of the lawe and having recived that forgiuenes we are counted just in that righteousnes satisfaction of Christ apprehended by faith Of these three sorts of justification The difference of these maner◠the two former differ from this third that seeing in the two former the cause of the sentēce of justification is in him that is justified in this third sorte the cause of the sentēce of justifying is without him that is justified to make it clearer in that first maner of justificatiō the cause of justifying is in the works of the man justified So ADAM had bin justifyed if he had stoode in the obedience of God so Christ was justified for our cause by his own righteous works by the perfite loue vpon all sides of GOD and of his Neighbour In the seconde sorte of justification which is by punishment the payne it selfe which is suffered by the justified man is the subject and the cause why he is justified of GOD. So Christ alone is justifyed for our cause and hee is made for vs the curse of the law also he hes fully satisfied the law by his death Laste in the thirde manner of justification the cause is that selfe same satisfaction which is in Christe him selfe with-out vs as in ane subject but after some sorte made aires to wit by faith So then by this third manner al the faithful are justified by the cause of justificatiō that is Christs satisfactiō which is with out vs. DAVID therfore that we may returne to him again speaketh not of the first justification nor of the second but of the third he attributeth the justificatiō blessednes of man not to the works of man himself nor to the punishmēt taken according to the threatning of the law vpon man himselfe but only to the free remission of sins Which sorte of justification is accomplished after this order First the sinfull man being called of God beleeveth in Iesus Christ to whose sacrifice the wrath of God pursuing him hee is compelled after some sort one or vther to flie as vnto a certaine Girth Then taking holde vppon that sacrifice the wrath of God is now pacified The wrath being asswaged there is place for grace and mercy and therefore of grace he forgiveth him his sinne and therewith imputeth to the sinner that righteousnesse and satisfaction of Christ which by faith before he had apprehended And so in these two things is situat that sentence of justificatiō the cause wherof wee see to be Christs satisfaction with-out man himself except in this respect you say it to be in man in so far as it is apprehended by faith And this fashion of justification is no lesse effectual yea it is much more forcible and full then if God had justified vs for any cause which can be in vs. For the peace and quietnes of conscience is no lesse neither yet is that rejoycing which is through justification by faith in Christ by his satisfaction any whitles then if we ourselues were by our workes justifyed Being iustified sayeth the Apostle through faith Rom. ◠◠wee haue peace towards God Then a little thereafter We glory sayeth he vnder hope The Apostle also himselfe Rom. ◠◠in this justification of God by faith gloryeth securely against that man whosoever he bee that would lay a crime to his charge a ye experiēce it self hath ever teached since the beginning that this way of justification is more sure then that which is by workes and by a cause inherent in vs. For seeing that inherent righteousnesse both of Angels and also of men is lost this righteousnes of Christ apprehended by true faith shal never be lost In which alone surely to the end we may mak one conclusiō of this discourse who soever hee be that quieteth not himselfe there shall no part be left him in that blessednesse which DAVID sayeth is placed in the forgiuenesse of sinnes In whose Spirit there is no guyle Hitherto hath DAVID published man to be blessed through the forgiuenesse of sinnes now he sheweth him to be blessed through sanctification also especially for simplicitie and sincerity of the hart which is the effect of the remission of sins AS if he shuld say I publish him to be blessed to whom sins ar forgivē yet not with standing so that I separat not sanctification frō the forgiuenes of sins justification So Paul after he had shewed Rom. ◠◠that there is no condemnation for him that is in Christ Iesus presently he subjoyneth who walketh not after the flesh but after the Spirit DAVID therefore conjoyneth with the remissiō of sins sanctification for the blessednes or happinesse of man is no other thing then his blessed estate in Christ Iesus and it is the effect of all the spirituall blessings in Christ Iesus of those to wit which ar reckoned out * Rom. ◠29. there after and ar brought in * Eph. 1. ◠therafter Moreover they are the fore knowledge of Gods Predestination vnto life calling iustifying gloryfiing Then there is no cause why any should gather out of this place that a man is also justified through holinesse of life and good works because the prophet saith blessed is he in whose hart ther is no guyle seing that by the word of blessednes is meant justification but the common effect of all the reste of the blessings of which hesbene even now spoken and among the which sanctification is reckoned out as one Then we may define the blessed man from his owne causes going before that it is he who is called justified and glorified of the fore-knowledge and Predestination of GOD. Out of those thinges you perceiue that sanctification synceritie and cleanesse of the heart are required to blessednesse which in this life is no other thing but a begunne glorifying and that blessednesse is the common effect of all Neither yet also shall it appeare if the sentence of the Apostle be taken good head to in that place and if his words be considdered that the blessed the just man or justified man as they thinke commonly is taken for one thing For blessed also with the Apostle is none other thing then the blessed estate of the justified mā and the effect of justification or of imputed righteousnesse with-out workes From whence also it is that our Prophete in an other place in plaine words publisheth a man to be blessed through the works of sanctification For I would not expound the worde blessed in that place Psalme ◠◠justified as if the Prophete of the consequent effectes described the justified man But I would vnderstand by the name of blessed a man constitute in that estate of life which is the estect of justification sanctification and finally of all spirituall blessings in Christ See those things which we haue observed vppon that place concerning blessednes When I held my peace Hitherto was set down the proposition of the blessednesse of man Here
AN EXPOSITION VPON SOME SElect Psalmes of David conteining great store of most excellent and comfortable doctrine and instruction for all those that vnder the burthen of sinne thirst for Comfort in Christ Iesus Written by that faithfull servant of God M. ROBERT ROLLOK sometime Pastour in the Church of Edinburgh And translated out of Latine into English by C. L. Minister of the Gospell of Christ at Dudingstoun The number of the Psalmes are set downe in the Page following EDINBVRGH PRINTED BY ROBERT Walde graue Printer to the Kings Majestie 1600. Cum Privilegio Regio A Table of the Psalmes expounded in this Booke Psalme Third Fol. 1. Sixt Fol. 35. Sixteenth Fol. 80. Twentie three Fol. 113. Thirtie two Fol. 135. Thirtie nine Fol. 202. Fourtie two Fol. 229. Fourtie nine Fol. 261. Fiftie one Fol 283. Sixtie two Fol. 351. Sixtie fiue Fol. 375. Eightie foure Fol. 387. Hundreth Sixeetnth Fol. 410. Hundreth Thirtie Fol. 447 Hundreth thirty seventh 489. TO THE RIGHT HONORABLE GRAVE and Godlie Matrone LILIAS GILBERT Spouse to M. IOHN PRESTOVN of Fentoun-Barnes One of the Senatours of the Colledge of justice and Collectour generall of Scotland C. L. wisheth grace mercy and everlasting peace passing all knowledge from God the Father of our Lord Iesus Christ for ever Amen HAVing long considdered and advised with my selfe because I was never yet accustomed to such matters to whom I should dedicate this translation of the Exposition of that worthie seruante of GOD of blessed memorie M. ROBERT ROLLOK who now resteth from his labour vpponsome select Psalmes Yee right honorable and dearely beloved in Christ came first into my minde The chiefe thing that mooved me thus to doe was the discharge of my promise wherein I was bound vnto you ever since the booke came home which was in Sommer last At which time I happening to reade vnto you a little of the Exposition vppon the 42. Psalme Ye desired me very earnestly to translate the whole booke which thing I granted-to and promised to performe Behold therefore my promise is now in the mercy and assistance of God fulfilled to you And next I being ever desirous to testifie my duetifull and thankfull minde vnto you as one to whome I was and is much beholden to in many respectes I thought that there could be no better meane then the dedication of this present worke vvhich conteineth great store of most comfortable doctrines as I truste ye shall confesse when ye haue well perused the same so that the onely reading thereof may iustly commend it many waies even to such as are of great learning godlinesse and vertue For if we respect the Author it is God himselfe who vsed DAVID and others the penners of the said Psalmes to be his instruments that his owne in the day of their owne particular trouble and affliction should not lack store of Spirituall and heavenly comfort And so it is the word of Consolation the lampe of light to leade the heauie harted and casten-downe Christian by reason of the troubled conscience by the burthen of sinne through the darke night and thick clowde of afflictions to the throne of Gods mercy and grace More-over there are verie fewe heades of our Christian faith and religion as Faith Repentance Iustification Sanctification the Resurrection of his flesh Eternall life the nature causes and effects of Sinne Originall and Actuall comfort for the heavie and sorrowfull soule and sundrie such other poyntes But they are most pithily solidelie and with great evidencie of the Spirite set downe here Againe if wee haue an eie to the partie by whose ministerie and labours this Exposition was written He was a man as I may be hold to testifie being conversant with him both in Sanct-Andrewes and in this ciitie neere hand this twentie yeares by gane to whom the Church of GOD within this countrey is as much beholden as to any one instrument that ever GOD thrust out into his haruest in this Church of Scotland being a man indewed with excellent and manifolde giftes of GOD most diligent earnest and painefull in imploying of the same for bringing vp of the youth in godlinesse information and instruction in the Lord beating downe of the adversaries winning of people vnto God edifying of the flocke of Christ and shewing good example to other in his vpright conversation And wee haue all iuste cause to feare that the taking away of such a worthie light is a fore-runner of Gods severe iudgement to come vppon this sinfull Lande which I am afrayde is nearer then we suppose Hee vvas in in his life time a notable learned Doctour and a moste pithie Preacher of Christe crucifyed Indued vvith as great humilitie as ever I knewe man of our Nation which is a rare gift in the more learned sorte For knowledge puffeth vppe sayeth the Apostle and one vvhome I maye blesse the Lorde for his mercie in Christ Iesus towarde mee that ever I knewe as being the especiall instrument of GOD that planted the knowledge of my Saviour in my hearte vvhome I may call vvorthelie my Father and instructer in the Lord Iesus Christ And vvoulde to GOD that vve that are lefte behinde him in this miserable valley of teares could learne to haue our delight as little set vppon this life and thinges belonging thereto vvhere our cittie and place of residence is not as he had vvhose onely care vvas hovv to enlarge the Kingdome of Christe ever vvayting for the Cittie vvhich is not buylded vvith the handes But is everlasting in the Heavens as many a time I haue heard him speake I say no more of him for his workes alreadie set out and the seminarie which he hath planted I meane the Colledge of Edinburgh will continue his happie remembrance to the posteritie to come As concerning the translation of the worke itself I haue dealt as simplie and faithfully in turning it into English as was possible being content to expresse the authors meaning in most easie and simple tearmes keeping his owne phrase of speach so far as I could attayne to And so I humblie submit the iudgement thereof to your favorable acceptation the obteining thereof shall greatly increase my gladnesse in that I haue done any thing whereby the Church of God or any particular member thereof is or may be any whit edified Receiue it therfore with as charitable a minde as I doe willingly offer it as a token of my Christian duetie toward you Whom I recommende to the Lord and his grace in Iesus Christ beseeching his holy and sacred maiestie to continue his favour with you your Husband my Lor dand your posteritie to your everlasting comfort in Christ Amen From Edinburgh the third day of December 1599. By yours to be commanded in Iesus Christ C. L. Minister of the Gospel of Christ at Dudingstoun ANE EXPOSITION vpon the third Psalme THE ARGVMENT A Psalme of Prayer Now the maker thereof and the occasion of the writing of it is evident out of the Inscription A
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
and this much concerning sin in so far as it belongeth to this place For David lesseneth not so his sin as if in a part only it touched God but hee aggregeth the same as if it were cōmitted against God alone as if he should say I haue nothing to do to speak truly with Vriah or with any mortall man But with thee O God I haue to doe although all without difficultie should forgiue mee the offence committed against thē Notwithstanding by that thing I could not be satisfied my God Because against thee against thee alone haue I sinned and except thou according to thy goodnesse for giue me my sinne I accoūt nothing of al the remission of all the men in the world or the pardon of sinne purchased of all men VVe are warned therefore by Davids example that while our cōscience accuseth vs it accuseth vs not indeede so much of any man that is offended as of that infinite majestie of God which is offended Davids conscience accuseth him not so much of any fact committed againste Vriah as against God himselfe from hence aryseth that earnest feeling of sinne From hence also arise those horrours of hell while men see that they haue to doe not so much with men as with GOD himselfe For of all enemies God is the most terrible enemie from whose wrath there is but this onely refuge to vs that wee flie vnto himselfe and with him be reconciled in Christ VVherefore we will get this commoditie out of the example of David that after we haue now sinned wee should not flie else where but to God himselfe For Dauids mind is not at rest before that first hee enter in favour againe with his God And the thinge that is thought As if hee should say A cleare confessiō of sinne I thought that I had done it secretlie whatsoever thing I did when notwithstanding the whole matter was done as it were before thine eies and as it were thou looking on whether it be Adultery or man-slaughter or vnrighteous and vnlawfull mariage contracted with the adulteresse either finallie there bee a perseverance in all those sinnes David therefore nowe at last sayeth that hee hath done al those evils in Gods owne eies and openlie Men indeede thinke that whatsoever evill thing they doe they do it vnwitting of GOD but in the owne time they shall see that God hath bene as it were an eie-witnes of all those things It were best indeed that they saw this in time while there is some place for grace least if it bee done laiter out of time there bee no place left for grace I acknowledge that thou maist bee iustified He subjoyneth the principall ende of the confession the glory of God As if he should say I confes this O God not so much for mine owne cause to the end that thou shouldest haue mercy vppon mee as for thy glories sake That thou maist be iustified in thy speeches That is That thou mayst be seene to be faithfull Rmo. 3. 4. For Paule attributeth to the trueth of God and to speake so his faithfulnesse this justifying Therfore bee sayeth he to the end thou maiest semee to be faithfull in this thy threatning denunced by the Prophet Nathan that thou mayest be seene to be pure that is righteous when thou judgest that is when thou puttest thy judgement in execution which nowe before thou had threatned Thou seest then by Davids example that confession of sinnes especially serveth for the glory of God For sinne committed doth no more redound to the dishonour of God then the sincere and free confession of sinne redoundeth to his glorie And contrariwise they who cannot repent with their hardnesse obstinacie of minde they dishonour God more yea then having committed the most grievous sinne they had dishonoured him before For to harden the heart against grace calling against the threatnings of God what other thing I pray you is it then to accuse GOD of a lie in the meane time that he is calling vs vnto himselfe and denuncing his judgements against vs surely ther can be no sin grievoser nor this which I would to God this world would at laste acknowledge which cannot repent in respecte of the hardnesse thereof Behold I was formed in iniquitie Hitherto hath bene the proposition of the cōfession now followeth the amplification thereof or which is the same thing the aggravating of the sin and he aggravateth the sin by three arguments The first is from Orginall sinne The second from the nature of God The third from his owne knowledge wherewith GOD had indued him First then he sayeth Behold I was formed in iniquitie thi is the first argument from that original corruption in which he was conceived and nurished in his mothers bellie while he became a perfite and rype birth as if he should say What neede I to tarrie long in demonstrating vnto thee this actual sin as they cal it Behold the fountain manifest before thee most corrupt and filthy the whol nature how much soever it be is made vp of sin for the poynteth out as it were with the finger vnto GOD the corruption of his nature which was in him even from the verie birth I was formed in iniquitie that is I was conceived in original sin in which after that I was conceived in the belly of my mother I am alone in the same ever vnto such time as I became a perfite birth Hee damneth not indeede the naturall action of conceiving and nurishing of the birth in the wombe as a thing vnlawful either forbidden by the law of God seeing the action it selfe of the owne nature is not sinfull But he signifieth that hee had contracted originall sinne so long as those natural actions and lawfull in themselues were accomplished and that now even from the bellie he was defiled with that common infection of nature not indeed through natures default such as it was then first created of God but through the sinne of nature which degenered into corruption Originall sinne that I may touch it in few wordes it is partly seene in the guiltinesse of that first sinne partly in the fault or corruption of nature It is seene indeed in the guiltinesse because we are guiltie of that first sin of Adam For in Adam we haue al sinned becaus we were all then in his loynes and the sinne of Adam is not so much to bee accounted his as of vs all Also in the corruption original sin is seene for our whole nature and all the faculties of our soule are corrupted and made wicked by that defection of Adam the minde is blinded the iudgement perverted the will and the affections altogether deformed Now in this place we vnderstand that corruption of natur from whence arise those actual sinnes as they are called In this place David while with himselfe hee weigheth his owne actual sinne from thence he is led forward to the knowledge of the fountaine it selfe of original sinne as they
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
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