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
AN EXPOSITION VPON SOME SElect Psalmes of David conteining great store of most excellent and comfortable doctrine and instruction for all those that vnder the burthen of sinne thirst for Comfort in Christ Iesus Written by that faithfull servant of God M. ROBERT ROLLOK sometime Pastour in the Church of Edinburgh And translated out of Latine into English by C. L. Minister of the Gospell of Christ at Dudingstoun The number of the Psalmes are set downe in the Page following EDINBVRGH PRINTED BY ROBERT Walde graue Printer to the Kings Majestie 1600. Cum Privilegio Regio A Table of the Psalmes expounded in this Booke Psalme Third Fol. 1. Sixt Fol. 35. Sixteenth Fol. 80. Twentie three Fol. 113. Thirtie two Fol. 135. Thirtie nine Fol. 202. Fourtie two Fol. 229. Fourtie nine Fol. 261. Fiftie one Fol 283. Sixtie two Fol. 351. Sixtie fiue Fol. 375. Eightie foure Fol. 387. Hundreth Sixeetnth Fol. 410. Hundreth Thirtie Fol. 447 Hundreth thirty seventh 489. TO THE RIGHT HONORABLE GRAVE and Godlie Matrone LILIAS GILBERT Spouse to M. IOHN PRESTOVN of Fentoun-Barnes One of the Senatours of the Colledge of justice and Collectour generall of Scotland C. L. wisheth grace mercy and everlasting peace passing all knowledge from God the Father of our Lord Iesus Christ for ever Amen HAVing long considdered and advised with my selfe because I was never yet accustomed to such matters to whom I should dedicate this translation of the Exposition of that worthie seruante of GOD of blessed memorie M. ROBERT ROLLOK who now resteth from his labour vpponsome select Psalmes Yee right honorable and dearely beloved in Christ came first into my minde The chiefe thing that mooved me thus to doe was the discharge of my promise wherein I was bound vnto you ever since the booke came home which was in Sommer last At which time I happening to reade vnto you a little of the Exposition vppon the 42. Psalme Ye desired me very earnestly to translate the whole booke which thing I granted-to and promised to performe Behold therefore my promise is now in the mercy and assistance of God fulfilled to you And next I being ever desirous to testifie my duetifull and thankfull minde vnto you as one to whome I was and is much beholden to in many respectes I thought that there could be no better meane then the dedication of this present worke vvhich conteineth great store of most comfortable doctrines as I truste ye shall confesse when ye haue well perused the same so that the onely reading thereof may iustly commend it many waies even to such as are of great learning godlinesse and vertue For if we respect the Author it is God himselfe who vsed DAVID and others the penners of the said Psalmes to be his instruments that his owne in the day of their owne particular trouble and affliction should not lack store of Spirituall and heavenly comfort And so it is the word of Consolation the lampe of light to leade the heauie harted and casten-downe Christian by reason of the troubled conscience by the burthen of sinne through the darke night and thick clowde of afflictions to the throne of Gods mercy and grace More-over there are verie fewe heades of our Christian faith and religion as Faith Repentance Iustification Sanctification the Resurrection of his flesh Eternall life the nature causes and effects of Sinne Originall and Actuall comfort for the heavie and sorrowfull soule and sundrie such other poyntes But they are most pithily solidelie and with great evidencie of the Spirite set downe here Againe if wee haue an eie to the partie by whose ministerie and labours this Exposition was written He was a man as I may be hold to testifie being conversant with him both in Sanct-Andrewes and in this ciitie neere hand this twentie yeares by gane to whom the Church of GOD within this countrey is as much beholden as to any one instrument that ever GOD thrust out into his haruest in this Church of Scotland being a man indewed with excellent and manifolde giftes of GOD most diligent earnest and painefull in imploying of the same for bringing vp of the youth in godlinesse information and instruction in the Lord beating downe of the adversaries winning of people vnto God edifying of the flocke of Christ and shewing good example to other in his vpright conversation And wee haue all iuste cause to feare that the taking away of such a worthie light is a fore-runner of Gods severe iudgement to come vppon this sinfull Lande which I am afrayde is nearer then we suppose Hee vvas in in his life time a notable learned Doctour and a moste pithie Preacher of Christe crucifyed Indued vvith as great humilitie as ever I knewe man of our Nation which is a rare gift in the more learned sorte For knowledge puffeth vppe sayeth the Apostle and one vvhome I maye blesse the Lorde for his mercie in Christ Iesus towarde mee that ever I knewe as being the especiall instrument of GOD that planted the knowledge of my Saviour in my hearte vvhome I may call vvorthelie my Father and instructer in the Lord Iesus Christ And vvoulde to GOD that vve that are lefte behinde him in this miserable valley of teares could learne to haue our delight as little set vppon this life and thinges belonging thereto vvhere our cittie and place of residence is not as he had vvhose onely care vvas hovv to enlarge the Kingdome of Christe ever vvayting for the Cittie vvhich is not buylded vvith the handes But is everlasting in the Heavens as many a time I haue heard him speake I say no more of him for his workes alreadie set out and the seminarie which he hath planted I meane the Colledge of Edinburgh will continue his happie remembrance to the posteritie to come As concerning the translation of the worke itself I haue dealt as simplie and faithfully in turning it into English as was possible being content to expresse the authors meaning in most easie and simple tearmes keeping his owne phrase of speach so far as I could attayne to And so I humblie submit the iudgement thereof to your favorable acceptation the obteining thereof shall greatly increase my gladnesse in that I haue done any thing whereby the Church of God or any particular member thereof is or may be any whit edified Receiue it therfore with as charitable a minde as I doe willingly offer it as a token of my Christian duetie toward you Whom I recommende to the Lord and his grace in Iesus Christ beseeching his holy and sacred maiestie to continue his favour with you your Husband my Lor dand your posteritie to your everlasting comfort in Christ Amen From Edinburgh the third day of December 1599. By yours to be commanded in Iesus Christ C. L. Minister of the Gospel of Christ at Dudingstoun ANE EXPOSITION vpon the third Psalme THE ARGVMENT A Psalme of Prayer Now the maker thereof and the occasion of the writing of it is evident out of the Inscription A
sorte of quietnesse of minde that is none other thinge but a fleshlie securitie which is a token of the suddaine destruction to come PAVLL sayeth 1. Thess 5. 3. When they shall say peace and safetie then shall come vppon them suddaine destruction as the trauel vpon a woman with childe and they shall not escape Therefore to the ende there may be a deepe sleepe and a softe wakening out of sleepe that is that there be a true securitie of minde every man must take heede that hee feele God present with him present I say when he goeth to bed when he awaketh in the night for our sleepe should bee no sooner interrupted in the night but we should haue our recourse vnto God Albeit men commonly are chiefely distracted in the night with the cares of this worlde yea with lighter and vayner tryfles More-over nothing hath more strength either to settle the minde in the night time or to call it backe againe to sleepe and to refresh the bodie with rest then that sweete meditation vpon God Finally when the time of awaking commeth in the morning everie man must take head that he finde God present with him when he goeth foorth of the house when hee commeth in againe while he eateth while he drinketh while he is doing any thing continually that presence of God is to be sought Also wee haue God present at all times if with our voyce we cry vnto Iehova as DAVID did or if also when there is not place for the voyce wee call vpon him with our hearte which thing yerely may be done without hindring the most serious businesse we haue ado to leaue also that vnspoken of that this way specially all the honest adoes of this life may be handled with a certain inutterable delight Now the grounde of this presence is Christ without whose croce and sacrifice set before our eies no entrie is patent vnto God An other effect of Gods presence I will feare none euill In this verse he enlargeth that securitie which he felt through Gods presence while hee sayeth that hee hath no cause to feare hereafter no not indeed ten thousands of his enemies The amplifying therefore is partly from the time to come partly from the multitude of the enemies As if he should say Not onely was I secure but also hereafter I will be so secure Davidâ— coÌ„fidence exhorteth vs to invincible constanciâ— that if ten thousandes of the people would pitch their tents about me notwithstanding I will not bee shaken with fear Of the which thing you learne that this is the force of the quietnesse of the minde in God that there is nothing which it is not able to over-come From thence Paule after he had numbred out many things which are contrarie to vs in this life such as were anguishes oppression and the rest finally hee subjoyned Rom. 8. 36. 37. Yea in all those things we are more then conquerours through him who hath loved vs Behold you may see the grounde of this securitie and victorie To wit the loue of God in Christ For when there is that sense of the loue of God in Christ and consequently any taist of that life to come for this last followeth alway of that former then in deede the childe of God is so caryed aboue al those thinges inferiour that from on high he despiseth and contemneth them The cause brought out of the Apostle Nowe the Apostle in the same place bringeth in the cause why we are more then conquerours through the loue of God For I am perswaded saith he that neither death nor life c. is able to separate vs from the loue of God For if those things which are reckoned out in that Chapter might separate vs from the loue of GOD then certainely wee shoulde easilie fall vnder the burden through them But seeing they are not able to bring that to passe that GOD in Christ should not loue vs and wee also feele that loue in Christe and out of that loue life surely it will never come to passe that those things fall vtterlie oppresse vs But on the other it falleth out directlie to the contrarie that wee over come them all DAVID therefore to returne to him agayne was so caryed away through the sense of Gods presence and loue in the middest of persecution that hee securelie despised all the contrarie power as one who had perswaded himselfe of that that it was not able to separate him from that loue of God in Christe the sense whereof indeede he had at that time For it is not to bee thought that this voyce of DAVID and his glorying arose chiefelie of that securitie which hee had then perhaps of the certainty of the keeping of this life presente But much more of that securitie which he had of the certainty of that life to come yea that through the feeling of the loue which is in Christ Iesus For that is the differance betuixt the godly and others which stretch not their hope farther nor this life Those are never at ease neither yet can they glorie except they be first sure of this life yea but the godly being vncertaine of this life and certaine of that that is to come through the feeling of the loue of God in Christ they are in quiet rest The difference beâ—uixt the godly and vngodly concerning this life do glorie Sadrach Mesach and Abeanego Dan. 3. 16. aunswered so to Nebuchad-netzar threatning them with all extreame torments whatsoeuer We are not carefull say they concerning this matter And thus much haue we spoken concerning the seconde parte of the Psalme The glorying and commendation of the benefites of GOD The suÌ„me of the second part whereof the first was the sense of the help of God the second of the securitie pâ—st to come proceeding froÌ„ that sense of Gods help Now followeth the third part of the Psalme 8 Aryse Iehova saue me my God who hath stricken all mine enemies vpon the cheeke bone thou hast broken the teeth of the wicked 9 Saluation it selfe is to be ascribed to Iehova let thy blessing be vppon thy people Selali ARyse Iehova The last part of the Psalme The third part of the Psalme as wee haue spoken in which DAVID turning himselfe againe vnto God First prayeth for himselfe that hee may be delivered from the present danger Then for the people Now he praieth for himselfe in these words The combat of faith Aryse saith he Iehova saue me For so long as we feel not a full deliverance we remember God so as if he were vn-mindfull of vs and did sir idle in the heauens casting away all care of his owne vpon the earth Saue me saith he my God Embracing GOD as it were in his heart he craveth that he would saue him For when hee sayeth my God he embraceth God and by faith applyeth him to himself now he doth and speaketh this through the right of the covenant in which
is the other reason of the petition The other reason of the petition from Gods glorie from the glorie of God himselfe For as that former reason was from our owne miserie in the third and fourth verses so this latter is from the glorie of God which through this present estate of DAVID appeareth to be called in question Lord saith hee in death there is no remembrance of thee Therefore keepe me aliue The cause wherefore the godly liue awhile vpon the earth before they â—lit hence to the lord For this cause God will haue vs to liue in the land of the living and as it were to liue as strangers absente from the Lorde that first through faith wee might worship him in his sonne Iesus Christ in this life before wee fullie enjoyed that his presence in that other Every one of the godly knowing this they desire to bee preserved for a time yea euen in this life for this end in speciall which the Lorde himselfe hath appoynted and as the Apostle speaketh of the creatures Rom. 8. 20. not so much after their will as after his owne will who will haue them for a time to be pilgrimes absent from their Lord. Therefore so oft as we see the Saintes so earnestlie to desire this life and the preservation thereof at Gods hands we must not thinke that this is done by them for this cause that they even delight so much in this life The cause why the godly desire to remaine in this life or that they abhor this bodely death but rather that they earnestly desire to glorifie their God among the living and to exalte his militant Church kingdom vpon the earth they desire not to â—itte from thence while they haue wonne some vnto Christ and as it were by stretching out their hande they carie them vp with themselues into the heavens For this present life is chiefely to be consecrat to God Gods affayres Yea and this is the cause why Ezechias tooke death in so evill a part denunced vnto him Esa â—â— And this also is the cause wherefore Paule when otherwise he choosed rather to sâ—it out of the body nevertheles hee choosed rather to remaine in the body to the ende that hee might propagat the Church of Christ might bring men vnto the â—aith Phil. 1. 23. 24. Finally this was the cause wherefore so earnestly DAVID sought in so many Psalmes the prolonging of his life Psa 30. 88. 118. Notwithstanding David in this Psalme appeareth not so much to be oppressed with the sicknes of his body as with the sicknes of his soule sense of the wrath of God And therfore he is not so affraid of this bodely death as of that spirituall casting off yea that through the sense of the flesh part not renewed Wherfore we may consider with our selues that he spak of that eternal death of the burial of the hell in which no man will prayse God Therefore you see that the godlie also abhorre and are affrayd for the bell and againe you see that they desire life and salvation not so much for their owne cause as for Gods glories sake For neither DAVID in this place somuch respecteth his owne life and salvation as the prayse of GOD yea and that specially troubled him that being once cast out from the face of God he should not at any time there after be a Preacher of Gods prayses And this is a most sure evident of the salvation of the godlie if they feele in themselues a desire and careful indevour of gloryfiing God For it is not possible that that soule can bee deteined in Hell which aspyreth to God and to his glorie I faynt in my mourning Hytherto haue bene declared The three reasons of the petition from a most grieâ—ous senâ—e of misery the two reasones of the earnest seeking of mercy The firste in the third and fourth verses The second in the sixt verse Now followeth the third in the sevent and eight verses from the dolour and feeling of a most grieuous miserie Hee expresseth this sorrow diverse manner of waies For first he sayeth I faynt in my mourning Then I make my bed saith hee all the night to swimme Thirdly saith he I make my bed side to melt with my teares I grant that these speaches are very excessiue For in truth neither made DAVID so much as his bedde to swimme neither yet melted hee his bedde-side with his teares notwithstanding the inward dolour of his mind was no les then are those externall thinges which are here spoken of For out of all question if it could haue bene possible that DAVIDS eies had bene capable of so many teares as had bene sufficient to haue made his bed to swimme or to melt his bed-side surely there was such a great sorrow in DAVIDS hart as had bene sufficient to lowse them and to powre them out and certainlie DAVIDS bodie in verie deede was almost consumed and as it were melted with that sorrow For to speake this once of this griefe of DAVID this is first manifest that it was not so much contracted by reason of the bodely sicknes with which notwithstanding hee was most heavily oppressed as it was indeede by reason of the feeling of the wrath of God those terrours of hel the which grief indeed is the greatest that can 〈◊〉 imagined none is to be compared vnto it Then DAVID was such a one who now before had oft tasted how gracious the Lorde was as PETER â—peaketh Yea and hee himselfe at this same verie time was not altogether voyde of all feeling of his mercy And therefore it came to passe that he tooke this wrath of the angrie GOD in so evill a parte For it is sure that howe much the more greater the experience of the mercie of God be so much the more doth any man take in evill parte the wrath of God and he is the more in that respect troubled through the offence of so mercifull a Father And for these causes From whence proceeded the greate fear of the Saintes who other waies wer indued with a singular courage of minde the aunciente holy men otherwise indewed with excellente courage and strength of minde when they came before God they vtter a most effeminat softnesse and dejection of minde There was no man of greater courage of mind then David notwithstanding at this time he was altogether powred out as it were in teares for that invincible strength of mind is not otherwise to be vttered when wee haue to doe with God and with his wrath for what other thing els would this bee then to harden our heart against the hand of God humbling vs And that we haue not experience of this grief in our selues which David as he hath vttered in this Psalme sayeth was in himself the cause is this stupiditie of our hart this fleshly security with the which wee are also cast vppe into dead sleepe
that we feele nothing at all But if wee were lightly touched with those terroures of everlasting death then indeed we should be earnestly grieved it would appeare no marvell vnto vs that such a bold man vtherwaies of courage was of so dejected a mind at this time Wherfore we must continually tak pains to cast off the deadly so pour which crepeth vpon vs day and night perswading our selues finally ever of that if wee judge not our selues we shal be punished of the Lord some one judgement or other being sent out vpoÌ„ vs we shall be wakened out of so deadly a sleepe Mine eie through indignation Hee persisteth yet in the amplifying of his grief The amplifying of the griefe Mine eie saith he through indignation is consumed That is according to my judgemente through the wrath whereby he is coÌ„moved against his enemies as the wordes following appeare to make manifeste Mine eie saith he waxeth old because of all mine enemies To wit for al those that in the minde of an enemie obserue me they insult vpon me being cast downe to the earth and triumph as it were over mee for the wicked vse to rejoice at the calamities of the godlie and to insult vpon them being throwen downe for that end inspeciall that if it bee possible they may driue them to desperation while they perceiue that their hope is mocked at For this is a most grievous sort of persecution when this is cast vp in their teeth that they haue in vaine hoped in God and that they haue beene as it were beguyled of God to whome notwithstanding they haue so much trusted Out of all question DAVID suffered this kinde of tentation at this time DAVIDS siknes of his body was grieuous the feeling of the wrath of God was heavier but this mocking of his enemies in his miseries increased exceeding greatly that griefe which proceeded from both The wicked haue no matter of reioycing specially in the afflictiones of the godly The wicked therefore rejoyce at the afflictiones of the godly when in the meane time they haue no cause to glorie But the godly indeed haue matter to rejoice in when they see the wicked humbled for with the casting downe of the wicked the deliverie of the godly is conjoyned But contrariwise there is no solide and true deliverance of the vngodly when the children of God are afflicted The wicked indeede appeare in their own sight to be happy and to liue more at liberty when the godly are dejected But to speake so there shall not be a final deliverance Wherfore if we wil speak truly there is no cause of rejoycing to the wicked out of the aflictions of the godly neither shal so many victories gotten over the professours of the Gospell profit the Papists one haire which aâ— daily brought to our eares by mens speeches out of those nations whom the Lorde for the cause of religion exerciseth this day For there shall remaine a Church to God vppon the earth even vntil the second coÌ„ming of Christ albeit al the Kinges of the earth conspire against the same For it is by the mighty power of God that that small flock is wonderfully preserved in the midst of so manie Wolues cirkling them round about But suppose that the Church of God were altogether at one time taken out of the earth which the vngodly would wish with all their heartes would the wicked be for that cause the more happy The â—â—â—â—â—eame greate mâ—sery of the vngodly Doeth this worlde stand because of the wicked is this interchanging of daies and nightes by reason of the vngodly Doeth the earth bring foorth her fruits for the wickeds sake No verely for al those thinges come to passe because of the godly An example Church of God But if there were an final accomplishment of the Electe there should not bee a place found for any of the wicked vppon the whole earth What cause therefore haue they of rejoycing glorying at the afflictiones of Gods children The Lande of Palestina which was ever an enemie to the people of the Iewes rejoyced sometime at the afflictions of the Iewes but what saieth God vnto them Reioyce not O thou whole Palestina because his roddâ— that stroke thee is broken Esai 14. 21. that is because the power of the kingdome of the Iewes is diminished and broken As if the Lorde should saye Thou hast no cause to rejoyce O Palestina concerning that matter Which thinges seeing they are so surely so oft as wee daily see those men that are glad at the afflictions of the Churches of France and rejoyce at the comming of the Spaniardes into this I le to overthrow this purity of the Gospell which we professe who laugh as it were in their sleeue at those things While we see I saye those fine-ones wee haue no great cause so much neither to envie their prosperitie nor theirs whom they favour as we haue cause to pittie their miserie and to be glad for the happinesse that shall one daye come vnto the Church Christ â—ayth Ioh. 16. 20. Verely verely I say vnto you yee shall lament and mourne but the world shall reioyce ye shall bee heavie but your sorrow shall be turned into ioye Againe Matt. 5. 4 Blessed are they that mourne for they shall receiue comfort And againe Luk. 6. 25 Woe be vnto you sayeth he that laugh because ye shall mourne and weepe Out of which words wee obserue that this is a necessare interchanging that those that now mourne with the Church of God shal laugh with her for ever after this life But those who nowe laugh in the miseries of the Church shal mourne and weepe for ever after this life 9 Departe from mee all ye workers of iniquitie for Iehova heareth the voyce of my weeping 10 Iehoua heareth my deprecation Iehova receiveth my prayer 11 Let all mine enemies be ashamed and sore troubled let them turne backe let them be suddenly ashamed The other part of the Psalme the heavinesse of the godly is turned into joy they casting down into confidence DEpart from me Hitherto the first part of the Psalme hes bin consumed in petitiones now followeth the other in which DAVID in an instant having feâ—t that grace and favorable good will of God which hee craved by a turned speech he gloryeth against his enemies That thing is worthie of consideration to see how hastely the alteratioÌ„ is made from the sense of the feling of Gods anger into the feeling of his vnspeakable mercy even when he was wrastling with the wrath of God But now hee is lifted vppe through the confidence of his mercy Any godly man being oppressed with Gods anger and casten down as it were to the low hells sooner nor one can speak the worde is lifted vp vnto the heavens This is to bee attributed to God and to his mightie power who with one blenk of his eie is able wounderfully to deliver his owne DAVID
and honorable styles but for the most part fayned styles But the godly when they speake reverently vnto God they speake from the entire sincerity reverence faith and loue of the heart For wee must deale with GOD the searcher of the hearts with vprightnes of heart and not make our word so much as our soule approoved vnto him and this cannot bee done without his owne spirit For no man calleth Iesus Christ but by the holie Spirite Behold As he first sought the eare so nowe hee desireth the eie of GOD For the godly are not at reste within themselues before they firste feele that all the senses of their God as it were are exercised vppon them for even as they who favoure not but of those earthly things some not to themselues able to liue vnles they haue the eare of the Princes of this world open vnto them and haue their eie fixed vpon them so they who seek that everlasting life they depend altogether vpon the eie and eare of God who is the alone author of life and in whose face there is sacietie of joyes For one day is This is the argument of the petition from that joye which is in the Church of God Of this joy he entreateth by way of comparison and he aggregeth it by a comparison taken frō a thing that is lesse of that joy which is in the pavillions of wickednes that is which is without the Church without the which there is nothing but wickednesse as if he should saye The joye of one daye in the Church is more then the joy of a thousand daies without the Church from thence hee concludeth Therefore I had rather hant the threshold in the house of God c. Hee preferreth then the joye of one day in the Church to the joy of many dayes without the Church The reason is because the weight quantity of that spiritual joye which is in the Church recompenseth the shortnesse of the time For one crumme if it were no more of that spirituall joy is of greater weight estimation then is the whole joy of this world Marke if so little a time of spirituall gladnesse begun but onely in this fighting Church vppon earth surpasseth by so many degrees that whole time of the joy which is of this world I pray you how much shal wee say the eternitie of that spirituall ioy to be which at length is to be perfited in the triumphant Church to be more excellent I say then all the joye of this worlde which lasteth but for a moment as it were For the whole time of this joy if it be compared with eternitie what other thing is it then a certaine moment and that gladnes of the world if it be compared with that heavenly ioy how vaine and light is it Compare therfore that everlasting weight of that excellently excellent glorie so to speake with the Apostle with this momentanean lightnesse of worldly ioye 2. Cor. 4 The Prophet said not greate ioye which is in the Church when he brought in the cause wherefore he desired to bee brought home againe into the Church but by waye of comparison he saide that this ioye was greater then that ioy of the whole world is yea he preferred one daye of this ioy to a thousand dayes of worldlie ioye and not only preferred he this ioye which is in the Church to that ioy which is in the world but having vtterly abandoned this worldly ioye he choose that spiritual ioy Here then I marke that is not sufficient if we saye there is a great ioye in the Church of God vnlesse wee prefer the same also vnto the whole ioye of this world Againe it is not ynough if in worde we prefer the same except also wee make some choise thereof also in this life Moyses choose rather to bee afflicted with the people of God then to enjoy the commodities of iniquitie If therefore Moyses choose the affliction and misery of the Church having contemned altogether the royall pleasures how much more ought we to choose that gladnesse which is in the Church of God having despised in the meane time all the pleasures of this worlde Which ioy surely if we choose not in this life in some certaine measure certainely wee shall never enioy that perfite pleasure which is in the other life For God is the Sun The reason wherefore hee choose rather to haunt the thresholde in Gods house taken from God himselfe and from his presence in the Church as of a certaine Sunne and Shield God is a certaine Sun because the beame of his grace shineth in our harts 2. Cor. 〈◊〉 as the Apostle speaketh And hee is a shield because he protecteth rescueth his Church and defendeth it from evill For without the Church there is no protection no salvation as there is no light no grace But the borrowed figuratiue speeches following expound these wordes by which it is saide first Iehova giveth grace and glory For for this cause he is called a Sun Then is subjoyned Hee restrayneth not good from them which walk in vprightnes That is who are truly and really of the Church But vnderstand therewith he holdeth off and restrayneth evill from the Church and the members of the Church For for this hee is called a shield Mark who finally ar they who chose to dwell in the house of God or in the church to wit those only ar they who behold that Sunne shining in the Church and that buckler which protecteth the Church But others vpon whome that Sun hath not shined and whom that shield defendeth not they are so farre from that that they would dwell in the Church of GOD that contrariwise with all their heart they abhor the societie of the Church and of the Saintes It is therefore greatly to the purpose once to haue looked vpon that presence of god in his church 13 O Iehoua of hostes blessed is the man that hath his confidence in thee O Iehova blessed is the man The conclusion of the prayer conteining an excellent acclamatorie sentence in which Dauid having considdered that presence of GOD in his Church hee publisheth him to bee blessed who putteth his trust in God that is who is in the Church and enjoyeth that presence of God in his Church He therefore that beholdeth God present in his Church not only he chooseth to dwel in the Church but he judgeth him to be blessed whosoever hee be that by faith and loue in God joyneth himself vnto the Church and that man alone indeede is the judge of the true felicitie and miserie of man who seeth the presence of GOD in his Church for this man judgeth yea and he judgeth indeede aright from that presence of God either of the happinesse or miserie of man To God therefore in his Church be all glory through Iesus Christ for evermore Amen The Argument of the CXVI Psalme Of this Psalme there are fiue partes The first he professeth his loue toward God and he
the feeling of misery stirreth vppe the petition of mercy Neither doth any man earnestly pray vnto God but he whom his owne miserie mooveth Considder therefore first the fountayne of that loue which he set down to wit the sense of misery from thence proceed prayers from prayers againe aryseth the benefite of deliverance from the benefite of deliverance commeth the feeling of the loue and mercy of God from the sense of the loue and mercy of God proceedeth againe our loue towarde God This therefore is the first degree of our blessednesse that wee our selues feele how miserable we are it is good to be afflicted It is good for me sayeth Dauid that thou hast humbled me Looke the effects of afflictions Affliction causeth patience and patience experience and experience hope also hope maketh not ashamed For although the roote seemeth to be bitter notwithstanding it bringeth foorth at length sweet fruites And when the dolours of death compassed He declareth againe more plainely Heb 12. 11 the thing that immediatly before hee had spoken And first hee setteth before our eyes that present daunger in the which hee was placed Then he setteth down his sorrow proceeding from that danger and perill Thirdly the deliverance after the dolour And wee haue these things vnto the 7. verse First therefore he paynteth out vnto vs his dangers in these words And when the dolours c. By which words he meane thane most dangerous and most imminent perril Looke 2. Sam. 22. 5. and Psal 18. 5 David being constitute in this perrill and anguish almost hee was driven to a certaine desperation for as we shal see hereafter in the 11. verse hee bursteth foorth into wordes of infidelitie and accuseth Samuel of a lie as if hee had promised him the Kingdome of Israel not of the Spirit of God but of a fleshly mind From whence we learne how great the force of afflictions sorrow is yea in the very godly Neither ought we rashly to judg of the dolour and impatience of men when they ar grievousâ—â—e afflicted and exercised vnder the hand of God Dauid complayneth in another place Psal 32 â— When I held my tongue sayeth he my bones wore away in my roaring all the day Where he professeth that for a time in his afflictions he rather roared like a Lyon then vttered the voice of a man Anguish c. In these words he openeth vp his sorrow which arose from the present danger I called vppon the name Here wee haue the deliverance out of the danger after the sorrow First he declareth that he calleth vpon the name of Iehova this was the first grace and a certaine preparation to the deliverance following For surely if we will compare this gift of praying with temporal deliverances whatsoever the gift of prayer is a certaine greater gift then are all these temporall deliverances and hee who hath gotten but only the Spirite of prayer in afflictions and daungers hath gotten more at Gods hande then if he had gotten this present life and al temporall deliverances and it is certaine that he to whome God hath given that his â—pirite whereby hee may pray that hee shall not praye in vaine but shall get a deliverance either temporall or everlasting from whence Paule prooveth the certainty of the glorie to come by that reason Rom. 8. because the Spirite maketh intercession for vs with sighes that cannot bee expressed We haue the summe of Davids petition comprehended here I beseech thee Iehoua sayth he deliver my soule Then he craveth deliverance Marke then When affliction oppressed David outwardly and sorrow within that is his affaires were no waies in an good estate neither was the disposition of his mind quiet then God would not take David out of this life being thus disposed afflicted For if death had seazed vppon him being thus afflicted surely not onely the present life but the life to come had bene brought into danger But having first sent his spirit he reformed Davids mind within and bowed it to prayers Then he delivered him out of danger Mark then that the godly are oft brought to an extreame danger yea not only externally but also they are in an evill case within and are at some times driven into a certaine despaire in the which they being now placed if God would bereaue them of this life or would suffer them to be oppressed they should be in daunger to loose that other life But God vseth thus to deale with his owne that hee taketh them not out of this life except they be well disposed in some measure in their soule well furnished with his Spirit When contrariwise he suffereth the wicked being in an evill case and driven into desperatioÌ„ to perish their souls not being turned vnto him before their laste breath go out Obserue secondly We see that Davids last refuge is here vnto God Good and evill men are alike subject vnto the afflictions of this life before they come vnto the last daunger the wicked appeare ever to be in the better estate for all things that belong vnto this worldly life are for the most parte readie at their hande yea they haue very many deliverances But when they come to the last daunger and when all the helpes of this worlde fayle then the godly are in ane over farre better case and whosoever they be that put their trust in GOD for God is a refuge vnto them But the vngodly ar driven into despaire Gracious Iehova Here followeth the effecte of Davids petition deliverance out of the present perrill When sayeth he I was vtterly brought downe God bestowed salvation vpon me He speaketh not this rawlie and coldly but hee describeth his God accordingly to the purpose first from his grace justice and mercy then from a general effect of these causes Gracious God is called gracious because of his meere grace without the deserving of men he bestoweth vpon vs all his benefites He is called lust because he is true and faithfull in his promises For Iustice if at any time it bee conjoyned with deliverance as when it is saide that God is juste because he delivereth vs then faithfulnes is to be seene in the promises As Psal 31. 2. In thy righteousnes deliver me And Psal 51. Deliver me from bloud ô God the God of my salvation and my tongue shall sing thy righteousnes Finally he is merciful because he regardeth the miserie of the afflicted For mercy hath a respect vnto misery Iehova preserving the simple That is that generall effect proceeding from the properties of GOD aboue rehearsed The simple in this place are they who are destitute of mans helpe and counsell and who in a single minde recommend themselues vnto God This description of God is applyed to the following effect of Dauids deliverance For those godly men if at any time they haue made mention of any worke of GOD they described God the worker thereof according as it aggreed with the worke and
without a most weighty cause Thirdly that the very death of the godly it selfe howsoever it seeme vile in the sight of the world notwithstanding in Gods sight it is precious Fourthly that continually the memory of the death of the godly is alwaies fresh recent Of these foure manners that first is chiefly to be vnderstood in this place To wit that for this cause the death of Gods owne is precious in the eies of God he suffereth in respect them not many times to die but delivereth theÌ„ out of extreame great daungers But whose death is precious in the eies of Iehova Even the death of those saith he whoÌ„ he beareth at good wil. Therefore the loue and favour of God is the cause wherefore the death of his own is precious those whom he loveth he keepeth them aliue neither doth he at any time suffer them to die rashlie Any would suddenly wounder at the first shew why God hath not only permitted but also hath commanded oft that so many Nations should bee destroyed no choise being had of men wemen and infants which thing wee reade in the booke of Ioshua come to passe vpon the people which were in the Land of Canaan When I was occupied in seeking out somewhat more profoundly the cause of this so greate a severitie this first came in my minde because God favored not those Nations but contrariwise hee hated them whereby it came to passe that their death was not precious in the eies of God If their precious death or not precious death dependeth vppon the loue or hatred of God how blessed are those whome the Lord loveth aswell in life as in death I beseech thee Iehoua Hee confirmeth Gods providence toward his own by his own experience as if he should saye hast thou not I beseech thee ô Iehova lowsed my bondes For he speaketh of himselfe as if hee were drawen bound hand and foote to execution For he meaneth that hee was brought to an extreame daunger of losing his life when by Iehova he was delivered He subjoyneth the cause of his deliverance to wit that he was the servant of Iehova for this cause a servant because he was the son of a hand maid for the sonnes of the handmaid are therewithall according to the law servants When he sayeth that he is the sonne of an hand maid hee signifieth that he is not a stranger a servant coÌ„ming from far but a houshold servant among the rest of Gods domestickes Hee meaneth then that he is not a man that is a stranger a sojorning servant in the house of god but that he himself hath some right title in the house of god either froÌ„ his parents which befor him wer coÌ„prised within the covenant of God for that is no coÌ„mon benefit of that we are borne as it were of the domesticques and confederates of God And surely the affection of Davids mind vttereth the selfe clearely in this gradation of words as it were For the wordes shew that the affection of the minde approched vnto God more more For first he sayeth I am thy servant This is the first degree or steppe of the words and the first approching of the soule vnto God Then he repeapeth the felfe same thing and he saith I am thy servant This is the seconde step of the wordes and the second approching of his soule vnto God Then he sayeth in the third place I am the sonne of thine hand-maid This is the third step of the words and chief signe of his exceeding great and third drawing neere vnto God For while he speaketh this last hee coupleth himselfe altogether with GOD and he cleaveth straitly vnto him and so for this cause he becommeth blessed For our happinesse consisteth in that communion and fellowship with God Thou feest therefore that thing in this place first from whence it proceedeth that hee publickly recoÌ„mendeth with so great a confidence of mind that providence of God toward his owne Surely it commeth from that his owne experience and of the particular providence of God toward him selfe For no man can prayse generally the providence and mercy of God toward his owne Church except he hath in particular felt the same in experience himselfe Certainly that saying would haue bin but coldly spoken by Paule To witte that Christ came into the World to saue sinners vnlesse that he himselfe had firste felt in experience both the miserie of sinne and the mercy of God and for this cause he subjoyneth these words Of whom to witte of sinners I am the chiefest to the end he might conclude in his own conscience that he himself was saved by Christ Therefore that generall faith of the Papists is vnmeet to recommend the providence grace of God toward his owne Church For never did I ever yet esteeme at anie time any Papist to be a meet Preacher or publisher of the benefits of God towarde his Church who is not able to bring out any thing from his own feeling or experience who is not able to say that of the which before we haue spoken in this Psalme I beleeued and therefore did I speake Marke secondly There ar men whom this or that kinde of death doth greatly vexe and torment as violent death as filthie suddaine exquisite and cruell deathes concerning which sortes of death indeede they do no sooner meditate vpon but presently they are striken with a horrible fear but this care thought which is coÌ„cerning the maner of death is preposterous Why should not that much rather be takeÌ„ thought of by vs that we may feel our selues beloved of God for if we be grounded rooted in that loue of God our death of whatsoever sort it be shal be precious in the eies of God we shal be more then conquerors in very death it self obserue thirdly Dauid out of all question Rom. 8. â—7 attayned to that hid loue of God which was in the hart of God he obtained some sense from the effect of some special notable deliverance he learned also that he was beloved of Iehova froÌ„ that becaus his death was precious in the eies of Iehova This is that our onely comforte in life and death that wee are not our own but our most faithfull Lordes Iesus Christs and that we are the Lords and that hee taketh a care of vs From thence also those godlie auncient men chiefly learned the same thing because they felt God present with them in very deede in whatsoever perrilles Amongst the rest David is to be nuÌ„bred who as he was laid open to many dangers so he felt exceeding many deliveraÌ„ces he perswaded himself that god had a speciall care of him in the selfe same place in which hee saide that the death intended against the godly was Precious in the eies of Iehova he without all doubt meaneth that this was a document of the favour care of God toward vs in respect that our death is precious in his
5. 13. to bee in displeasure then to be joyfull Ezek. 3. 1. If any man be afflicted among you Let him pray Is any man merrie let him sing All things haue the owne time There is a time of vveeping and there is a time of singing Although in that place The amplifying of the deed immediatly preceeding to wit of the casting away of the instruments of al matter of joy from the contrarie authoritie commandement of the Babylonians who when they had caried the people of God away captiue they required of them thus carried awaie Joyfull songs but the Church indeede was not mooved and brought on to sing for all their authority and command For the soule that is humbled by Gods hand cannot be lifted vp by any authority of men neither can bee be merry It is God alone who as he induced either by praier or reward to huÌ„bleth so may he lift vp the dejected minde Psal 40. 4. He put a new song into my mouth Marke next that he addeth Those who carried vs away captiues as if he should saye Those selfe same men who were the cause of sorrowe vnto vs they required vs that we should minister joy vnto them Nowe the Prophet signifieth here that they would haue had the people to do some absurde and vnreasonable thing for the enemies of God and of the Church are not to bee stirred vp to joy for so they should flatter and please themselues in their owne malice Thou seest againe here that the Babylonians are not so much indeede as touched with any sense of the present sorow of the Church The vngodly know not what the displeasure or what the ioye of the godly is They vanish away in their owne imaginations neither yet do they feele inwardly in their hart ether true solide dolour and joy For their hart is not established by grace Heb. 13. â— How could we The church bringeth in the causes wherefore shee was not mooved no not so much as by the authority of the Babylonians to sing to the end that you may know it is not sufficient if we resist the superiour powers of any obstinate affection and obdured minde for the power of the Babylonians over the people was according to the will and ordinance of GOD except wee haue also most iust and graue causes to disobey Also the first reason is taken from the prophaning of the holy songs which is to bee vnderstoode in these wordes The songs of Iehova Then in the Lande of strangers That is in a prophane land among prophane men For to sing the songs of Iehova that is the songs that are holy vnto God at the pleasure of prophane men what other thing is it then to prophane the holy things of God for to lay out whatsoever holy things either the word of God or the Sacraments or any other thing of that sort vnto the pleasure of men that are defiled and vncleane which doe not seeke so much as their owne edifying in them or the glory of God but their owne vncleane delight what other thing is it I praye you then to caste pearles before swine If I forget the other reason from the forgetting of Ieruschalaim of the church of God it is made after this maner If I shal now sing sayeth the holy congregation this were to forget Ierusalem and the Church of God But I will not forget Ierusalem Therfore I will not sing Marke then what it is to sing or rejoice in the meane time that the Church of God is any way afflicted Surely it is no other thing then to forget the church But contrariwise to murne with the murning Church what other thing is it then to remember the Church For we testifie that we haue a regard of the Church of God and that we take care thereof from this common affection and this mutual compassion whereby it commeth to passe that wee rejoyce with the rejoycing Church murne with her when she mourneth The assumptioÌ„ of this reason is not set down nakedly but with an execration wherby he wisheth a vengeance to fal vpon him self that is the impotencie of his own right hand if he shal strik the harp therwith the vnmoveablenes of his tong if he shuld sing with the same for this cause he doth this thing becaus he waited assuredly for sum trouble no table judgement of God to light vpon himself if it should come to passe that he shuld forget God his church for thee execrations obtestations ar an evideÌ„t that ther abideth theÌ„ who forget the Church of God who thâ—â— do laugh when the Church weepeth there abideth them I saye an heavie judgement of God If I call not This is the amplification of the words preceeding as if he shuld say Not only will I remember but I will prefer and make more of the Church of GOD aboue the head of my ioye that is I will esteeme more of then of my ioye although it were never so great For it is not ynough to remember the church but we must of necessitie prefer it to all things whatsoever 7 Remember O Iehova against the Edomits the day of Ieruschalaim who said vncover vncover so long as the foundation thereof shal be in it 8 O Nation of Babylonia that is to bee destroyed let him be blessed who shall recompense thee the wicked deede whereby thou hast troubled vs 9 Blessed shall he be who shal tak hold and break in peeces thy yong ones dashing them against a stone REmember The other parte of the Psalme or an imprecation against the Edomites and a prophetical denunciation against the Babylonians First then after that the Church hath bewailed her captiuitie in the middes of the sorrow she turneth her selfe vnto God and shee prayeth for an vtter vengeance vppon her neighbours the Edomites Then shee turneth her self against the Babylonians and she denunceth assuredly the judgement of God to come vpon them We learne by the example of this Church from what affection any imprecations and threatnings whatsoever should proceede against Gods enemies That is from an heavines and sorrow of the heart and not froÌ„ any light motion of the mind For when they come from sorrow heavines then indeed they are heavie and in their owne time they bring on a sure judgement otherwise they are but light and they provoke God more to wrath against our selues then against our enemies Marke as concerning the Edomites we read not that they together with the Babylonians overthrew the cittie of God only they did showâ— in allowing the Babylonians in the meane time while they were destroying Ieruschalaim O Babylonians saide they vncover vncover And therefore they were involved in the same judgement with the Babylonians They who assent to the wicked and persecutors of the Church either in word or in hearte they are reckoned also in the number of the persecutors and shall bee together judged with them Then as concerning the Babylonians not only they denunce the judgment against them but blessednesse is pronounced also and promised vnto the instruments and executors of that judgement to come Darîus Medus Cyrus to the end that we might know that those are blessed who execute the work of GOD diligently as contrariwise they are cursed who doe the worke of God negligently Blessing is pronunced vpon them also who notwithstanding had not so much God before their eies in that work as the enlarging of their own Empyre How much more shall they be blessed who while they ar doing the work of the lord diligently for the Lords sake himself they do it that al the glorie of the work may solidely for ever redound vnto him Amen Proverb 10 vers 7. The memoriall of the just shall be blessed But the name of the wicked shall rotte Isaiah 57 vers 1. The righteous perisheth and no man considdereth it in heart and merciful men are taken away and no man vnderstandeth that the righteous is taken away from the evill to come Reuel 11. 14. vers 13. Then I heard a voyce from heauen saying vnto me Write Blessed are the dead which hereafter die in Lord Even so sayeth the Spirite for they rest from their laboures and their workes follow them FINIS