PORTION. 4. DALETH.
pp. 408–41437 passages
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
pp. 408–41437 passages
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Vers. 25. My soule cleaueth to the dust: quicken me according to thy word.
The comfort and wisdom which he had, was by vicissitude, and change, sometime comfort, sometime sorrow: so Gods children find this change both into joy and sorrow; those know this that have experience of it, others know it not. Here then is a mirror of Gods children; the worldly minded men would always keep one tenor and never be moved: but the children of God do thus change; they cannot find this wisdom and comfort at the first, but then, when they are brought low. Many, when they hear a promise, think to have it by and by; but they ma•ke not, that a promise and the fruition of it is not all at once; for the law will make them fit before they enjoy it. This causeth many to fall from the promises, which seemed to believe, because they have not help at *the first: but the children of God melt and cleave to the dust, and yet trust in God and wait on him, and then feel comfort• others in the beginning of trouble pray, and wait a little, but if help come not quickly, then cast they all away. But the child of God hath a patient spirit, and therefore feeleth comfort, when the hasty minded man wanteth not his woe. He marketh the deliverance of others, and hopeth for the same, and so waiteth still on God. He was as good as dead, and saw no help but the word. The nature of man is ready to trust in means, so long as he hath them; therefore God pulleth all means from us that we may only trust in him. Let us ⟨p. 409⟩think that God hath delivered others, and therefore he will deliver us.
THe comfort and wisedome which he had, was by vicissitude, and change, sometime comfort, sometime sorrowe: so Gods children finde this change both into ioye and sorrowe; those know this that haue experience of it, others knowe it not. Here then is a mirrour of Gods children; the worldly minded men would alwayes keepe one tenour and neuer bee moued: but the children of God doe thus change; they cannot finde this wisedome and comfort at the first, but then, when they are brought lowe. Many, when they heare a promise, thinke to haue it by and by; but they ma•ke not, that a promise and the fruition of it is not all at once; for the lawe will make them fit before they enioy it. This causeth many to fall from the promises, which seemed to beleeue, because they haue not helpe at *the first: but the children of God melte and cleaue to the dust, and yet trust in God and waite on him, and then feele comfort• others in the beginning of trouble pray, and waite a little, but if helpe come not quickly, then cast they all away. But the child of God hath a patient spirit, and therefore feeleth comfort, when the hasty minded man wanteth not his woe. He marketh the deliuerance of others, and hopeth for the same, and so waiteth still on God. Hee was as good as dead, and saw no helpe but the word. The nature of man is readie to trust in meanes, so long as hee hath them; therefore God pulleth all meanes from vs that we may onely trust in him. Let vs ⟨p. 409⟩thinke that God hath deliuered others, and therefore hee will deliuer vs.
¶ Vers. 26. I have declared my ways, &c.
¶ Vers. 26. I haue declared my wayes, &c.
Veers. 59. He considereth his ways, that is his inward imperfections, & outward aberrations from the strait, and st•eight ways of God: and here he is not ashamed to declare them; that is, to acknowledge and confess, that all this came upon him because he was forgetful to do• Gods will. My soul clave unto the dus•, because I clave not to thee. I have declared my ways of wickedness, teach thou me the ways of righteousness.
VEers. 59. He considereth his wayes, that is his inward imperfections, & outward aberrations from the straite, and st•eight wayes of God: and here he is not ashamed to declare them; that is, to acknowledge and confesse, that all this came vpon him because hee was forgetfull to do• Gods will. My soule claue vnto the dus•, because I claue not to thee. I haue declared my wayes of wickednes, teach thou me the wayes of rigt•eousnesse.
I have declared my ways▪) Our ways are our sins, or rather that course which we follow in sinning, we ought with the Prophet to declare them, that is, we must deal with our sins, as the judge dealeth with malefactors. 1, Apprehend. 2, A•ra•g••. 3, Condemn our selves as guilty before God For he that hideth his […] shake not pr••p•r, Pro•. 28. 13. See what declarations, or rather declamations the Saints m••e against themselves, 2. Sam. 12. Psal. 32. & 51. Neh. 9. 33. 34 35. Da•. 9 5 6. 7 8. 9 10. It were good for us in our life time to keep a register of all our sins, to recount them often before God, that having from him our quietus est •ere, we may not hereafter be called to an account▪ Men carefully look how they stand in the world, but are careless to see how they stand before God: and therefore may justly have the statutes of bank-rupts sued against them.
I haue declared my wayes▪) Our wayes are our sinnes, or rather that course which we followe in sinning, wee ought with the Prophet to declare them, that is, wee must deale with our sinnes, as the iudge dealeth with malefactors. 1, Apprehende. 2, A•ra•g••. 3, Condemne our selues as guiltie before God For he that hideth his 〈…〉 sh•k not pr••p•r, Pro•. 28. 13. See what declarations, or rather declamations the Saints m••e against themselues, 2. Sam. 12. Psal. 32. & 51. Neh. 9. 33. 34 35. Da•. 9 5 6. 7 8. 9 10. It were good for vs in our life time to keepe a register of all our sinnes, to recount them often before God, that hauing from him our quietus est •ere, wee may not hereafter bee called to an account▪ Men carefully looke how they stand in the world, but are carelesse to see how they stand before God: and therefore may iustly haue the statutes of bancke-rupts sued against them.
And thou heardest me) This is the benefit that cometh unto us, upon the unfeigned confession of our sins. He that confesseth and forsaketh them, shall fin•e mercy. Prou. 28. 13. Uncover thou, God will cover: declare thou, God will hear. In the seat of Justice upon earth, we say open confession, open confusion, here it is far otherwise. 1. Joh. 1. 9.
And thou heardest me) This is the benefit that commeth vnto vs, vpon the vnfained confession of our sinnes. He that confesseth and forsaketh them, shall fin•e mercie. Prou. 28. 13. Vncouer thou, God will couer: declare thou, God will heare. In the seate of Iustice vpon earth, we say open confession, open confusion, here it is farre otherwise. 1. Ioh. 1. 9.
And thou heardest me.) God heareth our prayers two ways: first in mercy, when he granteth the requests of such as call upon him in the fear of his name. Secondly he hears mens prayers in his wrath. Thus he gave the Israelites quails at their desire. Psal. 78. 29. 30. 31. and Hos. 13, 10. 11. Thus men often times curse themselves, and others, yea their children & ca•tell, and accordingly they have their wish. David was not ever heard at the first: neither are we over heard at the first. It pleaseth God to deal with us as with the woman of Canaan. Matth. 15. 24. 1. To prove us by delay: 2. To exercise our faith: 3. That we may acknowledge from whom we have received that which we prayed for: 4. That we might more esteem of the graces given by importunity: 5. To whet on our desires after such things as we pray for: and 6, that others may learn that, he that believeth will not make hast, Isay 28. 16 Nay it pleaseth God oftentimes not to hear us at all. 1▪ Because we then know not to ask as we ought, Matth. 20. 22. 2. Because we ask amiss, James 4. 3. 3. Because they are not good for us 2. Cor. 12. 7. But because the Prophet saith, thou heardest me: after what manner doth God hear the prayers of his servants? Answer: 1. By granting the thing which was asked according to his will. 2, By denying the thing desired, & by giving something proportionable unto it. We ask temporal, he gives spiritual blessings: we ask deliverance: he gives patience. The Cup was not removed at Christs prayer: his manhood was enabled to bear Gods wrath. The prick in the flesh was not taken from Paul, but he heard this voice: My Grace is sufficient for thee.
And thou heardest me.) God heareth our prayers two wayes: first in mercie, when he granteth the requests of such as call vpon him in the feare of his name. Secondly hee heares mens prayers in his wrath. Thus he gaue the Israelites quayles at their desire. Psal. 78. 29. 30. 31. and Hos. 13, 10. 11. Thus men often times curse themselues, and others, yea their children & ca•tell, and accordingly they haue their wish. Dauid was not euer heard at the first: neither are we ouer heard at the first. It pleaseth God to deale with vs as with the woman of Canaan. Matth. 15. 24. 1. To proue vs by delay: 2. To exercise our faith: 3. That we may acknowledge from whom we haue receiued that which we praied for: 4. That wee might more esteeme of the graces giuen by importunitie: 5. To whet on our desires after such things as we pray for: and 6, that others may learne that, he that beleeueth will not make hast, Isay 28. 16 Nay it pleaseth God oftētimes not to heare vs at all. 1▪ Because we thē know not to aske as we ought, Matth. 20. 22. 2. Because wee aske amisse, Iames 4. 3. 3. Because they are not good for vs 2. Cor. 12. 7. But because the Prophet saith, thou heardest me: after what māner doth God heare the prayers of his seruāts? Answer: 1. By graunting the thing which was asked according to his wil. 2, By denying the thing desired, & by giuing something proportionable vnto it. We aske temporall, he giues spirituall blessings: we aske deliuerance: he giues patience. The Cup was not remoued at Christs prayer: his manhood was inabled to beare Gods wrath. The pricke in the flesh was not taken from Paul, but he heard this voyce: My Grace is sufficient for thee.
Teach me thy statutes.) This often repetition of this one thing in this Psalm, argueth, 1▪ The necessity of this knowledge. 2, The desire he had to obtain it. 3, That such repetitions are not then frivolous when they proceed from a sound heart, a zealous affection, and a consideration of the necessity of the thing prayed for. 4, That such as have most light, have little in respect of that they should have: 5. As covetous men think they have never gold enough, so christian men should think they have never knowledge enough.
Teach me thy statutes.) This often repetition of this one thing in this Psalme, argueth, 1▪ The necessitie of this knowledge. 2, The desire he had to obtaine it. 3, That such repetitions are not then friuolous when they proceed from a sound heart, a zealous affection, and a consideration of the necessitie of the thing prayed for. 4, That such as haue most light, haue little in respect of that they should haue: 5. As couetous men thinke they haue neuer gold enough, so christian men should thinke they haue neuer knowledge enough.
¶ Vers. 27. Make me to understand the way of thy precepts, and I will meditate in thy wondrous works.
¶ Vers. 27. Make me to vnderstand the way of thy precepts, and I will meditate in thy wonderous workes.
HE goeth on in his former petition, and considering that every man is a beast in his own understanding, like the owl that cannot behold the sun, and the Mole that wanteth sight; he desireth that God would partly by his spirit, partly ⟨p. 410⟩by his ministers, partly by afflictions, partly by study and labour, make him to have a right and sound understanding, not only of his statutes, but of the w•y of his statutes, that is, after what sort and order he may live and direct his life, according to those things which God hath commanded him in his Law. Learn here first, how hard a thing it is for man overweening himself in his own wisdom, to know Gods will, till God make us to know; we are fools, and slow of heart to believe all that is written in the Word, till CHRIST open our eyes. Luke, 24. we say with Nicodemus, how can these things be? John, 3. Secondly, it is not enough to understand the Word, but to know the way to walk in it, that by it we may be directed what to do, when, where, and how we ought to perform every action.
HE goeth on in his former petition, and considering that euerie man is a beast in his owne vnderstanding, like the owle that cannot beholde the sunne, and the Mole that wanteth sight; hee desireth that God would partly by his spirit, partly ⟨p. 410⟩by his ministers, partly by afflictions, partly by studie and labor, make him to haue a right and sounde vnderstanding, not onely of his statutes, but of the w•y of his statutes, that is, after what sort and order he may liue and direct his life, according to those things which God hath commaunded him in his Lawe. Learne heere first, how hard a thing it is for man ouerweening himselfe in his owne wisedome, to knowe Gods will, till God make vs to knowe; wee are fooles, and slowe of heart to belieue all that is written in the Worde, till CHRIST open our eyes. Luke, 24. wee say with N•c•demus, how can these things be? Iohn, 3. Secondly, it is not enough to vnderstand the Word, but to knowe the waye to walke in it, that by it wee may be directed what to doe, when, where, and how wee ought to performe euery action.
And I will meditate] or as some read, speak of it, as if he should say, if thou teach me, I by thy grace shall teach others: and surely to what end doth God give knowledge, but that we should be careful to edify others by it. We may not desire this knowledge only to know, this is foolish curiosity: or to be known, this is vanity: or to gain by, this is covetousness: but to edify our selves, this is wisdom: and to edify others, this is charity. The woman of Samaria had no sooner a knowledge of Christ, John 4 but thee runs into the City, leau•s her pitcher, and saith: Come, see a man that hath told me all that I have done, Is not he the Christ? Am I my brothers keeper, was Kayns speech, Gem4. But he that believeth in me saith Christ, out of his belly shall flow rivers of the water of life, •o••.
And I will meditate] or as some reade, speake of it, as if he should say, if thou teach me, I by thy grace shall teach others: and surely to what ende doth God giue knowledge, but that wee should be carefull to edifie others by it. Wee may not desire this knowledge onely to know, this is foolish curiositie: or to be knowne, this is vanitie: or to gaine by, this is couetousnes: but to edifie our selues, this is wisdome: and to edifie others, this is charitie. The woman of Samaria had no sooner a knowledge of Christ, Iohn 4 but thee runnes into the Cittie, leau•s her pitcher, and saith: Come, see a man that hath told me all that I haue done, Is not he the Christ? Am I my brothers keeper, was Kayns speech, Gem4. But he that belieueth in me saith Christ, out of his belly shal flow riuers of the water of life, •o••.
I will m•dit••e] Three things saith Luther make a good divine, Prayer, affliction, meditation: this last is as the chewing of the cud, which we read of in L•••t•cus. Meditation without reading is often erroneous; reading without meditation, makes a barren student.
I will m•dit••e] Three things saith Luther make a good diuine, Prayer, affliction, meditation: this last is as the chewing of the cud, which we reade of in L•••t•cus. Meditation without reading is often erroneous; reading without meditation, makes a barren student.
In thy wondrous works.] Or wonders, that is, either of those wonderful things that are contained in thy law, as verse, 19. of this Psalm, and verse, 129▪ which being high and hidden mysteries, did cause him to have them in admiration and reverence: or of those wonderful works which God before had done in the world, and daily did amongst the sons of men, and which ought to be had in perpetual remembrance.
In thy wonderous workes.] Or wonders, that is, either of those wonderfull things that are contained in thy law, as verse, 19. of this Psalme, and verse, 129▪ which being high and hidden mysteries, did cause him to haue them in admiration and reuerence: or of those wonderfull workes which God before had done in the world, and daylie did amongst the sonnes of men, and which ought to be had in perpetuall remembrance.
Note we first first, that Gods word is wonderful, because it containeth in it such things as transcend the reach of mans capacity, and without illumination from above, cannot be understood by the wisest in the world. But especially, if we consider the power of this Word, in that it is that immortal seed, by which we are begotten again, that sincere •ilke, by which we are nourished: that silver Trumpet, by which we are awakened: that Christ all glass, in which we may behold what manner of persons we are: and that mighty arm of GOD, by which we are corrected for sin, and protected from sin: we must needs say, that this Word is wonderful. Give me a man as lascivious as a Goat, as rau••••• as a Wolfe, as covetous as Hell, as prosu•e every way as the prodigal son; if this Word assisted by Gods spirit seize upon his soul, it will change him as if he were a new man: and to say as one once did to his wanton lover, it is not I.
Note we first first, that Gods word is wonderfull, because it containeth in it such things as transcende the reach of mans capacitie, and without illumination from aboue, cannot be vnderstood by the wisest in the world. But especially, if we consider the power of this Word, in that it is that immortall seede, by which we are begotten againe, that sincere •ilke, by which wee are nourished: that siluer Trumpet, by which wee are awakened: that Christ all glasse, in which wee may behold what manner of persons we are: and that mighti• arme of GOD, by which we are corrected for sinne, and protected from sinne: we must needes say, that this Word is wonderfull. Giue mee a man as lasciuious as a Goate, as rau••••• as a Wolfe, as couetous as Hell, as prosu•e euery way as the prodigall sonne; if this Word assisted by Gods spirite seize vpon his soule, it will chaunge him as if hee were a newe man: and to say as one once did to his wanton louer, it is not I.
Now as for the works of God, whether we look upon them in the creation or preservation of them, they are every way wonderful. David could not look upon them, but he crieth out, Psal: 8. O Lord how wonderful are thy works throughout the world? And Psal. 139. But considering the frame of his own body, he saith: I will praise thee O Lord, for I am wonderfully and fearfully made.
Now as for the workes of God, whether wee looke vpon them in the creation or preseruation of them, they are euery way wonderfull. Dauid could not looke vpon them, but hee cryeth out, Psal: 8. O Lorde how wonderfull are thy workes throughout the worlde? And Psal. 139. But considering the frame of his owne bodie, he saith: I will praise thee O Lorde, for I am wonderfully and fearefully made.
¶ Vers. 28. My soul melteth for he••ines, raise me up according unto th• Word.
¶ Vers. 28. My soule melteth for he••ines, raise me vp according vnto th• Word.
ME thinks I see David here resolved into tears, and pouring them out at his cies, as at • well with two buckets, by reason that the hand of God was heavy upon him. He can find no comfort but in the word of God, & therefore he, to be raised up by it, be taketh himself to this ciaculatory prayer. He thought it not enough to say, My soul cleaveth to the dust: vers. 25. but here will he add, that it melted for heaviness. The spirit of a man may bear his infirmities, but a wounded spirit who can bear? saith the wise man; Prou. 18 14 There is much in this book concerning afflicted consciences, & therefore I need not to add much. In all those sorrows which the soul hath, arising from the consideration of Gods wrath for sin; the first consolation is from the word of God, in which is promised grace, and forgiveness of our sins. Thus it will quicken, and comfort us in trouble, and assure us of this harvest, that though we sow in tears, we shall reap enjoy.
ME thinks I see Dauid here resolued into teares, and pouring them out at his cies, as at • well with two buckets, by reason that the hand of God was heauy vpon him. Hee can find no comfort but in the word of God, & therefore he, to be raised vp by it, be taketh himselfe to this ciaculatory prayer. He thought it not enough to say, My soule cleaueth to the dust: vers. 25. but here wil he adde, that it melted for heauines. The spirit of a man may beare his infirmities, but a woūded spirit who can beare? saith the wise man; Prou. 18 14 There is much in this booke concerning afflicted consciences, & therefore I need not to adde much. In all those sorrowes which the soule hath, arising from the consideration of Gods wrath for sinne; the first consolation is from the word of God, in which is promised grace, and forgiuenes of our sinnes. Thus it will quicken, and comfort vs in trouble, and assure vs of this haruest, that though we sowe in teares, we shall reape inioy.
But because we can neither apprehend nor apply this word, further then we receive grace from God, we must with David pray to the Lord, that he would so guide us that we wander not, uphold us that we fall not, confirm us that we funt not, encourage us that we despair not, and quicken us, that we dye not. This verse requires rather the meditation of a penitent convert, then the Exposition of a learned Divine: as for the wicked they understand not what is here written. Though the righteous fall, he shall not be cast off: for the Lord putteth under his hand. Psal. 37. 24.
But because wee can neither apprehend nor apply this word, further then wee receiue grace from God, wee must with Dauid pray to the Lord, that hee would so guide vs that wee wander not, vphold vs that we fall not, confirme vs that wee funt not, encourage vs that wee despaire not, and quicken vs, that wee dye not. This verse requires rather the meditation of a penitent conuert, then the Exposition of a learned Diuine: as for the wicked they vnderstand not what is here written. Though the righteous fall, hee shall not bee cast off: for the Lord putteth vnder his hand. Psal. 37. 24.
¶ Vers. 29. Take from me the way of lying, and grant me graciously thy law.
¶ Vers. 29. Take from mee the way of lying, and graunt mee graciously thy lawe.
AS before he prayed to understand the way of Gods precepts, so here he would be kept from the way of lying, and because they whom God▪ keepeth, are best kept: he therefore continues his prayer to God, desiring so to be instructed by his word, that his mind being purged from all vanity, he may be taught to obey Gods word. The way of lying is that which the Prophet calleth vain inventions, Vers. 113. falsehood, Vers. 163. the way of the wicked, Psal. 1. Our own ways, Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine, and disorder of conversation, which Satan by his witty and wily instruments doth seek to set abroach in the world. These are called the way of lying, 1. Because they are invented by Satan the father of lies, 2. They are countenanced by mans wit, the store-house of lies, 3. They seem to be that which they are not, which is, of the nature of lies, 4. They are contrary to God and his truth, the discoverers of lies. This way of lying before sin came into the world, it was a way so unknown to man, that indeed it was as a desert wilderness, in the which never any foot had tro•e: but now it is so broad and wide a way, that the most in the world walk in it. The heathen by his Idols, the Turk by his Alcoran, the Jesuit by his new Gospel, the Lutheran by his Contransubstantiation, the Protestant by his denying the power of godliness, the Schismatic by his pretended purity have walked so along in this way, that the way of trueth they will not know. We have wrangled so long about trueth in religion, that as he could not find Rome, in Rome: so we cannot find Religion, in Religion. And we have cloaked so long trueth in conversation, that true dealing is banished from the sons of men, he that will use it must dye a beggar. Hijs diebus jam peractis, nulla sides est in factis: m•l in ore, verba lactis, fell in cord fraus in factis.
AS before hee prayed to vnderstand the way of Gods precepts, so here hee would bee kept from the way of lying, and because they whom God▪ keepeth, are best kept: he therefore continues his prayer to God, desiring so to bee instructed by his word, that his minde being purged from all vanitie, he may be taught to obey Gods word. The way of lying is that which the Prophet calleth vaine inuentions, Vers. 113. falshood, Vers. 163. the way of the wicked, Psal. 1. Our owne wayes, Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine, and disorder of conuersation, which Sathan by his wittie and wilie instruments doth seeke to set abroach in the world. These are called the way of lying, 1. Because they are inuented by Sathan the father of lies, 2. They are countenanced by mans witte, the store-house of lyes, 3. They seeme to bee that which they are not, which is, of the nature of lyes, 4. They are contrary to God and his truth, the discouerers of lyes. This way of lying before sinne came into the world, it was a way so vnknowne to man, that indeede it was as a desert wildernesse, in the which neuer any foote had tro•e: but now it is so broade and wide a way, that the most in the world walke in it. The heathen by his Idols, the Turke by his Alcoran, the Iesuite by his newe Gospell, the Lutheran by his Contransubstantiation, the Protestant by his denying the power of godlinesse, the Schismatike by his pretenced puritie haue walked so along in this way, that the way of trueth they will not knowe. Wee haue wrangled so long about trueth in religion, that as hee could not finde Rome, in Rome: so wee cannot finde Religion, in Religion. And wee haue cloaked so long trueth in conuersation, that true dealing is banished from the sonnes of men, hee that will vse it must dye a begger. Hijs diebus iam peractis, nulla sides est in factis: m•l in ore, verba lactis, fel in corde fraus in factis.
Help Lord for good and godly men do perish and decay, And faith and truth from mortal men is banished quite away.
Helpe Lord for good and godly men doe perish and decay, And faith and truth from mortall men is banisht quite away.
Had we not need then with this holy Prophet to hate all vain inventions, but to pray most earnestly with him to the Lord, that he will take from us this lying way, and to teach us that good and old way, in which if we walk all the days of our life, we shall in the end find rest to our souls? when as they that trust in lying vanities, do forsake their own mercy, Jonah: 2. 10.
Had we not neede then with this holy Prophet to hate al vaine inuentions, but to pray most earnestly with him to the Lord, that he will take from vs this lying way, and to teach vs that good and olde way, in which if we walke all the dayes of our life, we shall in the end finde rest to our soules? when as they that trust in lying vanities, doe forsake their owne mercie, Ionah: 2. 10.
And grant me graciously thy word.) He boasteth not on his own merits, but desireth all for Gods goodness: and till it please God to make us rest in his word, and in that alone, we shall be carried about with every blast of new doctrine, run a whoring after our own inventions, and never be guided in any good way.
And graunt me graciously thy word.) He boasteth not on his owne merits, but desireth all for Gods goodnes: and till it please God to make vs rest in his word, and in that alone, we shall be carried about with euery blast of new doctrine, runne a whoring after our own inuentions, and neuer be guided in any good way.
¶ Vers. 30. I have chosen the way of truth: and thy judgements have I laid before me.
¶ Vers. 30. I haue chosen the way of truth: and thy iudgements haue I layde before mee.
Though the Prophet prayed in the former verse against the way of falsehood and lying, yet it seemeth that by the spirit of God he had made choice of a good way, for here he protesteth that for his part he had chosen the way of trueth, and laid before himself the way of Gods judgements. God laid before him two ways, the one strait, the other wide: the one of life, the other of death: the one of lying, the other of truth: which doth he choose? the way of trueth: that is that path which leadeth to trueth and well-doing, and in one word to him, who is the way, the truth, and the life. But how comes it that he makes this choice? is it in the power of his free-will? nothing less, no man can come unless he be drawn: walk, unless he be directed: run, unless he be enlarged, or choose this way, unless he be guided by the work of Gods spirit, without which we can do nothing.
THough the Prophet prayed in the former verse against the way of falshood and lying, yet it seemeth that by the spirit of God hee had made choyce of a good way, for here hee protesteth that for his part hee had chosen the way of trueth, and laide before himselfe the waye of Gods iudgements. God layde before him two wayes, the one straite, the other wide: the one of life, the other of death: the one of lying, the other of truth: which doth hee choose? the waye of trueth: that is that path which leadeth to trueth and wel-doing, and in one word to him, who is the way, the truth, and the life. But how comes it that hee makes this choyce? is it in the power of his free-will? nothing lesse, no man can come vnlesse he be drawn: walke, vnlesse he be directed: runne, vnlesse he bee enlarged, or choose this waye, vnlesse hee bee guided by the worke of Gods spirit, without which we can doe nothing.
I have chosen:) why then should not we choose it? surely he maketh this confession, both to stir up others by his example, and to testify his resolution, that though he were in danger for this choice, and had few companions, yet he for his part would never seek out any other way: as Jos. 24. 15. Joh. 6. 67. 68. 69.
I haue chosen:) why then should not wee chuse it? surely hee maketh this confession, both to stirre vp others by his example, and to testifie his resolution, that though hee were in danger for this choyce, and had fewe companions, yet hee for his part would neuer seeke out any other way: as Ios. 24. 15. Ioh. 6. 67. 68. 69.
The way of truth:) thus he st•leth the word of God, which alone shows man the way by which he may walk safely, and uprightly. But before a man can be set in this way, he hath many seducements offered unto him, to draw him into by▪ paths. It seemeth that David overcame them all, & made Gods word that Ari•dnes thread, by which he passed through all sorts of Labyrinths. If we intend to make choice of any other way, doubt not but we shall have counsellors enough; but this is the way, choose it.
The way of truth:) thus he st•leth the word of God, which alone shewes man the waye by which hee may walke safely, and vprightlie. But before a man can bee set in this way, hee hath many seducements offered vnto him, to drawe him into by▪ paths. It seemeth that Dauid ouercame them all, & made Gods word that Ari•dnes threed, by which he passed through all sorts of Labyrinths. If wee intend to make choyce of any other waye, doubt not but we shall haue counsellors enough; but this is the waye, chuse it.
And thy judgements have I laid before me.) 1. Thy word according to which thou wilt pronounce sentence, that have I said before me, it is ever in my sight, it is my counsellor, my comforter, my guide and governor. O happy David if thou hadst ever done so, then hadst thou not fallen either by pride of heart in numbering the people, or uncleanness of life with the spouse of Uriah. Hence springs all impiety that we lay not GODS judgements before us.
And thy iudgements haue I laide before me.) 1. Thy word according to which thou wilt pronounce sentence, that haue I saide before mee, it is euer in my sight, it is my counsellor, my comforter, my guide and gouernour. O happie Dauid if thou hadst euer done so, then hadst thou not fallen either by pride of heart in numbring the people, or vncleanesse of life with the spouse of Vriah. Hence springs all impietie that we laye not GODS iudgements before vs.
¶ Vers. 31. I have cleaved to thy testimonies, O Lord confound me no•
¶ Vers. 31. I haue cleaued to thy testimonies, O Lord confound me no•
IF ever good man had occasion by crosses to forsake his profession, and hold of piety, David had: never was man more beloved of God, yet never was man so molested by men, remember his troubles and his truth will appear. Did he now forsake his standing: abandon his general: or start aside like a broken bow? no he did not. In the Lord was his delight, in Gods word was his comfort. He did cleave so fast unto the word of God, in which his will is testified to man, that no trouble could make him to forgo his hold. Me thinks I may bring in here Paul speaking as David doth. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or naked ••sse, or peril, or sword? As it is written, for thy sake are we killed all the day long: we are counted as sheep for the slaughter. Nevertheless in all these things we are more then conquerors through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other creature shall b•e able to separate us from the love of GOD which is in CHRIST JESUS our LORD. Rom. 8. 35. &c.
IF euer good man had occasion by crosses to forsake his profession, and hold of pietie, Dauid had: neuer was man more beloued of God, yet neuer was man so molested by men, remember his troubles and his truth will appeare. Did hee now forsake his standing: abandon his generall: or start aside like a broken bowe? no he did not. In the Lord was his delight, in Gods word was his comfort. He did cleaue so fast vnto the word of God, in which his will is testified to man, that no trouble could make him to forgoe his hold. Mee thinkes I may bring in heere Paul speaking as Dauid doth. Who shall seperate vs from the loue of Christ? shall tribulation, or anguish, or persecution, or famine, or naked ••sse, or perill, or sworde? As it is written, for thy sake are we killed all the day long: wee are counted as sheepe for the slaughter. Neuerthelesse in all these things we are more then conquerers through him th•t loued vs. For I am perswaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come: Nor height, nor depth, nor any other creature shall b•e able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE. Rom. 8. 35. &c.
Confound me not.) If I cleave not to thy testimonies, thou wilt confound me, as all they are who start aside from thee: if I cleave unto thy testimonies, men will confound me, O LORD suffer me not to be confounded by them, or ⟨p. 413⟩to do that whereby I may be ashamed, either before thee or before any man. Thus David fearing that by daily accidents, his faith and profession might be shaken, and he should in the end become a scorn to his enemies (as who more scorned then the most godly) desireth that he might have, as he had trusted▪ such good success, that upon none occasion, that hold which he had laid upon Gods word, might be taken from him. Where we see it is the custom of the wicked to put most shame upon them, who desire to stick most fast unto God, and to serve him with greatest sincerity: this is the great grief of Gods Saints, that they are thus confounded for well doing; let them go on, as David did, let them pray as David here doth, in the end they shall either see the confusion of their enemies, or else rejoice in consolation of a good conscience, that they are hated without a cause.
Confounde mee not.) If I cleaue not to thy testimonies, thou wilt confounde mee, as all they are who start aside from thee: if I cleaue vnto thy testimonies, men will confounde mee, O LORDE suffer mee not to bee confounded by them, or ⟨p. 413⟩to doe that whereby I may be ashamed, either before thee or before any man. Thus Dauid fearing that by daily accidents, his faith and profession might be shaken, and he should in the ende become a scorne to his enemies (as who more scorned then the most godly) desireth that he might haue, as he had trusted▪ such good successe, that vpon none occasion, that hold which he had laide vpon Gods word, might be taken from him. Where we see it is the custome of the wicked to put most shame vpon them, who desire to sticke most fast vnto God, and to serue him with greatest sinceritie: this is the great griefe of Gods Saints, that they are thus confounded for well doing; let them goe on, as Dauid did, let them pray as Dauid here doth, in the ende they shall either see the confusion of their enemies, or else reioyce in consolation of a good conscience, that they are hated without a cause.
¶ Verse. 32. I will run the ways of thy commandments, when thou shalt enlarge mine heart.
¶ Verse. 32. I will runne the waies of thy commaundements, when thou shalt enlarge mine heart.
This last verse is a golden verse, in which he showeth principally with what speed and cheerfulness he will serve God. But because this race celestial cannot be undertaken unless we know Christ, and in him the remission of sins, which alone knowledge doth enlarge the heart, drawing it out of the dolours▪ of death, and perfuming it with a new joy, by which it resteth quieted in the Lord, therefore, as before he desired to be quickened and cheered according to Gods word, so here he promiseth, that he will most cheerfully go on in the ways of Gods statutes, where it shall please the Lord to set his heart at liberty by taking away from him the fear of his displeasure purchased by sin, and the fury of his enemies of whom he was in danger.
THis last verse is a golden verse, in which he sheweth principally with what speede and cheerfulnesse he will serue God. But because this race celestiall cannot be vndertaken vnlesse we know Christ, and in him the remission of sinnes, which alone knowledge doth enlarge the heart, drawing it out of the dolors▪ of death, and perfuming it with a new ioy, by which it resteth quieted in the Lord, therefore, as before he desired to be quickened and cheerēd according to Gods word, so heere he promiseth, that he will most cheerfully goe on in the waies of Gods statutes, where it shall please the Lord to set his heart at libertie by taking away from him the feare of his displeasure purchased by sinne, and the furie of his enemies of whom he was in danger.
I will run &c.) it is a metaphor borrowed from runners in a race, who questionless do run with speed. Such an one was Ahimaaz 2. Sam. 18. who outran Chushi to bring David tidings of Absaloms death: And John, who did overrun Peter to the sepulchre. John. 20. 4. David will imitate these runners, he will make hast, and delay no time to keep Gods righteous judgements. So would Paul himself Philip. 3. 13. I forget that which is behind, and I endeavour myself to that which is before: And follow hard towards the mark, for the price of the high calling of God in Christ Jesus. And to this race he exhorteth the Corinthians. 1. Epistle. 9. Chapter. Verse. 2. So run that ye may obtain. Now in this race, some creep on, as inceptors in Christianity; others walk on as proficients in Christianity; a few run on as absolute christians in the race. First, Every christian is the runner, Secondly they begin to run after justification by faith in Christ, & Regeneration. Before which the shackles of sin hinder their running. Thirdly, the end of this race is the end of their life. Fourthly the race it self is the way of Gods statutes. Fifthly the place for these runners is this present world: for in the world to come we need not to run, we shall then receive the end of our faith, which is the salvation of our souls. Sixthly the mark at which they aim is Jesus Christ, that they may perfectly know, love, and possess him: and therefore this race is nothing else but a continual and most ardent desire, study, and endeavour to profit in the knowledge, faith, love, incorporation, and possession of Christ. Seventhly. The price appointed for such as run well, is eternal life with Christ in heaven. Eighthly this race hath in it these degrees, maturè, properè, rectè, constanter. First, maturè, begin betime: Secondly properé make hast: Thirdly recté, keep on right. Fourthly constanter, continue to the end. All which that we may perform, we must resolve: First, that we have never run far enough: for this were to dream of an Anabaptisticall perfection. Secondly we must ever aim at our mark which is Christ Jesus. Thirdly, we must forget our ground behind us, and all those steps we have trodden in it. Fourthly, we must ever endeavour to that which is before us. Fifthly we must cast off all impediments in this race.
I will runne &c.) it is a metaphor borrowed from runners in a race, who questionles doe runne with speede. Such an one was Ahimaaz 2. Sam. 18. who out•an Chushi to bring Dauid tydings of Absolons death: And Iohn, who did ouerrunne Peter to the sepulcher. Iohn. 20. 4. Dauid will imitate these runners, he will make hast, and delay no time to keepe Gods righteous iudgements. So would Paul himselfe Philip. 3. 13. I forget that which is behinde, and I endeuor myselfe to that which is before: And followe hard towards the marke, for the price of the high calling of God in Christ Iesus. And to this race he exhorteth the Corinthians. 1. Epistle. 9. Chapter. Verse. 2. So runne that ye may obtaine. Now in this race, some creepe on, as inceptors in Christianitie; others walke on as proficients in Christianitie; a fewe runne on as absolute christians in the race. First, Euery christian is the runner, Secondly they begin to runne after iustificatiō by faith in Christ, & Regeneration. Before which the shackles of sin hinder their running. Thirdly, the ende of this race is the ende of their life. Fourthly the race it selfe is the way of Gods statutes. Fiftly the place for these runners is this present world: for in the world to come we neede not to runne, we shall then receiue the ende of our faith, which is the saluation of our soules. Sixtly the marke at which they ayme is Iesus Christ, that they may perfectly knowe, loue, and possesse him: and therefore this race is nothing else but a continuall and most ardent desire, studie, and endeuour to profit in the knowledge, faith, loue, incorporation, and possession of Christ. Seuenthly. The price appointed for such as runne well, is eternall life with Christ in heauen. Eightly this race hath in it these degrees, maturè, properè, rectè, constanter. First, maturè, begin betime: Secondly properé make hast: Thirdly recté, keepe on right. Fourthly constanter, continue to the ende. All which that we may performe, we must resolue: First, that we haue neuer runne farre enough: for this were to dreame of an Anabaptisticall perfection. Secōdly we must euer ayme at our marke which is Christ Iesus. Thirdly, we must forget our ground behinde vs, and all those steps we haue troden in it. Fourthly, we must euer endeuour to that which is before vs. Fiftly we must cast off all impediments in this race.
Sixthly and lastly let us consider that when we have run here as fast as we can, yet is our reward and crown in heaven; and this will make us to run on still.
Sixtly and lastly let vs consider that when we haue runne heere as fast as we can, yet is our reward and crowne in heauen; and this will make vs to runne on still.
When thou shalt enlarge mine heart) Some think that the Prophet straitened because of his enemies, meaneth that if God should grant him victory over them, then his feet should be as hinds feet, to run on in the above named way: But it is probable he speaketh of that grief he had, at the consideration of Gods wrath for sin: and indeed such sorrows do so draw together the heart, that they make a man not only slow to do good, but that he cannot move a foot in this way: but if God remove them, and quiet the conscience: Rom. 5▪ 1. we are so ready and fit to every good work, that we will not only walk in these paths, but with great alacrity run on in the same. Nothing can stay us, when that sorrow is taken from us, no, not contempt, imprisonment, or loss of life.
When thou shalt enlarge mine heart) Some thinke that the Prophet straitned because of his enemies, meaneth that if God should graunt him victorie ouer them, then his feete should be as hindes feete, to runne on in the aboue named way: But it is probable he speaketh of that griefe he had, at the consideration of Gods wrath for sinne: and indeed such sorrowes doe so drawe together the heart, that they make a man not onely slowe to doe good, but that he cannot moue a foote in this way: but if God remoue them, and quiet the conscience: Rom. 5▪ 1. we are so readie and fit to euery good worke, that we will not onely walke in these paths, but with great alacritie runne on in the same. Nothing can stay vs, when that sorrowe is taken from vs, no, not contempt, imprisonment, or losse of life.