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
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
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
God promised to be a God to Abraham Why David sure of eternal life appeareth to be carefull of the present and to his seede Genes 17. 1. But if thou aske in this place seeing now before he had gloryed in God and in his presence which also hee felt in his minde in the middeste of afflictions He gloryed I say against all his enemies against life against death how commeth it to passe that nowe he is so carefull of this life and craveth so earnestly at God that hee would deliver him out of the present danger I answer that this great securitie of the godlie and the contempt of this present life fighteth not among themselues And the petitiones of this sorte whereby they craue also the preservation of this life alwaies with that condition if it please God so that he would grant the same to his owne glorie for neither the godlie while they haue a fore-taist of that other life and leaning thereto they glory againste all thinges caste not in the meane time vtterly awaye the care of this life and rashly powre out the same For this present life among the reste of Gods giftes is not the basest Thou hast striken Hee mooveth GOD to his preservation in time to come from the by gane experience in destroying of the enemies and wicked and therewith also filling them with shame For it is thought to bee a shamefull thinge to bee striken vpon the cheeke bone and to suffer the breaking of the teethe that is strokes vppon the face and in the mouth Obserue in this place tw◠linkes as it were of that fine Golden Chaine which PAVLE linketh together to witte Experience and Hope Experience sayeth hee Rom. cap. 5. 3. bringeth out Hope This petition of DAVID from bygane experience leaneth to the Hope of the present and temporall deliverance to be purchased Albeit indeed I confesse that this is not a sure hope even that to wit which maketh not ashamed vnlesse it be that hope of that everlasting promised deliverance For that is properly that hope which followes the experience of Gods deliverance especially if there be a feeling with that experience of deliverance of the loue of God in Christ Iesus Therefore the Apostle subjoyned in that place For the loue of God is powred out in our hearts by the holy Spirit As if he should say of necessitie this hope maketh not ashamed and it is sure seeing that experience from which hope proceedeth is especially of the loue of God in Christ Iesus Salvation it selfe Thereafter he prayeth for the people yea for that parte of the people which followed after Abschalom and was seduced of him One would marvell that DAVID in such a great daunger of his life is so mindfull in his prayer of the people salvation of others For this would appeare to bee of a man that is set a part from all perill and daunger not onely to respect himselfe or his own life but also others and the salvation of others But it is to be knowne that this is the disposition of every member of that vniversall body of Christ that it is not onely touched with a sense of the owne miserie but also it is commoved with a compassion of the reste of the members of the same body And looke how much the more it is touched with a sense of the owne miserie so much the more it suffereth with the rest whom it seeeth to be miserable For he who never yet felt any miserie surely that man is vnmeet to pitie others whom he seeth to be oppressed with misery Also the reason of this petition is taken from the nature of God him self To Iehova saith he is salvation to bee ascribed as if he should say The reas◠of the last petition The nature of Iehova is to saue and to bee mercifull So he declareth vnto God what his nature is For there is none other reason more effectuall to moue God then if you bring foorth vnto him his owne nature especially that whereby he is mercifull For God delighteth chiefely in mercy and aboue all thinges in his owne nature he is most mercifull God is loue Ioh. 4 ◠Now it is not possible that this can be done of vs to wit that we be able to bring out this his nature before him especiallie that hee is mercifull vnlesse wee travel diligently first to see by the eyes of our soule yea and feele also surelie in our heart in some measure that infinite Essence Wisedome Iustice Power and mercie of God c Except wee holde vs content to prattle of an vnknowen thing which wee haue never yet neither seene nor felt Wherefore the knowledge of the nature of God is chieflie most necessarie to conceiue earnest prayer and not onely the knowledge but the sense and feeling of the same And wee must indevour all our life long so much as is possible we may conceive in this finite that narrow minde that infinite majestie To him therefore be all honour and glory Amen THE ARGVMENT Of the VI. PSALME This is a Psalme of Prayer and it is manifest out of the inscription that it was written by David The partes thereof are two The first is a petition by which David being sick prayeth to God that he would remoove his anger and scourge hee craveth earnestly his mercie seeketh after salvation from the seconde verse to the ninth Then through a sure faith feeling the things that he sought he gloryeth against his enemies of Gods taking heede vnto him and of his bountifulnesse vnlooked for from the ninth verse to the end of the Psalme THE VI. PSALMI 1 A Psalme of DAVID committed to the Maister of musick vpon the Violes to be song to a graue tune 2 O Iehova rebuke me not in thine anger neither chastise mee in thy burning wrath 3 Iehova be gratious vnto mee because I am become feeble heal me Iehova because my bones ar altogether troubled 4 And my soule is greatly troubled thou therefore Iehova how long 5 Returne ô Iehova deliver my soule saue me for thy mercies sake 6 For in death the selfe there is no remembrance of thee who shall prayse thee in the graue 7 I faynt in my mourning I cause my bedde to swimme all the night I make my bedde side to melt with my teares 8 My eie through indignation is consumed it groweth olde because of all my foes The first part conteineth the petition the cause whereof hee adjoyneth O Iehova The firste parte of the Psalme as we haue spoken The petition first he prayeth that affliction may be remooved Then he prayeth for prosperitie as for deliverance and salvation Also with the petitiones hee intermingleth the causes First therefore hee prayeth that the wrath of God may be remooved O Iehova saith he rebuke me not in thine anger c. DAVID as it appeareth by his own words being holden down with a grieuous sicknes hee conceived in his minde that God was angrie against
seene the wrath of God he had sene also his grace hee had apprehended grace and after hee had commed by it he cryed be gracius vnto me â— Iehova For bursting out into these words no doubt hee had with a sweete feeling apprehended grace For wee should not be mooved to crie for the grace of GOD for the fashion and some light affection but with the cry that is in the mouth there should bee a deepe feeling thereof in the heart For the godlie no sooner seeke earnestly grace but they get it as soone their heartes being spred over yea with a moste sweete feeling thereof Because I am become feeble He subjoyneth an argument of grace The â—auses of grace â—oughâ— earnestly fought for froÌ„ his languishing siknesse as if hee should saye O God thou seest howe grieuouslie I am afflicted with sicknes therfore be gracious vnto me Heale me ô Iehova Again he earnestly craueth mercy This his frequent praier sheweth that hee had mightely wrastled with the sense of Gods wrath for wee would not nakedly A passionaâ—â— repetition and for a fashion so as men vse to do call for the grace and mercy of God if we were touched with ane earnest sense of Gods wrath but with a loude doubled voyce calling vpon God we would diligently endevour to escape out of that feeling For it cannot be that any man being oppressed with the wrath of God can flie awaie except God him selfe as it were stretching out his hande from the heauens ease vs of that burthen of his wrath Because my bones are altogether troubled Hee repeateth the argument taken from his languishing and sicknesse 〈◊〉 parts of the argument taken froÌ„ the languishing but being layde open in his owne partes Now the partes thereof are these the trouble of the bodie of the most firme and solide partes thereof to wit of the bones then a troubling of the soule be reason of the wrath of God seazing thereon As if he should say both is mine hole bodie troubled likewise is my soule troubled Finally nothing is whole in me Men indeed ar then in a good case when the bodie being sick the soule is touched pricked with a conscience of sin For this cause the bodie is outwardlie humbled by God that the soule also may be inwardly humbled For vnlesse in minde wee rose vp against the heauens and God himselfe what need were there of the casting down of the bodie Therefore DAVIDS bodie was humbled that his soul might be humbled For these things agree verie evil among themselues a proud hart an humble body And that is thought to be the most grieuous judgment of God when the bodie being humbled The most grieuous iudgement of God God boweth not therewith moveth by his Spirit the Soule vnto repentance and the very sicknesse itselfe is most desperate when in the most grievous feeling of the bodie the heart of any man remayneth insensible without the feling of wrath without the feeling of sinne without the feeling of grace But if there be any sense of the wrath of God in any man that is the high-way to recover conversion health but when there is not a feeling of the anger neither a conscience of the sinne then the afflicted man roareth indeed like a Lyon as DAVID testifieth of himself Psa 32. 3. And he is no more able to turne himself vnto God then a wilde beast vnto the man that striketh him The comfortes that commonly are ministred to the sick tend almost al to this end that in sicknesse they be quiet as concerning God they be secure in respect of sin they be at ease in consideration of heaven and hell Bee of good courage The stupiditie of the wisâ—â— say they remember not vppon death but remember of the recovering of the health of the bodie Then they commend the patience and strength of the minde but commend they that strength which proceedeth from confidence in Iesus Christ Noe waies at all but patience is vnto them a fearce minde proude and wrastling with that hand of God which seazeth vpon the sick Also if in the meane time any man make mention of God of his mercy in Christ of sinne of life death to come presently they receiue this speache as a most heauie tale and they cal it a melancholick coÌ„mouing which serveth rather for the increase of the sicknesse then for the diminishing thereof But men should deale far better with any sicke man if ane humbled contrite dejected minde were recommended vnto him For the minde being once caste downe there is some place for repentance for the earnest craving of the grace of God Our miserie the object of Gods mercie Obserue this againe DAVID in this place to the ende hee might moue God vnto mercy he setteth downe as it were to be seene before his eies and amplifieth his miserie so that in a maner it may be altogether seene of God Mercie presupponeth miserie Nowe to the ende that God may be mercifull of necessitie wee must be first miserable Wherefore if any man would earnestly craue the mercy of God of force he must professe before God that he is miserable For every man may truly speake that of himselfe to wit that he is miserable of his owne natur and that confession is aboue al things most acceptable vnto God in whose sight it becommeth vs not to compeare with an oftentation of our I cannot tell what Free will even as if it were in the power of our nature and it were but once to thinke of any thing that were pleasant and acceptable vnto God The impiâ—â—â— of the Pelagians for that were to detract from the grace of God in Christ Iesus of which onely wee haue what-so-ever power wee haue to thinke well will well worke well Neither yet again should we come forth in Gods presence with the opinion of our merites and satisfactions For they that seek righteousnes in these things they finde it not The example of the Pharisee The Pharisee boasted of these things but he returneth home vnjustified Luk. 18. 10. Wee must come forth rather in Gods presence with that miserable Publicane who having layde out his miserie before God and founde mercie Notwithstanding the Papistes cannot see nor will not see the misery of our nature to the ende that they might obtaine the mercie of God Therefore out of these thinges that haue bene spoken it appeareth that wee should lay our miserie open before God But how can it bee that any man can set before him the mercy of God The deuty of the god lie in obteining the merâ—â— of God vnlesse he himselfe first know that he is miserable Now to know that he is miserable and that he may acknowledge his owne misery it is not for the fashion to professe that he is mortall that he is a sinner that hee is subject to many inconveniences when in the meane time he
Butt that they themselues ar taken hold on by God and that they are led on vnto that selfe same Butt while they feele also GOD to be present with them in all their waies moste dangerous whatsoever whereby they must of necessitie passe vnto the heauens For there is no solide ioy in doing of any thing vnlesse wee feele the holy Spirite of God to be the directer and the moover Moreover it is to bee marked in this place that no daungers no afflictiones no not death it selfe can separate vs from God The sure confidēce of the godly For he saieth Although I walk through the valley of the deadly shaddow I would not feare because thou art with me Commonlie it is thought that God is absent from that man who is brought to some extreame danger who hath his abiding in the middest of death For they perceiue not howe those thinges can stande with the providence of God even as though God were not able to hold vs vp vnlesse he vpheld this body and this present life Also this is the most sure signe of Gods presence in perils that the godly are voyde of all feare and that they are of a bold couragious spirit For for this he sayeth I would not feare because thou art with mee Thou seest then to speake it in one summe how particular the care of GOD is toward his owne For seeing in man three things are to be considered the bodie the soule the actiones God leaveth none of those destitute of his presence to the bodie he furnisheth nurishment and governement hee maketh the soule to be at rest he directeth the actions of the body Neither yet onely hath he this particular care of his owne But which thing I haue ever reckoned amongste the chiefest of Gods benefites he perpetually causeth them to feele some sense of his providence and care towarde them so that they are able to declare particularlie the sortes of Gods providence and to attribute fullie to God the whole glory of the same Thou furnishest Hee openeth vp in proper wordes the former allegorie borrowed from the custome of a good sheepheard and hee comprehendeth that whole care of God toward him in those three parts as it were The first is That he furnisheth a table before him The second That he annoynteth his head with oyle The third 2. Sam. 12 20. That he maketh his cup very full The first and the third parte Mat. 6. 17. belong to the necessary nurishment 2. Sam. 13. 12. The second to the decorement for the auncientes for the most parte were annoynted with oyles and oyntments for braverie and seemelinesse cause and not for any necessity Wherefore those who were in the mourning estate absteyned from annoyntings That which he sayeth in the first part is to be marked Thou furnishest a table before mee over against mine enemies Wherby he signifieth that in despite of his enemies he was fed nurished of God by the which great honour redounded vnto him and the greater was the confusion of his enemies while in the meane time that they are looking on he is so honoured of GOD. Then wee are to note in the third part that which he sayeth That God maketh his cup to abound For hee vnderstandeth the aboundance and increase of thinges necessarie to this life as of drink Considder therefore of the care of God toward his owne and howe liberallie he dealeth with them he bestoweth vpon them not only those things which belong vnto necessitie but those things which are for decorement againe he furnisheth not the thinges niggardlye which belong vnto necessitie but aboundantly and liberally And all those thinges surely he doth for their cause their enemies in the meane time looking on and sore againste their willes whereby the greater glorie may redound vnto them and that the confusion of their enemies may be the greater while they see those to be honoured of God whom they earnestly desired to be destroyed So God honoureth euery waye those who honour him Surely goodnesse and mercy An exposition of the seconde part of the proposition that is of the securitie for the time to come For he gloryeth of the securitie and hee promiseth vnto himselfe both all good things in this life and also the everlasting kingdome in the life to come Concerning this securitie we haue observed some thing vpon the first verse before now this one thing I adde to this only And I seeke the cause from whence it commeth to passe that anye man gloryeth so securely of the feeling of the presente favour of God promiseth so surely to himselfe that he shall never be destitute of that favor in time to come The cause is not any thing in vs nor that loue whereby we loue God for there is nothing in vs that can make vs to be at rest such is our inconstācy by very naturall disposition but the cause is that free favour of God who loveth him whom he hath begun to loue forever in that his welbeloved sonne Iesus Christ PAVLE gloryeth securely not indeede of the sense of that loue whereby he himself loved God but of the Feeling of that loue whereby God in Christ had embraced him Rom. ◠Who shall separate vs sayeth he from the loue of God For this is that ground of all glorying and security the loue of God toward vs from the which by no kinde of force wee are able to be pulled away The glorie therefore of al securitie be vnto God in Christ for ever Amen THE ARGVMENT Of the XXXII PSALME It is manifest out of the inscription that it is a Psalme of Doctrine and that it was written by David In it is handled the blessed nesse of man and it conteineth the doctrine of happinesse First therefore is set downe the generall doctrine vnto the 8 verse Then the applying of the generall doctrine vnto the last verse and finally a conclusion of exhortation in the last verse it selfe The XXXII Psalme 1 DAVIDS Psalme of doctrine Blessed is he which is eased of defection whose sinne is covered 2 Blessed is the man vnto whom Iehova imputeth not iniquitie and in whose Spirite there is no guise 3 When I keept silence my bones waxed old in my roaring all the day 4 For thine hand was heavy vppon me day and night my most excellent iuioice was turned into summer droughts Selah 5 I will make my sinne knowen vnto thee neither will I hide mine iniquitie I said I will confesse my defectiones vnto Iehova and thou tooke away the punishment of my sinne Selah 6 For this thing shall every one to whome thou art gracious pray vnto thee what time it shall fall out in the overflowing of many waters they shall not somuch as touch him Saying 7 Thou art a lurking place to me preserue me from trouble compasseme about with songs of deliverance Selah The first propositiō BLessed is he which is eased The proposition of the blessednes of man in
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
grace For that which is saide by the Apostle is not to be thought light to neglect such a great salvation Heb. 2. 3. is vtterlie to refuse the Son of God in whom whosoever beleeueth not as is spoken in IOHN 3. 18. Is already condemned because he beleeveth not in the only begotten son of God Marke next 2. lesson that bold liberty which the sinner being nowe turned vnto God vseth in this confession of DAVID I will confesse my sinne vnto thee saieth DAVID And this liberty manifesteth the feeling of Gods loue toward him and the confidence of grace and of remission of sinnes in Christ For it is not possible that a sinner turne him selfe vnto GOD confesse his sin and earnestly craue for the forgiuenes of his sinne vnles there be already first after some sort some sense of grace and pardon purchased The conscience threw out a confession out of IVDAS but he durst not be so bolde as to confesse his sin before GOD neither yet to deale with God after this manner that DAVID doeth in this place I will make my sinne knowen sayeth he vnto thee But going aside turning his back as it were vnto God sayeth he I haue sinned hauing betrayed the Innocente bloud Wherefore to speake it summarly the confession of sinne before God the craving of pardon that is this libertie wherby any man dareth be bolde to appeare before him and to present himselfe before his judgement seate sufficiently doth manifest some feeling of grace and that selfe same remission of sinnes which wee seeke being purchased already in some sort For this cause shall everie one He commendeth this his experience 〈…〉 which was of Gods mercie immediatly preceeding from the own effect in every one of the faithful that were to come thereafter For this cause sayeth he That is for this experience of thy mercy toward me Shal he pray vnto thee That is he shall confesse his sinnes or he shall craue pardon He to whom thou art fauorable That is not by putting any kinde of difference but hee onely whome God loveth Of this loue and favour there must of necessity be some sense as we haue already even now spoken before any man be so bolde either to confesse his sinne to God or earnestly to craue pardon for sinne But at what time shall he whom God favoreth pray at times sayeth When it shall happen To wit In the over flowing of many waters That is in the stormes and waues of extreame vehement afflictions as before Psal 18. 17. and every where in the Psal 69. They shall not so much as touch him that is they shall not so much as touch him lightly so firme shal be the loue of God in Iesus Christ Rom. 8. ◠And if they happen to touch him they shall bee so farre away from being of abilitie to hurt the man as contrariwise they shall be for his profite Rom. 8. 〈◊〉 For all thinges worke together for the best to them that loue God Wherefore the Apostle when he felt himselfe so grounded in that loue he securely gloryed against the adversarie creatures of whatsoever sort as oppression nakednes hunger the sworde death life powers dominions And this surely hee did not indeede for that ende that hee thought that it was not possible that this life presente might be taken out of the world by those things for hee himselfe thereafter felt the contrary in experience but for this cause that he looked for certainly hoped for that other life of God ◠Lesson which should never die with this life This is not to be pretermitted that DAVID confirmeth this man that is to praye whosoever finallie he bee with a promise of that thing which he shall craue so encourageth him to pray For by this example wee learne whosoever wil pray with confidence of necessitie he must haue while he is praying continvally before his eies the promises of God in Christ yea and hee must remember of them so far as it is possible For if there be no meditation vpon the promises of GOD what confidence what zeale I praye you can there be in praying seeing that without Gods own word there cannot be faith and in vayne shall any man promise to himself any good thing or grace from GOD whereof he hath not some assurance out of Gods owne word promise Faith is by hearing Rom. 10. 〈◊〉 and hearing by the worde of God Indeed that is true that there is no man to be found which is not at some time touched with some feling of this want and so is provoked and it were no more very necessity it self compelling him to conceiue praiers But if there be no promise of God before the eyes no worde of GOD concerning that thing which they seek with what face or of what mind dare they be so bolde to come vnto God I marke this the more carefullie for that cause that all may knowe how necessary it were to search and learne out of the word of GOD himselfe and Scriptures all the promises of GOD whither they be of things temporall or of things everlasting In which verely whosoever at passing-well versed those men doe pray very well When wee speake of promises Christ is not to bee passed by in silence in whom all the promises of God are yea Amen that is they both haue their owne ground also their accomplishment without whom in vayne surely thou lookest vppon the promises either temporal or eternal Wherefore whosoever beholdeth the promises of God if hee will look vpon them with profite it is requisite that first of al he look vpon their beginning and end Iesus Christ and never suffer him to depart out of his eies Thou art a lurking place vnto me Hitherto by the waye the promise was inserted Nowe followeth the forme of prayer which that man which is beloved of GOD shal vse whosoever he bee yea and that leaning to DAVIDS example experience In this little prayer not so much at the words to be numbred as they are to bee weighed Before the promise he maketh his preface that God is his lurking place and he professeth his assurance in God alone which in deede is principally the solid ground of the petition and a vehementargumēt to purchase to himself the grace of GOD For seeing thou makest a semblance professest that thy confidence in prayer is placed not in men nor in our merites in which the Papistes trust neither yet in anie other thing but in God alone through Iesus Christ surely nowe thou bringest with thee somewhat then which no thing is more pleasant and acceptable to God Also the petition is in those words Keepe me from trouble Then nexte according to the same meaning compas me about with songs of deliverance as if he shuld say deliver me that I may haue mater to sing thy prayses Hee seeketh then a deliverance for the glorie of God wherof out of all question he
of the glorying of hope And in another place We glorie vnder the hope of the glory of God Heb. 3. 6. Notwithstanding that hope is conioyned with sorrowe and sighes We sigh sayth he waiting for our adoption that is the redemption of our bodie Rom 5 2 Howsoeuer a deepe As before he had gloried against every one of the places of his banishmente whatsoeuer Rom. 8. 13 so he glorieth now against afflictions although they be most grievous Howsoeuer a deepe calleth vpon a c. That is how grieuous soeuer the afflictions be as they wer waters breaking in violently vppon me notwithstanding Iehoua will send away his louing kindenesse in the day time c. You see there is no affliction although it bee neuer so grieuous which is able to separate the the faithfull from the presence of their God or from a feling of his mercie yea contrarywise they glorie in the most heauie calamities whatsoeuer Rom. 8. 35 Who shal separate vs sayeth Paule from the loue of God shal oppression shall anguish It is next to be noted that he sayeth those floodes and waues violently breaking in also those thinges that are sent out to bee Gods as if all these things were from God Therefore hee acknowledgeth that all his afflictiones proceeded from God as the author But from whence promiseth he that comfort shal come vnto him in his afflictiones sayeth he not in the 9. verse Iehoua will send away his louing kindnesse Therefore affliction comfort in affliction proceedeth both together from God 1. Cor. 10. 23. together with the trouble he sendeth comfort with the tentation hee sendeth deliverie out of tentation Neuerthelesse there is some difference in the order for first in deede he afflicteth ere he comforteth First is the sense of trouble then the feeling of comfort to what purpose is that To witt because we are so dull of nature and senselesse in this life that we cannot esteem of the grace of God in Christ howe great it is neither yet can we judge how sweete it is vnlesse wee feele first how miserable wee ourselues are by nature and sigh vnder the burden of sinne Now in miserie the feeling of grace of that presence of God in Christ is sweete But after this life the joy of the Godly shal be solide wāting altogether al feling of sorrow to wit when all teares shall be wiped away from our eies for then wee shall bee able to comprehend that pure and sincere ioy which we cannot compas in this life I will continue in my prayer This is the effect of the thinges preceeding For in respect that God wil send away his louing kindenesse in the day and his song in the night vnto DAVID Therefore he wil continue in his prayers to GOD. For there is no man that is able to conceiue prayers vnles God furnish the matter of them and indue vs with a feeling of his mercie Lord sayeth he in the 51. Psalme 17. verse Thou shalt open my lippes and my mouth shall shew foorth thy praise Hee calleth God the Fountaine of his life by which name he sheweth manifestlie that hee hath apprehended that power of God which is in Christ which serueth vnto life But let vs consider the forme of the prayer it selfe I say vnto the strong of my rocke that is of my refuge c. This praier of DAVID is a lamentation and a certaine complainte Obserue then what sort of songs God vseth to furnish in afflictiones to wit a complaining kinde and sorrowfull And surelie of necessitie it must bee thus For to what purpose serue ioyfull songes in miseries looke Psalme 137. In which the Church of God abhorreth those ioyful songes such as shee song sometime in Ierusalem being now in her banishment Notwithstanding the heauines and lamentation is alwaye tempered with a certaine sweetnesse and ioy in God and the lowder the sighes are the deeper vseth the reioycing to be But let vs consider the words Why forgettest thou me sayeth he First he complaineth that God forgetteth him Then he complaineth of his miserie This latter indeede is the effect of the former For when God forgetteth vs then at that time we are miserable we walke as in mourning apparell and we quarrell with God Also in the meane time that DAVID complaineth that the Lord had forgotten him he calleth him The strong GOD of his rocke Whereby is signified that yet he cleaueth vnto God verie grippingly The faithfull so in loue imbrace their God that although hee seeme some-time to be forgetful of them nevertheles they leaue not off to stick vnto him Howbeit sayeth IOB thou wouldest slay me should I not hope in thee Which thing surely is an evident that God in very deede forgetteth them not although for a time he appeare so vnto them For if God once forget vs and should leaue vs altogether Example in Iob Chap. 13. 15. surely wee also should forsake him For if hee first tooke not hold vpon vs verely we were not able with our hand as it were to take holde of him Notwithstanding it appeareth so vnto vs while wee are afflicted that we are left of him and that hee taketh no further thought of vs. Wherefore goe I in mourning Hee complayneth of his miserie which he signifieth by the adjunct clothing of his bodie Because of the oppression He sheweth the cause of his miserie and of that dooleful habite of clothing To witte the oppression of the enemie They invade my bones In these wordes hee expresseth more particularly this oppression They assayle my bones Then opening vp that figuratiue speech Mine enemies reproching mee sayeth hee The reason wherefore then next hee rendreth from their contumelious and blasphemous wordes While they say sayth he vnto me daylie Where is thy God This indeed was a blasphemie against God which was a contumelie a reproch against Dauid For blasphemie against God is the reproch of the neighbour they are no otherwaies commoved therewith then if they were stricken through with a sworde for such is the mutuall conjunction of God and of his owne such is the compassion mutual feeling that if they see God to be touched with any ignominie and his name to be blasphemed the godly are no otherwaies commooved then if they were woūded with some deadlie wound Even so on the other side God is so mooved with the persecution of his owne that he esteemeth the same as if it were done to himselfe Saul Saul Act. 9. 4. sayeth hee why persecutest thou me 12 Why castest thou downe thy selfe my soule and why makest thou a noyse within me Hope in GOD for I will yet prayse the saluation of al sortes of my face my God WHy castest Last of all turneth to that verse which wee opened vp before as it were the overword of the Psalme cōcerning which look before in the 6. verse Therefore as touching it only we make mention of this how oft soever the
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
For it is the Spirite by whome wee crye as it were with a mouthe stretched out wide For howe oft wee double our crye so oft the feeling of the Spirite is doubted in our hearte The firste crye proceedeth from the firste feeling of the Spirite The second from the nexte The thirde from the thirde and so forth For no man calleth Iesus the Lorde but by the holie Spirite 1. Cor. 12. And we know not what to pray as it becommeth vs because it is the Spirite vvhich maketh intercession for vs with sighes that cannot bee expressed Rom. 8. For this cause I speak those things that the natural man may know that it lieth not in his power to pronounce one good word except first of a natural mā he be come a spiritual man But what is that that moveth him to cal◠so ernestly vpō God to this end that he would len his eare vnto his prayers Thought the that God was deafe These which are oppressed with Gods hande they thinke that God is so estranged from them that he nether seeth nor heareth them neither that hee remembreth them at all From whence arise those so lamentable voyces Heare ô Lord See ô Lord Remember ô Lord which occurre every where in the Psalmes But are they which call vpon God from their hart and earnestly desire his presence are those I saye in the meane time altogether destitute of the presence of God Would they I praye you bee able to seeke the presence of God vnles surely they had some presence of GOD through his own holy Spirite Are we able without God to thirst after God What require we therefore which we now haue For this cause we doe this that we may the more enjoy and possesse God For prayers bring that to passe that God draweth neere vnto vs and they are the increase of mercy grace for it is not possible that those sighes which are not so much oures as the holy Spirits in our heart and the cryes of that same Spirit in our mouth can passe away in vaine For GOD knoweth what the meaning of his Spirit is And blessed are those that hunger and thirst for righteousnesse for they shall be satisfied And we find that in experience in our selues that wee no sooner sigh vnto GOD but our soules are watered over with a certaine vnspeakable ioye so that we truely feele that thing to wit that the presence of God through the Spirit of heavines and invtterable sighes causeth the presence of God through the Spirit of ioy and vnspeaktble gladnes If thou shalt The preventing of an objection For this might haue bene objected either by God or by his own conscience Thou art a sinner Then how shall I heare thee Why doe I not rather consume thee in my wrath He answereth first by a concession If thou shalt straightly mark iniquities O God surely I grant that no mortall man can stande in thy sight but of necessitie he must be consumed be thy wrath Then next he answereth by an correction But vvith the is forgiuenesse As if hee should saye Thou markest not our iniquities according to thy justice but of thine infinite mercy thou forgavest them al in thy Son Iesus christ For the Fathers indeede and those auncient Prophets felt not at any time their sinnes to bee forgiven them through the mercie of GOD but by that mercy in Christe who hath promised vnto them whom they sawe as it were a farre off and in whome alone the wrath of God was pacified even since the beginning of the world to the ende that some place might be left for his mercy For vnles first his justice be satisfied surely there is no place for the mercy of God Also our estate in that respect is the more blessed then that estate of the Fathers becaus that sacrifice of Christ is presēt before our eies which they behold a far off in plain words may say God in christ is merciful hath forgiven al our sins which they no way ar able to say We learne also in this place this by the example of the Prophete that the conscience of sinne which wee call the trouble or evill of the conscience is an impedimēt that we pray not friely vnto God Yea we finde also the same in experience that an evil conscience vnles it be clensed vtterly stoppeth vp to vs al entry vnto God For that is the thing which the Apostle sayeth Let vs draw neere with our harts purged from an evill conscience Wherefore no entrie is patent vnto God except the heartes bee first purged from an evill conscience Also that thing which we spake concerning the conscience of sinne we affirme the same of sinne the selfe which if it be not altogether remooved out of the sight of GOD surelie God shal not so much indeed as count vs worthie of his sight And this is that which is spoken in this place If thou shalt straightly marke iniquities ô Iah Lord who can be able to stand Then to comprehēd in one word the things we haue spoken The conscience of sinne which forbiddeth vs to look vpon our God And that is sinne which hindreth God to looke and behold vs that are miserable And we learne the remedie of this evill out of the second part of the aunswere But with thee is forgiuenesse Wherefore this is the onely remedie that wee haue our refuge vnto the mercy of God yea and that by a simple and cleare confession of our sinne For no man ever yet compeared before God but as a certaine guiltie person craving the mercie of God earnestly with a confession of his sinnes But in this the whole difficultie consisteth how we may come to that throne of grace For seeing we cannot pearse but as it were through the middest of justice as it were through a certaine fire and slamming wall vnto the mercy of God and to that throne of grace surely it is requisite that he that would draw neere to that throne of grace bee enarmed and prepared against that wrath and righteousnesse of GOD which suffereth nothing which hath yea and it were never so little vncleannesse in it to approche neere to that inviolable majestie Now we cannot be armed against the heate of that fire with any other thing then with the alone righteousnesse and satisfaction of Iesus Christ Wherefore whosoever would draw neere to the throne of grace and breake through the middest of that justice and wrath of God of necessitie that man must be found to be in Iesus Christ and that he be purged by that bloud offered by his euerlasting spirit from his dead workes Heb. 9. Then after he is cōmed to the throne of grace by the faith of Christ then is that passing sweete voice of forgivenes and iustification heard That thou mayest This is the ende of the mercy and forgiuenesse of GOD his worship and reverence For no man ever at any time reverently worshipped God but he to whom his sinnes were forgiven
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