A brief commentary upon the CIII Psalme with the severall axiomes or doctrines therein conteined [sic], and uses thereupon inferred.

Vers. 5. Who satisfyeth thy mouth with good: so that thy youth is renewed as the eagles.

• This verse (con∣taining a speciall be∣nefit) may be consi∣dered
  • in it self, wherein the
    • benefit.
    • effect of it.
  • as it affords an argu∣ment for gratitude.

1 Doctrine. The LORD satisfyed Davids mouth with good.

These words contain the Benefit, viz. an abundant supply of all things necessary for this life.

That God did so supply David see Psalm 23.5.* 1.1

For 1 God had much work for David to doe,* 1.2 in fighting his bettells against so ma∣ny bitter enemies, in administring justice and judgement to so great a people &c.

2 Though the soule or spirit be willing and ready to performe these actions, yet (they being to be done by the ministery of the body) it can not, unlesse the body be vi∣gorous and able.

3 God knew, that as all men have need

of these things, Mat. 6.32. so a King much more, and in greater abundance.

Uses.

For our instruction.* 1.3 1 In the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 good) we see what David looked at in the things of this life, viz. the goodnesse of them. Some men so little practise self-denyall even in the smallest things, that they let loose the raines to their appetite, and deny it not any thing, though it be such a thing which reason and common experience tells them is hurt∣full to the body. Others out of curiosity &c. seek after those things, which for the no∣velty, rarity, or dearnesse, may serve for pompe, or to please dainty palates, rather then to minister true and solid good to the body. Not so David, who in these things looked at the goodnesse, that is, the fitnesse to nourish the body and give it health, strength &c. as in the latter part of the verse.

2 In the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 satisfying) we see 1 That David was not a man of an unsatiable appetite (as they Isa. 56.11.) but rested not onely contented, but amply filled and sati∣ated with the portion that God had given him. 2 That he did not sordidly hoard up his riches, but used them to those ends for which God had given them: which also is the gift of God (and indeed the greater gift

of the two) Eccles. 5.18, 19, 20. as the contrary is a vanity and an evill disease, in the words immediately following, chap. 6.1, 2.3 David ascribes this benefit (viz. the giving of these things for the quality good, for the quantity satisfying) to God.

This reproves 1 Such as hinder God from bestowing this benefit upon them:* 1.4 as idle persons, or niggardly towards themselves &c.

2 Such as are unlike to God, not onely not satisfying the empty soules, not filling the hungry soules with good, but by injuri∣ous meanes taking away from them that which God hath given to satisfie them. See Job 24.2, 3, 4, 9, 10.

It exhorts us 1 To seek this benefit of God,* 1.5 Mat. 6.11.

Motiv. 1 It is necessary for the sustentati∣on of life, good, and satisfying, that we may cheerfully perform the duties of our calling. 2 We need it daily, seeing it perisheth with the using. 3 God can abundantly give it.

Meanes. 1 Seek first the kingdome of God and His righteousnesse, Mat. 6.33. Prov. 13.25. 2 Be diligent in thy parti∣cular calling Prov. 13.4.

2 To imitate our heavenly Father in satis∣fying the mouthes of our needy brethren with good things.

2 Doctrine. Hereby Davids youth was renewed as the eagles.

* 1.6 The Hebrew here (for the grammaticall construction) is subject to divers interpre∣tations. Most render it as it is in our Trans∣lation [thy youth is renewed like the eagles.] Others think this incongruous, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agree neither in gender nor number (though such Enallages are not altogether unusuall in the Hebrew tongue) Junius therefore renders it [servas te recen∣tem, tanquam aquila, tanquam pueritiâ tuâ] Others otherwise. Perhaps it might be more simply and more to the letter transla∣ted thus [thou shalt renew thy self, thy youth shall be as an eagle] For the pause Rebhiah at 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemes to be against the ordina∣ry interpretation. But whatsoever the syntax be, the meaning of the whole clause is plaine enough, viz. David here illustrates Gods be∣nefit of satisfying his mouth with good by this effect of it, that thereby his youthfull strength and vigour was still repaired, and so continued beyond the ordinary time: which is further argued à simili, [like an eagle.] Concerning the eagle Aristotle and Pliny (who were diligent observers of natu∣rall things) tell us; the former, that she is

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 long-lived; the other, that she dies at last not through age or any inward sicknesse or decay of nature, but by mere hunger, her upper beak being so overgrown, that the crookednesse thereof hinders her from taking her meat. Others say, that in her old age she casts or breaks off that croo∣kednesse, and so renewes her strength and youth. But we need not goe so farre, the Scripture it self having many passages con∣cerning the vigour of the eagle. Strong and swift men are compared to eagles 2 Sam. 1.23. Hos. 8.1. Yea God himself is likened to an eagle Exod. 19.4. Deut. 32.11, 12. This similitude therefore serves most fitly to expresse Davids great vigour, the effect of Gods satisfying his mouth with good, as was said before. And so it is used, Isa. 40.31.

That such was Davids vigour even in his latter daies see Psal. 18.32, 33, 34.* 1.7 For that that Psalm was composed by him to∣wards the end of his life after the subduing of all his enemies, appeares by the Title of it; as also by the order of the story in the 2 book of Samuel. For his last enemy that rose a∣gainst him was Sheba; and he was slaine in the 20^th chapter, and this Psalme is recorded chap. 22.

The Reasons are the same here,* 1.8 as in the for∣mer Doctrine. For as 1 God had much work for David to do, for the performance where∣of 2 he had not been able, unlesse his body had been lusty & vigorous, nor 3 could it so have been, had not God satisfyed his mouth with good; so neither 4 had that been sufficient with∣out Gods speciall blessing thereupon. That therefore Davids body might be lively & fit for the businesses imposed upon him, God as He plentifully supplyed him with good things in the former part of this verse, so here He blesseth the use of them with this effect of re∣newing or continuing his youthfull strength and vigour like the eagles.

Uses.

The instructions which hence arise,* 1.9 are 1 From the thing it self, the continuance or renewing of Davids strength or vigour. Where we see what is the end or use of those good things, wherewith God satisfies us, and particularly of meat and drink. Feasts are not simply unlawfull; but, so they be used moderately and seasonably, the Scripture al∣lowes them: 1 For mirth or cheerfulnesse Eccles. 10.19. (of which sort are marriage-feasts, at one whereof our Saviour was pre∣sent with his disciples Joh. 2. and when they wanted wine, supplyed it by a miracle; to

which also is likened the preaching of the gospell Mat. 22.1. and the participation of eternall glory Mat. 25.1. &c.) 2 to pre∣serve mutuall love Job 1.4. (which Job, though a most carefull father, did not dislike, as appeares by the context) 3 for a thankfull commemoration of Gods benefits Gen. 21.8. Nehem. 8.10, 12. Est. 9.19, 22. Luke 5.29. But the ordinary use and end of those things is for the strengthening of the body Eccles. 10.17. that so men performing the duties of their generall and speciall callings may be saved, and God glorifyed thereby.

2 From the expression of strength and vi∣gour by youth. Where we see to what age these ordinarily belong. Every one must not look to have his strength renewed or conti∣nued to old age, to be so lusty and vigorous when yeares come on, as David here was. Many yeares commonly bring many infirmi∣ties with them. Therefore we must not spend our youth idly, but in this spring or summer of our age, whilest time and strength per∣mit, gather something (with the ant) where∣by the winter time of our life may be sustai∣ned and passed with more comfort. But especially hearken to Solomon, Eccles. 12.1. Remember now thy Creatour in the daies of thy youth, &c.

3 From the similitude, whereby this is illu∣strated, viz. [as the eagle.] Whence we may gather that the prorogation of youthfull strength and vigour, though an excellent be∣nefit, yet is not of the best kind of all. For those God hath prepared peculiarly for his children: but this he bestowes not onely upon wicked men Job 21.23, 24. Psalm. 73.4. but also upon eagles and other unrea∣sonable creatures. Therefore let no man from these things make an argument to him∣self either of the favour of God because he hath them, or of His displeasure because he hath them not. Eccles. 9.1. Neither let any man by using unlawfull meanes for the con∣tinuance or recovery of his bodily health or strength hazard the eternall health of his soul.

But how opposite to Gods intentions and their own good are gluttons,* 1.10 drunkards &c. who when God hath supplyed them with plenty of good things, and given them a rule, according to which if they would walk in the use of them, their bodies might by his ordinary blessing be kept in health and strength, contrarywise abuse these good things to the impairing and dishonouring their bodies: and so through their own fault that curse of the Psalmist Psal. 69.22. falls upon them. By immoderate eating and

drinking they overcharge their hearts, op∣presse their strength, cast themselves headlong into many infirmities and diseases, and con∣sequently into untimely death. And if at any time they pray to God for better health, yet themselves still hinder Him from granting their desire: according to that of the Poet,

Poscis opem nervis, corpús{que} fidele senecta. Esto, age: sed grandes patinae, tucetá{que} crassa Annuere his superos vetuere, Jovem{que} mo∣rantur. Pers. satyr. 2.

These men (to say nothing of their soules, their credit, their estates) in stead of renew∣ing or continuing their youth to their old age, precipitate their old age upon their youth; and are so farre from attaining to the eagles vigour or swiftnesse, that some∣times their feet are not able to doe their ordi∣nary office, so that they are fit for nothing but to stretch themselves upon their couches with those gluttons Amos 6.4. or to ly along and wallow in their vomit with the drunkard Ier. 48.26. their braine besotted, their bodies & faces bloted, their bellies of the barrell fa∣shion, their liver enflamed, their lungs corru∣pted, from the sole of their foot to the crown of their head scarce any sound part.

But let us,* 1.11 when God hath done His part

in satisfying our mouth with good things, and that to this end, that thereby we might renew our youth as the eagle, not be wan∣ting to our selves, but by a right use of Gods blessings improve them to the end for which He hath appointed them.

Motive. Long life is indeed desirable (vers. 4. Doctr. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but with this condition, among other, that we may enjoy tolerable health and strength to promote Gods glory, our own salvation and the good of others. For otherwise, although we must patiently beare whatsoever it shall please God to send, there is small comfort in living long and groning under almost continuall pain & sick∣nesse, being unable to help our selves, and a daily trouble and burden to others.

Meanes. Let us 1 implore Gods blessing by prayer. 2 That our prayer may prevail, 1 use these outward things moderately. 2 imploy the strength we have or shall have by them to the diligent and faithfull performance of our duty in our generall & speciall callings, to the glory of God.

3 Doctrine.

David mentions this as an argument of blessing God.

And to the same end he mentions it Psal. 23.5.* 1.12 * 1.13

For (as we have noted upon the former

benefits) 1 He knew 1 That this was just matter of gratitude. 1 Because to be satisfy∣ed with good, and with such an effect, was a great benefit, no lesse then prolonging of life and supplying of strength to glorify God in the diligent performance of his duty. 2 It was a benefit necessary for David, as without which he had not been able rightly to have undergone so great burdens and of such great necessity. 3 God bestowed this benefit upon him out of His love and goodnesse for ends most profitable to David. 4. Of His free grace without any precedent merit of David, or hope of subsequent reward. 2 That grati∣tude was enjoined of God, and necessary for divers most excellent ends.

2 What he thus knew to be just and neces∣sary to be done, he being a pious man, and according to Gods own heart, would in like manner performe.

Uses.

Here then we see 1 That even Kings them∣selves,* 1.14 much more they who are farre inferi∣our and subject to them, are but tenants or almesmen to Almighty God, not lords or owners of the things they possesse, and there∣fore are bound to render thanks to God for them, of Whose onely gift, and that most free gift, they have received them.

2 If David gave thanks to God for meat and drink and such like corporall things which perish (Joh. 6.27.) and that with the using (Colos. 2.22.) much more ought we to give thanks for the meat which endures to eternall life, that is, for Christ offered to us in the Word and Sacraments, Who is the bread that came down from heaven, Whose flesh is meat indeed &c.

Hence are reproved divers sorts of men un∣thankfull to God even for this particular be∣nefit of meat and drink,* 1.15 wherewith, accor∣ding to the letter, their mouthes are satis∣fyed.

1 Such as goe to and from their repast like brute beasts, without ever blessing God at all either before or after; as if their mouthes were made to be filled onely with His good things, but never with His praises (Psalm. 71.8.) to be open when they should receive his benefits but shut when they should re∣turne Him thanks for them. What though they have gotten the things they live upon, by their labour and industry? yet that these things are to be gotten at all, that they are able to take paines for them, that their la∣bours have any successe, that these things have power to doe them good &c. is all the mere gift of God.

2 Such as give thanks indeed, but onely for fashions sake; with the lipps, not with the heart: as appears 1 In that they never ei∣ther in their closets privately by themselves, or in their houses with their families pray or give thanks to God for any thing els (For how can it be that they should seriously give thanks for corporall things, when they never doe it for spirituall, which are of farre more worth?) 2 In that, even whilest they are filling their mouthes with Gods good crea∣tures, they are murmuring and finding fault with them, either that they are not good e∣nough in their kind, or that, there is no more variety, or that they are not daintily enough cooked and seasoned for their palate &c. though perhaps being but slaves and varlets in comparison of king David, scarce worth so many pence as he talents, their fare be in every respect better then his was many times. Which we may the rather think, considering the Scripture so often speaks of butter, ho∣ney, and oile as pretious food in Canaan. When Abraham entertained 3 Angels, whom he took for men of more then ordinary rank (though he was a mighty prince Gen. 23.6.) his cheere was but milk, and butter, and veale, and cakes baked upon the hearth Gen. 18.6, 8. So when Jael would make shew of

kind entertainment to Sisera the chief captain of King Jabins host Jud. 5.25. So 2 Sam. 17.27. three of Davids potent friends are mentioned, who brought him relief. And what was it? See vers. 28, 29.

3 Such as out of the same mouth, where∣with they seem to give thanks, belch out hor∣rid oathes, and filthy communication, where∣with they dishonour God. What is such thanksgiving worth? Doth a fountaine send out at the same place sweet water and bitter? By art it may; as men may make a conduit runne with wine at some solemn time, which ordinarily sends forth water: So these in a formality, and as an usuall table complement, can give thanks, whose mouthes ordinarily abound with words of a farre other straine.

4 Such as live of ill gotten goods, who eat the bread of wickednesse, and drink the wine of violence. These men receive not their meat as from God; and therefore either they doe not give Him thanks, or els they mock Him in so doing.

5 Such as do not use the strength received by their nourishment to Gods glory: much more they, who many waies abuse it to His dishonour.

But let us be exhorted to imitate David.* 1.16

Motives. See the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beside, 1 See the example of Saint Paul even among Pa∣gans Acts 27.35. Yea he takes this for granted in every true Christian Rom. 14.6. 1 Cor. 10.30. See also the example of Christ Himself, Who being Heire and Lord of all, and thinking it no robbery to be equall with God, yet in the daies of His flesh, be∣ing made under the law, hath gone before us in the practise of this duty Mat. 14.19. & 15.36. & 26.27. Joh. 6.23. Luk. 24.30. (from which place compared with verse 35. some gather that Christ used ordinarily the same forme.) And if we must do thus for our meat and drink, much more for all our substance that God hath given us. Gen. 32.10. 1 Chron. 29.10 &c. 2 By thanksgi∣ving the creatures are sanctified, which with∣out it are polluted and unclean to us, 1 Tim. 4.3, 4, 5.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Instr.
• * 1.4

  Repr.
• * 1.5

  Exhort.
• * 1.6

  Explic.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Instr.
• * 1.10

  Repr.
• * 1.11

  Exhort.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  Instr.
• * 1.15

  Repr.
• * 1.16

  Exhort.