the petition froÌ„ a simple plaine confession of sin as if he should say O God I confesse that I haue made defectioÌ„ from thee al those waies which thou hast manifested to me by Nathan thy Prophet I confesse I say before thy Prophet Finally before thy whole Church not only that which is present but which shall bee in times comming to the ende of the Worlde That is by writing of this Psalme and declared to the whole posteritie and ages to come Vppon this followeth the Petition Therefore bee mercifull vnto mee O GOD Of this appeareth that ther is no place for grace and mercy except a simple and plaine confession goe before proceeding from the earnest repentance of the mind Which is the same thing which David testifieth Psal 32. 3. and thereafter that which hee also learned by his owne experience When I helde my tongue sayeth he and confessed not my sinne my bones consumed c. And then he addeth Psal 〈◊〉 I will make my sin knowen vnto thee I will not hide my back-slydings I will confesse mine iniquitie to Iehova This indeede is the confession But what followeth vpon it Thou hast taken away sayeth hee the punishment of my sinne that is sin and the punishment The summe of those thinges tende to this where there is not a confession there no grace is where confession is there is grace And my sinne This is the efficient cause of the repentance confession an evill conscience without the conscience of sinne as if hee should saye The conscience of my sin vrgeth me day and night and continually layeth murther adultery other hainous sinnes conjoyned with these before mine eies Wee are prepared therefore to faith and repentance by a conscience accusing vs and striking a terrour into our hearts From thence it is that wee haue our recourse vnto the grace of Christ and embraceth the same by faith from faith againe and the feling of grace the dolour aryseth which is according to God that is because God is offended of that dolour againe proceedeth that chaunge of the minde which wee call the turning of the mind or repentance For as the Apostle witnesseth 2. Co. â— The sorrow which is after God causeth repentance vnto saluation Finally from repentance changing of the mind a ryseth the confessiof the mouth This thing is clearelie seene of the preparation to grace that no man attayneth to that grace which is in christ Iesus by sluggishnes and sleeping But by horrours of the conscience they passe to that heavenly joy For although life in Christ be frely given vnto vs notwithstanding we must suffer some notable alteration wee must be cast downe yer we be lifted vp befor life be gotten Moreover we learne that thing of this example of David how graciously they are handled who haue a conscience somewhat more watchfull for first they are bridled that they commit not many haynous sins which otherwaies they wold coÌ„mit Then the self same conscience if there be any evil thing done by theÌ„ they are admonished thereof thereafter they ar thrust forward to repentance But contrariwise their estate is most miserable whose consciencelyeth in a dead sleepe For of necessitie they must rush forwarde nothing hindring them into all kinde of sinne And then after any grieuous sin is coÌ„mitted of necessitie they must securely sleep therein nothing calling them back to repentaÌ„ce wherfore the estate of that man is happie which is touched with a conscience of his deeds although it seeme very oft vnpleasant vnto vs that the conscience either holdeth vs back from the coÌ„mitting of sin or that we ar called back to a confession of sin committed Against thee against He aggregeth his sin from that first that it is against God then that it is against God only As coÌ„cerning the first Against thee only saith he I haue sinned Then for the greater surety of the mater Against thee against thee I haue sinned the same word being doubled Dauid seeketh not any starting-hole neither denieth he that he hath offended against God which thing we here the reprobat shal do at the latter day who being acused of sin yea even coÌ„mitted against God himself Math. 2â— 44. shal answer when saw we thee a stranger naked or an hungred thirstie caste in prison c. But Christ shall then aunswere them presentlie in their owne wordes and shall take this excuse awaie from them saying Verely verely I say vnto you in so far as ye haue not done it to one of those little ones ye haue not done it to me David I say goeth not about this way to excuse the matter by lessening of his sinne as if it were not committed against God For hee cannot more expressely speake that that sinne was committed against God himself Against thee against thee sayeth hee I haue sinned Then hee aggregeth his sinne when he sayeth That he hath sinned against God alone If wee will speake properly whatsoever sorte of sinne which is committed against God and respecteth him either immediatly as when men sinne against the first Table of the laweâ— or immediatly as when they sinne against the seconde Table For sin is the transgression of the lawe of GOD and the person offended is God properly For except Gods commandement interveened not first either forbidding or commanding any thing surely there shuld be no offence against any creature except God had said thou shalt not commit adulttrie there should be none offence neither of VRIAH neither of any other in committing Adulterie Except God had saide Thou shalt not slay There should bee no offense in slaying neither against VRIAH nor against any other Wherefore if wee will speake properly all sinne is committed against God alone Of this two things do follow the priviledge of forgiving of sinne or remission of sin perteineth to GOD alone for God alone if wee will speake properlie forgiveth our sins The other the revenging of sin belongeth to God alone Vengeance is mine sayth the Lord and I will repay Rom. 12 19. Wherfore when any wrong is done to any man the injury is not so much to be thoght to be done against man as it is done against GOD and to him it should be left freelie God if we will speak properlie is the person hurt and offended for so much as his commandement is broken which verely if it were not broken the creature should haue no cause to complaine of the injurie wherefore vengeance first is to be committed vnto GOD then next to that person to whom he hath committed his place vppon the earth Notwithstanding men so handle their own cause so they revenge the wrongs done vnto them as if sin were committed against them selues alone and that the wrong nothing perteined vnto God Of which it coÌ„meth to passe divers times that while they wil revenge the wrong done against themselues God revengeth himself vpon them maketh theÌ„ to incur the second sâ—aith to speak so
of all question first a judgement seate set vp as it were in his owne soule and an accusing conscience that his sin was imputed vnto him by God the judge Then this whole judgement being remooved out of his soule by Christ that his sinne was not layde to his charge Of this it commeth to passe that being refreshed he cryed out commendeth him to be greatly blessed to whom God imputeth not sinne But if we after the same maner raysing vp a judgement seate in our hearts would first see feele our conscience accusing vs God sitting in judgement and sin to be laide to our charge by GOD the judge surely wee would call that man blessed with DAVID to whom God imputeth not sin But such is our greate sluggishnesse that albeit we be other wile sinners notwithstanding except it be very hardly ar we touched with any sense of sin yea even then when the wrath of GOD exerciseth vs wee are not drawen on to the acknowledging of our sinne but verie hardly Out of this laste forme of speech whereby DAVID published the forgiuenesse of sinnes we learne also from DAVIDS example himself we learne I say first what is the estate of the soule of a sinner which is touched deepely with a conscience of his owne sinne and thereby is prepared vnto grace He feeleth that there is a judgment seat set vp in his soule and that God himselfe the judge sitteth therein Then the conscience of sinne accuseth and God the judge layeth sinne to the charge and looketh vppon the filthinesse thereof as with a terrible eie From thence followeth a deepe sense of sinne and a burden that is not able to be borne of sinne I say which appeared a little before to be of no weight and moment Of this also aryses horrours terrours of hell which if they continued any longer they would driue a man vnto desperation Wee haue againe also in the example of DAVID the constitution of the soule of the sinner after that sinnes are forgiven Hee feeleth within himselfe that all that judgement ceaseth that his conscience as a witnesse accuseth him no more of sinne and that sin is not layde vnto his charge by God the judge he feeleth also that what-so-ever remanent of sinne is in the corrupte nature that it is whollie covered so with the righteousnesse perfite obedience of Iesus Christ that the angrie face of GOD is no more directed against the same finallie he feeleth now that his sin is not imputed vnto him and so as I said it being covered he feeleth it to bee a burden vnto him no more And in deede when any is disburdened of the burden of sinne sinne appeareth vnto him to bee a light thing not by reason of that fleshlie securitie but for the mercy of God in Christ his sake it is made light of little weight Vppon these follow an inâ—credible peace and quietnesse of conscience which is none other thing then that blessednes which DAVID commendeth For when he had once intirely felt it in his soule he reteineth it not within his owne minde But hee is compelled to common thereof with others that if it be possible other miserable men also such as we are all by nature may be touched with some sense and sweetnesse thereof in some measure that so they may become blessed More-ouer wee haue also to learne out of DAVIDS words that which PAVLE also gathered out of the recommendation of this blessednesse of DAVID Rom. 4. 6. to wit that that man is blessed to whom the Lord imputeth righteousnesse without workes that is that a man is made righteous not by any inherent righteousnesse which proceedeth from his workes but by righteousnes imputed onely For if justification and blessednes be by forgiuenesse of sinnes of necessity it must follow that justification is by righteousnesse not surely inherent but imputed For forgiuenesse is also of sinne inherent Nowe sinne being inherence that righteousnesse is not inhereÌ„t but imputed This necessary consecution of imputed righteousnesse from the forgiuenes of sinnes caused PAVLE to interpret that place that DAVID spak expressely of the remission of sinnes even as if he had spoken of imputed righteousnes But this matter shall become more evident by some example taken from judgement seats and from the common customes among men For the matter is none otherwise to be considered of in this head of justification then if any King of free grace would forgiue the sinne to any guylty man As for example to a man-slayer even now condemned for his sinne Now this man his sinne being forgiven is said to be justified But by what righteousnesse I praye you not by that which is inherent For in him selfe in very deede hee is a man-slayer By what righteousnesse then surely by none other then by that which was freelie imputed by the King to wit by that whereby hee thinketh him righteous who is not righteous in himselfe The same in all respectes is the manner of our justification before the judgement seate of God the judge Wee are not indeede juste through our owne works but vnjust Neither yet doth God pronounce vs to be righteous for our works But the justification of GOD that is the publishing of the just is that wherby he vttereth that man is vnjust to bee just of his only mercy in Christ Now to the end that the whole matter may the more clearely appeare The thrâ—fold maner of iustit fiing wee must know that a man may be saide to be justified before GOD three waies summaâ—lie â— By the worker of the lawe First by the works of the law secondly by the punishment of the law broken Thirdly by remission of sinnes or by not imputing of sinnes for those things ar one Moreover as concerning the first manner of justifying which is by the workes of the Law after the fall of ADAM of vs al in ADAM never was there any yet that was justifyed by the workes of the Law except one man Christ For seeing the lawe requireth two things the one either that we fulfil or that wee die all fulfilling of that which the lawe commandeth is vtterlie lost in ADAM 〈◊〉 By punishmentes for transgression Now as concerning that second maner of justifying Christ is justifyed onely that waye yea and that for our cause for that cure denunced in the law perteined vnto vs we behoved to satisfie the righteousnesse of God by our everlasting death but Christ came as a mid man betuixt through his own and his fathers mercy and transferred our sinne together with the punishment due to our sinne vpon himselfe The third manner of justifying which is by the free remission of sins 〈◊〉 By the remission of 〈◊〉 resteth alone for vs whosoever wee be that will be justified saved before God to wit whereby we freelie receiue remission of all our sins beleeving that Christ hath satisfied the law for vs for our cause hath suffered that curse
heart which notwithstanding decreed with his owne mind to suffer all kinde of injuries This is the verie beastlie fearcenes of our country men not any courage of mind Thirdly it is to be observed that DAVIDs affection at last boyled-vp and that he himselfe spake at length For such is the force of our affectiones that violently they draw the regenerate hither and thither Of which it is that you yet perceiue some remanēts of sinne still to remaine in every one of the best men and that this perfect regeneration of the Papistes is but a dreame Surely I beleeue that these men never yet sufficiētly went down into themselues and haue never seen that vyle corruption that lyeth far ben in the heart I know sayeth the Apostle being now regenerate that in me 〈◊〉 7. 18. that is in my flesh no good dwelleth He indeed felt that bitternesse of sin cleauing fast to the ribbes and that law which he calleth The law of the members rebelling against the law of the Spirite which indeed those men haue never yet felte nor would not feele Fourthly it is to bee noted that DAVID gaue not place incontinēt vnto his affection for you see here that he bursted foorth into these voyces by certaine degrees For afflictions cōming vppon vs dailie first of all sorrow like a wounde waxeth greene then the hart groweth hoate thirdly the fyre kindleth vp and then indeede the tongue is lowsed Learne therefore that the affectiones of the renewed man burst not foorth without some wrastling whereby indeed the regenerat man differeth from the vnrenewed which easilie yea with any light motion is brought on to commit any thing and from hence proceedeth also another difference betuixt the renewed man the vnregenerate The regenerate man indeede suffereth greatly for a long time wronges and afflictiones IOB took in patience the los of his goods he suffereth also patiently the tinsell of his children but when it came to boyles in his owne bodie hee suffered not those with so patient a mind Notwithstanding that mans wounderfull patience is recommended to the whole posteritie But he which is not renewed suffereth nothing with a willing minde if he be not able to revenge wronges when hee woulde notwithstāding he reteineth with in himselfe an intention of vengeance Fiftly it is to be marked DAVID kindled vp first then he spake Iame. 3. ◠Iames in his Epistle He calleth the tongue a fyre also the same chap. 3. 6. Apostle calleth it a fyre inflamed of Hell Beholde in this place that hel which is no other thing then the fyre of malice burning vp in the hearte as it were and blowen vp and fed by Sathan Se therefore vnlesse there be first a flamme in the hart ther is no flamme in the tongue That thing which defyleth the man sayeth the Lord commeth out from within the man Then as oft as thou hearest those blasphemies reproches and rotten filthie speaches impute not those so much to the wickednesse of the tongue as to the vncleanesse of the heart For of the abundance of the hart the mouth speaketh We detest the mens tongues but if wee were able once to see those fowle and filthie hearts of men which God alone beholdeth howe greatly I praye you would we altogether abhorre them For there is nothing more detestable to the godlie man then is the soule and hearte of a man not regenerate by the holie Spirite Hitherto hath bene declared the first parte of the Psalme Cause me ô Iehova to prooue in He maketh mention of the prayer which he vsed in the falling backe whereof againe there are two parts Firste hee earnestly craveth death then he desireth a deliverance from sinne two parts of the petition and from the punishment of sinne To the ende this doctrine may be the easier these two thinges are to be distinguished in the first petition First the petition it selfe in the firste part of the fift verse The first part The second the reason of the petition in the nexte parte of the same verse The third is an amplification in the laste parte of the same verse and in the beginning of the next verse The fourth is an◠certaine acclamation in the seconde parte of the sixt verse the whole 7. verse through out Nowe as concerning the petition Cause me to proove in experience sayeth he mine ende He might haue comprehended this in one word make me to die but he vsed a circumlocution because of his passionat affection to shew the loathsomnes he had of life as if he should saye I haue long sinsine sought the end of life make me to feele it in experience at last Then the reason is adjoyned from the shortnes of this life What is the measure of my dayes sayeth he As if he should say it is nothing Then cōtinuing in the purpose and willing as it were to define more exactlie the time of his life First he maketh a preface that he wil diligentlie endevour that he may see and know how durable he is There after hee prescribeth the time of his life then clearelie hee sheweth as it were to God the author thereof the measure of his life Behold saith he thou haste appoynted my daies as handebreadths that is no longer then is the measure of an hand-breadth Then he proceedeth in the extenuating of his daies My time sayeth he is nothing before thee This much cōcerning the enlarging of the Argument Last followeth the publishing of a graue weightie sentence or acclamation Surly al men saith he is everie way vanitie although he bee never so well established That is firme and fixed in this life like as DAVID appeared to be in a noble pussant kingdome the enemies vppon all sides being overcome when this conspiracie arose Now hee repeateth this parte of the acclamation For in the same meaning he sayth Doubtlesse man passeth away by a shaddow That is by a certaine vanishing fashion 1. Cor. 〈◊〉 31. as PAVLL speaketh by a fashion or figure by which wordes it signifyeth not anie substantiall thinge but a certaine vanishing fashiō of a thing The same is the judgmēt of the Prophet of every wicked mā Psal 7◠60. although he appear to be never so well established The same also is the Apostles judgement concerning this whole presente whorlde The fashion of this worlde sayeth hee goeth away 1. Cor. 〈◊〉 31. And this much indeede hath bene spoken of both the partes of the acclamation Surely in vayne they make a noyse He sheweth the selfe same vanity to be of mens careful indevours which is of the men themselues as if hee should saye They labour runne sweat in vaine which thing he himselfe had before founde in experience who after he had purchased with so great travell the kingdome and so great riches he saw Abschalom his sonne to rage and he beleeveth that Mephibosheth would interprise some thing against the kingdome and therefore hee was
the remissiof sinnes David in another place publisheth him to be blessed whose sinnes are forgiuen According to thy louing kindnesse This is the cause why Dauid although a sinner notwithstanding dare be so bold to come vnto GOD that is to his judge to wit the loving fauour and mercy of GOD in Iesus Christ Eph. 3. 12. leaning to which hee hath libertie and entrie With confidence vnto God as the Apostle speaketh and craveth grace at him What time the conscience intendeth against vs any crime at the same time God as a juste judge passeth vp vpon his judgement seate and with majestie sitteth therevpon and with such an awfulnes that everie sinner is easily affrayd to come before his face for the vngodly are not able to sustaine that angrie countenance of GOD who haue not as yet felt that mercie of GOD in Christe Neither yet are they able from the hearte to call him Father yea they woulde rather goe out of the worlde that they might flye awaye from that his so fearefull presence Wherefore a sinner except hee feele together with the sense of sin God also to be mercifull he dare not be so bold as to compeire before him But now hauing felt his mercie and that loue by the holy Spirit powred forth into our harts he is no waies skarred away neither by the weightines of sinne nor yet by the maiestie of the iudge but that with confidence he wil draw neere vnto him For the feeling of the mercie of GOD in Christ hath so great a force of alluring If thou wouldest slay me sayeth IOB should I not trust in thee Blot out my defectiones The same petition is repeated from the exceeding greate desire of deliverance Blot out sayth he my defectiones That is forgiue me my sinnes whereby it is come to passe that filthily I haue made defection from thee It can scarsely be spoken how grievously Dauid had sinned First having committed adultery then man-slaughter Thirdly having contracted mariage with the woman defiled in adultery Fourthly the people of God being layde out to an open daunger and with all these finally was conjoyned obstinacie in sinne For hee had sleeped securely many monethes as it were in the sinne DAVID therefore being guiltie of so many sinnes surely he durst not haue bene so bold vnlesse hee had leaned to the infinite mercie of GOD to haue commed into his sight And from hence proceedeth that thing which hee cryed out Blot out my defectiones That is so many and so greate and that O God according to thy superabundant mercy Every sin whatsoever is the offending of that infinite Majestie Of this it commeth to passe that the burthen of sin-after some sorte is infinite if the sinner himselfe be not disburdened thereof in Iesus Christ Wherefore there is neede yea of an infinit mercy that any sinne whatsoever may be forgiven how much more is it necessary that infinite mercy superabundant be had to the end that many grieuous sins may be forgiven For seeing sinne aboundeth of necessitie grace must superabound Which thing experience it selfe teacheth For any man oppressed with some more haynous sinne he findeth not first reste to his soule before he conceiue in his mind the mercie of God which as soone as hee hath felt taken holde of there is no sin of never so great momente Ephe. 3. 8◠of the pardon wherof he may not now perswad him self therfore we shuld trauel al our life according to the saying of the Apostl We may be able to comprehend what is the breadth and length and depth and height and to know that loue of Christ Ephes 3. 18. 19. which passeth all knowledge For out of all question the mercy of GOD in Iesus Christ is infinite But wee such is our stupidity are not able to comprehend scarse the thousand part thereof Of which it commeth to passe that in our owne default we are spoyled of a sufficient cōfort For there is no place for comfort in the soule without faith which what other thing is it then a feeling of the mercy of God in Christ Wash me much Thirdly hee repeateth the same thing as if hee should saye Cease not to wash before thou haue fully purged me from my sinne For it is an allusion to the clensings of the Lawe But it is to be marked that not being content with a light and common washing he sayth Wash me much He felt to wit that sinne had sette the rootes thereof deepely in him and that more toughlie it had cleaved to him and therefore he craveth of God that he would multiplie the washings which vnlesse it be done he thinketh that it cannot come to passe that hee can be clensed from the filthinesse of sinne Note then that sinne is not a superficiall thinge but that it occupyes wholie all the deapths of the heart But who knoweth this Surely not these secure men and Libertines who either feele not sinne at all or if they feele it they feele it lightlie and no otherwaies then in the vtter part of the skin Who then feeles it Verely they who repente earnestly and from the hart Those men very wel know within themselues how filthie a thing sin is how deepe partes of the soule it occupyeth and from hence it is that in this life they think they cannot bee sufficiently purged from their sinnes and that those panse vpon this that there is nothing wherby they may be clēged except that alone blood of Christ to whō only the holy Spirit leadeth thē when there is an earnest feeling of sin and a desire of washing For that is not the Spirite of Christ which carryeth a waye else where the soule of a sinner from Christ and to other washings satisfactions whatsoever which the Papistes dreame to themselues Of al these things which haue bene spoken marke this David vttereth the exceeding greate dolour of his heart in these his petitions and the cause of the dolours may be sufficiently knowen out of the petitions themselues Also the sin is whereby hee himselfe had grieuonsly offended his God For he sayeth Blot out my defections c. From whence is manifestly sene the difference betuixt the sorrow of the godly of the wicked These last indeed are sorrowfull not so much for the sinne Gen. 4. 1◠and the offending of God The examples of Iudas and Cain as for the punishment of sinne and the torment So Cain sorrowed Mine iniquitie is more sayeth he then that I am able to beare So also Iudas the betraier of Christ sorrowed But the godly although indeede they abhor the paine notwithstanding for this cause they are chiefly displeased that they haue offended their gratious God they detest sinne not so much because of the punishment as for the evil it self which is in sin and such was Davids sorrow at this time For I acknowledge my defections Hitherto hee hath sought one thing thrise now hee adjoyneth the cause of
call it For all our particular defections they should put vs in mind of this corrupted and defiled nature of ours that that being once looked vpon and the filthinesse thereof considdered we may very diligently travel that that may be purged and renewed according to the image of God For we ought not to be contente with externall actions although they bee very excellent in outwarde shew vnlesse in the meane time wee are doing them we feele our mind continuallie reformed within and that from our inwarde obedience al our actions proceed Then David from thence taketh an occasion to aggravate his sinne before God But those Libertines by this thing yea they excuse themselues diminish their sin because they are coÌ„ceived in originall sin are nurished in their mothers belly we haue sinned say they but we are flesh what could we do It is mans nature to fall In the meane time they meditate nothing of repentance But by Davids example we learne that in this respect every actual sin whatsoever is the more grievous filthie that it proceedeth from so filthy and bitter a roote Hitherto hath bene the argument from original sinne Here followeth next from the holy pure and sincere nature of God himselfe For he sheweth the same be the owne effect For God delighteth in inward truth and sincerity because he himselfe is true and sincere Behold thou delightest in truth in the reines As if he should say My GOD thou art holy and pure and thou delightest in holinesse and purenesse of the reines that is in the inward cleannesse Neverthelesse I haue defyled my selfe I am become vncleane As it was done in bringing in of the former argument so is it done in this likewise For this partickle Behold craveth attendance and poynteth out with the finger as it were vnto God that his most cleane sincere nature to the end that God looking vpon considering his own nature so coÌ„trary to Dauids sin it may appear most grieuous filthy for he wil not haue any one part of his sin to be hid before God thinking this to be the only way to take away sin if the whol sin how much so ever it be be set down together and at one time in the sight of God For so he is assured that it shall come to passe that God by that merite and righteousnesse of Christ shall cover his sinne For we our selues ought not to cover our sinne But wee should in a sincere confession set it downe before the eies of GOD that GOD thereafter may cover the same For that at length sinne is truely covered when it is hid over by Christ from Gods sight Moreover obserue that he aggravateth his sinne from Gods nature That the knowledge of GOD leadeth vs to the knowledge of our owne selues and to the knowledge of that infinite majestie infinite power and infinite wisedome of God sheweth vnto vs how we our selues are nothing Finally it teacheth vs the knowledge of his most holy will how far we go astray from the right waye VVhen we looke vppon our selues onely wee appeare to be somewhat to our selues But when wee lift vp our eies to that majestie presently wee are filthie and waxe vile yea in our own eies VVhen we are ignorant of his will wee thinke that we haue willed done all things passing well But having looked vpon the law of God wee see how farre wee haue fallen away from trueth and vprightnesse Paule appeared to himselfe when he was ignorant of the law that then he liveth in very deede Rom. 7. 9. But â—y the comming of the commandement sayeth he sinne reviued but I am dead Againe we see that Dauid here aggravateth his sinne out of the reveiled will of God by his Prophete Some there are who indevour to lessen their sinne from that everlasting and necessary decreet of God that is from Gods vnreveiled will Rom. 9. 19 Wherefore then say they is he yet angrie For who hath resisted his will Notwithstanding that vnreveiled will of God excuseth no man For with what conscience can any man doe that that God sheweth manifestlie by his reveiled will is not to bee done Also by this place of Dauids wee learne to liue according to the will which God hath manifested to vs neither yeâ— ought we curiously to inquire of that vnreveiled wil. Finally the decreete of God is not to be brought as an excuse to our wicked deedes Here followeth the third argument whereby hee inlargeth his sinne from that knowledge of God and of his will wherewith David was indued Thou madest wisedome knowen vnto me sayeth hee in the secret place That is thou instructed me familiarly as one of thy servantes in the knowledge of thee and of thy will Neverthelesse I haue thus so filthilie made defection from thee even as I had bin ignorant of thee and of thy Lawes It is profitable indeede to know the will of God but the knowledge of God and of his will aggravateth the sinne and the damnation if against that knowledge thou become disobedient to his will Yea if thou persevere vnto the ende in sinne which is conjoyned with the knowledge of God surely it were better for thee if thou had never heard nor known any thing concerning GOD or of his will For that knowledge of thine what shall it be vnto thee in that daye but a testimonie against thee And this knowledge of the Gospell so full and plentifull what other thinge in that daye shall it do to those men which in their deedes deny Christ but increase their righteous condemnation For the condemnation of every Hypocrite and of him which is but in name only a Christian shal be most grievous yea and it were no more but for this same name of a Christian which they so impudentlie doe dissemble and falselie ascribe to themselues Purge mee with Hitherto hath ben insert the first argumeÌ„t of the petition from a true simple confessioÌ„ now he returneth to that begun petition And first as he did before earnestly he craveth remission of sinnes and then next regeneraton which of necessitie is conjoyned with the former benefite Then as concerning the first benefit he saith Purge me with Hyssope that I may be cleane that is sprinkle mee with the blood of that everlasting sacrifice Christ to the ende that I may be pure from sinne Hee alludeth to that sprinkling of the lawe which was performed by a bunch of Hyssope in the blood of beastes and which signified the sprinkling of the blood of Christ Leuit. 14 7 Therefore he seeketh clenging by the blood of Christ Num. 19. 18. never the lesse he doth not despise the Sacrament type appoynted by God but he also seeketh that same very temporall sacrament it selfe the more to confirme his faith For seeing that grace of God in Christ neither can be seene to the eie â—neither touched by the hand GOD willing to helpe our weaknesse which beleeue not
sufficiently the thing that is spoken except wee also feele the same yea with our bodelie senses in the seales and sacraments even from the beginning he hath reached forth as it were his grace in Iesus Christ to bee seene with the eies to be handled with the handes Wash me Againe hee craveth remission of sinnes wash mee sayeth hee to witte with that selfe-same blood That I may waxe whiter then the snow But hee speaketh this out by waye of comparison yea and that indeede making the comparison with the thing which in the owne nature is most white Also the comparison is made from thinges that are lesse to the end hee might declare that there is nothing in nature so white pure and cleane as is man to whome sinnes are once forgiven and who is once washen by that blood of Christ Consider here first Dauid while hee craveth forgiuenesse of sins and peace of conscience hee seeketh it vnder the symbolls and figures of these washings of the lawe whereby sometimes was shaddowed-out that washing through the blood of Christ We see therefore that Dauid soght the forgiuenesse of his sinnes in the onely bloud of Iesus Christ There hes never ben nor never shal be in time to come remission of sinnes and consequently quietnes of the conscience except by the bloud alone of Iesus Christ which is certain that the ancient Church fathers haue apprehended in the sacrifices and shaddowes It may be indeed that the Papistes so long as they feele not the weightines of their sin of the wrath of God for sinne for the conscience of those men so far indeed as my judgement can reach is cast vp in a deep sleep by that doctrine which daylie is taught among them I saye indeed it may be that for a time being thus afflicted they vaunt in their merites indulgences Purgatory and I cannot tell what satisfactiones By all which it is certaine somewhat is pulled awaie from the grace of Christ But if it come to passe that they bee oppressed in earneste with the burthen of sinne and with the sense of the wrath of GOD they shall feele surely and publickly professe that all those things are vaine and none other things but dreames and trisles which now they so much commend for then they shal feele in experience that there is no remission of sinnes or peace of conscience without that bloud and alone sacrifice of Iesus Christ Which would to God at length those miserable men sawe and learned that both Gods wrath is pacified and the consciences of miserable men quieted by that blood alone which in themselues are not disquieted troubled by any other thinge then by that sense of the wrath of God O blessed is that peace quietnesse which is by that bloud of Christ only Mark again in this place he promiseth cleannes whitenes whiter then the very snow If hee but once get that to be washen with the bloude of christ And indeed he doth this thing not to the end that he thinketh it shall not come to passe that sinnes once being forgiven in time to come there shall be no remnant left of sinne and vncleannesse in his nature But to that end because hee thinketh and perswadeth himselfe that all the guiltinesse of sinne shal be taken away by the blood of Christ and by his perfite satisfaction once imputed and that he shall be in that estate as if he had never sinned in his life For wee haue a two-folde purging and washing in Christe the one which is by blood the other which is by the Spirite of Christ That washing which is by the blood of Christ is most perfite and quieteth our consciences But this washing which is by the Spirite it is begunne onely in this life and quieteth not the conscience properly and of the owne selfe To speake it in a worde the forgiuenes of sinnes which is by Christs blood is perfite and absolute in all the partes thereof But the regeneration which is by the Spirite of Iesus Christ is but begun onely in this life Make mee to heare He doth yet continue in the self same petition The meaning is as if he should say witnesse vnto me through thy holye Spirite inwardelie that my sinnes are forgiuen me And so it shall come to passe that thou shalt furnish vnto me ane exceeding great matter of joy and gladnesse This is it which in other wordes hee speaketh els-where Lift vp the light of thy face vpon vs Psal 4. ◠Iehoua and put greater gladnesse in my minde then at that time when their cornes and their wines are increased For the sixtenth Psalme speaketh There is sacietie of joyes before the face of GOD. Then he addeth in the text let the bones which thou hast brused reioyse As if he shoulde say forgiue mee my sinnes and then I whome thou hadest humbled before shal reioice with an vnspeakable gladnesse For the ioye of the man caste downe and humbled is invtterable after that now hee is lift vp with that sense of mercy and confidence of remission of sinnes But wee are to considder the wordes more diligently Make me sayeth hee to heare ioy But by what Preacher and Messenger was it not alreadie before preached by the Prophet Nathan that Davids sinnes were forgiven him It is true But the outwarde testimonie of all men is nothing except that inwarde also of the holy Spirite be conjoyned Wherefore Dauid in this place requireth that inwarde testimony of the Spirite For the remission of sinnes is an action intirely hid in the minde of God And as no man knoweth the thinges of man but the Spirite of man So these thinges of God no man knoweth but the Spirite of God which as Paule sayth searcheth the deapthes of God himselfe ◠Cor. 2. 10 Wherefore except the holy Spirite of God testifie in our heartes that our sinnes are forgiven vs surely no testimonie either of the creature or of man is able to assure vs of that thinge But after what manner at length doth the holy Spirite testifie that our sinnes are forgiven vs The holy Spirite of God worketh in our heartes a wounderfull sense of the loue of God as the Apostle speaketh powreth out loue into our harts whereby God loveth vs in christ But what a loue is this surely not any common loue but a special natural to speak so that affectiō which they cal the natural affection such as is the natural affection of the Father toward his onely begotten Son For the Spirit of God testifieth that fatherlie most tender affection towards vs Of the which also it followeth that the same Spirite beareth witnesse that we are the Sonnes of God For if it witnesse a certaine fatherlie loue It followeth by the force of thinges equal that wee are the sonnes of God From whence also hee is every where called the Spirite of Adoption to witte in respect he witnesseth Rom. ◠1◠19. that we are the sons of
example Also the third that we in this place learne by his example that that desertion is exceeding doleful whereby he who is once left of God yea that by his most just judgâ—ment God to witte leaving him because of his sinne and being now forsaken left he remayneth in the paines which by his owne sinne he hath deserved Yet notwithstanding in the meane time neither is his minde enlightened by Gods Spirit nor his hart reformed But the more he leaneth thereto the more is he blinded and hardned For to such a man extreame destruction is appoynted vnlesse at last he repente Of this sorte of men that threatning of Iohn Baptist is to be vnderstood The axe is layde to the roote of the trees Math. 3. 10 Also that saying of PAVLE When they shall say peace 1 Thes 5 5 and all things quiet then suddaine destruction shall come vpon them Moreover it appeareth out of this example of DAVID that GOD leaveth not his owne by so sorrowfull a desertion For Dauid repented very soone at the threatning of Nathan For God when he afflicteth his owne he therewith illuminateth and changeth them also by his holy Spirite that repenting they may obteine remission of sinnes and may be restored to life Restore to me the ioy Yet he persisteth in the petition of the holy Spirite or of the presence of God by his Spirite as if hee should saye surely I haue felt O my GOD an exceeding great joy of thy salvation that is since the time thou becammest my salvation protectour and defender But now through mine own default that whole joy is broken off in the middest Therefore O God restore to me that wonted joy proceeding from thy presence The onelie comforte and solide joye of man aswell in life as in death is that hee is not in his owne power and left to himselfe but that hee is the Lordes and that hee hath him to be as it were his protectour and defender David when hee felt in experience Psal 2â— â— that God was no otherwaies his keeper then the sheepheard was to his sheep it cannot be spoken how great a ioye he conceived thereof which also bursted forth in these wordes Thy rode and thy sheep-crooke they haue comforted me This spirituall reioycing which commeth of the presence of God whosoever hath once tasted it this man wil not be content with the whole ioy of this world vnlesse surely he be therewith participant in some measure of that heavenly ioye also David verely had refused the whole comfort of this world and would haue nothing esteemed that his kingdome royall dignitie if that old and wonted ioye had not bene restored vnto him which arose from the presence of God by his owne holie Spirite But if wee would not provoke to wrath God present with vs neither yet would grieue his holy Spirit surely wee should haue that joy of the Spirite more solide and constant For from whence commeth that interruption thereof because we make defection from God Dauid had God present with him hee had the Spirite the comforter But after he had forsaken God by committing adultery and murther together he spoyled himselfe both of that presence of God and likewise of that solide comforte of his presence Men commonly with all the strength they haue provoke that holy Majesty of God to anger But it commeth to passe I cannot tell howe that in the meane time they appeare to themselues to liue at reste and with sufficient pleasure and delight themselues with a vaine dreame For as the Lorde saith there is no peace for the wicked I speak of the true peace for I would not call this stupidity a peace whereby it commeth to passe that neither they feele their own sinne nor yet the wrath of GOD which thing they in wofull experience shal learn some day when suddainly being awakned out of this dead drowsie sleepe they shall be forced to beholde that angry face terrible countenance And vphold me The self-same is the meaning of these words of the words preceeding for so at last wee feele God present his salvatioÌ„ gladnes arising thereof if we be vp-holden by his Spirite David is afraid of the affections of his mind least he be over-whelmed with them as by a certaine deluge He craveth therfore that GOD would susteine him by his Spirit For as if a great bosse be cast into the water presently the water running in into it it is drowned but if first it be blowen vp with wind the aire being inclosed before it be cast into the water it swimmeth in the superfice of the water So our mind if it remaine voyde of the Spirit of God it is drowned incontinent in the middest of the waues of our affections But if it bee replenished with the Spirite of God it is not possible that it can bee overcommed of the affectiones Let everie man take heede what minde hee hath whither it bee voyde and tume or rather full and replenished with the Spirit He calleth the Spirit the Spirite of freedomâ— or of liberty To the ende we may vnderstande the reason of the word it is to bee learned out of the 8. chap. to the Romanes that there is a two fold spirit or rather that there is a twofold effect of that one selfe same spirit of GOD. The Apostle calleth the former the Spirite of bondage to feare that is which at the preaching of the law toucheth vs with a sense of our sin misery for vnles the Spirite of God were effectuall in our hearts with the preaching of the law surely by the preching of the law alone wee should never be touched with an earnest sense of sin of our own misery this spirit ther fore maketh vs to know our sin misery and holdeth vs vnder feare of the wrath of God death coÌ„demnation and therefore it redacteth vs as it were vtterly to a servile estate For this was of old proper vnto servantes continually to feare punishment and vengeance at their maisters hands The Apostle calleth that other spirit the Spirit of adoption It is he who while the Gospel is preached maketh vs to know our deliverance from sinne and misery For we should never be so touched with the preaching of the Gospel vnlesse in the meane time the Spirite of God were powerfull in vs which maketh vs to know our deliverance from sinne and misery and that we feele in our heart that fatherlie affection of God toward vs and consequently leaveth a testimonie within vs that wee are the sonnes of God And if wee be sonnes that we are also delivered from sinne wrath and damnaton From thence it is called the Spirite of freedome or libertie because it witnesseth that in Christ wee are delivered from sinne and death There is also another cause why it is called so to witte because renewing our minde according to the image of GOD it maketh vs in the meane time freelie to serue God and
in the plurall number because that onelie one sacrifice of a contrite soule is insteede of manie yea and of all whatsoever haue beene at anie-time Hee calleth them The sacrifices of GOD that is acceptable to GOD. I vnderstande by the broken Spirite as it were brused into little peeces and abjecte through the conscience of the owne weaknesse and vnworthinesse Then turning vnto GOD hee sayeth O God thou despisest not a broken and contrite soule It is a speech vttering lesse but meaning more whereby hee signifieth that the broken and the contrite soule is moste acceptable to GOD. But let vs considder some-what more diligentlie what hee calleth a broken hearte After that anie man is awakned vppe out of his sinne and his eyes are opened that hee may see his owne filthinesse having compared it to witte with that nature of GOD which is sette downe to vs to bee righteous and holie in the Lawe hee hath seene also the punishmente of his filthinesse the wrath and curse of GOD for no man at anie time canne sufficientlie wounder at the blindnesse of corrupted nature those who are blinde in bodie haue notwithstanding some sight for they see and knowe that they are blinde But those that are blinded in soule they are in this respect more miserable that they do not know indeed that they ar blinde yea they think that they see very clearely when in the meane time miserable men they are blinder then any Mowle while at length by God their eies bee opened vnto them After then I say any hath looked vppon the filthinesse and vncleannesse of his nature and Gods anger therewith then in hart he is cast downe and he who appeared to bee some thing to himselfe before now he is most abject in his owne eies and seemeth nothing to himselfe and this is the one cause of casting downe and contrition There is also another to witte the mercy of God in Christ being tasted surely in some certain measure which as soone as any man hath tasted he is not so much sorrowful because of the paine as because he hath offended GOD so merciful a father And this is that sorrow 2. Cor◠10. which the Apostle Paule calleth godly sorrowe which causeth repentance that is the changing of the minde the mortifying of the old man and the quickning of the new man This sorrow which aryseth from God offended hath conjoyned therewith an vnspeakable ioy proceeding from the sense of Gods loue For it is not possible that that sincere feling of that fatherly loue should lacke all sense of gladnesse For which thing may appeare wounderfull to any the more the feeling of the loue of God in Christ be so much more is the sorrowe yea the gladnesse is so much the more For no man reioyceth in earnest who hath not bene in earnest sorrowfull And this the estate of a repenting sinner this is the most sorrowfull yea and also the most ioyfull estate of mortal men Now then God having looked vpon the heart of man thus broken and contrite he wonderfully delighteth therein and therein quietly satisfieth himself Frō whence God himselfe denyeth Psay 66. that hee dwelleth in Temples made with hands yea he denyeth also that hee dwelleth either in heaven or earth but hee professeth that his dwelling place and house of rest is a poore a contrite hart But if thou say seeing our minde is not fully regenerated in this life no not the hart of any man who most seriously repenteth how commeth it to passe that God taketh so much pleasure therin so that also he dwelleth quieteth himselfe therein I answere He who hath a contrite heart this man therewith is indued with faith For contrition proceedeth of faith and of the perswasion of the mercy and loue of GOD in Christ And the heart although it bee not altogether regenerated by faith pleaseth God to witte by faith in that alone sacrifice wherby both the wrath of God against sin is pacified and the conscience of the sinner is quieted Therefore God taketh pleasure in the contrite hart because the same is faithful also and hath Christ dwelling therin by faith To the ende therefore that we may please God wee should never suffer that sacrifice of Christ to slip out of our eies 20 Do well according to thy good will to Tzijon build the walles of Ierusalem 21 Then shalt thou delight in the sacrifices of righteousnes in the burnt offring that that shal be altogether consumed away then shal they offer bullocks vpon thine altar The other part of the psalme DO wel Hither to hath bene the first sort of petitiō for himself here followeth the other for the whole people the cōmon-wealth whereof he was then thought to haue had no respect when hee provoked GOD to wrath by his sinne for the sinne of the Prince casteth the whole people in danger when he layd them out to the sworde of the enemie Nowe this dammage whereby he damnified the people is compared allegorically with the fall of the walles because the faithfull are living stones in the house of God Then he sayeth that wee may come to his owne words Doe well according to thy good will to Tzijon according to thy will sayeth he that is 1. Pet. 2. according to thy free mercy For he pretendeth no innocencie of the people when he hath to doe with GOD although otherwise he abused the innocent people Neither yet doth he thus pray Do well to Tzijon because it is innocent but thus Doe wel to Tzijon according to thy good wil that is according to thy mercy Build the walles That is O God repaire a mend that breach which I haue made in thine house who of thy own power alone art able to do it It was an easie thing for mee surely to destroy this people by my sinne But it is not so easie to repaire the ruine againe and to make it of new whole Of the which you see that David when he craveth of GOD that he would doe well to his people he acknowledgeth therewith that in his default the people were destroyed The conscience therfore of that evil where by hee hurte the people vrgeth him now to pray to God for them If Princes fayle in any thing commonly it is in their office to wit that they governe not the common-wealth aright Such was the fault of David when he layde out the people of God to the sword of the enemie and therefore of necessity it is that their fault redoundeth to the whole people And from thence it commeth to passe that the sinne of the Prince is more grievous then any private mans fault in respect it spreadeth further abroad and by the daunger thereof involveth moe And from thence it proceedeth that when God deliberateth either to chastife or oppresse any people he giveth to that nation foolish Princes and counsellours that stirre vp alway pernicious or not necessary warres But contrariwise when he will prefer any
allured by Gods benefites so on the other part wee be terrified be Gods judgements surelie we cannot bee conteined in our dutie To God therefore who provideth al manner of waies for the saluation of his owne in Christ Iesus his sonne bee all honour and glorie Amen The Argument of the LXV Psalme It is a psalme of thanksgiuing Dauid bursteth foorth first in giuing of thankes and praysing of God in the â— and â— verses Then follow the â—rgumentes of the proposed thanksgiuing to the end of the psalme All those argumentes are taken from Gods blessinges and benefites The benefites are partlie spirituall and eternall which belong onely to the affayres of the Church vnto the 7 verse And partlie bodielie and temporall which againe are of two sortes in this psalme For partly they aâ— common and belonging to all things created vnto the 10 verse and partelie they are proper and peculiar bestowed vpon the Church of God vnto the ende of the psalme The LXV Psalme 1 A Psalme the song of DAVID committed to be sung to the maister of Musick 2 O God whoe art in Tzijon setled hope and praise is due vnto the and to thee the vowe is to be rendred 3 O thou who bearest the prayer vnto thee shall all flesh come O GOD The first part of the psalme in which Dauid first through a sense of his miserie and sinne then through a feeling of Gods mercie as it appeareth out of the fourth verse thirdly by a faith quieting the selfe in GOD hee bursteth out into Gods praise and ascribeth onelie vnto him first the confidence of his soule Then the prayse of his mouth Thirdly whatsoeuer duty we haue bound our selues by a vowe to pay vnto our God and this thinge DAVID doeth in the seconde verse Then next in the thirde verse he promiseth that it shall certainely come to passe that euerie man through faith shall come vnto GOD. The reason is conteined vnder the title which hee giueth vnto GOD while hee calleth him the God who heareth the prayer In the thirde verse hee promiseth that faith of men in God which hee sayeth was peculiarlie due vnto him in the second verse As if hee shoulde say Men indeede O God oughte to giue their faith vnto thee and they shall giue it thee and shall beleeue in thee Learne out of this place what it is properlie to praise or glorifie God it is indeede to ascribe vnto him the thinges which ar due vnto him also the thinges which are due to him are those firste confidence of the hearte then praise of the mouth thirdlie are these duties which we are bound to accomplish either by a vow or by any other whatsoeuer obligation Then next wee learne heare that it is not in the power of any man to burst foorth into the glorifying of God by these groundes from which out of question the praysing of Dauid proceedeth neither yet is anye man able indifferentlie to pronounce those wordes which Dauid then at that time spake Setled hope and praise is due vnto thee But that man is onely able to do this thing who putteth his trust in God through a feeling of Gods mercie and quieteth himselfe in him For no man glorifieth God vnlesse it be of faith also he that beleeueth in him he both confesseth and professeth faith that all other offices are due vnto God in Christ 4 Thou clensest the wicked thinges and our defections which have preuailed ouer vs. 5 Blessed is he whome thou choosest and admonishest who maye dwell in thy courtes we are satisfied with the good thing of thy house with the holy thinges of thy temple 6 Thou speakest out vnto vs in righteousnesse thinges that are to be reverenced ô God of our saluation the confidence of all the vttermost parts of the earth sea that are farthest off THou clengest Here follow the arguments of the praise set downe from the benefites of God himself and first the benefites spirituall towarde the Church Of the spirituall the firste is the forgiuenes of sinnes by which he concludeth that proposed praise to witt that confidence is due vnto God c. Of this argumente that appeareth to bee true which wee haue spoken that DAVID bursteth foorth into this praise from a sense of Gods mercie and of the remission of his sinnes The wordes themselues whereby this benefite is expressed clearelie do signifie that DAVID had first wrastled with his sinne then that sinne preuailed ouer him in this combat Thirdly that God had purged this sinne from thence he giueth the glory of the forgiuenesse of his sins or of his deliuerance from sin to God alone Thou sayth he clengest for it caÌ„not be that any man can ascrive to God the praise of the remission of his sinnes vnlesse hee haue first foughten with sinne and haue felt himselfe weaker then sin in that combat Then that God is stronger then sinne to the which he himselfe was inferiour from whence I praye you proceedeth that voice of PAVLE I thank God by Christ We reade in the same chapter that David had foughten with sin Then that hee was carried captiue awaye vnder the lawe of sinne of which ariseth that complaint ô miserable man that I am who shall deliuer mee from the bodie of this death After this complaint wee easilie perceive that a godlie man hath his refuge vnto Christ in that in him he hadde obteined deliuerance from his sinnes whereof proceedeth that holy giuing of thanks I thank my God throgh Iesus Christ Wherefore we come not to the sense of the feeling of Gods mercy without a fighting to the glorifying of God himself And there is alway a glorious yssue of our combate for it endeth in the glorifiing of God with an vnspeakeable and glorious joy Then next the word of clensing is to be marked whereby is signified a purging by some sacrifice propiciatorie whereof he speaketh Psalm 51. 9. purge me ô lord with byssope that is by the holy bloode of Christe shaddowed out by that figure This worde therefore signifieth that which is set down in Heb 9. Without blood there is no forgiuenesse of sinnes For the fathers did not vnder the lawe implore at any time mercy pardon for their sinnes without blood sacrifice to pacifie the wrath of God Neither we our selues this day feele in our heartes the forgiuenesse of our sinnes but by that sacrifice of Christ apprehended first by faith neither yet dare we seeke the forgiuenesse of our sinnes except in Christ and and in his sacrifice Blessed is he whome The second argument of praise from the benefite of caâ—ling which by the ordour of nature preceedeth the remission of sinnes Then he ariseth a litle higher in reckoning out of the spirituall benefites of God to forgiuenesse the preceeding cause Now he comprehendeth Calling within those partes as it were The first is whereby God chooseth any man that is calleth him out from the number of loste men vpon this parte doeth that
for Iehova that all together may feele in experience the selfe same mercy For he willeth that all men if it be possible to be done feele that loving kindnesse of the Lord which he hath felt Also this chiefely is meete for Israell to bee done that is for the Church of God But that which the Prophet respecteth as the last end is the glory of God himself For every faithful man willeth that many obteine mercy to this end that many may glorifie GOD and is carefull of mans salvation that the glory of Gods mercy may redounde to himselfe For God the moo putteth their trust in him in that respect hee is the more glorified For with Iehova Hee putteth Israell in minde to waite vppon Iehova from his gratious nature Hee demonstrateth not to Israell a God either mightie righteous or wise but a mercifull and a gracious GOD. VVherefore doth hee so doe not the remanent properties in GOD as almightinesse righteousnes wisedome trueth c. Doe not these I saye purchase vnto him the mindes and faith of men I graunt all these thinges that in their owne place indeede they purchase the faith of men but seeing miserable men and sinners haue chiefelie neede of the mercie Surely it is the mercie of God which men chiefely require and it is the first object of faith Also when once faith hes apprehended the mercy of God in Christ then the other things which ar in God allure the same faith to themselues But without the feeling of the mercy of God all other things are rather a terrour vnto vs then a consolation First therefore and properly faith is carried toward God as the object in so farre as he is mercifull and the more wee seeke out in GOD that his infinite mercie so much the more doe we beleeue him For what other thing I praye you is the growth of faith but an increase of the knowledge of the mercy of God wherefore to the end that faith may grow it is continually requisite that wee search out the mercy of God in Christ which surely we shal do without any danger of curiositie seeing the other properties which are in God they are not able to beare a curious searching out Paule amongst other things wisheth this to the Ephesians that being rooted in loue they may be able to comprehend with al Saintes Ephes 3. â—7 18. 19. what is the breadeth and length and depth and height and to know the loue of Christ which passeth all knowledge But in no place we reade that he wished that any man by knowledge should attaine to that infinite power wisdom c. of God to wit because it permitteth not so much to vs to knowe those thinges then to know how greatly god loveth vs in Christ his sonne Therfore hee is said in the 5. chap. to the Romanes to powre out loue in our harts But we reade not of the Spirite that he powreth out power wisdome c. which are together in God into our hearts that is that he toucheth not our mindes with so aboundant a feling of them Wherefore to the ende wee may beleeue in God and may haue our hope in him his loving kindnesse and mercie in Christ is chiefely to be knowen of vs wherof the Prophet was not ignorant of in this place seeing he maketh mention specially of his loving kindnesse to the end hee might mooue Israell to hope in God And exceeding In words hee amplifyeth the selfe same loving kindnesse of God For no man together and at one time could be able at any time by any words whatsoever to coÌ„prehend the whole mercy of God For there is ever something resting beside that which hath bene spoken that may be vttered thereof such is the incomprehensible greatnesse of the same and those who haue once felt in their mind any meane portion thereof they indeede are not at any time able sufficiently to expresse in wordes that portion howe little soever it bee For this spiritual feeling in the hearts whether it be of ioye or of sorrowe is vnspeakable from thence they are called sighes that cannot be expressed and ane inutterableâ— ioye Rom. â— How much more therefore 1. Pet. 1â— shall that whole mercy of God not together and at one time be expressed by words seeing that words are not able sufficiently to expresse yea and it were no more but that little apprehension thereof which is in our hearts For these words are not excessiue and hyperbolicque whereby godly men haue endevoured to expresse that mercy of GOD even as thought the words were greater then the matters themselves which thing whosoever think surely they appeare to me indeed never to haue comprehended in their minde the mercy of God in Christ And he himselfe This is the other argument whereby promising assuredly redemption to the Church from her sinnes he applyeth that loving kindnesse of God and manifolde redemption which hee hath published more neere vnto them For it is not sufficient ynough for faith that any man in generall shall preach recommend onely the mercy of God vnles it promise that is apply assuredly the same to miserable men for the promises are so many applyings of the mercy of God And from thence it proceedeth that the Scriptures are ful of promises without the which that full perswasion of faith spiritual coÌ„fidence cannot be For this generall doctrine coÌ„cerning the mercy of God doth this to vs that not so much indeede we in effect beleeue as that our heartes may be prepared vnto faith This is to be observed that he saith that God wil redeeme Israel not froÌ„ persecutions not froÌ„ outward troubles whatsoever but from al her sins For the redeÌ„ption of the Church is not sene in that that she is delivered from the troubles of this world as in that that she shal be delivered from her sins For sin is the most deadly enemy of al is the cause of all the reste of the enemies of the church because al afflictions are both froÌ„ sin likewise tende to the mortifying of sin For it is certaine if there were not any sin in the Church there shuld be no persecutioÌ„ of the church and every one of the godly sighs more vnder the burthen of sin then vnder any other weight of afflictions whatsoever Christ himselfe also dyed to redeeme vs not so much from al afflictions as from sinne and that everlasting death Finally when at that daye wee shall be set free into the liberty of the sonnes of God being fully redeemed we shall glory not so much that we ar redeemed from all other afflictions then that wee are fully delivered from sin as it appeareth out of that saying of Paule O death where is thy victory O graue where is thy brode And the brode of death is sinne 1 Cor. 15. 33. but the lawe is the power of sinne Behold we shall glory in that daye that wee are delivered from the brode of death and that by