of the lawe and having recived that forgiuenes we are counted just in that righteousnes satisfaction of Christ apprehended by faith Of these three sorts of justification The difference of these maner◠the two former differ from this third that seeing in the two former the cause of the sentēce of justification is in him that is justified in this third sorte the cause of the sentēce of justifying is without him that is justified to make it clearer in that first maner of justificatiō the cause of justifying is in the works of the man justified So ADAM had bin justifyed if he had stoode in the obedience of God so Christ was justified for our cause by his own righteous works by the perfite loue vpon all sides of GOD and of his Neighbour In the seconde sorte of justification which is by punishment the payne it selfe which is suffered by the justified man is the subject and the cause why he is justified of GOD. So Christ alone is justifyed for our cause and hee is made for vs the curse of the law also he hes fully satisfied the law by his death Laste in the thirde manner of justification the cause is that selfe same satisfaction which is in Christe him selfe with-out vs as in ane subject but after some sorte made aires to wit by faith So then by this third manner al the faithful are justified by the cause of justificatiō that is Christs satisfactiō which is with out vs. DAVID therfore that we may returne to him again speaketh not of the first justification nor of the second but of the third he attributeth the justificatiō blessednes of man not to the works of man himself nor to the punishmēt taken according to the threatning of the law vpon man himselfe but only to the free remission of sins Which sorte of justification is accomplished after this order First the sinfull man being called of God beleeveth in Iesus Christ to whose sacrifice the wrath of God pursuing him hee is compelled after some sort one or vther to flie as vnto a certaine Girth Then taking holde vppon that sacrifice the wrath of God is now pacified The wrath being asswaged there is place for grace and mercy and therefore of grace he forgiveth him his sinne and therewith imputeth to the sinner that righteousnesse and satisfaction of Christ which by faith before he had apprehended And so in these two things is situat that sentence of justificatiō the cause wherof wee see to be Christs satisfaction with-out man himself except in this respect you say it to be in man in so far as it is apprehended by faith And this fashion of justification is no lesse effectual yea it is much more forcible and full then if God had justified vs for any cause which can be in vs. For the peace and quietnes of conscience is no lesse neither yet is that rejoycing which is through justification by faith in Christ by his satisfaction any whitles then if we ourselues were by our workes justifyed Being iustified sayeth the Apostle through faith Rom. ◠◠wee haue peace towards God Then a little thereafter We glory sayeth he vnder hope The Apostle also himselfe Rom. ◠◠in this justification of God by faith gloryeth securely against that man whosoever he bee that would lay a crime to his charge a ye experiēce it self hath ever teached since the beginning that this way of justification is more sure then that which is by workes and by a cause inherent in vs. For seeing that inherent righteousnesse both of Angels and also of men is lost this righteousnes of Christ apprehended by true faith shal never be lost In which alone surely to the end we may mak one conclusiō of this discourse who soever hee be that quieteth not himselfe there shall no part be left him in that blessednesse which DAVID sayeth is placed in the forgiuenesse of sinnes In whose Spirit there is no guyle Hitherto hath DAVID published man to be blessed through the forgiuenesse of sinnes now he sheweth him to be blessed through sanctification also especially for simplicitie and sincerity of the hart which is the effect of the remission of sins AS if he shuld say I publish him to be blessed to whom sins ar forgivē yet not with standing so that I separat not sanctification frō the forgiuenes of sins justification So Paul after he had shewed Rom. ◠◠that there is no condemnation for him that is in Christ Iesus presently he subjoyneth who walketh not after the flesh but after the Spirit DAVID therefore conjoyneth with the remissiō of sins sanctification for the blessednes or happinesse of man is no other thing then his blessed estate in Christ Iesus and it is the effect of all the spirituall blessings in Christ Iesus of those to wit which ar reckoned out * Rom. ◠29. there after and ar brought in * Eph. 1. ◠therafter Moreover they are the fore knowledge of Gods Predestination vnto life calling iustifying gloryfiing Then there is no cause why any should gather out of this place that a man is also justified through holinesse of life and good works because the prophet saith blessed is he in whose hart ther is no guyle seing that by the word of blessednes is meant justification but the common effect of all the reste of the blessings of which hesbene even now spoken and among the which sanctification is reckoned out as one Then we may define the blessed man from his owne causes going before that it is he who is called justified and glorified of the fore-knowledge and Predestination of GOD. Out of those thinges you perceiue that sanctification synceritie and cleanesse of the heart are required to blessednesse which in this life is no other thing but a begunne glorifying and that blessednesse is the common effect of all Neither yet also shall it appeare if the sentence of the Apostle be taken good head to in that place and if his words be considdered that the blessed the just man or justified man as they thinke commonly is taken for one thing For blessed also with the Apostle is none other thing then the blessed estate of the justified mā and the effect of justification or of imputed righteousnesse with-out workes From whence also it is that our Prophete in an other place in plaine words publisheth a man to be blessed through the works of sanctification For I would not expound the worde blessed in that place Psalme ◠◠justified as if the Prophete of the consequent effectes described the justified man But I would vnderstand by the name of blessed a man constitute in that estate of life which is the estect of justification sanctification and finally of all spirituall blessings in Christ See those things which we haue observed vppon that place concerning blessednes When I held my peace Hitherto was set down the proposition of the blessednesse of man Here
by a comparison of this present faith The meaning is when I partly thus gloryed in my owne soule partly before GOD faith triumphed in my soule Paule applyed to himselfe these words of the Prophet and after this manner he recited them I beleeued sayeth hee for that cause I speak vnto you O Corinthians 1. Cor. â— 1â— of that spiritual and eternal life leaning to this faith or confidence that I myselfe at sometime hereafter should aryse from death For the things which anie man speaketh vnto others of God of Christ of his benefites first of all they must be beleeved of him that is they are to be applyed to the soule of the speaker For so it shall come to passe that as the Apostle speaketh we shal 〈◊〉 a greater libertie and evidence in speaking When he said in that place let vs haue such an hope that is confidence of so glorious a ministery we vse great freedome in speaking I had spoken This much concerning his faith for the present here followeth the infidelitie and weaknes which was sometime in him and which hee illustrateth by his present faith First in these words is conteined a proposition of thâ—se speeches which proceeded from infirmity they went beyond measure I had said The exposition of the proposition As if he should say being rent away through a suddaine perturbation of the flesh I had said So he spak Psal 31. I had saide in my hast every man These are the words which proceeded from a troubled mind As if he should say Now I see that no faith is to bee given vnto men no not to very Prophets indeed For Samuel sheweth vnto mee that I should come vnto the Kingdome of Israel But nowe in very deede I finde in experience that hee spake not prophetically by the Spirite of God but that he hath spoken of his owne fleshly mind lyinglie so David through infirmitie accused not GOD openly but Samuel of a lie as if he had not sufficiently tryed out the will of GOD but had transgressed the bounds of his calling So Psal 31. 23. through a troubled minde hee buâ—sted foorth into this speech I am cut off frâ—m the sight of thine eies Ye see therefore in what estate the affaires of the faithfull are so long as they liue here Now indeede through weaknesse they are thruste down even to the helles Then again they are lifted vp by faith vnto the heavens but at length the victorie is faiths David after that through weaknes he had almost blasphemed Then next through faith againe hee triumphed It may come to passe indeede that the flesh in the first combat haue the maistery as it were as the Apostle speaketh Rom. 7. The law of the members maketh the man captiue to the law of sin which is in the members Notwithstanding the faithfull perpetually feele this in themselues that the laste victory is of the holy Spirit which surely is an evident that the flesh at length shall be vtterly vanquished that the full and perfite victory shal belong vnto the Spirite This is not in the meane time to be passed by here that David in glorying vttereth a notable confidence to wit because there was before a great weaknesse For in the combat of the flesh and the Spirite the more that any man is cast downe through a feeling of his infirmitie in that respect he is the more lifted vp through faith The greater the sorow be in the wrastling in that respect the joy and gladnes through the holy Spirite is greater after the fight Finally this is to be considdered that he sayth that hastening those thinges which were spoken by him that is he was mooved through a certaine suddaine motion of the flesh Of the which mark the difference betuixt that infidelity into the which the godly at sometime fal the infidelity of the wicked rebellious The godly at sometime distrust through a certain suddain motioÌ„ of the â—lesh weaknes So Peter through infirmitie denied the Lord in the very misbeleefe it self they feele some dolor they distrust not so securly but burst forth sometimes into those speeches O miserable man that I am who shal deliuer me from the body of this death Contrariwise the vngodly they misbeleeue God not of any suddaine motioÌ„ of the flesh but of an obstinate malice as those did who ascribed the works of Christ vnto the divell all Heretickes who after they are convict by the testimonies of the Scripture notwithstanding they maliciouslie resist the trueth And from this it proceedeth that the vngodlie who distrust through malice seldome attayne they to mercy the godly who misbeleeue through the weaknesse of the flesh they repente and finde mercie Heretickes are seldome converted Peter was converted David obteined mercy as in this Psalme and Psal 31. 12 What shal I recompense Iehova with al his benefites overcome me 13 I will giue openly the received cup of all salvation and I will prayse the name of Iehova 14 Rendring my vowes vnto Iehova even now before all his people saying 15 The threatned death is precious in the eies of Iehova to them whom hee himselfe beareth at good will 16 I beseech thee O Iehova seeing I am thy servant let me be thy seruant the sonne of thine hand maid seeing thou hast lowsed my bands let my life be precious 17 I will sacrifice vnto thee the sacrifice of thanksgiving and I will prayse the Name of Iehova 18 I will paye my vowes vnto Iehova presently before his whole people 19 In the courts of Iehova his house in the midst of thee O Ierusalem Halelu Iah WHat shall I The first parte of the Psalme in which hee taketh advise concerning rendring of thankes vnto God In consulting he signifieth and professeth that hee is not able to recompense so many his great and manifold benefites as if he should saye It lyeth not in my power to recompense Iehova his benefites are greater then that they are able to be recompensed by mee Hee proposeth therefore first that hee is not able to recompense Iehova that is to recompense his benefites toward him Then he rendreth a reason from the greatnesse of the benefites of God For the vnequal or surpassing greatnesse of the benefites of God For the vnequall or surpassing greatnesse of the benefites of God being considdered vppon the one parte and his vnhability weaknesse being considered vpon the other part being overcome by the incomparable greatnes of the benefites of God not knowing what to do he asketh and in a maner he cryeth out What shal I recompense Iehova with As if he should say It lyeth not in my power to recompense so many and so greate benefites of God Then the argument is taken not onely from the greatnesse of the benefites of GOD but also from his owne inhabilitie weaknesse and littlenesse to speake so In one worde the mater is thus the reasoÌ„ is from thence that there is no correspondence and proportioÌ„
of all question first a judgement seate set vp as it were in his owne soule and an accusing conscience that his sin was imputed vnto him by God the judge Then this whole judgement being remooved out of his soule by Christ that his sinne was not layde to his charge Of this it commeth to passe that being refreshed he cryed out commendeth him to be greatly blessed to whom God imputeth not sinne But if we after the same maner raysing vp a judgement seate in our hearts would first see feele our conscience accusing vs God sitting in judgement and sin to be laide to our charge by GOD the judge surely wee would call that man blessed with DAVID to whom God imputeth not sin But such is our greate sluggishnesse that albeit we be other wile sinners notwithstanding except it be very hardly ar we touched with any sense of sin yea even then when the wrath of GOD exerciseth vs wee are not drawen on to the acknowledging of our sinne but verie hardly Out of this laste forme of speech whereby DAVID published the forgiuenesse of sinnes we learne also from DAVIDS example himself we learne I say first what is the estate of the soule of a sinner which is touched deepely with a conscience of his owne sinne and thereby is prepared vnto grace He feeleth that there is a judgment seat set vp in his soule and that God himselfe the judge sitteth therein Then the conscience of sinne accuseth and God the judge layeth sinne to the charge and looketh vppon the filthinesse thereof as with a terrible eie From thence followeth a deepe sense of sinne and a burden that is not able to be borne of sinne I say which appeared a little before to be of no weight and moment Of this also aryses horrours terrours of hell which if they continued any longer they would driue a man vnto desperation Wee haue againe also in the example of DAVID the constitution of the soule of the sinner after that sinnes are forgiven Hee feeleth within himselfe that all that judgement ceaseth that his conscience as a witnesse accuseth him no more of sinne and that sin is not layde vnto his charge by God the judge he feeleth also that what-so-ever remanent of sinne is in the corrupte nature that it is whollie covered so with the righteousnesse perfite obedience of Iesus Christ that the angrie face of GOD is no more directed against the same finallie he feeleth now that his sin is not imputed vnto him and so as I said it being covered he feeleth it to bee a burden vnto him no more And in deede when any is disburdened of the burden of sinne sinne appeareth vnto him to bee a light thing not by reason of that fleshlie securitie but for the mercy of God in Christ his sake it is made light of little weight Vppon these follow an inâ—credible peace and quietnesse of conscience which is none other thing then that blessednes which DAVID commendeth For when he had once intirely felt it in his soule he reteineth it not within his owne minde But hee is compelled to common thereof with others that if it be possible other miserable men also such as we are all by nature may be touched with some sense and sweetnesse thereof in some measure that so they may become blessed More-ouer wee haue also to learne out of DAVIDS words that which PAVLE also gathered out of the recommendation of this blessednesse of DAVID Rom. 4. 6. to wit that that man is blessed to whom the Lord imputeth righteousnesse without workes that is that a man is made righteous not by any inherent righteousnesse which proceedeth from his workes but by righteousnes imputed onely For if justification and blessednes be by forgiuenesse of sinnes of necessity it must follow that justification is by righteousnesse not surely inherent but imputed For forgiuenesse is also of sinne inherent Nowe sinne being inherence that righteousnesse is not inhereÌ„t but imputed This necessary consecution of imputed righteousnesse from the forgiuenes of sinnes caused PAVLE to interpret that place that DAVID spak expressely of the remission of sinnes even as if he had spoken of imputed righteousnes But this matter shall become more evident by some example taken from judgement seats and from the common customes among men For the matter is none otherwise to be considered of in this head of justification then if any King of free grace would forgiue the sinne to any guylty man As for example to a man-slayer even now condemned for his sinne Now this man his sinne being forgiven is said to be justified But by what righteousnesse I praye you not by that which is inherent For in him selfe in very deede hee is a man-slayer By what righteousnesse then surely by none other then by that which was freelie imputed by the King to wit by that whereby hee thinketh him righteous who is not righteous in himselfe The same in all respectes is the manner of our justification before the judgement seate of God the judge Wee are not indeede juste through our owne works but vnjust Neither yet doth God pronounce vs to be righteous for our works But the justification of GOD that is the publishing of the just is that wherby he vttereth that man is vnjust to bee just of his only mercy in Christ Now to the end that the whole matter may the more clearely appeare The thrâ—fold maner of iustit fiing wee must know that a man may be saide to be justified before GOD three waies summaâ—lie â— By the worker of the lawe First by the works of the law secondly by the punishment of the law broken Thirdly by remission of sinnes or by not imputing of sinnes for those things ar one Moreover as concerning the first manner of justifying which is by the workes of the Law after the fall of ADAM of vs al in ADAM never was there any yet that was justifyed by the workes of the Law except one man Christ For seeing the lawe requireth two things the one either that we fulfil or that wee die all fulfilling of that which the lawe commandeth is vtterlie lost in ADAM 〈◊〉 By punishmentes for transgression Now as concerning that second maner of justifying Christ is justifyed onely that waye yea and that for our cause for that cure denunced in the law perteined vnto vs we behoved to satisfie the righteousnesse of God by our everlasting death but Christ came as a mid man betuixt through his own and his fathers mercy and transferred our sinne together with the punishment due to our sinne vpon himselfe The third manner of justifying which is by the free remission of sins 〈◊〉 By the remission of 〈◊〉 resteth alone for vs whosoever wee be that will be justified saved before God to wit whereby we freelie receiue remission of all our sins beleeving that Christ hath satisfied the law for vs for our cause hath suffered that curse
had a great respect thereof himselfe For we ought al principally to haue before our eies in our praiers The 〈◊〉 of prayers is the glory of God in Christ the glorie of GOD in Christ And when that which wee haue sought is alreadie gotten we ar bound so to vse that benefite that it may redound to the glorie of GOD that is in vsing thereof wee should continually looke vnto God For otherwaies it cannot be a true feeling and injoying of the benefites received 1. 〈◊〉 10. PAVLE sayeth Rom. 14. â— Whether ye eate whether ye drinke whatsoeuer thing ye do do all to the glorie of God For there is no true injoying no not so much in deed as of the meate that we eate no true pleasure thereof vnlesse we eate vnto the Lord that is vnlesse we eate it to the glorie of God For it may be that we devoure meate which thing sundrie men do with a certain beastlie sense and pleasure but to the end that we may enjoy it with that pleasure and true sweetnesse it cannot be done vnlesse we considder in the vse thereof God and his glory We shal obserue one thing here of this effect of DAVIDS experience 〈…〉 before we proceede to the rest he sayeth indeede that some will follow his example But who even those to wit that like as hee had confessed his sin so shall they confesse their sinne and like as he himself had praied to God so shall they also pray vnto God So PAVLE saith that other men shall follow his example 1. Tim. â— 1â— But what are they even those to wit that shall beleeue as hee had beleeved That I might be saieth he an exemple to them that shall beleeue vnto eternall life Learne therefore howe manye so ever examples there haue bin of the mercie of God yea since the world was created that they ar so many coÌ„solations documeÌ„ts to the posterity of the mercy of God toward them but finally vnder this condition that they enter in into that way of mercy which other godlie men before them haue entred into who haue walked on befor them that is if they beleue in Iesus Christ if they repente if they be converted vnto God if they pray We thought this meet to be marked for this cause by reason we see that not a few abuse the examples of godly men thinking that if they haue them onely in their mouth it shall come to passe presently they be entertained after the same maner with them and also that they shall likewise attaine vnto mercie when in the meane time they indevour not to tred into the foot-steps of godlie men seeing they are without faith without Christ without God in the world But they are farre deceived for to grant that vnto theÌ„ that they haue in sure register all the examples that ever wer extant of the mercie of God neverthelesse wee affâ—â—m except they set before theÌ„selues the selfe-same purpose of life which those godlie men before them haue followed whose exaÌ„ples they vaunt of they belong nothing vnto them 8 I wil instruct thee and teach thee the way that thou shalt walk in I will giue counsell mine eye taking attendance vpon thee 9 Be ye not like an horse like an mule wanting vnderstanding whose mouth is to be bound vpwith bridle and bit least they come neere thee 10 Great sorrowes are for the wicked But he which hath his confidence in Iehova mercy compasseth him The second part of the psalme HItherto hath bene opened vp the first parte of the Psalme concerning the happinesse of man made cleare by the experience of the Prophet himselfe Nowe followeth the second parte in which by a turned speech he turneth himselfe to everie one of the godly whosoever hee applyeth that former doctrine in particular vnto him and instructeth him in that true waye of happinesse and therewith also rayseth him out of that miserable securitie of the flesh Before the application there is a preface The preface in which offering true instruction and learning he stirreth vp that man whom he purposeth to teach to attendance for the secure man and hee that sleepeth in sin hath neede of moste sharpe argumentes of taking heed whereby he may be pricked awakened out of sleepe The preface is thus I will instructe thee and teach thee the way thou shalt waâ—kin I wil giue counsell mine eie taking attendance vpon thee That is with most diligent care and travell I will watch over thee Some thinges are to be marked of vs in this place First DAVID had saide before that that man whom God favoured would pray vnto God by his exemple especially to that end that hee might attaine to the like mercie But now not being content of that that of their owne accorde others should pray vnto God by his example he turneth himself about to every one of the faithful teacheth him by his owne voyce Although the example of Gods mercy towarde thee be excelleÌ„t of the self The duty of the sincere godly man yea that others without thee bee their teacher are able to see and follow the same notwithstanding thou shalt not be sayd to haue done thy parte except thou turning thy selfe vnto thy brethren thou thy self declare openly the mercie of God toward thee fulfill the parte of a teacher among them For who is able with more dexteritie with greater profite to preach of the grace and mercy of God then hee who hath found it in experience him selfe For he who hath not any time tasted how gracious the Lord is caÌ„not be a sufficient Preacher of his mercy Wherefore it is necessarie that he in whom hath bin kythed the example of mercy coÌ„municat his experience with others For no man getteth the grace of God onelie to himselfe but vnto others that others may become ter by that grace So Christ saith vnto PETER When thou art converted strengthen thy brethren 〈◊〉 â—2 32 And this is the nature of faith that it stretcheth out the hand to ill men for this end that if it be possible al may be saved Paule when hee pleaded his cause before King Agrippa after that he had rehearsed the storie of his life having forgotten himself vn-mindful of his bands and turning vnto King Agrippa hee was altogether occupyed in this that hee might bring the man vnto the faith Beleeuest thou not the Prophets saieth hee King Agrippa I know saieth hee that thou beleeuest Then Agrippa answered almost thou perswadest mee to become a Christian PAVLE replyeth again I would to God that not onely thou but also all that heare mee to daye were both almost and altogether such as I am except those bandes What then Thought also PAVLE himself to be blessed far beyond that King Surely those who hath once tasted the sweetnesse of the grace of God which is in Iesus Christ those also esteeme the Kings of this world whom they see to be out of christ to be
they called him either just or powerfull or wise or merciful Paule going about to speake of quickning Ephesa 4. aswell of the Iewes as of the Gentiles first hee described God froÌ„ the cause of quickning to witte from his mercy God saieth he who is rich in mercy because of his great loue whereby hee hath loved vs hee hath quickened vs together with Christ That is hee had considdered diligentlie the benefite of quickning and felt it intirely in his soule From thence he ascendeth to the cause it selfe to wit to the mercy of God For they who meditate earnestlie concerning the effects of God those same men also doe not les seriouslie panse of the causes of the effects which are in God they glorifie God in them and every man surely as hee weigheth the effects and benefites of God so hath he an apprehension either more light or more weightie of God so that wee may gather yea of the very naming of God how much men are mooved with the workes of GOD if at any time they speake of them For if in the meane time that they speake of the workes of God they name not God with that reverence which is due surelie that is an evident that there is but a light apprehension onely of Gods workes 7 Returne vnto thy rest ô my soule seeing Iehoua is beneficiall toward thee 8 Because thou hast delivered my selfe from death mine eies from teares my feete from falling 9 I will walke continually before Iehova in the countreyes of the living REturne vnto The second parte of the Psalme The glorying of faith both in his owne soule and likewise before God And first he gloryeth in his owne soule Returne sayeth hee ô my soule vnto thy rest Hee opposeth this reste or peace to anguish sorrow of the which hee had spoken before in the third verse As if he should saye Disquiet not thy selfe any more neither be in any sorrowing but nowe at last quiet thy selfe The cause is adjoyned For God is bountifull vnto thee The reason then is taken from the present benefite of God It may be asked in this place whether if the benefit of GOD setteth the soule of the disquieted man at rest Which if it be so what is the efficacie of faith or hope which is of a thing that is absent I aunswere seeing faith vnder which hope is conteined the present enjoying of the thing are two divers things Faith indeede hath great strength to quiet and pacifie the troubled minde Notwithstanding the prefence of the thing it self hath greater strength to bring that matter to passe Faith indeede which respecteth that lise to come and as it were exhibiteth it present to vs I grant iâ—urnisheth a peace that is aboue all knowledge But how great shall this peace be when we shall enjoy that life to come fully and perfitly That is not to be in silence pretermitted that hee nameth Iehova to bee the authour of this benefite and deliverance Iehoua sayeth hee is bountifnll vnto me Hee said not â—awlie nakedly to his soule because thou hast delivered mee from present danger but he nameth God to bee the author of the deliverance from thence aryseth that rest For God himselfe the author of all benefites is a thing somewhat more excellente and the conscience of God the chief worker hath greater strength to quiet the mind then all the benefites of GOD haue for if we shall speake properly not so much the gift it selfe as the well willing hart of the giver quieteth our mind That peace which proceedeth onely from benefites temporall and worldly is deceivable such as was the peace of that rich man which after that his barnes were enlarged and filled full promised to his soule in time to come all peace and happinesse But what heard he then O foole sayeth he they shall take away thy soule from thee this same very night Luk. 12. 20 Because Now he gloryeth before God as if he should saye I shall not perish nowe but I shall liue among the living for this is it which he sayth I shal walk alwaies in the land of the living and not only saith he that but he saith I will liue before Iehova that is I wil liue justlie vprightly so that by mylife God shal be glorifyed this is not without a cause adjoyned For vnles we walk before God in this life while we liue we ar dead as the apostle speketh of that widow â— Tim 5. 6 which liveth in pleasure While she is living saieth he she is dead Also he taketh the reasoÌ„ of his glorying from the gift of God it selfe which by three degrees is amplified Thou hast deliuered my selfe sayeth hee from death Yea and not only that but thou hast delivered me froÌ„ al sorrow Yea and not onely that hast thou done but thou hast delivered me from all impediment which could be able any way to procure sorow vnto me Learne out of this place first that there is no mater of glorying but in the grace of God alone Rom. 3. 〈◊〉 in god alone when is the glorying saith Paul it is excluded by what law by the law of workes No waies yea by the law of faith Whereby hee signifyeth that there ought to bee no glorying in our owne workes no not so much in deede as in the workes of regeneration For Abraham himselfe being regenerate had not matter to glorie in workes before God For the works of regeneration were even now al done wherefore he that desireth to glory let him glory in Christ alone and his merites Secondly marke David speaketh here of his owne deliverance as if it were full perfite But surely thereafter hee was layde out to many and great dangers and hee was in displeasure Wherefore of necessitie here he hath a respect to another deliverance and to another life then to this that is present For it is not likely to be true that so godly a man gloryed so much of this temporall life in which none of the godly at any time ever contented themselues But to the end I may speak of those Fathers who lived before Christ they indeed respected continually vnder figures as it were and shaddowes of temporall things things everlasting and in their temporall deliverances and benefites whatsoever they looked within that everlasting redemption and all spirituall and heavenly things And almost all those temporall things earthly was given them as shaddowes of the Spirituall blessings in Iesus Christ Also al those Temporal benefites should be so many earnest-pennies vnto vs of that Spirituall and heavenly life and perfite redemption which then we shall attayne vnto when Christ the second time shall come 10 I beleeved when I spake those things I had spoken aboue measure 11 I had said making hast Every man is a lyar I Beleeued The fourth part of the Psalme in which hee confesseth his weaknesse yea and his former infidelitie also and he cleareth the same