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
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
God is more glorified and men are also more edified through that example of the mercy of God toward him for no notable mercy of God is bestowed vppon anie for his own cause only but also for the cause of others that others also by his example may be turned vnto God and may purchase mercie Wherefore saith PAVLE 1. Tim. 1. 16. For this cause hee receiued mee to mercie that Iesus Christe should first shew on mee all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall lyfe Therefore the Prophet beginneth from that reason whereby he had apprehended mercy Now it is perceived in conuersion vnto God prayer to the ende that no man should thinke that God giveth grace to that man that seeketh it not or that hee openeth the heavens to the man that knocketh not let be to the contemner or refuser of the grace offered For God will haue our faith exercised after that fashion albeit otherwaies he giveth vs not yea the leaste thing that can bee because of our prayers as for any deserving cause He aunswered To vvit out of his heavenly sanctuarie yea and out of the earthly also vnto which his visible presence was then tyed This is subjoyned that all may know that they seeke no sooner any thing from God according to his will but hee wil surely therwith answere them in some measure and so they may bee incouraged from the verie successe of the prayer to conceiue prayers thereafter Also wee shall see that it cannot be otherwise but God shall presently answere to our petition if we consider from whence the same is now it commeth from Gods own spirit it selfe and so it is not possible but God will heare his owne Spirit Wherefore PAVLE Rom. 8. 27. 28. after he had said that the Spirit maketh request for vs with sighes that cannot be expressed presently he subjoynes that God knoweth the meaning of his owne Spirit As if he should say God must of necessitie heare the intercession of his owne Spirite and answere to the desire thereof From whence I pray you is that that with sighes that cannot be vttered of which the Apostle speaketh we feele therewith that invtterable ioy and so wee come from God as if we were satisfied yea euen then when that self same thing is not as yet gotten which hes bene sought of him Surely none otherwise but from thence that God hes aunswered our petition For so God vseth stirring vp in our harts a certaine vnspeakable joy to aunswere vs when we call And this sense is more then all those earthly thinges more then this present life yea al things belonging thereto Wherefore hee hath purchased more at Gods hands who hath felt this joy then he who hath gotten this present life from God and all things necessarie to the same But now we haue in the end of the next verse what God answered to DAVID when he sayeth Iehova susteineth me Therefore God aunswered not so much by word as by deed then when he vpheld David Which thing he spake before in more words Thou art my buckler about mee my glorie and he that lifteth vp mine head He comprehendeth the same thing in one worde hereafter The effect of Gods mercy He susteined me saith he whereby hee meaneth that sense of Gods protection in the midst of persecution I layd me downe Now hee commendeth the effecte which followed so gentle an answer of God of the which he spake immediatlie before And it is indeede ane certaine securitie of the mind which he leaveth to be perceiued be the effects Now there are in it that he laie downe that he sleeped and that hee awakened out of sleepe For as when the minde of any man is troubled through any present daunger either he goeth not to bed or if he goe to bed he sleepeth not quietly neither yet wakeneth he softly if peradventure he sleepe So when the minde is quiet then indeed a man goeth to bed he sleepeth securely hee awakeneth softly Wherefore some deepe securitie of minde is manifested by those effectes yea and that a spirituall rest The thing therefore that maketh a minde secure in troubles you see it to be Gods presence and a feeling of his helpe Therefore the Apostle hath these wordes Rom. 8. 31. If God be on our side who shall be against vs For he felt that quietnes of mind through Gods presence which made him thereafter to provoke whatsoever enemies of his salvation Also that is worthie of consideration in what meaning the Apostle in that place vnderstandes God to be present with him After that he had fullie rehearsed all Gods benefites having begunne at the first to the last in these wordes Rom. 8. 29. 30. Those which he knew before he also predestinate whom he predestinate them alsa he called whome hee called those hee iustifyed whom he iustified those he gloryfied then he subjoyned vers 13. What shall we say to those things To the which interrogation he answereth If God be on our side who shall be against vs In which words surely he hath brought in one summe all the benefits before spoken of all which easilie may bee brought to this How God is with vs. That God is with vs. Therefore Gods presence is perceived by his powerfulnes in calling justifying and glorifying of vs So that if any man would know whether God be present with him or not hee must see whether if he be called whether if he be justified and by these as by the meanes he must ascend to the Predestination and fore-knowledge of God which were from everlasting Then least any should doubt of these benefites by which he declareth the Lord himselfe to be present with vs he bringeth vs to that gift of his son Christ of al gifts the chiefest and by an argument taken from the thing that is more to that which is les he concludeth thus He who spared not his onely sonne but gaue him for vs to death how shall he not with him giue vs all things also Therefore you see that the Apostle reasoneth from Christ given to all the reste of the giftes to the ende wee should learne from thence howe oft soeuer wee would know whither God be present with vs by his benefites so oft wee muste haue our recourse vnto Christ we must see whither if wee be participant of Christ of his death of his resurrection without the which surely wee haue no presence of God with vs no effectual power of God in vs. But to the end wee may returne hyther from whence wee began That is most certaine indeed The effect of the gracious presence of God that the presence of God and that indeede by the selfe alone maketh a man secure which thing is so true as if thou take away his presence man hath nothing in him but feare and horror specially when any grieuous affliction seazeth vpon him Or if there be any
in Christ only for this life we were miserable If onely in this life sayeth the Apostle wee had hope in Christ 1. Cor. 〈◊〉 19. of al mortal creatures we were the most miserable But if the form of spech is not to bee pretermitted which he vseth in propounding vnto vs those two benefites of the life to come For he maketh his preface in the ninthe verse that he is glad feeleth an exceeding great joye to aryse from theÌ„ Hee expounded not vnto vs after that manner those former benefites of this life neither vsed hee such a preface being about to speak of them so that thereof it manifestlie appeareth that there was a greater joy of the soule Two benefites of the blissed life to come hope of the glory of God of our owne resurrection yea of the hope of the benefites which shall be bestowed vpon vs in that other life then of the present injoying of the benefites which be fall vs in this life present We glorie sayeth PAVLE writing the Epistle to the Romanes and fifth Chapter verse second vnder the hope of the glory of GOD. Behold the gloryiing vnder the hope of the benefites of that everlasting life to come The Apostle also warneth vs that there is ane exceeding greate comforte yea of the speeches which are vttered in conference concerning that glorious resurrection that is to come Thes 4. 18 But we must a little more diligently marke this example of DAVID He saw not but a far off after many yeares the resurrection of his bodie to be For how many yeares ar now passed bye since he spake those thinges and since hee departed this life And yet notwithstanding hee hath not risen agayne neither yet also shall hee arise before that seconde comming of Christe and yet nevertheles through the very hope of the resurrection which was to come to passe a long time thereafter hee rejoyceth exceeding greatly What is therefore to bee done of vs who are fallen in into the poynt of time of the comming of Christ to whom being once departed this preseÌ„t life there shall be so shorte a buriall of our bodies But we must considder more diligently the Prophets words hee attributeth to the hart joy and exceeding gladnes to glorie that is to the tongue which is the instrument of holy glorying in the Lorde Finally he attributeth a secure habitation vnto his fleshe that is to his owne grosser part which we call the bodie For of necessitie this parte of man after his owne manner taketh death chiefly most grieuously in respect it is to be layd vppon the graue when in the meane time the soule the other part of man flitteth away into the heauens Notwithstanding this self same flesh is secure Gen. 49. 6. vnder the hope of rising again Psal 30. 31 rejoyceth after the owne maner Behold here joy spread abroad through-out the whole man and all his parts and that indeed through the hope of the resurrection to come and of life eternall Which thing surely seeing it is so great vnder hope and faith how great shall it be vnder sight Of this rejoycing vnder hope which is as it were the earnest penny which also is saide to be enutterable wee may easely gesse that that joye shall be incomprehensible which shall be after this life through the present sight of God in Christ Iesus 1. Pet. 1. 7. â— Peter reasoneth this waye for after hee had spoken of joy glory honor which shal be when Christ shall be made manifest then he layeth downe the argument of that so great a glory from our faith and loue towarde Christ absent and from that joy vnspeakable and glorious which wee now feele yea and it were no more but through faith in him absent Because thou wilt not leaue Peter in the second Chap. of the Acts 25. verse The resurrection of the head of the Church is the cause of the resurrection of the members c. interpreteth this place from the 8. verse forth to the end of the Psalme to be spoken properly of christ which David in this place spak as a Prophet yea that not only as a Prophet but also as a figure of Christ Iesus who was to come For David in him selfe also felt all those things in experieÌ„ce in some measure which he fore-telleth were to come vnto Christ Then those things which are here spoken of are chiefely to be vnderstood concerning the resurrection of Christ and of his glorious life which thing Peter prooveth manifestly in the same place verse 29. And thereafter yea even out of these words in which it was said That the holy one of the Lorde should not see cor Corruption I meane the rotting of the buried flesh and resolution into dust For out of these words Peter assumeth that David saw corruption He dyed sayeth he and was buried his sepulchre is with vs vnto this daye Wherefore sayth Peter those thinges cannot be properly spoken of David but of Christ his seede whom David saw to come in the promiâ—e made to himselfe Notwithstanding David in the meane while saw in that rising againe of his seede Christ his owne resurrection also which was to bee accomplished through the power of Christs rising again who was made the first fruites of them that sleep â— Cor. 13. â—0 And so we al likewise wheÌ„ we look vpon Christ we may see the fulnesse of that grace which is in him to redound vnto vs as it were againe But namely if now drawing neere to death and to the graue if then we looke vppon him we shall feele in him and his glorious resurrection our own rising againe For the Lord shall bring those who sleepe in Iesus Christ together with him 1. Ths 4. 14. Finally that is to be marked which he sayeth That God wil not suffer him to whom he is gratious to see corruption By this defyning and description of himself he sheweth the ground both of the glorious resurrection of Christ and also of all the godly in him To wit that fatherlie loue of God whereby both he loveth Christ and likewise all the godly howbeit it bee after a great difference For he loveth vs in that his beloved Eph. 1. 6. The difference betuixt the rising againe of the godly and of the wicked which shal be is no waies obscure out of this ground of our resurrection The loue of God in Christ shall sweetely rayse vp the godly out of the graue But the warth and justice of God being judge shall rayse the wicked yea against their wil drawing them out of their graues at that last day to everlasting and just punishment Thou wilt cause me This is the other benefite which he is to attayne vnto after this life to witte that everlasting life vnto the which after the resurrection he shal straight go As if he should say after that I am awakened vp againe and raysed out of the graue
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
that we walke in the liberty of the Spirit For by nature there is no free-will But where the Spirite of God is there is libertie 2. Cor. 3. 17. sayeth PAVLE And this is that blessed Christian libertie wherby we are so delivered that we may serue God and not that wee should liue according to our owne will such as libertie as these Libertines Fpicures doe faine neither yet must wee thinke that we are forced to doe our duty by this Spirite but that willingly we are led For God loveth those that are willing as Dauid speaketh in an other place Neverthelesse in this life this libertie is but begunne onely which at last shal be perfited in that life to come But we must yet a little more diligently marke the word of freedome for it signifieth not any common liberty but a speciall noble freedome such as is the liberty of a Noble man or kings son Neither yet without cause this worde is applyed to the presente purpose For wee are the sonnes of a king that is indeed Noble the King of kings and the most hie God For whosoever is regenerated by his Spirit he is his sonne in Christ although otherwise if wee considder these prerogatiues among men hee be base borne notwithstanding hei noble and more noble then any King who hath onely the first nature and is not regenerated by the holy Spirit For the regenerate man to speake this with Peter is made participant of the most noble divine nature 2. Pet. 1. Iohn esteemed much of this noblenes when he said whosoever receiued the Worde that they haue gotten this dignitie Iohn 1 12 to be made the sons of GOD. Beholde hee calleth dignitie that estate to the which the Sonnes of GOD were lifted vppe which if men would some-what more diligentlie take heede to they would not trouble themselues with those thinges which the Apostle calleth Carnall as are kindred 2 Cor 5. â—iches honoures but would seeke rather the new Creature in Christ for olde thinges are paste awaie and all thinges are made newâ— And hitherto the petition hath bene two folde The first of remission of siâ—â—es The other of Regeneration Nowe followeth the common argumente of the craving of both from the edifying of our neighbours I shall teach back slyders thy waies sayeth hee As if hee should saye if I shall obtayne at thy handes the thing that I craue O God I shall be a Preacher of thy infinite and incomprehensible mercy to others Thy waies he sayeth not my waies such as were man slaughter adulterie c. For those then were DAVIDS waies which waies indeede men are skilfull ynough commonly to pretend to their evill deedes who seeke none other thing then liberty to sinne yea and that vnder some certain cloake when notwithstanding this example of life is not set before them by David that they should follow it yea but much rather the waies of God aâ— set before them that is his vnspeakable mercies toward sinners which also appeareth of that that where sinne abounded grace superabounded The waies of God by nature ar vnknowen to man and specially that way of infinite mercy in his owne Christ of the which natur indeed was not able ever at any time to suspect But after beside nature and against nature it was reveiled notwithstanding the conscience trembling through the feeling of sin and of the wrath of God so that a mid cloud as it were is cast in betuixt the sight thereof and the grace of God that it cannot but see very hardly For then such an huge heape of sinne aryseth that it taketh away by force the whole sight of the grace of GOD almost from it In the mean time infidelitie which proceedeth of nature perswadeth vs to despayre of the mercy of God Finally a thousand impediments ingire themselues which al maketh it to come to passe that we are blind at the light of that grace of God so that wee finde in experience howe hard a thing it is especially to a man who is touched with an earnest feeling of his sinne to haue before his eies that mercy of God in Christ For I speake of him who is touched with a sense of his sinne For others who while they sinne yea and sinne grievously indeede notwithstanding they feele not that their sinne in speech surely they promise to themselues the mercy of God in Christ nevertheles in very deed they feele it not For it is easie to any secure man and that sleepeth in his sinne in a dreame to promise all things to himselfe God therefore willing the weill of sinners in this so great a difficultie of feeling of grace hee would haue left vnto vs an example of that this mercy whereby moste grievous sinnes are pardoned such as was this example of Gods mercy in DAVID the more notable in this respect the more grievous that his sinnes were as manslaughter adultery c. Also they were the heavier in that selfe-same respect that hee was a King PAVLE the Apostle 1. Timoth. 1. Professeth indeede himselfe to bee the chiefest of all sinners to witte a Blasphemer a persecutor a man that did wrong Notwithstanding sayeth hee God for this cause had mercie vppon mee that hee might shewe first on mee all long suffering vnto the example of them which shall in time to come beleeue in him to everlasting life This way of bringing men vnto grace which is by experience by his own exaÌ„ple God wil haue without al dout every one whosoever haue felt at any time in experieÌ„ce his mercy to follow to coÌ„municate to others willingly that tast of grace which they theÌ„selues before haue felt which thing David promiseth to do in this place I wil teach back-sliders saieth he thy waies In this place thou shalt marke that the godly when God as it were taking holde of their hande lift vp themselues they stretch out their other hand as it were to lift vp others whereby they also may be participant of the same grace WheÌ„ Christ calleth vpon them they also at the same time cal others that they may come together vnto him according to that commandement of Christ vnto Peter When thou art converted strengthen thy brethren For true faith not only is careful for the self but chiefly this is the ende of the purpose thereof through a certain zeale of the glory of God to promoove the salvation of others to wit that other sinners may be turned vnto God repent For David respecteth this ende in teaching others that is the mercie of GOD towarde sinners that they also might repent being mooved to wit with that sense of the mercy of God toward theÌ„ Of the which that thinge appeareth that some taste of the mercy of GOD preceedeth turning vnto God that faith is the cause of Repentance For it cannot bee that men can be turned vnto God vnles they be allured with some â—eeling of his fatherlie loue Deliver me from blood
in this speech My seule onely i◠at rest in God The Hebrew worde it selfe signifieth to bee silent which our interpreter turneth to be at rest Then Davids soule made a noyse within him as he sayeth in another place Why art thou cast downe my soule why makest thou a noyse within me But it may be demanded doth now his soule keepe silence when notwithstanding wee see that hee vttereth out these speeches I answere that then any mans soule keepeth silence when it maketh not a noyse and is not troubled although in the meane time it glory never so greatly Then there are three arguments wherfore his soule taketh rest in God The first is because God is the author of his salvation Then drawing neere to God himselfe and not content with this his benefite alone except hee possesse God him self and sit vpon him as it were a rocke or mountaine He is only my rocke sayth he c. The third argument is the effect of the second I shall not be mooued out of my place saieth he by any great motion indeed whereby it shal come to passe that I shal altogether fall Mark first David surely wold haue patiently suffred affliction Psal 39. as he speaketh of himselfe in another place to witte because hee had decreed to take heede to al his waies least he should sin with his tongue But the affliction bursteth out and his soule maketh a sturre notwithstanding at last he quieteth himselfe in God Every one of the godlie would indeede humble them selues with silence vnder Gods hande but troubles waxing greater greater the affection cannot conteine the selfe which after that it is loused it resteth not and taketh breath to the self firste before it feele GOD present with it I will speake this once there is no solide quietnesse indeede to our soule except to GOD alone It is not in riches not in honoures it is not in the arme of man Finally it is not in Idolles and fayned Gods of whome DAVID speaketh They multiply sayeth hee their sorrowes Psal 〈◊〉 that giue in dowrie to a strange God For with what other thing I praye you doe Idols fill mens mindes but with fearefull superstition The same DAVID in the fourth Psalme manifestlie declareth that his soule taketh not rest in riches Lift vp sayeth hee the light of thy countenance vppon vs ô Iehoua and thou shalt put more gladnesse in our soules then at that time vvhen the cornes and vvines are increased In which place you see that hee preferreth his securitie and gladnesse in God to that whole gladnesse of those men which take their rest in such like things My soule therefore doth rest in God only and therefore because the wicked cannot reste in GOD there is no peace to them sayeth the Lorde Obserue againe that DAVID meaneth not here anie commoun securitie of minde but a singular and notable whereby it commeth to passe that one may gather that such a notable quietnesse of mind went before some certaine notable perturbation For surely looke howe much the more the reste of the minde is so much the more was the commotion of the mind before Mark in the third roome David seeketh not out the causes of his securitie in himselfe but without himselfe in God in whom to wit his soule doth quiet the selfe while he calleth him his rocke and his rower Nothing therefore which is in our selues can properly be the cause of the tranquillity of our mind no albeit thou shouldest speake indeede of faith it selfe or of hope if by the name of faith thou vnderstand onely the instrumēt of the apprehending of christ For whatsoever thinges in vs yea even the regenerate they are imperfite all faith hope loue and workes flowing from these as from their beginning In God alone therefore is the cause of our peace and quietnes in the strength of God alone in the loue of GOD alone through Christ Paule when hee published the security of mind he sayeth not indeed who shall separate vs from that loue whereby we loue God But in that place hee sayeth Who shall separate vs from that loue of Christ that is from the loue whereby God loveth vs in Christ let the papistes take heed to this who seek ease to themselues and their soules in their owne workes whereby it is that I cannot be perswaded to beleeue that those men can enjoy loue peace and quietnesse of mind with a conceit of their owne workes Note fourthly that he sayeth hee shal not bee remooved out of his place with any at the least a great commotion He denyeth not altogether a commoving but hee denieth that it shall not bee any great or notable commoving For in this life we must not hope that we shal be free alwaies from all commotions For David reasoneth not so because no waies shall I bee commoved therefore my soule resteth in God For if thou haste not decreed with thy selfe to quiet thy selfe in GOD vnlesse it be vnder that cōdition that thou shalt nowaies be commoved all thy life long truely it will never come to passe that thou shalt rest thy selfe in him either in this life or in that other life Let it be sufficient to thee if thou be not oppressed with afflictions For the godly haue a promise not indeed that they shall bee altogether free from all kinde of affliction but that they shall not bee vtterly oppressed with troubles For it is said 1. Cor 7. 10. 1◠That God wil not suffer vs to be tempted aboue that we are able to beare Looke also concerning the same matter Pauls example Cor 4. ◠9 How long will Now he turneth himselfe to the enemies and being set as it were in a castell hee gloryeth against them all Two things there are which he demādeth of the which the latter openeth vp and declareth that which is the former For the meaning is as if he should say as a bulgeing wall and full of riftes falleth downe through the owne weight thereof or is throwen downe by no great travell so ye shal be consumed by your owne envie and wickednes They onely deuise He poynteth out clearely that their deuising They enter in counsell to thrust me downe from my dignitie Concerning this dignitie looke 1. Sam 18. Dauid being appoynted captaine of Sauls gard he so bare himselfe that his gouernement was approuen of all men yea and was preferred by the damsels that sang to the governement of Saull himselfe Saull hath slaine his thousand but DAVID hath slaine his ten thousand Then he shewed vnder what pretence they did this thing They haue pretended a lie to their counsells sayth he which againe hee declareth by these wordes With their month they blesse but within them salues they curse As if he he should say they profes indeed friendship but in verie truth they are enemies Marke first the things which mooued David before now the same thinges moue him nothing while his soule quieteth the selfe
follow whereby he bringeth vs neerer and maketh vs to approch hard to himselfe For vnles he himselfe tooke holde of vs drew vs as it were to himselfe surelie being called out we shoulde not bee moved out of our place Vpon this finallie doeth that part follow which maketh vs to dwell in his courtes Our calling therefore beginneth from that choise which God maketh and it passeth fordward by that drawing neere vnto God and at last it endeth in that dwelling which is with GOD in his Church But the phrase of speach which hee vseth in vttering out of this benefite of calling is not to bee pretermitted in silence For hee speaketh not this coldlie barelie thou choosest vs but with ane outcrye and a certaine woundering of the greatnesse of this benefite Blessed is he sayeth hee whome thou choosest So wee are taught not so much to pronounce as to wonder at al the benefits of God in Christ such is that in comprehensible and vnspeakeable greatnesse of them all But surelie some certaine apprehension is speciallie required to this matter of the benefites of God in our own harts For of the aboundance of the heart the mouth speaketh and he who feeleth nothing in his heart verelie speaketh ather litle or nothing in his mouth We are filled He commendeth this benefite of calling from the effects following The first is in Gods action toward them that are alreadie called bee him The seconde is in the worde of God As concerning the action hee filleth vs sayeth hee with good thinges holy as concerning the words thou speakest out vnto vs thinges to bee in thy righteousnes reuerenced He who receiueth anye man in ludgeing and setteth him at table there are two things summarilie that he is able to do in entreating of his guhest humanelie and daintelie First in setting before him the most delicate meate which he may feede vpon the other is in delighting his eares making his heart glad with most pleasant and glade speeches of all sortes GOD dothe both these thinges to vs whome hee hath once called and invited hauing thought vs worthie of his table But the wordes are somewhat more diligentlie to bee considered Of these thinges wherewith we are filled in the house of God there are two properties first they are good and healthsome vnto vs Then they are holie By these good and holy thinges are all the spirituall blessinges in Christ meante Of the wordes also which hee speaketh there are likewise two properties the first is that they are reuerent and therefore do require reuerence at the hearers hands The second is that they are in righteousnesse that is just vpright and sincere without falshood without lying Also in these words the promises of God concerning good and holy thinges are to bee vnderstood greater they are then we are able to comprehend in this life but we shall be capable of them in that other life You see then with howe great gladnesse with howe greate a reioysing of heart we haue our abode in the house of God and do sit as it were at his table who not onely are ioyfull by faith of the goode thinges present that is by the present apprehension of them but also by the hope of the benefites to come which will be farre greater then those present Of these effects wee see that that David not without cause published that man to be blessed whome God did choose For what is it to bee blessed if this bee not with so great a joy and gladnes of soule to bee filled with thinges so good so holy in the meane time to heare the promises of things to come exceeding great so reuerent so righteous so true O God of our saluation There is two titles of God heare the one which respecteth the Church for saluation belongeth to the Church The other which respecteth all thinges created for confidence is of al things created Consider heare first then as the goodnes of God not onelie extendeth the selfe to the Church albeit chiefly to the Church but also to al things created to these also which are without the Churche for he suffereth not yea euen the wicked to be destitute of his testimony Doing good vnto thē giuing vnto them raynes from the heauēs fruitful seasons filling their harts with food and gladnes Euen so the Godlie look vpon God not onlye vppon his benefites towarde the Church but also in his benefites towarde All thinges created Considder nixt that there is some confidence also in God of the dūme and brutish creatures For in their owne fashion they thirste for the grace of God and haueing gotten the same in their owne maner they repose themselues quietlie in their God finally they wait with certaine sighes the Reuelation of the sonnes of God with whome they also shal be set at freedome Of this matter looke Rom. 8. In which place the hope of that glorye to come is not giuen to man but to those who haue the first fruites of the spirit but in the same place some hope notwithstanding of the glorye to come is attributed to the creatures that you maye see that the thinges create brutish and dumme are in a better case then men if they be not regenerated by the spirit of GOD. Stablishing the mountaines Nowe followe the corporall benefites of God belonging in common to all thinges created Thou visitest Here follow the benefites bodielie belonging to his owne Church vnto the ende of the Psalme All which thinges seeing they neede no exposition but are easie to be vnderstoode it shall be sufficient to haue poynted out the prophetes minde especially in respect they maye bee knowne easilie out of the longer writings of others The Argument of the LXXXIIII Psalme It is a Psalme of prayer of Dauids as it is likelie being banished through the tyrannie of Saull It is firste made of a heauie complaint vnto the 9 verse Then of a petition vnto the 13. verse Finallie of ane acclamatorie conclusion in the 13 verse The LXXXIIII Psalme 1 A Psalme commited to the Master of the Musick among the posterity of Korach to be song vpon the instrumentes Gittith 2 O Iehoua of hostes how amiable are thy tabernacles 3 My soule is touched vvith a desire yea it faynteth to come to the courtes of Iehoua my heart and my flesh cry out to come vnto the strong liuing God 4 To thine altars Iehoua of hostes my king and my God yea the sparrowe findeth an house and the swallowe a nest for themselues in the which they may lay there yong ones 5 Blessed are they that dwell in thy house they will prayse thee alway 6 Blessed is the man who in thee hath libertie of thy pathes which the godlie haue in their mind 7 Blessed are they who passing through the valley of the Mulberrie appoynt that fountaine whome also the raine of thy blessings do couer 8 They goe from battell array to battel array let euery man compeir before God
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„