ephraimites were angry with Jephtha because he went to war without them, he answered, I put my life in my hand, &c. The Witch likewise which spake to Saul, useth the same speech, and I have put my soul in my hand, &c. And Job saith, why should I rent my flesh with my teeth, or carry my soul thus in my hand, &c. Where he meaneth that he was at deaths door. My soul sainteth, mine eyes fail, I wither like a bottle, and such speeches declare his misery.
This great danger wherein he is, he useth as a third reason, to move the Lord to hear his prayer: for by this means it came to pass that his prayer was more earnest. The greatness of his grief he amplifieth in the 109. and 110. verses.
And in this extremity of grief, we shall see that he had good cause to pray earnestly, if we do consider the reasons which flesh and blood would put in to his mind. For first when he saw that he was in such straits, that he could not see means or ways to be delivered, then his reason would persuade him to leave the light of the word, as a thing that in this case shown no light, and to use policy for to help himself. This is a great temptation, and if God had not assisted him, he might have fallen hereby. For we see that Saul, when the Lord gave him no answer, by Vrim and Thummim, nor other ordinary means, he thought good in policy to ask counsel of a Witch; which he before time had punished with death. Thus would corrupted judgment have carried him to use policy and unlawful means, and to have forsaken the lantern of the word, if the Lord had not stayed him: and therefore this was one cause to move him most earnestly to pray.
Secondly, if he looked to his affections, he should find them as corrupt: for they would have carried him to revenge, when he saw himself to be unreasonably and unconscionably dealt withal: and therefore to restrain the headstrong affection of revenge, it was very needful that he should pray fervently. For we see that when Nabal dealt churlishly and vncurteously with him, because he wanted this help of prayer to keep under his affection, therefore he straightways sware he would kill him, and would have done so, had not Abigail stayed him, and pacified his wrath: whereas at other times, when Saul dealt injuriously with him, and the Lord might seem to have given him into David's hand, yet because he had prepared his heart by prayer, he abstained from revenge, and committed vengeance to the Lord. This then might be a second reason to move him to pray.
Thirdly, when he saw all means taken away, that he must use no means of his own, neither yet revenge himself: then would the devil be busy to drive him to despair of help and safety: therefore great need he had to pray that the lantern of the word might light him against the darkness of despair.
As man cannot bear too much prosperity, so he cannot bear too much adversity: and not only extreme prosperity and adversity; but even some little affliction, or prospetitie, will cause our corruption to break out. We are then to accuse ourselves of unbelief, that do break out in little things, more than this man in his great troubles. And to remedy this, we must set this and such examples before us, to strengthen us, that as God helped others, so he will help us.
If God dealt so with them, that had not such spiritual promises as we, nor so clear light of the Gospel as we; and they so many ways pleased God, and we have so many ways sinned; and they had so plentiful promises of this life, and we have spiritual: then we must not think to escape troubles, but must correct our womanish affection.
Vers. 111.
THis is the amplifying of the first verse. This is a true sign that he loved the word, because he loved it as well in trouble as in prosperity. This is a rare sign of faith: for many are like Job's wife, who in trouble forg • t the commandments and slided from them: but the contrary was in Job.
We shall not then have a sure trial of our faith, before our troubles try us, yea and sore troubles, that our soul is in our hand. But if in the greatest we can say the Lord is our strength, our faith is strong: but if little troubles make us fail, our strength is weak. Therefore we must meditate of these things before they come, that we may stand when they come. If this man in trouble forsook not God's word, how ought we to be ashamed, ••• in prosperity cannot stand steadfast? yea we may fear his judgments because that▪ seeing we be led away with vanity now, when trouble cometh we shall fail away. For the continuance of sin doth either brawn the hearts, or work sore grief to them that have it.
Then must we look to the benefits we have received: for they are not otherwise good but as they are sanctified by the word, prayer, &c. and when we seek the glory of God, and the profit of our brethren. He first protesteth his love to the word, in that he maketh it his inheritance, which he proveth because his heart is set on it: for where the heart is, there is his treasure.
By testimonies is meant the covenant between God, and his people; wherein he bindeth himself to them, and them to him. Some think that the excellency of the word is here set out by many names: but we must look to the propriety of every word: as before by judgments, so by this word testimonies, is meant the covenant: not the commandments, because they cannot be our inheritance, for they cannot comfort us, because we cannot fulfill them, but fail in them; and cannot therefore take comfort, but it is rather a killing letter. It is the Gospel that bringeth peace and comfort. The law when it is taken generally, containeth all the word; particularly, the commandments: so the word generally both law and Gospel: but particularly, the promises: as Rom. 10. So likewise by the testimonies, when they are opposed to the law, is meant the promises of the covenant: as Isaiah. 8. and this testimony is confirmed to us by the Sacraments, as to them by sacrifices.
The covenant is called an inheritance. First, because it is excellent. Secondly, because it is proper to them. Thirdly, because it cannot be lost, but by their own default.
It is his: first, because God hath promised to write his law in his heart. Secondly, because he hath promised to him life by it. Thirdly, because God will perform his promise.
This covenant is excellent, because hereby we are made the sons of God, and having our sins for given us, we shall be enabled in some measure to keep the law, and that trouble and grief where with many are destroyed, yet shall turn to our good. Again, it is excellent, because it is permanent, 1. Pet. 1. where it is called incorruptible.
All things compared with this, are vile: I count all things but dung, saith Paul▪ Men will in danger make shipwreck of all, that they may save their lives▪ so Paul did even willingly part with all things, and counted them but dung for this, Phil. 3▪ 8. 9.
We must examine whether we make this account of our salvation, and of the word, which is called milk, meat, silver, and all things, that we should seek all things in it.
This inheritance is proper to the elect; as I am. 4 Rom. 12 and John saith, that This is our priuileage to be the sons of God. For riches are common to the good and evil, so is glory, &c. for both have these things, therefore they are no true inheritance, because they are common to many: and these things cannot get us heaven, nor deliver us from hell.
It cannot be lost but by our own default: for that, that some lose their inheritance without default, is the corruption of the world; but forgiveness of sins, and such like, which are our inheritance, cannot be lost: for though Princes may be driven from their kingdoms, yet cannot the gates of hell prevail against us; so that, though the mighty can take away our life, yet they cannot take away the love, providence and good will of God.
The things, and inheritance are most esteemed, which are of longest continuance and have longest endured; as to esteem leases better than to be tenants at will, copies better than leases, heritages better than copies, because there is no collusion and cavil of law can take it from us. This is most excellent: and such is our inheritance: for we were elected thereto before all worlds, and look to go the same way, that all the faithful before us have gone: and have it confirmed with the Law, Prophets, and Gospel, and with the godly death and holy life of his servants. This word bringeth to us the things that eye cannot see, &c.
This is the chiefest of all, that it cannot be taken from us: for all heresies and sects are discerned by the word truly understood, by this, I say, that the word truly understood, giveth faith, whereby we are surely persuaded of the life to come and of the resurrection, Paul saith, Act. 20. that without faith in the resurrection there is no religion: so John. 6. and Phil. 2.
Therefore Heresy, Papistry, and Paganism can give no true inheritance, because they cannot assure us of our salvation. Again, the truth giveth us not imaginary good things, but good things in truth; and assureth us truly that we shall be saved, and they have not these, they therefore have no true inheritance.
He doth not only confess that he made the Lord his inheritance; but also he saith that he maketh the testimonies of God his inheritance; both because they are the means whereby we come to have inheritance in heaven, and also because they are assurances of the same. For the word is, as it were, the deed of gift, and the Sacraments are as it were seals of the same.
Almost all men will confess that the word is to be had in this singular account: but yet few do attribute this dignity to the Sacraments. And yet as the indenture, when the seal is taken away, is nothing worth; so if we take power from the Sacraments, then can we not have our assurance good. If we cannot come to make this account of the word and Sacraments, yet as David did, let us be sorry that we cannot. He when he was driven out of his kingdom, and banished from the Temple, said, this will I require, that I may behold the fair beauty of the Lord, &c. He had now lost his kingdom, wife, children, and all, yet these if they might be restored, could not satisfy him, unless he might also be in the house of the Lord. Then let us labor to have this desire, that if we cannot with joy find it, we may with sorrow labor after it.
Vers. 112.
IN the former verse he shown his faith, and his joy which came thereof; now he showeth that here in this joy he will keep the commandments: whereby he showeth that this was a true joy, because it wrought a care to do good. For if we believe the promises truly, then we also love the commandments, otherwise faith is vain; a care to live a godly life, nourisheth faith in God's promises. Here is the cause then why many regard not the word and Sacraments; or if they do a little, it is to no purpose, because they labor not to keep the commandments. For unless they have care to do this, the word of God to them cannot be profitable, nor the Sacraments sacred.
He further showeth that this was a true care, in that it began at his heart: for here is the beginning of all goodness, here is the root of religion, and here the foundation of our faith must be laid. It is not the refraining from outward actions, it is not the restraining of the outward man: but it is the heart that we must travel about, and take care for. Hereof it came to pass, that many of the Kings & people in the books of Chronicles continued in godliness, and kept an even and equal course, because they prepared their hearts; as Hezekiah, Josiah, and others: and hereof it came to pass that many fell from the faith, because they sought not God in their hearts; as the Scribes and Pharisees, which cleansed the outward actions only It must then be our lesson which we must study on, to take care to our hearts above all things, and to make the beginning there. For the cleanness of that pleaseth God, and the filth of that displeaseth him.
But when he saith, I have inclined, doth he mean that of himself he could apply his heart as he listed? No, no, he meant nothing less. For he was conceived in sin; and how then were the preparations of his heart in his own hand▪ Again, he prayeth, portion 5. Incline mine heart unto, &c. where he doth plainly show, that it was God that turned his heart at his good pleasure. And no marvel truly, for the heart of man can no further be tried out, or spied, than the Lord doth gage and open it, that we may see thereinto, Ierem. 17. 9. And again, the hardness of man's heart is such, that it will sooner break than bend; and may sooner be applied unto anything, than unto goodness. Where in the folly of Papists, and other heretics is more than manifest, which by this and such like places, would prove the freewill of man, and that he can incline himself to goodness; s • eing that here is nothing else meant, than that men do then incline their hearts, when God doth incline them; so that the Lord he worketh all, and yet is it attributed to men, when they receive and pursue the working of God: so the heart is free if God maketh it free, not else. If we presume of our free will, when we have it not, we shall purpose, and God will otherwise dispose: for hereof cometh it that so many fall from their purposes.
God is not pleased, but with voluntary offering, therefore he applieth his heart; and we must beware of servile service.
The constantnes of his purpose to continue in this obedience, he showeth, when he saith, he will do it forever and ever, and that at all times, not only at a communion, or at a fast, or in sickness, but at all times.
PORTION. 15. SAMECH.
Vers. 113.
HE shown in the last words of the former part, that he means to be constant to the ende; now he showeth four reasons thereof: the first reason is the hatred that he had of all wickedness, in this first verse He hath used many arguments to prove to his heart that he loved God, and to commend it to others by his example, as Paul doth. This was one, the love that he had to God's law: secondly, his trust in the word: thirdly, his care to keep it, &c. and therefore he often prayeth for it. He showeth his love of it, in that he preferreth it to all other things: as in the eight portion, The earth is full of thy goodness, teach me thy statutes; he maketh it sweeter than honey, and better and more precious than silver His desire that he had to keep it, and the prayers that he maketh for it, are to be seen almost in every portion. Here he useth a proof, drawn from the contraries, which is a true and sensible kind of reason; he loveth the law, because he hated all the ways of false hood, either in doctrine or life. Our reason will teach us, that there is no agreement between fire and water, between light and darkness; and so if we go through all the course of nature, we shall see that there is no agreement between contraries.
This argument is often used in the Scriptures, as Psalm. 145. Do not I hate them, &c. Zachar. 2. Tit. 2. 1. and most plainly 1. Cor. 6, What fellowship is between light and darkness: &c.
This is needful for men to know, that they learn to hate superstition and heresy, and to root it out, least whilst with Saul they spare wicked Agag, they persecute righteous David.
If a man hate false religion, he shall never be infected with it: for if they be persuaded that it will hurt them, then they will keep themselves far from it. A man when he seeth a toad, or any other hurtful beast, he will be sure to keep him far from it: neither will we ever receive for meat that we know to be poison: so if we believe that Popery and Heresy are poison, then we will not receive them.
But if men think favorably of Heretics, and call them honest men, and well dealing men, then it is very easy to entangle such a one.
Herein doth the coldness of the love of God's law in us appear, in that we do so coldly hate the false.
Because love setteth the price on things, and hatred maketh us far from them, therefore if we will continue in the truth, we must love it: and if we will avoid the false, we must hate it.
And we must not be deceived by the outward show of an honest life, for if comparison be made between God's children & Heretics when they are both in prosperity, or both in adversity, then we shall see the difference between them: for otherwise, there is no comparison to be made, when they are one in prosperity, and another under the cross. When the children of God are in trouble, and in affliction, the graces of God do manifestly appear in them: for first they have such spiritual wisdom, & understanding, that even poor & simple souls in the country are able to answer the great and learned men of the University: so that they be not able to withstand the Spirit that speaketh in them. Again, their boldness and courage in the truth is such, as that they be not ashamed to speak, even before Kings, & the mightiest of their enemies. But Heretics how far are they from this wisdom, when they come to answer, they either say nothing at all, or else their reasons are so blockish, and without sense, that a child would marvel at their folly: and though they set some face and show upon them, yet if they be vnripped, and then referred to their heads, they are but vanity. As for their boldness and courage, it is nothing: for if they speak to some simple man, or in some secret place, then will they be bold to speak their pleasure: but call thē to the place of judgment, or before them that are able to call them to accounts, then their answers are to seek. And here of it cometh, that they are perjured, unfaithful, not men of their word, but dastards and cowards, and such as will not stand to the truth.
In suffering there is a great diversity between them: for if the child of God come to suffer, he is neither effeminate to account the pain too painful, neither yet blockish without sense and feeling in suffering: but he feeleth the smart and bitterness of it, and yet feeling God's favor he overcometh it. And this is true patience indeed, when men feel the pain to be grievous, and yet through the hope and feeling of God's favor do overcome it: and in suffering they can pray for their persecutors, and can be contented to shed their blood for the conversion of those that seek their subversion and overthrow. Deale Heretics thus? or do they not clean contrary? Yes: for in their suffering they are either as men without sense, bereaved of their wits; so they are rather blocks and stones, than men, and their suffering is blockishness, and not patience: or else they are effeminate and womanish, to howl and cry out in their pains, and to die with cursing and banning and all kind of railing. Thus they deal. This experience have we seen of both, even within our days.
If you compare them together when they are both of them in prosperity, and if you then consider their lives, you shall also see that there is great difference. For the children of God, whilst they love the word, the Sacraments, and discipline, they cannot long lie and continue in any sin: for the word will rebuke them, the Sacraments will admonish them, and discipline will also help to bring them from it: but the wicked live and lie as in a dead sleep in sin in prosperity, and will not be wakened.
He doth not only speak of corruption in doctrine, but also in manners: as in every commandment, we cannot love the good, but we must also hate the contrary: as in lust, adultery, &c. as Joseph hated his Mistress, when he once perceived that she was unclean. Then whilst men are given to vanity on the Sabbath, they love not the Sabbath: for if they did, they would either take heed of such; or if they fell into them, they would recover themselves. Then we cannot love the Sabbath, unless we delight in it, and hate the contrary. Then if we will try whether we love the word, let us try it by the hatred of naughtiness in us, and this if we feel, we may be comforted, for God will work by this.
The word ( thoughts ) is a metaphor from the crooked boughs of a tree, and signifieth, that as the trees have their boughs spread abroad crookedly, so do thoughts grow out of men. And his meaning is, that he hated these overthwart thoughts. Therefore he labored not only for the outward hatred, but even the imaginations that are contrary thereto, as the thoughts of idolatry, uncleanness, &c. and to these all he biddeth battle, that he may love the law. This is a good thing for us: for though we come not to idolatry, murder, adultery, &c. yet the evil thoughts come into our minds; and these we must not suffer to be settled, but at the first we must hate them, and drive them out.
Thoughts are not free, therefore neither it is enough to love in show, but we must also love in thought: for if we favor them, we may by little and little be carried away. For hereof it cometh that men are brought to revenge, and other evils, because they make not conscience of the thoughts. Thus we see that men have thoughts of herefie, anger. &c. and yet they are not at defiance with them, & therefore they fall into the sin. Hereof men fall into adultery, become enemies to God, his Ministers, and religion: for whilst they make no conscience of thoughts, they fall into the sins. It is true then, that we must first fight against reason, when we will fight against sin, as a man fighteth not against swearing, because not against anger; and not against anger, because not against reason.
Vers. 114.
BEcause the Prophet could not persuade himself of any other safety, than of the safe •••• which he had under the Lord, he showeth that so long as he put his trust in God's 〈…〉 s, he feared nothing. And surely this ought to be the principal thing among Christians▪ to look for none other defense, than that which is to be looked for out of the promises of God. For what is the cause, why when we are in danger, in poverty, in any distress, we have so many by-paths, and can invent unlawful means and shifts so for our deliverance, but only because the Lord and his word is not our refuge and our shield? For if we were once persuaded, that God were our tower to defend us, and our shield to cover us, we should be stayed. If we then call on God in our need, we must know, that Psal. 33. verse. 18. The eye of the Lord is upon them, that fear him, and upon them that trust in his mercies. And that Psal. 145. 18. He will fulfill the desire of them, that fear him, he also will hear their cry, and will save them. And our cause being good, we need not to doubt of him: for he hath promised to be our shield and buckler. So our Savior Christ being tempted of Satan to turn the stones into bread, was moved by him to distrust God's providence: What (saith he) doest thou think, that if thou wert the Son of God, thou shouldest be left in such wants? make some shift therefore for thyself. But Christ knowing God to be the author of his need, was assured that he would secretly nourish him, until he had received ordinary means again, and so strengthened himself in God's promises. Likewise, when we are in need or in peril, Satan will cause us to use one shift or other: but we must answer him, The Lord is my shield and tower, I am sure enough; and therefore I hate all ill inventions; I put my trust in the Lord.
We acknowledge this with our tongue, yet it is a hard thing to be practiced, to put our trust in God's word. For howsoever we will grant indeed, that we must put our trust in God; yet we hardly yield unto this, that we must trust in his word: but we must here correct this unbelief, and learn that if we seek for help at God, we must trust in his word. Doth God's word threaten his justice, and can we find in our lives, that if we use evil means, we shall be punished? Doth God's word assure us, that God is merciful, and do we believe that Jesus Christ came to save sinners, although we were the greatest, and that he came to call sinners, and not the righteous to repentance, and that Jesus Christ came to save that which was lost, and to refresh all that are weary and heavy laden? Thus the man of God saith, portiō 8. 1. O Lord, thou art my portiō, I have determined to keep thy law. And portion 14. 6. Thy testimonies have I taken, as an heritage forever, for they are the very joy of my heart. Thus he showeth, that we must seek for that in God's word, which we seek for of him. For his word is a conduit or waterpipe, whereby the Lord conveying his mercies unto us; will have them run through unto us. Do we believe then the promises that God will provide for us? then let us beware of all wicked shifts, and trust only in his word. For if we believe God to be our tower, we must look to God's word. The Heathen men and the profane worldlings, will speak gloriously of the goodness, of the strength, and of the mercy of God: but when they come to see it in the word, they will err altogether out of the way; whereby they show how they utter more in their tongues, than they perform in truth. For the Lord hath laid that help on his word, which he would have us to seek for at his hand: so Christ by the word put the devil to flight, with these words in effect, Thou wouldest have me, Satan, to mistrust my Fathers providence, and to give myself to be taught of thee: but I know he will keep me in all my necessities, and why? because he hath said, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God: the Lord hath provided ordinary means to nourish me, and hath not commanded that stones should be made bread, and why then should I use unlawful means? Wherefore I will stay myself upon my Fathers providence. We see, he might have said, that God is almighty and strong, or that by his mighty power he might have put off Satan; but he reciteth the words of Moses, which he used, when the Lord so wonderfully had preserved his people the Israelites in the wilderness, without ordinary means. We must in like manner, when Satan shall set upon us in time of need, say, it is written, The Lord is just and true in all his promises. It is written, The eyes of the Lord are upon the righteous, and his ears are open to their cry, nothing wanteth to them that fear him. The Lions do lack and suffer hunger: but they which seek the Lord, shall want nothing which is good. It is written, Rom. 8. verse. 35. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? When we are tempted then with doubting in our selves, that we shall not escape, we must know that it is written, Rom. 8. 31. If God be on our side, who can be against us? 32. Who spared not his own Son, but gave him for us all to death: how shall he not with him give us all things also? If we be tempted to steal, we must say, as it is written, Man liveth not by bread only, but by every word which proceedeth out of the mouth of God, knowing that God is able to preserve us without ordinary means.
Vers. 115.
THe cause why the man of God could not so stay himself on the Lord, was, because what way soever he turned himself, he could see no man that would help him. He had no help of the world, every man provided for himself, some shifted this way, another that way, he could see no good example of any, which either believed God's promises to be true, or were ready to obey his commandments. Wherefore it is manifest, that they were impediments rather than furtherances unto him. For else why should he say, Away from me ye wicked▪ &c?
Were there so many impediments in his days, and shall we think there are not so many in ours? or was that age wherein he lived more wicked, than the age wherein we live? First, we are nothing like him in good things, he had greater graces of God than we have, he had gone further in holiness than we; we live in more wicked days than he did. For whom shall we have to follow? Some follow this religion, some follow that; some give themselves to this shift, some to that: so that we have no examples to build us upon, but a multitude to bring us from the right way. Seeing then we are far worse than the Prophet, and our days worse than his times let us say, Away from me ye wicked: that is, seeing we cannot avoid our dwelling and living among the wicked; yet Lord, let us be kept from the corrupt example of the wicked, and grant that we may eschew all familiarity with them. And as in harvest, if in every place of the lands, where we reap or mow, were Snakes, we would be very wary least we were stung or empoisoned: so had we need in these dangerous and plentiful days of sin, to be circumspect, least we be either empoisoned with false doctrine, or stung with an evil conscience. And as a man being a mere stranger in goodness, living in the company of godly men, hearing them, seeing them, and conferring with them in good things, would by God's grace so be converted: so a good man falling into the familiarity, and like affections, speeches, and actions of the wicked, shall easily be corrupted. We shall see sooner that we are infected and hurt, than we shall espy how we are infected and hurt, and though presently we see it not, yet hereafter we shall. And as it is the mercy of God to be good by the communion of Saints: so it is the just judgment of God to be wicked, with the company of the ungodly. Neither must we think, that here is meant to go out of the world, to avoid the evil (for we live all under one Sun, which is above us, we tread all on one earth which is under us, we use all one water for our necessities, we have like callings with them, we join in the same towns with them, yea and often dwell in one house with them) but we must beware we have no fellowship with them in their sin, we must away with their devices to mistrust God's mercy, we must hate their imaginations, wherewith they displease God, we must not draw in their yoke with them.
If then thou hast a wicked father, or if thou hast a wicked son, or ungodly servant, or an evil companion, thou must not have familiarity, or draw in a line with them, thou must not be a fellow or a companion in sin with them, so shall we keep our selves unspotted. For as the evil men, if they purpose to be obstinate in sin, will take no profit by the company of the godly: so the good men, if they will fear and suspect the ungodliness of the wicked, and look unto their ways, shall by the Lord be preserved from their evil. For we see, that as the evil men are not the better for the godly, with whom they are joined in the same town or house with them, because they are so shy of goodness; so, if we be as shy of their wickedness, we shall be freed from much ungodliness. Wherefore we must not be like affected, we must not think as they think, speak as they speak, do as they do, nor use their calling as they do. Otherwise we see, that as the evil by the godly are bettered, so the good are made worse by the ungodly. Thus we have heard, that as the man of God in the first shown himself to have an hatred to the secret devices of man's imaginations: so in the second he setteth down a reason of the same, where we declared, that we could never be brought to the true hatred of evil inventions, until we be thoroughly persuaded of God's providence; whereof when we be once truly persuaded, we shall not need to swerve this way or that way, because in all assaults we have a sufficient refuge in God.
In that he putteth his trust in God's word, we must learn, that we must never sever faith and God's promises, whereby we must be stayed, and lean to his providence: otherwise we shall have but vain speculations of his providence, until we know out of the word, to whom the promises do appertain, and what he requireth of them, to whom they are made. On which word of God, whilst we take hold, even as a shield safegardeth us from the blow of the adversary, so the promises of God are a sufficient buckler to defend us from the darts of our enemy. So that, if we have the Lord for our tower against Satan, if we be in poverty, we shall see the Lord our shield and wealth; if we be in sickness▪ he shall be our castle and health. The Israelites had proof hereof, who, so long, as they made the Lord their shield and refuge, were not once touched of their enemies. If this faith be in us, then shall we be persuaded, that the hearing of the word, and time which we spend in prayer to the Lord, will not hinder our calling, nor hurt our profit▪ but so long as we walk in our ways, joining with our calling the hearing of God's word, and prayer, he will be our defense and tower, and either save us from damage, or turn all our evils to our good. We must see all this out of the word of God. For our Savior Christ (as we said before) did not rest in the omnipotency of God to put away Satan being an evil spirit, and therefore having nothing to do with him, but withstood him with this, It is written, still alleging the word of God: showing, that whilst he had bread: he should use it as an ordinary mean, and when he had none, • e should not make bread of stones, but stay upon the blessing of God which is above all means. Thus we see how the promises of God in his word did stay him.
And here see how the faith of God's children differeth from the loose imaginations of the wicked, who, though they give great titles to the Lord of his mercy, justice, love, and providence, never look for this in his word. But if we will obey the Lord, and wait upon his promises, we must do it by the word, which is as a pipe, through which do flow God's graces towards us, and as a chariot to bring his will unto us. We are not then to look into the air, or elsewhere for God's will, than in his word; but trusting still on God, we must look for help in his promises.
That the man of God might do this the better, he severed himself from the wicked, giving us to understand, that he could not go forward, in that he saw so few examples of good, and so many examples of evil, whereby so many by paths are ministered unto him to step out of the right way, in seeing the corruptions of that generation. When we see then out of the word how we should believe, what we should do, what we should eschew, and look into the world, we shall find so many wicked ones, that which way soever a man would turn himself, although he would search the world with a candle, he shall find many evil to corrupt him, but few good to guide him. And seeing our times are worse, than the times wherein the Prophet lived, and we are easier and readier to take harm by evil examples, than he was; we must know, that whosoever will be truly taught to hate vain inventions, and love the word of God, he must learn that which is written in the first Psalm, that is, that we walk not in the counsel of the wicked, nor stand in the way of sinners. Away then with them that say, the Preacher indeed speaketh well, and teacheth the truth aright, but who doth it? and rather let us bid the evil away from us, let us follow them that do well, so far as they follow Christ and his word, let us be heedful to look to our ways, and be the more careful, because in former ages the Lord hath set before us so many examples of falling. We may communicate with them in our calling, we may be knit to them by consanguinity we may be joined with them in affinity, and as neighbors dwell together, we cannot in these things be well free from them: yet we must not deal with them as they be wicked, we must not draw in the yoke with them, we must not be given to the like studies, to the like endeavours, and enterprises with them. Concerning their calling in the world, we may use them, but not according to their corrupt dealing with the world. We see the Prophet his meaning is, Away from me ye wicked, ye weaken my faith in God's promises by your inventions, you inkindle mistrust in me, I will not yield to you, I will not consent to you, nor take part in any of your inventions: for I trust in my God, he is my shield, and my refuge.
Here we may also learn, how to discern between their persons, wherein they bear the image of God and their callings, which are the ordinance of God, and between their lives, which are full of corruptions. If we look but into the first commandment, we shall see how hard a thing it is to keep God's law, unless we sequester ourselves from the society of sin How shall we believe among unbelievers, or pray to the Lord among profane persons, or trust in the Lord among such shifters? For as evil men continuing in the company of godly men, shall suddenly at one time or other be coloured with their good things: so the godly abiding in the meetings of the wicked, unless they be very circumspect, and suspect their own weakness, will suddenly be taken. We know that Joseph being in Pharaohs Court, began to be coloured with the Egyptians corruptions. If then we have any just cause of meeting with the wicked, we must not avoid their company; but we must mislike their manners, we must rebuke, reprove, & cry against their sins; we must fear our selves, and in everything suspect them. But let us see how dangerous a thing it is to be with the wicked, and what means there be with them for our destruction: Whether we be friends, and in league with them, or foes and at defiance with them, all is one. For if we be at defiance with them, how will they bring our persons in contempt, and raise many calumnious speeches against us, and affray us with injuries? If we be in friendship with them, in what danger are we least they should inueagle us, allure us, and take us slily away from a good conscience. If we be at defiance with them, they will dismay us with threatenings: if we be in friendship with them, we cannot deal so roughly against their sins, we can hardly gainsay them in their wickedness, we are drawn away by them, and wax cold by little and little in those things wherein we have been zealous. Oh here then appeareth the wonderful and unspeakable mercy of God to his children in this world to keep them as sheep among wolves, and to save them from the infection of sin, in the midst of a wicked and sinful generation.
It followeth in this verse, That I may keep the commandments of my God. As if he should have said, he is not your God, because you put not your trust in him, but follow your own inventions: he is my God I love him; I fear him, I put my trust in him; I love his word, because his promises are sweet to me; I fear to sin, because his threatenings prove true; I trust in him, because of his word: he is none of your God, neither can you assure yourselves of him. For as Portion 20.3 Salvation is far from the wicked, because they seek not thy statutes. No, no, God is grieved and displeased with you, though for a while he spare you, he shall one day punish you, he is my protector and defender.
This is a notable thing, and worthy to be observed. The man of God recovereth himself, because God hath promised in his word, that he will defend his as with a shield, but he will put to flight the armies of their adversaries. He reasoneth therefore thus with himself. The Lord hath promised to be a tower and buckler for them, that put their trust in him, and believe his word: I believe this to be true, I see it shall come to pass according to his word: therefore he is my God, my shield, and my refuge.
Let us learn in time of trouble, thus to recover our selves. For do we not see, how nowadays some take this way, and some take that way, some use this shift, and some have that policy, do their dealings show, that God is on their side, or that he will take their part? nay rather that he is far from thē. We must everyone frame this reason, which the Prophet useth, that every man may say, I trust in God's word, I hate the vain shifts of the wicked, God is my God. My God: we must here mark, that we give not God sufficient honor, until we cleave wholly unto him, as he requireth of us in his first commandment. For we then have him to be our only God when we only fear him, when we only love him, whē we only obey him, when we put our trust in him alone. So that we deny him his honor, until we leaving all other fetches and devises of loving, fearing, obeying and trusting in him; and love, fear, obey, and trust in him, as we are only and wholly taught in his word. Excellent is that place of the Prophet, Psalm 73. where the man of God, seeing the evil men in number many, in power great; and good men in number few, and ability weak, began to be in a dangerous estate, in thinking almost wickedly of God's providence, and began to be moved, and to dispute as it were with God about the prosperity of the wicked, and poverty of the godly, until he came to look into the glass of God's word, where he found, that though the wicked seemed to have an happy time for a while, yet through God's secret curse, they had a fearful end, and though God's children were tried with many troubles, yet through God's secret blessings they had happy issues.
Thus saith he, Was I so foolish and ignorant, and as a beast before thee, whiles by mine own wit and reason I would go about to search out thy secret judgments. Yet saith he, I was always with thee, thou hast holden me by my right hand, and howsoever it went with the wicked, my faith in thy providence did assure me, that thou diddest watch over me, and wouldest not finally forsake me▪ Whom have I in heaven but thee, and I have desired none in the earth but thee. Though my flesh should pine away, and I should consume, yet am I persuaded that thou wilt not forsake me, they go a whoring, and thou destroiest them; but as for me, it is good that I trust in thee: that is, let all the world fall from thee, yet I see their end shall be fearful, and therefore I will still trust, and stay on thee. Mark what word he useth to paint forth mistrust in God, he calleth it to go a whoring; we know what a grievous thing it is for a woman to prostitute herself to a baude; so monstrous a thing it is to give our trust to any but to God. Wherefore we must fight against the corruptions of the world, not by the sight of reason, but by looking into the glass of God's word.
Let us search then, which be the promises of God, to stir us up to do good, which be his threatenings to make us afraid of sin, what examples we have of good men, that we may follow them, what examples of evil to avoid them. For here be the pictures of good men, here be the lively anatomies of the godly, here we may take delight in beholding them. Let us discern by the word who are true worshippers, who are Idolaters. Let us look what rules the Lord doth give in his word, to know the truth, and in whom it is; to discern heresies, and in whom they be. Then we shall see, that this man is sound in religion, and careful of a good life, the Lord is his God, this man is void of true knowledge, and breaketh the law of the Lord, therefore undoubtedly God is far from him. This man though his knowledge be imperfect, yet he loveth to learn the truth, this man is a good companion for me; that man is an unbeliever, and trusteth not in God, I will not therefore meddle with him. Well now we have learned, that we never cleave wholly unto God, until all the corruptions of the world be not able to dismay us, but rather being stayed and established on the word of God we know assuredly, that the Lord will not be among the wicked. We have been taught that if we will truly believe in God, we must believe in him according to his word, otherwise he is but an Idol unto us, or a false God framed unto us after the imagination of our own hearts. And if we will truly discern between good men and evil, we must not judge them by our own reason, the common opinion of men, or according to their prosperity and adversity: for so the world cannot perceive who be God's children, because the wicked often flourish, and God's children are vexed: but we must look into the word and see there, how God setteth himself against the wicked, and promiseth to be near at hand to his saints.
This may commend unto us what a necessary thing the study of the Scriptures is, which teach us to know God and his true worshippers: for otherwise we shall judge heretics to be true worshippers, and count wicked men honest.
Vers. 116.
HEre the man of God desireth, that the Lord would keep him safe and sure, and that he would confirm him and strengthen him in his word: where we see he prayeth for a thing mentioned before. Faith is not a sleeping thing, lying dead in us, but it is quick and is nourished by the word. For God's children do not so believe, but that they are often troubled with unbelief: yea the Lord doth often suffer them to see their unbelief in themselves to strive against it.
We see here, how the man of God felt some wavering in himself, he was not always in one estate, his faith was not ever at one stay, his belief had some unbelief with it, and believing he was afraid of himself. Thus we know, God's childrē are such, as do not presume, but they suspect themselves, & think humbly of themselves, which maketh them often to pray, that they may be confirmed to persevere. For when we begin to be secure, and to think too well of our selves, then we cast off prayer, and lay aside all trust in God's word, so that God casteth us off for our pride, and Satan is ready to beguile us. We must not then satisfy our selves, if we believe, but our faith must make us to grow in fear, & to be more careful to please, and more grieved to displease God; we must desire of God to have his promises confirmed and ratified in us, because we are in a very slippery estate. For as a man walking on slippery ice, and not heedful to his steps, nor fearing himself, is most ready to fall; so we in this world, unless we look very circumspectly to our selves, are in great danger of sliding down. So fickle and frail is the world, that in every place we may take a fall: and as they which are on an high hill and steep, are in peril of falling down; so in the world, which hath such a downfall, unless we be very wary, and stay our selves on God's word, we are most ready to slip.
We may see in former times, how the dear Saints of God have fallen through security, and for want of this fear of themselves. Noah though a man preserved from the corruptions of the old world, was beguiled of Satan for presuming in his own strength. Lot also through his corruptiō and Satan's policy, was deceived, not suspecting himself. Whē David had not this fear, but hoped that he was sure as he thought, Psal. 30. he should never be removed, he fell foully, and yet so deceitful, that he could not see his fall in the space of an whole year. We see then how hard a thing it is to keep on our course in this world, and that it is the mighty power of God, as witnesseth Peter in his former Epistle, that we are kept in the faith. We are not our own guardians, we are not able to take the government of our selves; nay, our Savior Christ said, that if it were possible, the very elect should be deceived; so great is the power of the world, the subtlety of the flesh, and guilesulnesse of the devil. But, because they be humble, they fear themselves, they seek the Lord by prayer, and are desirous to be established in the promises of God, they are as strong as Mount Zion, which cannot be removed, but remaineth forever, Psalm 125.1. Though then we be weak, yet our Christ is strong, though we have many enemies, yet the Lord hath promised to be our stay against them all. Let us know that perseverance is as well the gift of God, as to come at first to God. We know what a free gift of God it was, that we came to him. He sought us, when we desired him not; he found us, when we sought him not. We see how before our calling, we closed our eyes, and would not see him, we stopped our ears, and would not hear him, we drew back, and refused to go to him, and the Lord was fain to draw us out; so that our beginning came of God, who reformed our judgments, and renewed our affections: now to be established in seeing, hearing, and willingly drawing near unto God, is his only gift also. Well, we must be afraid of our selves, and suspect our selves. For why do we slip often into such gross sins? why are we carried away with our own affections? why do so many good motions die and perish in us, but only because of our security, we are not careful to please God, we are not afraid to offend God? Well, if we see that security hath been the cause of our woe, let us labor to be careful, which is the cause of our good: if security hath been the cause we feared not, let us now be careful, that we may be afraid of our frailty, and trust in God's word. Otherwise if we be quiet with our selves, and yield to presumption, God will suffer us to fall. This is the cause, why our sins break out often to God's dishonor, and to the grief of our own consciences, because we do not more carefully to look our thoughts, and watch over our words.
It is added in this verse, that I may live. So he saith, Portion 10.4. Let thy tender mercies come unto me, that I may live. We see here, that the children of God think they have no life, if they live not in God's life. For, if we think we are alive, because we see, so do the brute beasts; if we think we are alive, because we hear, so do the cattle; if we think we are alive, because we eat and drink, or sleep, so do beasts; if we think we live, because we do reason and confer, so do the Heathen. The life of God's children, is the death of sin; for where sin is alive, there that part is dead unto God. Art thou then given to malice, to swearing, to cursing, to breaking of the Sabbath, to adultery, to filthiness, to stealing, or slandering? surely then art thou dead, and if God should take away thy life from thee whilst thou art in this estate, thy soul should go sooner to hell, than thy body to the grave. We now see, that God's children, finding themselves dull and slow to good things, when they cannot either rejoice in the promises of God, or find their inward man delighted with the law of God, think themselves to be dead.
The Prophets meaning is this: I am even as a lump of flesh, I am like an image, or like an idol of God's child, I bear the face of his child, but I am as dead, and as a block, or a stock, or an idol. For as an idol hath eyes and seeth not; ears, and heareth not; mouth and speaketh not; feet and goeth not: even so have I eyes, but I see not the glory of my God; I have ears, but I hear not the word of God; I have a mouth, but I show not forth the judgments of God; I have feet, but I walk not in the law of my God. The just shall live by faith, Hab. 2. Rom. 1. Now I live no more, but Christ liveth in me, saith the Apostle. Oh that men would consider this, that they are dead otherwise than their life is hidden in the promise, and they have no life but in Christ, and from his spirit. If the Prophet said this of himself, where is the faith of our protestants, where is the life of the godly, where is their hope of a better life, where is their practice of repentance, where is the peace of conscience, that passeth all understanding, where is the joy of Christians, where is the care of mortification, where is the quickness of sanctification; where are all these become? They are sewe and dead to good works, they live in sin, they be but Christians in name, they are very idols: There is no life but in the word, which we must find by experience in our selves. When God's children find this life of God in them, then are they merry and glad; but when they feel, that God withdraweth his spirit from them, then they see how they are dead, dull, and careless, as they were wont to be before they were regenerate. Shall not this make us more careful and zealous of good works, and to be more jealous of our selves? Let us consider this, that it is a joy to have a life: and that even the life of God, the life of Angels, the life of Christ, when we contemn this life: when we are zealous of good works, when we feel spiritual joys, when we look for a crown of glory, when we labor to be renewed to the image of Christ. This is an heavenly life, and though we will sweat, and eat, and drink, this is common with the beasts of the field, and having no experience of faith in us, we are either dangerously sick, or altogether dead. If we think it an hard matter, to restore nature in a consumption, how hard a thing is it to restore grace and salvation in a consumption of the soul? If we are without hope, when a man is in a languishing disease, when he hath no delight to eat, when he cannot brook his meat, and his sleep is gone from him, he cannot labor, and Physicians dare not meddle with him: what hope is there when we are in such a consumption, that the woe • d which we hear doth us no good, the Sacraments which we receive do us no comfort, prayer doth us no good, and when we cannot abide to labor in good works? surely it is a token we are almost languished to death, if we be not already dead we are in extreme danger. The Lord indeed is gracious and would not our death, but if we be consuming and see it not, if God's life be going from us, and Satan's life is coming to us, if God's graces be languishing in us, surely we are as dead. Let us then search our own corruptione, that we may see how near we are to life, or how near we are to death, whether we grow or consume, whether for the one we are to fear and pray to God, or for the other to rejoice and praise God.
Thus we have heard, that the faith of God's children are not so sirme, as that it is never shaken, they are not always in the tenor, and as the Lord giveth them of his grace in measure, so he giveth them at sometimes more, at sometimes less: he often humbleth them with incredulity, to exercise them in prayer, and to confirm them the more by his Spirit, whereof they have had a pledge in his word. We have learned, that the Prophet thought himself to have no life, but as he had the feeling of the life of the Son of God, to be conveyed to him by the spirit of God, through the working of the word of God: and that as we breathe, eat, play, and labor, we have nothing differing from brute beasts; as we have five wits to discourse of things, we have nothing more than the heathen, than the Turks, than the ungodly infidels. The Scriptures show that all that live in ignorance and sin are dead: for they that live in ignorance, sit in darkness, and in the shadow of death, as it is in the song of Zechariah: and if we live in sin, the Apostle witnesseth, we are but dead, Ephes: 2.1. The death of sin, is the life of a man: and the life of sin, is the death of a man; sin then I mean to live in us, when we give over our selves to sin with pleasure, and lie in our sin with delight.
And yet here is a further thing, for the man of God speaketh of the experience of God's children, who when they feel delight in prayer, and their inward man delighted with the word of God, they think they are alive, and that so long they walk in the land of the living; but when they fall into some sin, and become unthankful or pensive, there comes a dullness and deadness of heart, they are not able to see any difference between themselves and the reprobates, and finding in themselves such an heap of ill inclinations, they think themselves to be dead.
It followeth in the verse: And disappoint me not of mine hope. As if he should say: O Lord, even as I trust in thy word, so my hope is that thy word shall be accomplished. As faith is the mother of hope, so hope is the daughter and nurse of faith: for faith breedeth hope, and hope nourisheth faith: faith assureth us of the truth of God's word, hope waiteth for the accomplishment of it. His meaning then is: Lord as I trust in thy word, so strengthen my faith and disappoint me not of my hope, for howsoever the wicked continue for a while, I believe that I shall have a glorious end, I believe it is not lost labor to serve the Lord, O Lord I hope to see them trodden down, that break thy statutes. Thus we see how God's children fear their unbelief, and nourish their faith with prayer: so the true Minister of God cannot but be zealous to stir up his people to fervent and frequent prayer. We see the one half of this Psalm to be prayer; and that in every portion, two or three or four verses be prayers. And the man of God, being willing to bring his knowledge to feeling, hath still this prayer, Stay m • e in thy word: teach me thy statutes: disappoint me not of my hope: establish thy promises to thy servant. For as reading, hearing, and conferring, do more increase knowledge than feeling; so meditating, praying, and singing do more nourish feeling than knowledge. Had he that had such a faith in God's word, such joy, such delight, such life in the spirit, need so often and fervently to pray? then I beseech you let us pray, pray, pray.
Vers. 117.
THis agreeth with that in the verse going before, stablish me according to thy promise. Hadst thou need David to be stayed? didst thou waver? oh how need we to be stayed, and to pray against our wavering? he meaneth here thus much: although I am well minded, and delight in thy law, yet I am so brittle and so slippery, that if thou stay me not, I shall sall, I am gone. Oh man of God, feeling his own wants and infirmities! I shall be safe, that is, If I be not stayed by thine hand I shall be at the last cast. Psal. 30. 6 he said, he should never be removed: here is another spirit, where he saith, he should be safe. But here woeful experience taught him, that he durst not be stayed on himself: whereby he declareth, that as without God's word, he could not be safe: so come what come would, befall what danger could befall, in the Lord's word he was stayed sufficiently. Then we are to learn, that the promises of God must engender in us a care and fear of our selves; for if we begin once to be quiet with our selves, when we begin to be secure and presumptuous, let us assure our selves, that we are not far from sin. But if we fear that we are staggering and reeling persons, and that we are very slippery, is there not cause of humbling, that this humbleness should breed carefulness; carefulness should cause watchfulness; watchfulness should use the means; and the means should be sanctified by prayer? Then come hell, come the devil, come the world, come the flesh, if the Lord stay us, we shall live and not die, we shall surely not miscarry. And I will delight continually in thy statutes. We see here that there is no free will, for he prayeth likewise Port. 5. 1. Teach me, O Lord, the way of thy statutes. Neither did he promise of himself before, but did hope in the Lord. Such brittlenes is in the world, such sleights in the flesh, such slinesse in Sathā, such corrupt examples in the world, that unless the Lord stay us, we are so far off from delight in good, that we are ready to fall into great sins. Every man therefore is to search his own heart, and by the cause we may come to the effects, and by the tree may conjecture of the fruit: so by the effects we may judge of the cause, and by the fruit we may judge of the tree. Where is now this delight, when we hear the word, we hear it with such coldness? therefore it is a manifest proof we are not sta • ed in the Lord. For whosoever doth not delight in the word, he may deceive his own soul: but surely as yet he is not stayed on God. If we are not delighted, then are we st • ied on our own selves, but if the Lord work in us, then shall we feel delight. This is a grief of my soul, that I see no delight in the Lord's day, all things are done for fashion, but the power of godliness is not among us. The cause is the want of private exercises; the want of private reading, and praying, and this bringeth a secret curse of public exercises, and therefore I cannot but so often v • ge private prayer, and meditation.
Vers. 118.
AMong all things to be spoken of, I think nothing more necessary thā this, that God will one day come a righteous judge to men, that are so slow to keep a good conscience. All men are at quiet with themselves, and cry peace, peace, our long enjoying of the Gospel, our tranquility and peace, our abundance of the things of the earth, make us drunken with the love of this life, and cause every man to think thus with himself: I am none of the worst, when troubles arise, I hope to shift for one: but in whom (I pray you) is the Lord delighted? even in him that hath a contrite heart, Isaiah 66. and in such as tremble at his word. The Prophet saith in the verse following a little after, that he treēbled for fear of God's judgments, what had he a more tormented conscience than others▪ no, he had such a continual feeling of his own corruptions, that it made him afraid For as the best flesh is most tender, & where it is most corrupt, there it is most hard; and where the flesh is nearest to healing, there it will more speedily, and more freshly bleed: so the nearer we are to God, the more fearful we are; the more precious our consciences be, the more tender they are; and those things which being used in greater measure, will nothing fray a wicked man being urged, but a little will dismay the conscience of the godly. The mind of the prophet is this, thou hast done away the wicked, thou hast trodden them down, and swept them away, I am as brit • le as they, and as ready to fall unless thou uphold me Portion 16. 6. he saith, It is time for thee Lord to work, for they have destroyed thy law: where he complaineth as it were, that the Lord deferreth his judgments, because the wicked had brought all things to such a confusion. And in the 7▪ portion 4. verse he saith: I remembered thy judgments of old O Lord, and have been comforted, as if be should say, though thy children be had in contempt, though thy Church be kept under, and the wicked are set aloft; yet I remember how in old time thou hast been a just judge, & hast punished sin. This comforteth me, both because of thy mercy, which thou wilt show to me, and because of thy justice whereby thou welt confound the wicked, and also makest me to fear myself: for both thou canst do as thou hast done, and thou wilt do as thou canst do. We must learn then in these two verses, thus much. That what judgment soever the Lord hath written down in hi • word, and we have either credibly heard reported the like with our ears, or seen them with our eyes, they ought to be unto us examples, and ratify to us the truth of God's judgments, that as he hath promised to punish, and indeed hath punished such and such sins; so he would do it in us for the like, and as sometime he hath even enwrapped his children in the like judgments, though not to that end, for which he punished the wicked; but as they have been partakers of the sin in part, so they have sustained the punishment in part: so we must know that he will punish the same sins, even in us, or spare us, if we be without them. Howbeit, the godly shall not have the like judgment with the ungodly. He will not consume us as dross, but will try us as silver, he will not trample us under his feet, bu • humble us under his hand. Wherefore as in the sweet promises of God, there is a reverent fear: so in our infirmities, we must learn with David to fear much more. Genes. 10. We read, how God trode down the pride of them, that built the tower of Babel. When Pharaoh was advancing himself over the people of God, the Lord tr • mpled him down with ten plagues, and trode him under foot in the red Sea. Exod 14 when Chorah, Dathan, and Abiram rebelled against God, and rose so insolently against Mo • ses and A • ron his ministers; the Lord trode them down, even into the earth, which opened her mouth and swallowed them up quick. The whole world for their ripeness of sin, did he destroy from the face of the earth, and scoured it with a purging water. The Lord pursued the land of the Sodomites, until it lay at his foot, which before was as a Paradise▪ The Lord swept away the Israelites, that they could not come to that plentiful and promised land. How often do the histories record, how God trode down many with wars, and swept away others with plagues? For as the Goldsmith purgeth the dross from the gold, and the potter treadeth the unprofitable clay to mi • e; even so the Lord purgeth & treadeth down his enemies. This must make us to fear, for many men dangerously pervert their souls, and Satan beguileth them with many shifts. But heretics and profane men say, The judgments of God indeed in times past have been great, but what is that to us? we confess they were wonderful in the time of the Law; but we hear not of them in the New Testament, what appertain they then unto us? But Christ hath taught us this general doctrine, Luk. 13. 1. where certain men came to our Savior Christ, and shown him of the Galileans, whose blood Pilate had mingled with their own sacrifices: but Christ answered them on this sort, Suppose ye that these Galileans were greater sinners than the other Galileans, because they have suffered such things? I tell you, • o: but unless ye repent your lives, you shall all likewise perish. Thus he also spake of them, unto these Jews, which took occasion to condemn those men for their punishments, upon whom the tower in Siloam fell. Every man will yield to this, that the plagues are great, but no man will apply them to himself. But our Savior Christ before teacheth us, rather to fear and suspect our own estates, than to condemn others. Indeed all punishment shall not fall upon one man, nor one punishment shall light upon all. Though the flood sweepeth them not away, though Serpents devour them not, though they be not deprived of the promised land, yet surely the Son of God Jesus Christ hath spoken it, and though heaven and earth pass, yet one • ote of his word shall not pass, that unless we repent, we shall all perish: if not in these, yet in some of these; if not in some of these, yet in some other like to these. For the Lord hath many and diverse judgments, whereby he would tread down his enemies. Beside the Apostle saith, Eph. 5. 6. Col. 3. 6. speaking of fornicators, covetous mē, adulterers, idolaters, & wantons▪ Let no man deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience. This is spoken to God's children, that they should not mock at the menaces and judgments of God: for if they will not obey, the judgments of God undoubtedly will fall; but if they will tremble at God's word, they shall be children of obedience, and not be subject to this wrath of God. Thus Christ also reasoneth▪ Matth. 24▪ • 7. Luk. 17. 18. As the days of Noah were, so likewise shall the coming of the Son of man be. 38. For as in the days before the flood, they did eat and drink, marry and gave in marriage, until the day that Noah entered into the Ark. 39. And knew nothing till the flood came, and took all away: so shall the coming of the Son of man be. Luke 17. 28. Likewise also it was in the days of Lot, when in Sodom the Sun shined in the morning, and all was well, even then came the wrath of God from heaven. When the old world was making mirth, and thought of nothing less than of drowning, until Noah went into the Ark, suddenly the waters came upon them. Likewise is our estate, we know nothing now, we see the world is as it was, we provide for our posterity. Thus we see our Savior Christ reasoned much like to David. In the peculiar judgment, it shall be like with us as with Sodom, that City was destroyed suddenly, and so shall we be. In the general Judgment, it shall be as in the days of Noah, the water swept them away at unawares; so the fire shall purge us when we think not of it.
Thou hast (saith David) trodden down in times past, thou wilt tread down again. 2. Pet. 2. 4. If God spared not his Angels that had sinned, but cast them down into hell, nor the old world, nor Sodom. &c. Thus our Savior Christ, and with him his Apostles, teach by precepts and confirm by examples, and so must all the godly Ministers approve and teach this doctrine, that the godly may have their faith established in God's promises, and to leave the wicked excuse less against the day of judgment. They have left us a president to follow, whereby we must be awaked from slum bring, that God's children may stoop, and the rest be committed to the righteous judgment of God. We see how we may profit by examining several judgments for several sins, hath not God appointed in his word, and executed from heaven a several punishment for several sins? Doth God say that Idolaters, Heretics, and profane professors should be swept away with plagues and wars, and hath he not swept away the Egyptians in the red sea, Exod. 14? Did the Lord threaten the breach of the Sabbath with death? And did he not strike the man, that did but in that day gather sticks, Numb. 15? Whose sin though men spared on earth, yet the Lord punished it from heaven. Nehemiah taught his people this doctrine, saying, Did not the wrath of God fall on our fathers for our example? Yet there is to be noted, that evermore the Lord hath done, and doth fatherly correct and admonish, before he utterly sweepeth away. Shall we think that the Lord is altered? His long suffering did not presently punish, neither after he had threatened, but he gave term to repent: he hath dealt so graciously with countries, nations, and people, that he hath not so trodden them down, as they have trodden down his glory, but by benefits hath allured them, by chastisements driven them, and by examples persuaded them to repent before his plague came. The Lord hath appointed for disobedient children death, Deut. 21. 18. If any man hath a son stubborn and disobedient, which will not hearken unto the voice of his Father, nor the voice of his Mother, and they have chastened him, and he would not obey them, and after complaint made to the Elders of the City, all the men of the City shall stone him with stones unto death. And Prov. 20. 20. He that curseth his father or his mother, his light shall be put out in obscure darkness. There is among other, one wicked generation, even a generation that curseth his father, and blesseth not his mother; but of such a one, let the Eagle put out his eyes. Hath God so threatened, and will he not punish? 2. King. 2. Little children, who for their age, we would think to be spared, for mocking the Prophet of God Elisha, who cried for vengeance by the secret motion of God's spirit, were by two Bears devoured. Did the Lord punish scorners then, and will he spare them now? For fornication we know twenty four thousand fell on one day, & were swept away with the plague, and shall fornication now be unpunished? We stand but by grace, we are but petitioners, we must fear least living in these and such like sins, we be swept away with these and such like judgments. This must make us to fear our selves, to love and believe the word, to grow in repentance, and make our schooling in the judgments of God, some in one, and some in another. We have heard now, how the cause of the Prophets prayer, was the sight of his infirmities: this must stir us up also to private prayer. For though we have received never so many and excellent graces of God, yet without prayer shall we not be able to stir up our selves by them. We must see how the man of God, seeing the severe judgments of God, was moved to prayer, that he should not be trodden down and swept away with the wicked. We are likewise to swear to this practice, both to make us cleave faster to the word, & also to make us the more to fear our selves. For it is a visible judgment of God, when we see the judgments of God, and are not stayed in fixed faith in the Lord, and a reverent fear of our selves. We have been taught, because we are given to think that the judgments of God appertain not to us, that the long suffering of the Lord, is to leave the wicked inexcusable, and not to have one of his vnsaued, and still calleth some, and doth not execute his judgments, until the measure of sin be fulfilled to the brim, Genet▪ 6. So that he spareth to call his to repentance, to leave the wicked without excuse, who would neither be moved with his promises, nor feared with his judgments. And although it seem an easy doctrine, that God will by one way or other punish sin, and think that we have learned this before it be taught: yet we shall find our selves ignorant of the practice of it, which if we knew, it would be a key of the whole Scriptures unto us. And thus much of the general doctrine, now of the particular; For their deceit is vain. As if the Prophet should say, notwithstanding all their high imaginations thou hast destroyed them, for they have but deceived themselves in false religion and vanity of life. Thus then let us consider of it, that whether our vanity be in religion or life, it is but deceit. Heresy and Idolatry carry a great sway, under a color of godly life: but when God's judgments sweep them away, they seem vain, that neither their Idols can help them, nor their opinions comfort them.
This then may commend unto us the word of God, that it only maketh us safe, and stayeth us in all troubles, wherefore it is said, port. 12. 4. Except thy law had been my delight, I should have perished in mine affliction. So the Prophet Jonah hath a notable sentence worthy to be written in letters of gold, and of all men to be remembered, Jonah. 2. 18. They that wait upon lying vanities, forsake their own mercy. Whereby he showeth that they which depend on anything, save on God alone, refuse their own felicity, and that goodness, which otherwise they should receive of God. So that the Prophet himself in not going to Nineveh waited on vanity, and could find no comfort in himself. We may for a time trust to Idolatry or ungodliness, but when the touch-stone and trial of God's law comes, they cannot stay us, nor save us, for they will deceive all vsers of them, as false and vain▪ 1. Sam. 12. 21. Samuel exhorting the people to reap̄tance willeth them to follow the Lord, and not to turn back, saying also, If ye turn back, that should be after vain things, which cannot profit you, nor deliver you, for they are but vanity. Where he teacheth us, that when miseries come, our delights are but vain, and therefore cannot help us. The Scriptures also apply this to ill manners, as Ephes. 5. the Apostle setting down a bedrow of many sins addeth this, Let no man deceive you, &c. where because some think, that for such sins God would be entreated, he saith, nay not so, be not deceived, unless ye repent, God will not be entreated. Likewise Gal. 5. the Apostle having taught them to provide temporal things for them, that minister spiritual, saith, be not deceived, where he hath this sense: ye may have many reasons with yourselves, against this doctrine, but when God cometh to tread down the wicked; then your reasons will not stand before his majesty, for the truth only there prevaileth; do not deceive yourselves, your hope will abuse you. And here all flattering of our selves in sin will prove deceiveable, we walk in a net, and deceive our own consciences, but this must make us fear, we must not reckon without our host, nor make our account without our auditor: for if we do, we will beguile our selves, or flatter our selves.
Let every man therefore look to the fleights of sin in himself, and to the deceit of his own conscience, and he shall see that all the ways of man are evil, but the Lord is forever true.
We must thus examine our selves: Good Lord, will this thing stay me in the day of trouble, will this thing comfort me in the hour of death? then it is a sure thing, then it is comfortable, otherwise it is vain and cannot stay me, it is deceitful, and will not comfort me. Now if we trust in the word, we shall in death know that it is no imagination, howsoever the world would now persuade us that we live too precisely, and Satan lieth to get us at a bay, we shall then know our labor was not lost, and when the Lord cometh to judgment, if we have laid a good foundation, when the tempests arise, the winds arise, and the rain fall, we shall be sure, and not beguile our selves, that we shall be on the rock of God's word, and built in faith, we shall be sure as mount Zion, and safe as Jerusalem, when the floods of vengeance come.
Vers. 119
MArke the propriety of the word, he saith not thy statutes do I love, but thy testimonies, he saith here thus much: seeing O God, thou hast summoned the wicked, I will embrace more joyfully the record and covenant of my salvation, made unto me in thy word. For when we see God's judgments on the ungodly, this ought wonderfully to commend God's mercy in free saving us from the like, that whereas we were in the like condition of sin, he might have measured the like to us, and yet vouchsafed to make his covenant in force unto us. Was it not a great mercy to save Noah and his, when all the world besides was washed away with water? Did it not wonderfully commend the goodness of God, that in the great destruction of Sodom he should deliver Lot? What a thing is this, that the Lord will make a covenant with us as with Noah, that if we shall trust in Christ, we shall never be confounded? Again, when the man of God seeth the wicked deceived, because they trusted not in the word, this maketh him to love the word, and assureth him, that there is an end of all perfection, but the law of God is exceeding large, that it never fails in trouble, nor deceiveth any in death. Wherefore this must make us to love it also. And if we compared this word with other vanities of the world, and felt in it such joys, and most specially in death and in troubles, and that when all fails, this doth minister sufficient comfort; surely the persuasion hereof would move us pathetically to express our minds, and say with the Prophet, Oh how love I thy law it is my meditation continually.
Then when our strength shall fail, our breath draw short, our friends depart, our goods, country, and life shall forsake us; the word will be so sweet, so dear, and so precious, that when all these are gone, this will yield us great comfort. We have also learned here a further thing in the mind of the Prophet, who reasoneth thus: Seeing thou hast trodden down the wicked as earth, and scoured them as dross, therefore will I embrace thy covenants, and records of thy judgments, therefore the evidence of thy covenant which thou hast made to me, is most holy and precious. For when the judgments of God were so severe against others, was it not the great mercy of God to make a covenant with him? Was it not a wonderful grace of God, that being conceived and borne in sin like unto the other, he should escape God's judgment? Was not it a great mercy, that when all flesh should perish, Noah and his family should escape? Was it not the great goodness of God, when Sodom was consumed, to save Lot? When the Lord had left all to ignorance, was it not his great mercy to preserve Abraham? When the Lord overthrew the Egyptians, was it not free mercy to save the Israelites? Was it not the great grace of God to lead forward Caleb and Joshua into the promised land, when to so many he had denied it? Our Savior Christ gave thanks to his Father, as for a special mercy of God, that he had revealed those things to babes and little ones, which he had concealed from many mighty of the world. If we consider how many are left in ignorance, given over to superstition, and remain under the heavy hand of God, what a mercy of God is it to give us his truth, to enrich us with his Gospel, and to bless us with such abundance of temporal things? Oh that this were known of us! oh that every man would say: Oh Lord, what am I that thou shouldest show me such mercy? to give me the enjoying of thy word and Gospel more than any other, and giving it to me, makest me to understand it above many: oh what am I that thou shouldest offer to me this goodness! I was borne and conceived in sin, I have multiplied and enlarged my corruptions both before & since my calling, my unthankfulness is great, my unworthiness therefore greater, and yet thou hast not ceased to prefer me in mercies before many. If we consider the fearful judgments of God in consuming all hypocrites, who will not say, that many have been called, and few chosen? When we shall see (I say) in the day of the Lord, his severe judgments to tread down these hypocrites, and cause them to go from his presence to hell, oh how will we esteem that we are in Christ, and say, Oh how love I thy law! For I see thy judgments are equal, and thou dealest not with me in justice, but in mercy; not in anger, but in love; not in wrath, but in pity: therefore they covenant is sweet, because I have deserved thy judgments, and thou hast spared me.
Vers. 120.
HEre may seem at the first to be some contrariety between fear and love, since love causeth not, but casteth out fear. For he had said in the verse going before, that he loved the testimonies of the Lord; and here he saith, that his flesh trembled for fear. Wherefore at the first sight here is some show of contrariety, but indeed there is none. For he saith, My flesh trembleth, &c. whereby he showeth, that as he loved the law of God in his inward man, and with his part regenerate: so it is the outward and old man, and the part vnrenued, which is full of corruption, that did fear. So that as he had God's spirit to renew his mind, he had this witness in him, that he did love the promises of God: but because his flesh rebelleth against the Spirit, and he found many corruptions of nature remaining in him, and threatening him, that after he was like to fall again, if the Lord, yea but a little should leave him: he saith, I am afraid, least for my unthankfulness, and unworthy refusing of thy mercy, thou shouldest leave me to myself, and so shouldest make a way to thy judgments. Thus there is an harmony in the Prophet: for because as the flesh hath a trembling fear, so the spirit rejoiceth.
Thus, as we have often heard, God's children find to their comfort in themselves faith in God's promises, and a delight in his word, & sometime they are grieved for the absence of this sweetness of faith in the same. For as the presence of God's spirit bringeth joy, so the absence thereof fear; as faith breedeth a love of God's promises, so infidelity maketh us afraid of his judgments. Although Noah had great cause to love the promises of God for his wonderful deliverance: so he had great cause to fear himself, that he might have fallen afterward. Lot also having good cause to believe and embrace the covenant of God for his safeguard, had just occasion also to have suspected himself, that he was subject to falling. It is said, Prov. 28. 14. Blessed is the man that feareth always: but he that hardeneth his heart shall fall into evil For where fear is not, there is security; security breedeth hardness of heart, and hardness of heart bringeth God's wrath. Wherefore the Apostle writing to the Philippians, showing that God worketh in us both the will and the deed of doing good, least hereby they should draw to themselves security, addeth, that they must fill the course of their salvation, in fear and trembling. For if we do only well by God's grace working in us, we are much to fear the absence of it. Wherefore we see how the man of God did justly fear his part unregenerate.
This fear of God's children differeth much from the fear of the wicked: for it bringeth us to the Lord, and driveth us not from the Lord; it helpeth, and hindereth not our prayers; it hurteth not, but furthereth our duties. For it maketh us to fear least we should lose God's grace, it causeth us to wait more and more to have it, and having it, moveth us by prayer to continue it. When Noah had God's favor he feared, and being warned of God (as Heb: 11. 7.) of the things which were as yet not seen, moved with reverence prepared the Ark▪ &c So Habakkuk hearing of the judgment of God, which should fall upon the faithful by the Chaldeans, saith, H • b. 3. 16. My belly trembled, my lips shook at the voice: rottenness entered into my bones, and I trembled in myself Paul said he preached with fear and trembling▪ Thus we see how the good Saints of God did fear, because they knew, that if the Lord should enter into judgment with us, no flesh should be saved, and that there was nothing in them, but of mercy: and therefore they acknowledge their weakness, unworthiness, and wretchedness.
We see also that God's children have diverse affects, according to their diverse estates, and though sometimes they are quickened through faith, other times they are most ready to sin, if they do not sin. No marvel then though the children of God fear, when they see that God restraineth their will, & the greater their feelings are, yet are they mixed with a reverent fear of God's majesty, and sight of their own corruptions, least they should not abide his glory, and least they should not continue in their good things
We see moreover that this fear humbled Noah▪ that the Prophets & Apostles spake in fear, which the Lord gave unto them, either to prepare them to some grace which they should receive, or else more zealously to keep some grace which already they have received. And where it might be objected, that love casteth out fear, we must understand, of that servile and excessive fear, which driveth us away from God. And seeing though we feel God's love by faith, we will fear, then much more had we need so to do, when by infidelity we feel not this love. So we must have both fear to prepare us to grace, and we must have love to continue us in this grace. And surely only they, with whom this thing hath been familiar, do know how love and fear do dwell together. For as blessed experienc • hath taught some, that by this fear they have attained to special graces, and continued in them by the same: so also by woeful experience some have found, that for want. • f this, they either have not t • stead of the grace of God, or else not continued in the same.
PORTION. 15. AYN.
Vers. 1 • 1.
THe Prophet goeth on, praying for the increase and continuance of God's favor, using two arguments: the first, by showing his afflictions, which he suffered: the seconde, by declaring his affection to the word; whereunto is added a reason drawn from the nature of GOD, that it is his time to help in affliction. His general desire then is, to have a further love of God's word, to this end he showeth his miseries and afflictions, and with what affection he longed for help, trusting that God would now come to do right. His prayer is, that the Lord would not suffer him to be overcome with over-much afflictions, but that as it is Psal. 125. 3. that the rod of the wicked shall not rest on the lot of the righteous, least the righteous put their hands unto wickedness, and that the hands of the oppressors should not prevail. God then giveth us this liberty, that we may pray against our and his enemies, but we must withal consider these two reasons.
I have executed, As if the Prophet said, Thou hast promised to help all them, that hold causes and maintain them well through thy grace; I have used a good cause well; perform therefore, oh Lord, thy promise in me. So the Prophet prayeth, Psal. 41. Hear me when I call, O God of my righteousness, &c. where he showeth, that as God doth promise to help in afflictions, so he requireth of our parts, that we should suffer as weldoers, and as doing well in a good cause, as if he had expressed his mind in these words: O God, the cause which I maintain is just, and I have maintained it well, let them fall then that have an ill cause against me, who having so righteous a cause.
As we have to learn, that we shall not be without oppressors, if we do well: so must we learn how to behave our selves therein. It seemeth monstrous to some, that we should by well-doing purchase such enemies, as if when ye do well, ye suffer wrong, and take it patiently▪ this is acceptable to God: 1. Pet. 3. 13. Who is it that will harm you, if you follow that which is good? Yet it is a thing in the secret judgment of God, either to the trial of the faith of his children, or the fulfilling of the sins of the wicked. Who would think a man should have enemies, but by desert. True it is, if the world were aright: but because we live in such a world, wherein Christ himself executing judgment and righteousness did suffer, because it hated him, much more must we look for it, as Christ himself hath also fore warned, because the servant must not be above his master; and because we labor and cease not to hinder the kingdom of Satan, he enarmeth the world with hatred against us also. We must not think that we can be here quiet. For although we be sometimes troubled because we have not done somewhat, which we ought: yet often we must be oppressed as righteous doers, although not so, as our enemies finally shall prevail against us.
We see the Prophet desireth God to be the patron of a righteous cause, and of a righteous cause rightly handled; we must then, if we will assure our selves of God's protection, first consider if our cause be just, and having such a cause, whether we have rightly dealt in it. Let us therefore when we are oppressed, search our cause; if we feel that our conscience be guilty, then no marvel though we suffer, because the Lord correcteth either our evil cause, or our ill handling of a good cause. We must see that in the equity of our request, our cause be just and true, and being good, that our dealing therein be also just and right. Let us see this now in particulars.
Our Savior Christ saith, he came to put dissension between the father and the son, the mother and the daughter, and that the father in law should be against his son in law, and the son in law against his father in law. True it is, if it be for the Gospels sake, and we withal have done our duties and obedience, which nature & our callings require, that we be hated; yet must we not be dismayed, although we have the enemies of our own family, of them which by nature are joined to us, we are not to be discouraged, if it be righteousness, which we must maintain, and unrighteousness which they maintain: if thē our cause being good: we use all obedience, love, and duty, and yet be grieved, we must recover our selves with that which Christ hath said: but if our cause be ill, or being right, we shown not our selves humble and dutiful in the defense of it; then we have deserved justly to be evil entreated of them. If we shall observe this to happen either among Magistrates to their subjects, or Landlords to their tenants, or any other governors to their inferiors, when they shall deal ill with us in debts, fines, and exactions, we must consider, that if we have done righteously, we have the liberty to comfort our souls in prayer: Lord, I have done the part of a faithful subject, or the duty of a good tenant; Lord, help me against this man, which oppresseth me wrongfully. But if we have discouraged their hearts either simply by ill doing▪ or in a good thing by ill dealing, we must know, that the Lord by them doth take some good thing from us, who from them did take some good duties. We must see then whether we have done our duties in love or not, this will keep us from fuming, and will make us rest in prayer.
The ignorance of this doctrine maketh us fret and fume, who never consider whether our cause be good, or whether in a good cause we have used good dealing or no. If God's children look thus into their consciences, it will humble them: as surely I did not well to him, God suffereth him to do the like to me again, and meateth out unto me the like measure with mine own meat-yeard. Where we must learn that God's children never deal so earnestly with their enemies, as with their God. And as this holdeth in superiors so must we mark this doctrine in all troubles with our inferiors or equals. Now if our servants or our children do not deal dutifully with us, we must enter into our selves on this sort: Lord, I have brought up these sons or servants in thy nurture and fear, I have instructed them, and prayed for them, I have used all means whereby I might bring them to good: yet for all this, they deal ill with me, and in this case we must know that God will hear our prayers. But if we have not done our parts in clothing, feeding, or teaching them, or in praying for them, it is the judgment of God, in that we have not done the duty of godly parents, & Christian householders in making them the children of God, and servants of the Lord: neither can we say, Lord release me in this case. Wherefore Job said, chap. 31. 13. that if he did contemn the judgment of his servant, or of his maid, when they did think them selves evil entreated by him, What shall I do when God standeth up? and when he shall visit me, what shall I answer? He that made me in the womb, hath he not made him, hath he not alone fashioned us in the womb?
Vers. 122.
ANswere: that is, be surety for me. So, though his cause was good, yet he thought himself not so wise as to answer his enemies, nor so strong as to prevail against them in that which is good: he knew that God would not take his part in any evil cause, which must make us, if we look for God to be our help, to provide that our cause be good. His mind then is: if my cause Lord were evil, I durst not crave thy help, but it is good: therefore speak for me. We therefore, if our cause be ill, are rather to crave of God, to have our sin pardoned, because the righteous God is not a defender of an unrighteous cause. Again, though our cause be good, we must not therefore think that we our selves can answer it, because the man of God saith, portion 20. 2. Pleade my cause and deliver me: that is, Lord put an answer into my mouth, take my cause into thine own hand, mine enemies are too wise and strong for me.
Thus the Saints of God having good causes, would not trust in them. What is then the cause why oftentimes in good causes we prevail no more? even because we would shoulder them out with our own strength, & say not, Lord put wisdom into my mouth, Lord put a weapon into my hand. Then our good causes must never be severed from our God, for otherwise we shall never have good issue of them. So we must beware, that we make not God a revenger of our affections, but pray that we may be harnessed with a righteous cause, and with a right handling of it from God.
True it is then, that in trouble we may pray not to be overcome, yet we see the man of God confessed, how he behaved himself well in affliction, and as by the fire the gold is both tried good, and purged from the dross; so the Lord proved in him the gold of his graces, and scoured him from corrupt affections; he scoured him from the love of this world, to stir up in him the love of the world to come; he scoured him from the works of the flesh, and quickened in him the works of the Spirit; he stirred up his gifts to serve God's glory, and scoured him from the love of himself. So by his fatherly chastisements, the Lord quickeneth us in good things, and delivereth us from evil. So we have heard also how in our defense we must pray for God's graces, because for want of wisdom and patience we cannot answer our own cause. For as in our suites at law, we get pleaders and Proctors to speak for us; so we must know that in the court of heaven, we cannot plead for our selves, but must open our suites to Christ, which must plead it for us. Now in that he saith, Let not the proud oppress me: he noteth that they were such as did flatter themselves for graces received, as though they should be controllers unto him. No marvel then, though we reproach men, when we reproach God's mercy & majesty. We may learn here, that we can never deal mercifully with men, which will not deal mercifully with our selves. For our sins must humble us before God, before we will be humbled with man, otherwise we shall grow so proud, that we shall not be far from oppression.
Vers. 123.
HEre is a further thing that the man of God requireth, not looking to be helped at the first brunt, but never to leave off his suite unto the very failing of his eyes, according to that of the Apostle, 1. Pet. 3. 10. If any man long after life, &c. 11. Let him eschew evil and do good, let him seek peace, and follow after it. So this man of God had long endured trouble, which many will be content happily to sustain for a while: but if it be anything long, they fall from judgment and justice. We must not think then to deal ill with them, that deal ill with us: neither must we deal well but for a time, because we must persevere. For when we slip too much, we never show, that we did truly execute judgment and justice.
If the man of God here so resisted the devil and wicked men, which are as the instruments of Satan, breathing for our destruction; we must also fight against them after his example, although his soul fainted, his eyes failed, his flesh parched, his natural powers melted. This we may also see, how the Saints of God mourned in their prayer. Away then with this common saying, which proceeds from inconstancy: I have borne injuries long, I have taken much at his hand, and put up many wrongs, should I suffer him still to abuse me, and let myself be undone? Surely even to the failing of our eyes the Prophet showeth us, we must maintain a good cause, and seeing the Lord hath the issues of all things in his hand, and helpeth desperate cases, he will undoubtedly help us, if we leave not our case. Then we see, though he had devoured many evils, yet he executed judgment and justice: so we must swallow up many injuries, and yet neither depart from the Lord, nor cease from our cause.
And though we would cry in our prayers, to be heard to the clouds, and send forth loud shrikes, though we would roar as a cannon gunne, yet what is it that seasoneth our prayers; even the mourning of our hearts, the failing of our eyes, and when we pray with unspeakable sighs, which cannot be expressed. For they be not loud, eloquent, and well set prayers, which are acceptable to the Lord, but our staying our selves on the Lord, and our continuing in well doing, and our maintaining of a good cause to the utmost; so that a man might sooner pull the eyes out of our heads, and the heart out of our bodies, and bereave us of our lives, than make us leave righteousness; and though troubles shall come, we will still follow our cause to the failing of our eyes, fainting of our hearts, and melting of our powers.
Herein then appeared the true virtue of the faith of this man of God; because, whilst no wickedness is offered, many will do well; but after often trial with injuries, they execute neither judgment nor justice; so that where this faith wanteth, there is no true love of judgment and justice: besides here we are to mark, that that is a true prayer, which cometh from the true feeling, and deep sense of his heart; and without this, well set, long, and loud prayers prevail not. For such prayers cry loud in the Lord's ears, which make a noise with the feeling of our wants, and when, though they continue to the failing of our eyes, yet we mistrust not God. For many either pray coldly, or praying zealously, they become so dull, that they cease to put their trust in the Lord. So that the corruption of our nature, is either not to feel our wants, or if we feel them, to despair.
For thy just promise: Here we see how the Prophet prayeth, not according to his own fantasie, but according to the will of God revealed in his word. When we desire anything of God, we must do it according to his promise. For when we pray not according to the promise of the Lord, we wait upon our own fantasies, and seek after our own imaginations. Many break in their prayers into heady and rash conceits, who have not in the mean time the word in their hearts; but they obtain nothing: neither shall we obtain, if we be like affected unto them. Ye know, saith S. John, ye shall obtain, if ye ask according to the will of God.
And whereas he saith, I waited for thy just promise, he showeth that the Lord is no more liberal in promising, than faithful in performing: for if we wait for his promise, surely he will perform it. Every man will peradventure confess this to be a truth at the first, but the self same thing being in this Psalm so often repeated, bewrateth our incredulity and hardness of belief of it. We can allege indeed generally, that God's promises be true, but we will fall in the particular applying of them to our selves, in saying, They are true unto me, I have felt the truth of them by experience in myself.
The Prophet useth oft to give this Epithite to God's word, as verse. 106. I will keep thy righteous judgments. 137. Righteous art thou ô Lord, and just are thy judgments. 144. The righteousness of thy testimonies is everlasting. Why would the spirit of God repeat this one word so often, but because it is a singular work of faith to believe the word, and a thing much incident to our nature, not to believe. Wherefore Paul useth often this Preface as a prerogative: This is a true saying, and of all men worthy to be received, or this is a faithful saying. So that the holy Ghost prepareth such words to purchase credit to the word of God, because flesh and blood is so ready to mistrust, and Satan so subtle to discredit the truth. This may happily soon seem true: but put case a man being troubled had prayed, til his eyes failed, his heart fainted, and his flesh were parched, and still trusteth to God's promises; this man indeed hath a true faith. This then commendeth the Prophet, that when he was at the last cast, he continued in his strength. His sense and meaning is this, although I be not as yet helped, yet I shall be in God's good time; which thing if we also could truly say, we should never be overcome of temptation.
Vers. 124.
HEre the Prophet is desirous to be further taught in the word. Here we see the man of God complaineth not of the word, though as yet the promise was not performed, but of his own faith. Here is then a difference between the faith of the godly, & the presumptiō of the ungodly, that, when the Lord suspendeth his truth for a while, the godly suspect not the truth of the word, but the unbelief of themselves, and pray against the same. If then when God's promises are suspended, we be through Satan's policy and our frailty tempted to mistrust, we can say, Thy word ô Lord doth not fail; but we are dull in faith, we are wavering, we are full of unbelief, good Lord, increase our faith, take from us these mists and clouds of mistrust, by shining upon us with the bright beams of thy spirit, and though Satan would weaken our hope to discredit thy truth, yet strengthen us: and though we have failed in many particular points of thy commandments, yet we beseech thee to forgive the secret errors of our life: we have believed thy word, but if we failed in faith, then reveal thy covenants unto us, that we may recover.
Two things, as we have often heard, sustain God's children in trouble, the one is the testimony of a good conscience; the other is faith in God's promises, both which are here set down in the verses going before; for in that he executed judgment and justice, he had the testimony of a good conscience; in that his eyes failed by waiting on the promises of God, his faith most plainly appeareth. This faith breedeth a good conscience, and this good conscience doth nourish faith. For whosoever will execute judgment and justice, must believe the promises of God, & that the covenant of Christ is a sure covenant ratified in their hearts, which when they feel, they are urged by love to keep a good conscience. For the place to lay up the treasure of faith in is a good conscience. Here then the man of God prayeth for both these things, and if we will seek still after knowledge without feeling, we will judge this prayer to be barren: but if we will look into our own incredulity, and enter with a single eye into our own hearts (for such Christians are we, as we then shall be found to be) and shall enter into the particular troubles of body and soul, we shall find our mass of unbelief, and we shall see, that we may labor often in the meditation of this Psalm, and find sufficient matter all our life long.
For the man of God said before, I have executed judgment and justice; and yet here he saith, teach me judgment and justice: he meant not, that he had judgment and justice fully, perfectly, and absolutely, but that it was according to the grace which he had received, yet he thought not himself therefore justified, though he was not conscious in himself.
His meaning then is: Lord thou searchest the heart, corrupt is my heart, and blind is my mind; if I have fallen, Lord grant me to recover myself; if I fail in unbelief, Lord increase my faith, that I may daily grow in executing judgment and justice▪ So far off was he from being weary in upright dealing, that he prayed still for the continuance of it.
Then if we be not weary in our calling, and could come to say with this man of God, and with the Apostle Paul, that we are not conscious in our selves, yet we must further proceed and say, that we are not hereby justified; because the largeness of the law cannot be concluded in the narrow compass of our brain, we must pray for the increase both of our knowledge and faith.
According to thy mercy. He saith not give judgment, because I have done well, but deal with thy servant according to thy mercy. He doth not mean here as the Papists, he assureth himself of nothing of desert, but though he shown mercy unto others, yet with God he sueth for mercy, and not for merit. If then he had failed in nothing, he would not have pleaded so for mercy, as Paul reasoneth in the fourth to the Romans, verse 4. To him that worketh, the wages is not counted by favor, but by debt. And here we see that he doth not glory, that his executing of judgment and justice was his own work, but acknowledgeth it to be the gift of God, and bringing nothing of his own, he craveth pardon. It is an hard matter, when we have thus done, not to have our patience broken, and to do the things which we have done before. For, for this cause, in that the wicked loaded him with such evils, and they oppressed, and set themselves both against his cause, and his person, and his corruption was great, he prayed for perseverance.
And teach me thy statutes. That is, if thou wilt show this favor upon thy servant, so it is; if not, in the mean time, Lord teach me the true understanding of thy word. We crave often God's mercy and help, but we think not, that his mercy of all other were the greatest, as the Prophet saith, I desire thy favor; but this is my greatest desire, even to be instructed further in thy word. Let us then look on this man, who being in trouble, desireth nothing more than the word, and wisheth not so much the ease of the flesh, as he desired to be delivered from unbelief. We must therefore above all pray for this. As in the greatest harvest we lose none occasion, but if we want opportunity we crave it by prayer, and strive the more by labor to recompense the loss of time passed; then in our spiritual harvest, which so far passeth the other, as the soul the body, how much need have we to see, whether we have this carking care to pretermit none occasion of God's word, and to recompense that at one time, which we lose at another. And though he saith, Deale with thy servant; he doth not here boast of his service, but pleadeth for mercy. If a Nobleman should take us as vagabonds and rogues, or should rescue us out of prison, when we had any suite, we would crave mercy and favor, and not speak of our service, here is no presumption: so likewise, we being taken as stray sheep, and rescued from the prison of hell, if we cry, Lord deal with thy servant according to thy mercy, we do show no presumption, but plead for mercy, and say, Seeing thou hast vouchsafed Lord to take me to thy service, consider with what enemies I have been oppressed, though I am not in all things a skillful servant, yet I am faithful to thee in affection, Lord therefore help me. The Papists then are destitute of God's Spirit, they see not this metaphor, that it is of such servants, who when they have done all things they can, yet think themselves unprofitable servants. His meaning then is: O Lord defend me from mine enemies, for my cause is in thy service.
Verse 125
WE see the Prophet of God never calleth into question the promises of GOD, although they were long suspended, but rather his own incredulity and unbelief, because he either did not so execute justice & judgment, as he ought to have done; or else believed not so thoroughly the covenants of God, and therefore desireth he to be taught in the statutes of the Lord, that he may further believe his covenants. For albeit he had executed judgment and justice, yet he was oppressed; though he waited on God's promises, yet they were not fulfilled: therefore he might have shrinked, had not the Lord taught him his statutes to strengthen his obedience, and exercised him in his covenants to confirm his faith.
His prayer is the selfsame, which in effect Christ taught his Disciples, commanding them to pray, Lord increase our faith; that is, Lord increase our faith in the assurance of our justification, according to thy statutes, in the feeling of our sanctification: according to thy covenants. So we see now, that as the man of God prayed before, for a further understanding of the statutes of the Lord, so here he prayeth for a further understanding of his testimonies. The Saints of God did never so brag of their gifts of knowledge and faith, but that they still acknowledged and lamented in themselves the remnants of ignorance and incredulity, and desired the remedy of them by prayer.
This ought to be for our instruction, that though we be not conscious in our selves of any gross disobedience, or palpable unbelief; yet we must pray for a further sight of the law, & finding our unbelief, we must crave of God that we may be more stayed in his promises. Perseverance is an excellent thing, especially when God's promises are delayed, and we in greatest danger, then is the sure trial both of our knowledge and faith. We are also taught here, that whatsoever good things we have, we have them not, as to lock them up in our possession, but seeing we may shrink away and make shipwreck both of faith and a good conscience, we must pray to have a greater knowledge of the statutes of the Lord, and a greater faith in his promises. And here is to be noted, how the Prophet desiring a greater knowledge of God's testimonies: he doth not so much desire any corporal relief against his enemies, as spiritual resistance against his unbelief, teaching us, that in peril we should especially crave the true understanding of God's will, that having gotten that, we may have all other things, as it shall please the Lord. Here we see a great difference betwixt the faith of God's children, and the presumption of the wicked: flesh and blood after long trial either cast off all well-doing, and persevering in obedience, or else labor to weaken our faith; but in God his children it must not so prevail, either to the staying of their obedience, or hindering of their faith. For flesh and blood in all troubles seek to be released from them, but God's children are taught to possess their souls in patience, and above all, crave that faith, which pleaseth God, and that obedience, which is most acceptable unto him.
This then is a token of a reverent faith in the testimonies of our God, when we call into question rather our obedience and faith, than God's promises and statutes, and when our consciences tell us, that we do not so much desire to be rid from our troubles, as that the rod of the wicked may not light upon us, either in rebelling against God's law, or in mistrusting his covenants. For as we have said, flesh and blood would rather be exempted from outward miseries, than to feel the comfort of God's promises. But we must have a jealousy of our selves, and suspect our want of care herein, as they do, who never can content themselves in carking and caring, when they are to bring in the fruits of the whole year in their harvest.
Many would think, that this prayer of the man of God is superfluous, but if they truly knew their own decays of faith, and shrinking in obedience, they would not suspect this Psalm of any needless repetition, but would acknowledge, that it is the wonderful wisdom and goodness of God's Spirit, so to provide for our unbelief and disobedience. And as the holy ghost doth here set down the glass of regeneration, and teacheth us how to pray for the continuance of our obedience, and strength of faith: so we must so behold our corruptions therein, as from henceforth we may have a greater jealousy of our selves in them both.
We learned in these two prayers, how contrary to the doctrine of the Sophisters, he craved knowledge not of desert or merit, but of grace and mercy. Where we are to remember, that when we are to crave of God any new mercy to be received, or perseverance in some mercy already received, we must say with the man of God, Deale with thy servant according unto thy mercy.
Now in that he doubled (as we may see) his request, he showeth the great necessity of it, and that the mystery of faith is great. This is a thing that much deceiveth many, when we think that we have eyes, and can see into matters as far as other men; we have ears, and can hear as much as another man can do; we have as good wits and reason; we can conceive and judge of a thing as soon and as well as other men commonly do; Here is a great judgment of God, that we cannot acknowledge our dullness and deadness, and that we cannot attain unto the mighty power of the word as we ought to do; for wan • of this we become so fruitless in reading, and in hearing, because we cannot truly understand what we read or hear; we gather one thing here, and another thing there; we gather many things falsely, and often find fault with the delivery of the word, when the fault is in our selves, in that we never suspect our selves, our reason, nor judgment. The children of God must be jealous over their own affections, & must know that there is no such natural thing in them, but that all is the gift of God. We are here then to learn continually to pray, that our judgment may be enlightened with the true understanding of the word, and our affections renewed into the due obedience of the same. If we should see in how many things our reason erreth, and our affections waver in us, we should surely acknowledge, that there are no superfluities in this Psalm. For until we be fully acquainted with the dullness of our hearts, we shall not see our necessity in using the like prayers: but he that seeth the blindness of his mind, and corruptions of his heart, and desireth nothing more than to become a new man in Jesus Christ, and to learn nothing more than Jesus Christ crucified, howsoever others persuade themselves of more mystical knowledge, (without this, in truth, knowing nothing) he will count all other knowledge but loathsome, and as dung, in respect of the doctrine of regeneration: whereby he is become a new man in Christ. For it is a greater blessing where this knowledge doth abound, and other gifts are in less measure, than where this is but small, though in many other gifts we do abound. For every man must not be learned, every man is not to travel in the profound mysteries of the Scriptures, but everyone had need to be humbled; and we being all destitute of grace, had need to be taught of God as children, that being spiritual we may judge our selves, that the Lord will not judge us; and howsoever we think of our selves now, when the Lord shall take from us the darkness of our hearts, and the mists of our affections, we shall espy our dullness and blindness to be very great.
Vers. 126.
AFter the man of God in the verses going before had prayed for himself, now he cometh to pray against his enemies, & after he had prayed for ease of his trouble, which he had amongst his enemies, when he himself in the mean time had deserved well of them, and had prayed that his knowledge might be ratified both in the law and Gospel of God; he now cometh, & showeth a reason why he would the Lord should so do with him, even because of the general flood of iniquity, and universal corruption both in religion and manners, as knowing that it was now high time to keep, and to be taught the statutes & testimonies of the Lord, to be confirmed both in obedience & faith, because happy were they that now could believe the law, and keep the covenants, when on no side one might find examples of the one or of the other. His meaning then briefly is this: O Lord, seeing there is no further place left for prayer for them, seeing I have executed judgment and justice even to the failing of mine eyes, seeing for all that I can do or say, they wax worse & worse, and whereas before they had some reverence of thy judgments, and now they are grown to the contempt and confounding of thy law, seeing mercy will not prevail with them, but the longer thou bearest with them, the more they are hardened, but judgment must be used, it is time O Lord, to put to thy helping hand. The man of God we see breaketh not out suddenly into this prayer, but upon the great need which urged him thereunto.
We are here to learn first, that though at all seasons it be needful to pray, to be guided in the true understanding, and due obedience of God's word: yet then especially, when through the general floods of iniquity all without y t especial grace of God, all are like to be carried away. For as common and universal floods sweep all away before them with their swift and violent course: so in the common floods of corrupt religion and manners, every man thinks that the best religion, which most men do hold, and that those things are most lawful, which are most usual. But this is a peculiar and special grace of God, to be exempted from that general corruption, as was Enoch, who was preserved to walk before the Lord in that corrupt age; Noah reserved, when all flesh had corrupted his ways; and Lot who lived a just man even among the filthy Sodomites. If then we shall be preserved from corrupt religion, when religion is used but of custom, and not of conscience, when it is used coldly, and there is no heat in it; if when men's manners are generally become corrupt, so that there is no humility, no mercy, no pity, no chastity, no purity, no righteousness, no true dealing, no care of our neighbors credit; we can walk in the love of God, and obedience of his will, doubtless this is a special grace of God. In this sense the Prophet prayed on this sort: Therefore have I doubled my prayer, because I see so little help among men. I cannot see any good example to edify me, Lord help me: It is time for thee O Lord to work, for men have destroyed thy law. We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed, that he might not be oppressed of his enemies, now he prayeth that his enemies might be suppressed.
At the first sight this would seem not to be a charitable kind of dealing, to pray against enemies, because love requireth that we should pray for our enemies: how then doth this agree with the rule of love? or shall we think that the man of God did anything here against the law of charity? We have shown, that the children of God were never enkindled with wrath for their own cause, but for the breach of the law of God: so this man of God had no respect of himself, but of God's law: his cause was good, his persecutors cause was evil, he hurt them not, but labored by all means to overcome them with good, he did not for a while, but continued long in it; he was not weary of his well doing, but went forward, even to the very failing of his eyes, yea his eyes, as he saith in the last verse of Port. 7. gush out with tears, because their sins were so great; he sought peace, & ensued it, and yet he saw no amendment, but that they were worse and worse: wherefore, seeing their sin was past recovery, and that there was no ordinary help on earth, he prayeth God to deal with them from heaven. Neither doth he pray here for their confusion and utter perdition, as some may falsely think, but rather showeth, that it is now time, that the Lord should use some chastisement, that they may know that there was a God, and that they had broken the laws of God, that they might come to a sight and feeling of their sins, that they might be punished, if it were so the will of God, to their conversion, or at the least, that they might be no more a plague to the world, and a reproach to the word.
When our affections are mingled with our cause, we are to suspect our selves; but otherwise when we have a good cause, and see that we have persevered in executing judgment and justice, and yet the iniquity of our adversaries layeth it self so open, that it groweth desperate, then we may desire the Lord to take his cause into his own hand.
And here we are to observe, the Prophet saith, They have &c. where he noteth not any particular person, nor maketh mention of the destruction of any singular man, but useth a general rule; wherefore for our instruction, these rules are more diligently to be observed. First, we are to look that our cause be good, and our adversaries cause be evil. Secondly, that we be not incensed with anger, because we are contemned, but because God's word is despised, that is, that the cause why we pray against them be God's, and not ours. Thirdly, that we keep our selves in well doing, and thereby heap coals of fire upon their head, that we bear them, even to the breaking of our backs. Fourthly, then, when we have used courteous admonitions, and by the ministry of the word, or Magistracy, if the matter so require, and may be obtained, have sought to turn them. Fifthly, when we have prayed for their amendment, and wept for their sins, and yet all these things will not serve, we may say as in a last refuge, Lord take the rod into thine hand, spare them not; always providing this, that we pray not against any particular person, but leave them to God's secret judgment. Thus we see here is no breach of charity.
But nowadays we may hereby see, men revenge rather their own affections, than defend God's glory. Wherefore when we have prayed ill against them, for whom we never prayed for good, I say to them, tremble and fear: for this is not the zeal of Elijah; this is not the zeal of David; it is a zeal of the flesh and not of the spirit, it will work their singular woe, unless they repent.
It is time. That man of God here teacheth God's children, that when God's law is destroyed, it is time for the Lord to wake. This every man may confess: but blessed are they that can say in a good conscience, I have lived justly, I have used no ill against mine enemies, I have prayed for them, I have devoured many injuries at their hands, I never revenged.
Secondly, we are here to learn, that when the law of God is once brought into contempt, whether it be in a nation, in a country, in a city, or particular person, let that nation, country, city, or particular person know, that the wrath of God is not far off either to their amendment, or to their further and more speedy destruction. If we go through the doctrine of the Prophets, we shall see this to be true As first we may see in the first, second, third, sixth, seventh, and eight of Isaiah, the Prophet of God threateneth the Israelites, that because they came to worship of a custom, but lay still in their sins, because they were rebellious, given to pleasure, and contemners of the word, they should be led captive of the Assyrians, and denounceth many plagues against them, which all came to pass in the days of Ahaz, they were carried away captive, and were no more a people of seventy years after, as may appear Isaiah 6. And although God's children have their infirmities, and even they which are God's children by calling, may fall into gross sins: yet because there is in them no general falling from honesty, but they have in them a special care and fear of God's word, so that they love nothing more, they fear and tremble at nothing more than at it, though it may be in the mean time they fall into sin, yet they will not fall from sin to sin; surely the Lord will in time draw them out of their sins, and spare them from the common destruction, as he did here David, who though not this general contempt of the word, yet some sin he had. This is then in the children of God truly called, that although sometime more carnal than spiritual, and slide into many wants and infirmities, yet they fall not from one sin to another sin; but they tremble being rebuked by the word, they esteem reverently of the prayers of the faithful, they think highly of the Sacraments used in the congregation, & are obedient to all discipline of the Church: in these there is great hope that they shall be reclaimed from sin, and exempted from the punishment of the same. But when we join sin with sin, and draw sin to us as it were with cart-ropes, when we contemn true religion, when we pray in custom, and care not for the Sacraments, when we make no account of the discipline of the Church, then the Lord will surely punish us.
Let us now look into particular examples: we shall see in many places of the Scriptures, that the Lord rendereth this reason of his coming to vengeance, even because his word was forlorn. As Genes. 6. where we may see that after they had begun to corrupt religion, as in the last verse of the fourth chapter of Genesis appeareth, and thereby they begun to mix themselves in corrupt marriage, and after sin had grown to such perfection, when not a few, but almost all men; not in a few things, but in all things; not at one time, but at all times, even then in this general flood of iniquity, the Lord threatened to send a general flood of destruction. And as this is apparent in the whole world, now let us see it in more particular places and persons. The Lord complaineth, Genesis 18. that the sins of Sodom and Gomorrah cried out to heaven for judgment, where sin was so high, that there was no difference between Magistrate and subject, like people like priest, all were defiled, then came fire and brimstone from heaven.
To come yet to more particular judgments, if we look into the common-wealths of Judah and Israel, whether when they lived under their Judges, or under their Kings, we shall find that before they were punished, mention is made either of their idolatry and corrupting of religion, or of their unthankfulness and like corrupt manners. When the land was divided into Judah and Israel, we shall read, 2. King. 17. that notwithstanding the Lord testified to Judah and to Israel, by all the Prophets, and by all the Seers, that they should turn from their Idolatry, & keep his statutes, they, for the contempt of the word, were taken prisoners of the Assyrians. Likewise 2. Chron. 36. 17. we may read, that though Israel fell, yet Judah was not amended, and though the Lord shown compassion upon it in sending his Prophets, yet Judah contemned their admonitions, and when there could be no remedy, the wrath of the Lord waxed hot against them, and they were carried captive to Babel: so that we see ere the Lord purposeth a general sweeping away, he setteth not down simple sins, one or two sins, but linked and chained sins, the contempt of his religion, the mocking of his Prophets and Preachers. As this is true in the destruction of societies, so is it also true in the overthrow of private persons. And although we may see out of the word several denunciations of several plagues to several persons, yet we may learn it even in our common proverb; There is no goodness in him, he will come to naught; he is a common malefactor, he will come to some shame; he is so common and usual a sinner, that there will some plague light on him. The servants of Nabal told Abigail their Mistress that he railed on them, and they added, that evil luck would come upon their master, and upon all his family: for he was so wicked that a man could not speak to him, and indeed he lived not long after. So if we look into Pharaoh, or into Saul, 1. Chron. 10. we shall see the pride of their sins went before the height of their punishments.
This doctrine is seen easily in other men and confessed of all, but in the mean time, few profit little by it in themselves. We have great eyes to see other men's sins, but we scarce will see our own at all. We have many eyes to spy an hole in another man's coat, but we can hardly have an eye to see them in our own. We can see the mote in another man's eyes, but we leave beams in our own: we make mountains of other men's faults, but we think our own scarcely to be molehills. But God's children are most studious in judging themselves, although all the world besides lay nothing to their charge: but this thing much deceiveth us, we think we are not the worse kind of people, and think there are worse than we are, because as yet we are vnspied and spared. But shall we think that the whole world, that Sodom, Judah and Israel, that Saul and Pharaoh were at the first at the height of their sins, but that rather they grew by little and little as by degrees, and after one sin followed many sins, and after few sins a great number of sins, which being joined with the rest moved the Lord to vengeance. This then deceiveth us, that we compare our selves with the worst, and herein appeareth our madness, and we show our selves to be brainsicke, that we do not perceive our sins at the first, but by falling from one sin to many, from small to great, at the length we become hardened. It may be thou doest not dispraise the word of God: but thou esteemest not so reverently of it, as thou shouldest do: thou wilt not speak ill of the Sacraments, but thou hast little care whether thou use them or no: thou wilt not despise the Prayers of the Church, but thou makest no conscience of them: thou darest not speak against discipline, but thou doest lightly esteem it: thou art not yet at the height of sin, but thou canst commit one sin after another, and yet not be grieved. But let us know, that they were not at the first in the highest degree of sin, but stepped from few sins to make no conscience of many sins, and from petty sins, they brast out into gross sins: Wherefore God's children judge themselves severely, and secretly; they have rather particular sins than universal; they strive against their sins, they love religion, and maintain the favorers of it; they hope to recover themselves by grace in Christ. But if by security the love of God's word, the liking of prayer, the delighting in the Sacraments, the care of discipline be stolen out of our hearts; if we can now swear, that could sometimes not suffer an oath; if we can now be content to hear the word with sleeping, which were wont to receive it with tears; if we can now profane the Sabbath, which could not abide to break it: if these degrees creep into us, let us fear our selves, sin will deceive us, and deceiving us will harden us; sin will make fat our hearts that we shall not perceive it, it will blind our minds, that we cannot see it. This is then the wisdom of God's children, not to tarry whilst their sins be great, but to strive against the least, to esteem of the word as of the ordinance of God to salvation, to think of the house of God as of their paradise or inheritance, which if we could feel, undoubtedly the Lord would give greater blessings upon the preachers, and greater graces to the hearers. But if we pray of custom, without a feeling of our wants, and sorrow of our sins, if we have no love of the Sacraments, no care of discipline, if our hearts be hardened, all is not well either some judgment of God is at hand, or else we are to fear to be cast into some heresy or such like evil.
I find that after Isaiah had prophesied a long time, The Lord God who would not have his name plasphemed, seeing no amendment in his people comes with a greater majesty, and bids the prophet Isaiah. 6. to tell them that they should hear, but not understand, they should plainly see, but not perceive: he commandeth him moreover, to make their hearts s • t, to make their ears heavy, and to shut their eyes, least they should see with their eyes, hear with their ears and understand with their hearts: And because they would not make the word of God the savor of life unto life, it should be unto them the savor of death unto death. As this is especially meant of the ungodly: yet surely the godly escaped not but by repentance. It is the wisdom of God to use all means, and then to use destruction when his word will not serve. We may be comforted even at this day: that the Lord yet giveth a scattering of his people, and giveth us some good ministers and magistrates: but if we consider of the Lord's long suffering of us, of the peace, abundance and many other graces bestowed on us, and yet so small amendment; we trust for the remnants sake, that the general judgment of God shall not as yet come upon us: yet this sore saying should make us afraid, it is time for thee Lord, to put to thine hand, &c. This may be much for the comfort of God's children, and for the discomfort of the wicked.
Vers. 127.
MArke here the spirit of the man of God. Do we not see that this is a common rate, the less religion is esteemed, the less it is of the most regarded; the greater the corruption of manners is, the greater is the folly: then this is a rare blessing of God, when religion is in every place hated, even then to love religion; when manners are everywhere corrupted, even then to be of good conversation. When in our time then we see so many kinds of religion, as papistry, the sect of the Jesuits, the family of love, Anabaptists and such like, it is a singular grace of God, to be established in the love of true religion: When we look into their manners, whether we turn us to Magistrates or subjects, we shall neither find zealous government, nor faithful obedience. If we lived in a heaven among Angels, or in a paradise with Saints, and would defile our selves with sin, we were worthy to be cast out of Paradise with Adam, and out of the Church with Cain. But to live with Noah uprightly, and to walk before God with him, when all flesh hath corrupted his ways; or to live justly with Lot in the midst of filthy Sodomites; or to keep a pure religion or worship of God with Elias, when not one can be found that hath not bowed to Baal▪ or to live in keeping judgment and justice with David, where are so many oppressors of the truth▪ to have in this case an heart upright both in religion and manners, o • consider this to be an especial work of grace.
This we may also see both by natural and civil reason: we see the more general and contagious a disease is, the greater care we use to watch over our health; and the greater mercy of God we count it if we be not infected with the rest: and shall we not judge the same in spiritual and more heavenly matters, that the more hot sin groweth to be, and like to ouerrun all, shall we not grow the more zealous of the salvation of our souls, and think it the rarer grace of God, if we being subject to the common sins are preserved from them? In civil matters do we not see, that now deceit in buying and selling, unfaithfulness in bargaining is so great, every mā is circumspect to discern ill dealings, every man almost is become a lawyer, no man is ignorant of the common shifts of the world; yet this maketh not men therefore to give over their deeds, but they make their deeds more sure: neither doth deceitful dealing keep them the more from markets and fairs, but men are more careful in their bargayning. Do we love the Church thē, though there be so many corruptions of religion, and so many corruptions of manners? Let us be more afraid of our selves, and more careful of the word, and heedie in our lives, than we have been: let us listen to the word, before the Lord hath sealed up the prophecy, least the wicked prevail, and the just man make himself a pray. Now is the time to repent, it may be that the Lord will mitigate his judgments, when they fall, & will make his punishment particular and easier. For then we truly fear the public judgments of God, when we fear the cause of them in our selves, when we carry not for the height of sin, but submit our selves with reverence to all means of true religion and godly life, and speedily judge our selves for not looking to the least occasion of sin, watching over our souls, that we become not remiss, or with looser conscience of prayer, the word, sacraments, or discipline. And as it is a secret judgment of God to pass from one sin to another, without any remorse of conscience, until we come to the contempt of the word: so it is a special grace of God to be grieved with sin in the beginning. And surely that so many are given to ill works and so few to good, it is a manifest token, seeing the word will not move us to be zealous that the Lord will shortly send a judgment upon us, if not general, yet at the least particular.