God promised to be a God to Abraham Why David sure of eternal life appeareth to be carefull of the present and to his seede Genes 17. 1. But if thou aske in this place seeing now before he had gloryed in God and in his presence which also hee felt in his minde in the middeste of afflictions He gloryed I say against all his enemies against life against death how commeth it to passe that nowe he is so carefull of this life and craveth so earnestly at God that hee would deliver him out of the present danger I answer that this great securitie of the godlie and the contempt of this present life fighteth not among themselues And the petitiones of this sorte whereby they craue also the preservation of this life alwaies with that condition if it please God so that he would grant the same to his owne glorie for neither the godlie while they haue a fore-taist of that other life and leaning thereto they glory againste all thinges caste not in the meane time vtterly awaye the care of this life and rashly powre out the same For this present life among the reste of Gods giftes is not the basest Thou hast striken Hee mooveth GOD to his preservation in time to come from the by gane experience in destroying of the enemies and wicked and therewith also filling them with shame For it is thought to bee a shamefull thinge to bee striken vpon the cheeke bone and to suffer the breaking of the teethe that is strokes vppon the face and in the mouth Obserue in this place tw◠linkes as it were of that fine Golden Chaine which PAVLE linketh together to witte Experience and Hope Experience sayeth hee Rom. cap. 5. 3. bringeth out Hope This petition of DAVID from bygane experience leaneth to the Hope of the present and temporall deliverance to be purchased Albeit indeed I confesse that this is not a sure hope even that to wit which maketh not ashamed vnlesse it be that hope of that everlasting promised deliverance For that is properly that hope which followes the experience of Gods deliverance especially if there be a feeling with that experience of deliverance of the loue of God in Christ Iesus Therefore the Apostle subjoyned in that place For the loue of God is powred out in our hearts by the holy Spirit As if he should say of necessitie this hope maketh not ashamed and it is sure seeing that experience from which hope proceedeth is especially of the loue of God in Christ Iesus Salvation it selfe Thereafter he prayeth for the people yea for that parte of the people which followed after Abschalom and was seduced of him One would marvell that DAVID in such a great daunger of his life is so mindfull in his prayer of the people salvation of others For this would appeare to bee of a man that is set a part from all perill and daunger not onely to respect himselfe or his own life but also others and the salvation of others But it is to be knowne that this is the disposition of every member of that vniversall body of Christ that it is not onely touched with a sense of the owne miserie but also it is commoved with a compassion of the reste of the members of the same body And looke how much the more it is touched with a sense of the owne miserie so much the more it suffereth with the rest whom it seeeth to be miserable For he who never yet felt any miserie surely that man is vnmeet to pitie others whom he seeth to be oppressed with misery Also the reason of this petition is taken from the nature of God him self To Iehova saith he is salvation to bee ascribed as if he should say The reas◠of the last petition The nature of Iehova is to saue and to bee mercifull So he declareth vnto God what his nature is For there is none other reason more effectuall to moue God then if you bring foorth vnto him his owne nature especially that whereby he is mercifull For God delighteth chiefely in mercy and aboue all thinges in his owne nature he is most mercifull God is loue Ioh. 4 ◠Now it is not possible that this can be done of vs to wit that we be able to bring out this his nature before him especiallie that hee is mercifull vnlesse wee travel diligently first to see by the eyes of our soule yea and feele also surelie in our heart in some measure that infinite Essence Wisedome Iustice Power and mercie of God c Except wee holde vs content to prattle of an vnknowen thing which wee haue never yet neither seene nor felt Wherefore the knowledge of the nature of God is chieflie most necessarie to conceiue earnest prayer and not onely the knowledge but the sense and feeling of the same And wee must indevour all our life long so much as is possible we may conceive in this finite that narrow minde that infinite majestie To him therefore be all honour and glory Amen THE ARGVMENT Of the VI. PSALME This is a Psalme of Prayer and it is manifest out of the inscription that it was written by David The partes thereof are two The first is a petition by which David being sick prayeth to God that he would remoove his anger and scourge hee craveth earnestly his mercie seeketh after salvation from the seconde verse to the ninth Then through a sure faith feeling the things that he sought he gloryeth against his enemies of Gods taking heede vnto him and of his bountifulnesse vnlooked for from the ninth verse to the end of the Psalme THE VI. PSALMI 1 A Psalme of DAVID committed to the Maister of musick vpon the Violes to be song to a graue tune 2 O Iehova rebuke me not in thine anger neither chastise mee in thy burning wrath 3 Iehova be gratious vnto mee because I am become feeble heal me Iehova because my bones ar altogether troubled 4 And my soule is greatly troubled thou therefore Iehova how long 5 Returne ô Iehova deliver my soule saue me for thy mercies sake 6 For in death the selfe there is no remembrance of thee who shall prayse thee in the graue 7 I faynt in my mourning I cause my bedde to swimme all the night I make my bedde side to melt with my teares 8 My eie through indignation is consumed it groweth olde because of all my foes The first part conteineth the petition the cause whereof hee adjoyneth O Iehova The firste parte of the Psalme as we haue spoken The petition first he prayeth that affliction may be remooved Then he prayeth for prosperitie as for deliverance and salvation Also with the petitiones hee intermingleth the causes First therefore hee prayeth that the wrath of God may be remooved O Iehova saith he rebuke me not in thine anger c. DAVID as it appeareth by his own words being holden down with a grieuous sicknes hee conceived in his minde that God was angrie against
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
sight Last marke At what time doth David finally glory in that that he is the sonne of the handemaid of GOD that is borne of that mother which was in the covenante with GOD surely even then when therewith he acknowledgeth that hee is the servant of God It is profitable in deede to be borne of the Saints and of those Parents who are in Gods covenant so long as thou coÌ„tinuest in that covenant with God and art Gods servant for so that promise of GOD of long durable mercy which is made in the seconde command belongeth vnto thee I will haue mercy sayeth hee vpon the thousand generation of those that loue me and keepe my commandements But if thou make thy selfe vnworthie both of thy parents likewise of that covenant of God that shall nothing profite thee that thou art borne of the Saintes of parents that are confederat with God It profiteth thee nothing that thou art able to set downe thy pedigree in a certaine continuall race even vnto Abraham himself with whom the first covenante of God was made I will sacrifice to thee He repeateth that promise of thanksgiving which was set down before in the 13. verse Of the which because we haue spoken sufficiently ynough there we shall be the shorter therefore in opening of the same Only we shall adde this much to the things that wee haue spoken that fra once that stupiditie of our mind is shaken off and fra once we beginne to prayse God and to giue him thankes we are so carryed away by that Spirit of GOD that wee can scarce make an end of the praysing of God We are in deede but very slowlie stirred vppe to prayse God but being once stirred vp wee take such delight in prayer for a time and through that joye our heart doth boyle so that in a manner it is altogether powred out into the prayses of our God Wherfore to the end that we may praise God this deadly sopour of our mind is perpetually to be shakeÌ„ off and wee must endeavour that at no time so far as it is possible this our hart be altogether voyde of feeling either of our misery or of the mercy of God in Iesus Christ for of this two-folde feeling there aryseth a two-fold affection of the hart that is both of sorrow and of joye From sorrow speciallie arise petitions from joy arise giving of thanks which ar done in Christ Iesus To whom with the Father holy Spirite be all glory Amen The Argument of the CXXX Psalme It is a song of Doctrine written by some one of the Prophets It is composed of three partes First there is set downe a memoriall of prayers which hee had at sometime conceiued when he vvas in an extreame great danger vnto the 5. verse Then making a tranâ—ision he professeth that he hath yet his hope in the word of Iehova and that he dependeth vpon him vnto the 7. vers Thirdly hee recommendeth the same hope to Israell that is to the whole Church vnto the ende of the Psalme The CXXX Psalme 1 A most excellent song Out of the deapthes I cryed vnto thee ô Iehova saying 2 O lord harken to my voyce let thine eares be attent to the voice of my deprecations 3 If then shalt straightly marke iniquities ô Iah Lord Who could be able to stand 4 But with thee is forgiuenes that thou maist be reverently worshipped OVt of the deapthes The first parte of the Psalme The depths in this place are most deepe and terrible dangers for so are they called The metaphore or borrowed speech is taken from waters in which men are almost drowned Looke the Psal 69. 2. 3. c. This is out of all doubt that while any man sticketh in most deepe perrilles then hee powreth out from a moste hollowe and deepe hearte fervente prayers yea hee cryeth vppon the Lorde mightelie For so the Prophet speaketh of himselfe here Out of the deapthes I cryed vnto thee ô Iehova Thou seest then at what time the godly are exceeding grievouslie afflicted oppressed with the hande of God at that same time they vse earnestly to deale with their God and to haue their refuge chiefely vnto him with prayers and supplications For that the trueth of this proposition may be manifeste afflictiones worke in our hearts firste some feeling of our sinne and misery For vnlesse God exercised his owne after such waies as he knoweth moste meete surely they would never come to a sense of this common miserie of their nature then next when once the heart is prepared with some feeling of the owne misery Then the spirite of God which they call the Spirite of adoption toucheth the same with some sense of the mercy of God And to speake with the Apostle Rom 5 The loue of God is powred out into our hearts by the holy Spirite which is given vnto vs yea and that by Iesus Christ and by his death For surely the holy Spirite toucheth not our hart with any sense of the mercy of God in Christ Iesus vnlesse first they be prepared with some feeling of misery And then after that the holy Spirite hath powred out that loue of God into our hearts then wee conceiue in our minds that coÌ„fidence whereby wee draw neere and incalles vpon him For this is the Spirit which the Apostle calleth The Spirite of adoption by whom we cry Abba Father We crye sayeth hee because the Spirite of adoption through the feeling of the loue worketh that confidence in the heart that the heart being first enlarged then nexte the mouth wee may call God Father with a free and shrill voyce Therefore fra once the Spirite hath indewed our soules with a feiling of the loue of God we goe freely vnto God and praye vnto him For except there bee first some feeling of the loue of God certainely there can be no calling vppon his name Then thou seest that that is true which we spake at the beginning to wit the more grievouslie the godly ar afflicted in that respect the more fervent are their prayers We becaus we ar not drowned yet in those deapths therfore are not much touched with that sense with which wee ought long ago to haue bene touched either of our misery or of the mercy of God praye not so earnestly as it becommeth vs It were much better indeed to be afflicted with praiers theÌ„ to be in prosperity without praiers Saying ô Lord Hitherto he hath declared that in daunger hee calleth vppon GOD now hee setteth downe that forme of prayer which hee then vsed in calling vpon God Heare sayeth hee O Lorde my voyce Then hee doubleth the same petition Let thine eares bee attent to the c. This doubling and iterating of the same petition proceedeth from a vehement and two-folde affection as it were of the minde and grace of the holye Spirite For excepte by the grace of the Spirite the affection bee inlarged surely the mouth cannot bee inlarged
people he giveth to them good Princes and counsellours When God would haue the Iewes to bee exercised and afflicted with the Philistims hee gaue wicked Princes to the people Saul Ioram Achaz When againe he would haue the Iewes to be in a prosperous estate and flourish hee gaue them good Princes David Ezechias Iosias The common sorte of men while they looke vpon these thinges and marke this interchaunge they impute all either to the cowardice and foolishnesse or to the courage and wisedome of the Princes themselues Or finally to Fortune chance But they cry miserably for all those things proceed from GOD by reason of the thankfulnesse or ingratitude of the people Wherefore while we see these things to be done by princes let vs lift vp our eies not so much to the Princes as to God our selues Again see David in this place wheÌ„ by his owne sinne he had hurt the whole people being touched with the conscience of the mater he earnestly prayed to god for the repairing of his skaith wherby he daÌ„nified the people of god Moreover obserue Dauid himselfe being reconciled to God presently he interceedeth for the people he who him self is first reconciled to God nowe is quiet in his owne conscience hee is bolde also to interceed for others at Gods hands But he who is not yet reconciled to God and is therefore yet guiltlie in conscience he dare not indeed be so bolde as to plead his owne cause before God How much therfore is it profitable for a people to haue sum certain good man familiar with god that hath his conscience well pacified and that by faith in Iesus Christ Surely one such like man by his prayers is able to be profitable to many others before God God grant that the Lorde may giue to everie one of vs this faith in Christ Iesus which is the ground of all these things with the which we can neither do or be bold to do any thing Last of al in the last verse he mooveth God to do well to his people from his owne thankfulnesse which hee together with the people wil be bounde to performe to God to wit in offring the lawfull sacrifices acceptable to God according as it was the custome of those times when men were vnder the rudiments of the worlde discipline of the Law The words are Then shalt thou take pleasure in the sacrifices of righteousnesse That is lawfull sacrifices shal be offered vnto thee according to the prescript of thy law therefore they shal be sacrifices of righteousnesse For it is not permitted vnto vs to worship God according to our pleasure but it is necessary that wee serue him according to his own ordinance The meaning therefore is as if he should saye The sacrifices appoynted by thy selfe shal be offred vnto thee and thou shalt take pleasure in them Thou shalt also delight in burnte offerings yea which shal be altogether consumed to ashes They shall also offer according to the custome Bullockes vppon thine altar God seeketh his owne glorie yea and David also acknowledgeth the same in deed neverthelesse except he himself furnish matter to his glory that is vnlesse hee provoke men to glorifie himslfe by his benefites they will not glorifie him For none there is in hell that can worship God Againe al men indeed are not thankfull to the Lorde for the benefites bestowed vpon theÌ„ but these onely who haue tasted howe gracious the Lord is that is who haue some feeling of his favour in Christ Iesus Of the mercy of God there are many evidents indeed for looke how many his benefites are so many documents are there But sundry of them are of a common and vulgare mercie only such as is to wit of the Creator toward his creature But Christ alone is a sure evident to vs of singular mercy and loue such as is the favour of the father towarde the Son For God will not haue that mercy and that loue of his whereby hee hath loved the VVorlde to bee made manifest by any other thing then by his Sonne given for the world VVherefore only those who are in Christ and embrace him by faith those alone I saye feele how sweete the Lorde is because into their hearts onely that loue of God is powred out Wherefore also they alone are these who can be thankful vnto God for his benefites received We conclude therefore that which hath now oft bene beaten in our eares that we must chiefely endevour to beleeue in Iesus Christ without whome no good thing can we get without whoÌ„ we doe no parte of our duety either to God or men without whom finally there is no salvation Therefore God is to be prayed vnto continually that as of his infinite mercy he hath given vnto vs his only begotten sonne so he would open the eies of our minde to the end that we might see himself Also that he would open our hearts that we might entirely feele him without whom there is no feeling of gladnes in the hearts of sinners And this is to be prayed for by vs for and by the same Iesus Christ the sonne of God our Lord To whom with the father and the holy Spirite be al honour and glory for ever and ever Amen The Argument of the LXII Psalme The author of this Psalme is Dauid And it was written at that time in which Saul persecuted Dauid by his spies â—ent out The whole Psalmeâ— concerning his confidence in God For partly he shewed his confidence vnto the 9. verse partly hee recommendeth to all the godly this confidence from thence vnto the end of the Psalme The LXII Psalme 1 A Psalme of DAVID committed to be sung to the maister of Musick in Ieduthun 2 My soule onely is at rest in God from him is my saluation 3 He is only my rock and my saluation my strong hold I shall not be mooved out of my place with a great motion 4 How long will ye be devising troubles against a man ye shall bee all slayne howe long will ye be like a bulgeing wall a wall of drye stones thrust downe 5 They onely devise counselles to thruste him downe from his dignity they take pleasure in a lye they blesse with their mouth but within themselues they curse Selah 6 O my soule be at rest in God onely for of him is mine expectation 7 He is only my rock and my salvation my strong hold I shall not be mooved out of my place 8 In God is my salvation and my glorie my strong rock my refuge is in God The first part of the psalm MY soule onely As concerning his confidence first he gloryeth of his assurance in God Then he gloryeth against his enemies Thirdly hee returneth to that former glorying As concerning the glorying in his assurance David after hee had bene afflicted and troubled in minde at length he quieteth himselfe in God Having then felt so great a joy of that rest hee gloryeth thereof
the feeling of misery stirreth vppe the petition of mercy Neither doth any man earnestly pray vnto God but he whom his owne miserie mooveth Considder therefore first the fountayne of that loue which he set down to wit the sense of misery from thence proceed prayers from prayers againe aryseth the benefite of deliverance from the benefite of deliverance commeth the feeling of the loue and mercy of God from the sense of the loue and mercy of God proceedeth againe our loue towarde God This therefore is the first degree of our blessednesse that wee our selues feele how miserable we are it is good to be afflicted It is good for me sayeth Dauid that thou hast humbled me Looke the effects of afflictions Affliction causeth patience and patience experience and experience hope also hope maketh not ashamed For although the roote seemeth to be bitter notwithstanding it bringeth foorth at length sweet fruites And when the dolours of death compassed He declareth againe more plainely Heb 12. 11 the thing that immediatly before hee had spoken And first hee setteth before our eyes that present daunger in the which hee was placed Then he setteth down his sorrow proceeding from that danger and perill Thirdly the deliverance after the dolour And wee haue these things vnto the 7. verse First therefore he paynteth out vnto vs his dangers in these words And when the dolours c. By which words he meane thane most dangerous and most imminent perril Looke 2. Sam. 22. 5. and Psal 18. 5 David being constitute in this perrill and anguish almost hee was driven to a certaine desperation for as we shal see hereafter in the 11. verse hee bursteth foorth into wordes of infidelitie and accuseth Samuel of a lie as if hee had promised him the Kingdome of Israel not of the Spirit of God but of a fleshly mind From whence we learne how great the force of afflictions sorrow is yea in the very godly Neither ought we rashly to judg of the dolour and impatience of men when they ar grievousâ—â—e afflicted and exercised vnder the hand of God Dauid complayneth in another place Psal 32 â— When I held my tongue sayeth he my bones wore away in my roaring all the day Where he professeth that for a time in his afflictions he rather roared like a Lyon then vttered the voice of a man Anguish c. In these words he openeth vp his sorrow which arose from the present danger I called vppon the name Here wee haue the deliverance out of the danger after the sorrow First he declareth that he calleth vpon the name of Iehova this was the first grace and a certaine preparation to the deliverance following For surely if we will compare this gift of praying with temporal deliverances whatsoever the gift of prayer is a certaine greater gift then are all these temporall deliverances and hee who hath gotten but only the Spirite of prayer in afflictions and daungers hath gotten more at Gods hande then if he had gotten this present life and al temporall deliverances and it is certaine that he to whome God hath given that his â—pirite whereby hee may pray that hee shall not praye in vaine but shall get a deliverance either temporall or everlasting from whence Paule prooveth the certainty of the glorie to come by that reason Rom. 8. because the Spirite maketh intercession for vs with sighes that cannot bee expressed We haue the summe of Davids petition comprehended here I beseech thee Iehoua sayth he deliver my soule Then he craveth deliverance Marke then When affliction oppressed David outwardly and sorrow within that is his affaires were no waies in an good estate neither was the disposition of his mind quiet then God would not take David out of this life being thus disposed afflicted For if death had seazed vppon him being thus afflicted surely not onely the present life but the life to come had bene brought into danger But having first sent his spirit he reformed Davids mind within and bowed it to prayers Then he delivered him out of danger Mark then that the godly are oft brought to an extreame danger yea not only externally but also they are in an evill case within and are at some times driven into a certaine despaire in the which they being now placed if God would bereaue them of this life or would suffer them to be oppressed they should be in daunger to loose that other life But God vseth thus to deale with his owne that hee taketh them not out of this life except they be well disposed in some measure in their soule well furnished with his Spirit When contrariwise he suffereth the wicked being in an evill case and driven into desperatioÌ„ to perish their souls not being turned vnto him before their laste breath go out Obserue secondly We see that Davids last refuge is here vnto God Good and evill men are alike subject vnto the afflictions of this life before they come vnto the last daunger the wicked appeare ever to be in the better estate for all things that belong vnto this worldly life are for the most parte readie at their hande yea they haue very many deliverances But when they come to the last daunger and when all the helpes of this worlde fayle then the godly are in ane over farre better case and whosoever they be that put their trust in GOD for God is a refuge vnto them But the vngodly ar driven into despaire Gracious Iehova Here followeth the effecte of Davids petition deliverance out of the present perrill When sayeth he I was vtterly brought downe God bestowed salvation vpon me He speaketh not this rawlie and coldly but hee describeth his God accordingly to the purpose first from his grace justice and mercy then from a general effect of these causes Gracious God is called gracious because of his meere grace without the deserving of men he bestoweth vpon vs all his benefites He is called lust because he is true and faithfull in his promises For Iustice if at any time it bee conjoyned with deliverance as when it is saide that God is juste because he delivereth vs then faithfulnes is to be seene in the promises As Psal 31. 2. In thy righteousnes deliver me And Psal 51. Deliver me from bloud ô God the God of my salvation and my tongue shall sing thy righteousnes Finally he is merciful because he regardeth the miserie of the afflicted For mercy hath a respect vnto misery Iehova preserving the simple That is that generall effect proceeding from the properties of GOD aboue rehearsed The simple in this place are they who are destitute of mans helpe and counsell and who in a single minde recommend themselues vnto God This description of God is applyed to the following effect of Dauids deliverance For those godly men if at any time they haue made mention of any worke of GOD they described God the worker thereof according as it aggreed with the worke and
For it is the Spirite by whome wee crye as it were with a mouthe stretched out wide For howe oft wee double our crye so oft the feeling of the Spirite is doubted in our hearte The firste crye proceedeth from the firste feeling of the Spirite The second from the nexte The thirde from the thirde and so forth For no man calleth Iesus the Lorde but by the holie Spirite 1. Cor. 12. And we know not what to pray as it becommeth vs because it is the Spirite vvhich maketh intercession for vs with sighes that cannot bee expressed Rom. 8. For this cause I speak those things that the natural man may know that it lieth not in his power to pronounce one good word except first of a natural mā he be come a spiritual man But what is that that moveth him to cal◠so ernestly vpō God to this end that he would len his eare vnto his prayers Thought the that God was deafe These which are oppressed with Gods hande they thinke that God is so estranged from them that he nether seeth nor heareth them neither that hee remembreth them at all From whence arise those so lamentable voyces Heare ô Lord See ô Lord Remember ô Lord which occurre every where in the Psalmes But are they which call vpon God from their hart and earnestly desire his presence are those I saye in the meane time altogether destitute of the presence of God Would they I praye you bee able to seeke the presence of God vnles surely they had some presence of GOD through his own holy Spirite Are we able without God to thirst after God What require we therefore which we now haue For this cause we doe this that we may the more enjoy and possesse God For prayers bring that to passe that God draweth neere vnto vs and they are the increase of mercy grace for it is not possible that those sighes which are not so much oures as the holy Spirits in our heart and the cryes of that same Spirit in our mouth can passe away in vaine For GOD knoweth what the meaning of his Spirit is And blessed are those that hunger and thirst for righteousnesse for they shall be satisfied And we find that in experience in our selues that wee no sooner sigh vnto GOD but our soules are watered over with a certaine vnspeakable ioye so that we truely feele that thing to wit that the presence of God through the Spirit of heavines and invtterable sighes causeth the presence of God through the Spirit of ioy and vnspeaktble gladnes If thou shalt The preventing of an objection For this might haue bene objected either by God or by his own conscience Thou art a sinner Then how shall I heare thee Why doe I not rather consume thee in my wrath He answereth first by a concession If thou shalt straightly mark iniquities O God surely I grant that no mortall man can stande in thy sight but of necessitie he must be consumed be thy wrath Then next he answereth by an correction But vvith the is forgiuenesse As if hee should saye Thou markest not our iniquities according to thy justice but of thine infinite mercy thou forgavest them al in thy Son Iesus christ For the Fathers indeede and those auncient Prophets felt not at any time their sinnes to bee forgiven them through the mercie of GOD but by that mercy in Christe who hath promised vnto them whom they sawe as it were a farre off and in whome alone the wrath of God was pacified even since the beginning of the world to the ende that some place might be left for his mercy For vnles first his justice be satisfied surely there is no place for the mercy of God Also our estate in that respect is the more blessed then that estate of the Fathers becaus that sacrifice of Christ is presēt before our eies which they behold a far off in plain words may say God in christ is merciful hath forgiven al our sins which they no way ar able to say We learne also in this place this by the example of the Prophete that the conscience of sinne which wee call the trouble or evill of the conscience is an impedimēt that we pray not friely vnto God Yea we finde also the same in experience that an evil conscience vnles it be clensed vtterly stoppeth vp to vs al entry vnto God For that is the thing which the Apostle sayeth Let vs draw neere with our harts purged from an evill conscience Wherefore no entrie is patent vnto God except the heartes bee first purged from an evill conscience Also that thing which we spake concerning the conscience of sinne we affirme the same of sinne the selfe which if it be not altogether remooved out of the sight of GOD surelie God shal not so much indeed as count vs worthie of his sight And this is that which is spoken in this place If thou shalt straightly marke iniquities ô Iah Lord who can be able to stand Then to comprehēd in one word the things we haue spoken The conscience of sinne which forbiddeth vs to look vpon our God And that is sinne which hindreth God to looke and behold vs that are miserable And we learne the remedie of this evill out of the second part of the aunswere But with thee is forgiuenesse Wherefore this is the onely remedie that wee haue our refuge vnto the mercy of God yea and that by a simple and cleare confession of our sinne For no man ever yet compeared before God but as a certaine guiltie person craving the mercie of God earnestly with a confession of his sinnes But in this the whole difficultie consisteth how we may come to that throne of grace For seeing we cannot pearse but as it were through the middest of justice as it were through a certaine fire and slamming wall vnto the mercy of God and to that throne of grace surely it is requisite that he that would draw neere to that throne of grace bee enarmed and prepared against that wrath and righteousnesse of GOD which suffereth nothing which hath yea and it were never so little vncleannesse in it to approche neere to that inviolable majestie Now we cannot be armed against the heate of that fire with any other thing then with the alone righteousnesse and satisfaction of Iesus Christ Wherefore whosoever would draw neere to the throne of grace and breake through the middest of that justice and wrath of God of necessitie that man must be found to be in Iesus Christ and that he be purged by that bloud offered by his euerlasting spirit from his dead workes Heb. 9. Then after he is cōmed to the throne of grace by the faith of Christ then is that passing sweete voice of forgivenes and iustification heard That thou mayest This is the ende of the mercy and forgiuenesse of GOD his worship and reverence For no man ever at any time reverently worshipped God but he to whom his sinnes were forgiven
muste proceed from the Spirit of God himselfe They call this Spirite the Spirite of adoption which as PAVLâ— speaketh Rom. 5. 5. powring out into our harts that fatherlie loue of God testifieing therewithal that we ar the sons of God therfor it openeth our mouth that we cry Abba father that in our affliction we complaine vnto God For this is it which the Apostle speaketh Rom. 8. 26. The Spirite it selfe maketh requeste for vs with sighes that cannot bee expressed From this Spirit therefore this so familiar a complaynt of afflicted DAVID commeth For except this spirit and some sense of the fatherly loue of God be present as in the meane time I grant vnto you that it may be that some man will shout and howle in afflictiones and roare according to the custome of Lyons wildbeastes as DAVID speaketh of himselfe Psal 32. at which time in troubles he is not so tuitched with this feeling of the fatherly loue of God Neverthelesse that a man may familiarly turne himselfe vnto God and complaine vnto him as vnto a father of the grievousnesse of the affliction no maner of way can it come to passe except this Spirit be present and that there be some sense of the fatherly loue of God Servile 〈◊〉 soâ—â—y 〈◊〉 A servant that onely feareth his maister because of wrath and therewith loveth him not also neither yet on the other side feeleth that he is beloved of his maister while he is beaten by his angrie maister hee turneth not vnto him hee quarrelleth not with him familiarlie but as his maister handleth him inhumanelie so he complayneth not so much according to the maner of men as hee roareth and howleth like vnto wilde beastes without all sense of the loue of his maister But the sonne who is touched with a sense of his fathers loue in the midst of the chastening he turneth him vnto his father and quarrelleth with him familiarly So the afflicted childe of God quarrelleth with God his father of whome he feeleth himselfe much more loued yea euen then while he is afflicted be Gods hand then any naturall sonne whosoeuer can be beloved of his father Hee feeleth also God the father to suffer together with him to be commoved by the self same afflictions of his which otherwise hee him selfe sendeth vpon him euen as a father is touched with a compassion in the very meane time while he is chastising his sonne notwithstanding that of necessitie he is compelled to chastise his sonne specially to the ende he should not grow worse by libertie and impunitie And so to this place wee haue spoken of DAVIDS complaynt which we ought to follow in our afflictiones in which certainlie we should endeuour that ther be ever present with vs a sense of the loue of God in Christ Iesus But so far as concernes the person of DAVIDS enemies you haue in them not onely an example of blasphemie against God but of extreame malice against men who spare not so much indeede the soule or the other life in so far as they indevour altogether to cut away the hope of Gods helpe In which thing also yet see their wonderfull blindnesse who thinke that the godly are altogether left by God in the meane time when they are afflicted of him yea and also that they themselues are stirred vp by God to destroy and vtterlie to overthrowe them like as that blasphemous lowne Rabschake gloried against the people of God 1. King 18. 25. Am I nowe come vp without Iehova vnto this place to destroy it Iehova hes saide vnto me Go vp against this land and destroy it And thus much haue wee spoken of the first part of this Psalme 4 But thou Iehoua art a buckler about me my glorie he who lifteth vp mine head 5 I crying vnto Iehova with my voice he answered me out of the mountaine of his holines Selah 6 I Layd me downe and slept I awakened because Iehoua susteined me 7 I will not be affrayd for ten thousands of the people which standing round about mee haue pitched their tentes against mee The other part of the Psalme BVt thou Iehova The second parte of the Psalme in which through the sense of the presence and help of God albeit hee was not yet in effect delivered notwithstanding he glorieth as if hee were euen now delivered For he had scarse complayned vnto God when hee felt some presence and protection of his before hand For surely no man wil haue his recourse vnto God in Iesus Christ before he first in some measure feele his helpe Come vnto mee saithe hee Matth. 11 28. all yee who are wearie and burdened and I will make you to rest But what are these helpes to the ende we may come to the particular which DAVID felt to come from God in the time he had his refuge to him DAVID being disarmed fledde from his sonne Abschalom now he felt God as a buckler to cover and protect him whollie over David miserie 〈◊〉 glorie Hee was in shame hee felt God to be vnto him Glorie He lay prostrate he felt God lifting vp his head And to speake it in a word hee felt God to supplie all that wanted in him The matter is so then surely thou shalt want nothing which that onely one God shall not furnish if thou haue thy refuge to him yea thou shalt also feele him only to be all vnto thee Desirest thou wisedome he shall be wisedome vn-thee desirest thou glorie He shal be glorie vnto thee Desirest thou riches hee shall be riches vnto thee Finally he shal be vnto thee al things that thou desirest Moreover DAVID whiles he felt the sethings he holdeth them not within himselfe but the things he feeleth he speaketh out professeth them first before GOD. This sense of the mercie of God The seeling of the mercy of God it cannot be altogether suppressed and restrayned but it will burst foorth in an open confession For so both God himselfe is glorified and he who hes that sense receiueth the greater consolation especially the sense of the mercy of God being inlarged by the confession For how much the more we vtter foorth that sense of Gods mercy in our harts so much more it groweth and is enlarged But hee who never at any time speaketh a word either with God or men of the mercy of God in Christ Iesus this man by his silence declareth plainely ynough that he is not touched as yet with that sense of the mercy of God with which it became him to be touched The acknowledging of the mercy gotion I crying out Hee goeth forward in his glorying and as first hee had professed before God himselfe that feeling of his mercy so turning himselfe vnto men hee commendeth the same vnto them beginning first from the manner and fashion whereby hee had apprehended the mercy of God Then in following out every particular parte of the mercy For so it commeth to passe that both
of GOD. And this is none other thing then to glorifie God which what other thing is it then to vtter out that inward confidence in God yea and that in the face of the enemies mockers themselues who moste earnestly travell to this ende that they may separate vs from that loue in Christe that they may together at one time extinguish all that feeling of his grace Of which PAVLE speaketh Rom. 8. 38. Who shal separate vs from the loue of God in Christ It is true indeede that the vngodly also vses to vaunte of the favour grace of God So the Papists this day vaunt of Christ when in the mean time they persecute christ in his meÌ„bers even as Paul spak of the Iews Rom. 2. 17. that they gloryed in the law of God yea even when they â—aÌ„sgressed the Law So we read that blasphemous Rabschake vaunted also against Hierusalem that he came none otherwaies to destroy it then leaning to the commandement of God himselfe 2. King 18. 25. The vngodlie dreame that the grace and favour of God belongeth vnto them when notwithstaÌ„ding in the meane time the wrath of God continually persueth theÌ„ but at length it shal appear that this glorying of these men was vaine howsoever for a time al things appear to prosper according to their hartâ— desire At length also it shal appeare that the glorying of the children of God was not in vayne how-so ever it appeare vnto the wicked in this worlde to bee vayne For our hope as PAVLE sayeth shall never make vs ashamed but at length it shall be crowned with glorie and immortalitie in that glorious comming of our Lorde Iesus Christ To whome with the Father and the holy Spirit be all honour and glorie Amen THE ARGVMENT Of the XVI PSALME A Psalme it is of a mixt kinde partly a Prayer partly a Thanks giving And it appeareth by the inscription that it is Davids Now it is made first of a Petition vnto the fourth verse Then of a certaine glorying in God vnto the seventh verse Thirdly of a blessing of GOD from thence to the ende of the Psalme THE XVI PSALME 1 An excellent song of DAVID Preserue me ô strong God because I haue my refuge vnto thee 2 O my soule thou sayest vnto Iehoua Thou art my Lorde good commeth not from me vnto thee 3 To the holy ones which are vpon the earth and to the excellent in whom is all my delight The first part of the Psalme a petition of preseruing PReserue me The first parte of the Psalme is a petition also hee seeketh his own preservation whereby indeede he would signifie that hee was come into some daunger that he was layd open to some perill either through Idolatrie or through some other cause For for this cause he hes his recourse vnto God being a suppliant From his confideÌ„ce leaning vnto Christ and hee craved that hee would saue him Preserue me The reason of the petition is from his confidence in God whereby surelie hee embraced God in this present danger in his heart in Christ Iesus DAVID therefore being about to present himselfe before that judgement seate of God and being about to seek his salvation and preserving he dare not be so bold as to come forth in Gods sight vnlesse first hee be cledde over with Christ and with his righteousnesse For this is to beleeue in God or that he had his recourse vnto God For there was none other way at any time to compeare before God no not to the best Kings themselues except by faith in Iesus Christ without the which no entrie was every yet made open vnto GOD. By whome sayeth the Apostle We haue entrance by faith in God Rom. 5. 2. O my soule thou sayest By a converted speech he turneth him to his owne soule and bringeth her in testifying with him of that faith which hee himselfe before professed and seeking therewith his owne preservation Thou sayest to Iehova saith he As if he should say Thou O my soule and conscience testifies with me that I truly and sincerely professe that in that I say I beleeue in God For if the soule beare not witnesse with vs within and say as it were Thou art my GOD our mouth in vayne professeth outwardly faith in God it sayeth in vayne I haue my recourse vnto God Except wee beleeue with the heart to righteousnesse the confession of the mouth profiteth nothing to salvation Therefore DAVID bringeth in his soule beleeving testifying with him before God that thing which hee before himselfe had confessed in mouth but what saith DAVIDS soule Thou art my God He acknowledgeth the Lord Iehova But he seeth him not as it were then a far off but drawing neere vnto him hee sweetly embraceth him which thing is proper vnto faith and to that particular applying which we say to bee in faith He embraceth him I say when hee sayeth Thou art my Lord And from thence followes that that DAVID himselfe nowe before had sought Preserue me For the soule of DAVID sought the same thing which hee himselfe had sought before it But this petition of DAVIDS soule is not expressed in this place Good commeth Ane preventing of an objection of that vnderstoode and suppressed petition of DAVIDS soule for God might haue objected The preuenting of an obiectioÌ„ the graÌ„ting of the godly soul humblie looking vpon the maiestie of God To what ende should I preserue thee What good thing can come vnto mee from thee DAVIDS soule answereth first by a graunting Good commeth not from me vnto thee As if hee should say I grant that that my life can no wayes be profitable vnto thee For it is necessary that our faith to the end it may quiete the selfe in the alone mercy of God through Christ very humbly and soberlie esteeme of the selfe and it behooveth every faithful man so to leane to the alone grace of God merit of Christ that in the meane time he be vtterly estranged from all opinion of his deserving that he acknowledge after that hee hes done all things that he is able to do to the glory of God that he is no other thing but an vnprofitable servant But the truth of this sentence is to be weighed of vs least there be any who would think that DAVID hes not spoken earnestly and from his heart A more dâ—ligent consideration of Davids coÌ„fession but for the fashion and dissembledly God therefore according to the perfection and exceeding greate felicitie which he is in himself is not helped nether on th' one side or other by our wel-doing neither yet is hee hurt any way by our evil doing man himself is either helped by his owne well-doing or his hurte by his evill doing For in that consisteth our felicitie that wee glorifie God Againe in that we ar miserable wheÌ„ we giue not vnto God his owne glorie yea or then when wee dishonour him so far as lyeth in vs which
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
indeede is done for this cause that they themselues may come vnto the knowledge of Gods nature And maie knowe firste howe good hee is who will not haue his owne to lye sluggishing in their sinnes Then nexte because hee is holye and just in respect he beginneth his judgement at his owne house yea and will not winke indeed at the sinnes of his owne For that I may affirme boldlie that the godlie for the most parte are chastised of GOD in this life And that GOD is exceeding long suffering towarde the vngodlie But the Godlie on the otherside are touched with a sense of Gods loue in this life From thence arise that interchaunge of sorrowe and joye in this life But the vngodly abusing the long suffring of God in this life they shal feel at last the vnappeaseable wrath of God Hitherto hath bin repeated the petition of remission of sinnes Now he seeketh that other benefite of Regeneration which is conjoyned of necessity with the forgiuenes of sins Creat in me a clear mind Then by way of clearing of the mater be preseÌ„tly subjoyneth Renew a firme spirit within me as if he shuld say This work of New-birth begun in me by thy Spirit but vpon my parte interrupted O God renew repaire in me that thy Spirite in time to come may be firme and constant and I through the benefite thereof may persevere in thine obedience There are two benefits necessary in reconciling vs to â—od which selfe same thinges God promiseth to vs in the free covenant to wit forgiuenesse of sinnes and regeneration Ier. 31. 33. and both are obtained in Christ For by the blood of Christ our sinnes are forgiven and by the powerful holy Spirite of Christ wee are borne of new againe For the alone and selfe-same Christ as the Priest died for our sinnes and as King he is powerfull to regenerate vs by his holy Spirite and worde Dauid therefore after hee hath sought forgiuenesse of sins in Christ hee earnestly craveth the New-birth and renewing of that interrupted worke of Gods holye Spirite in himselfe Considder here first that the holye Spirite is made so joyfull by Gods workes and a good conscience that he courageovsly maketh progres in the work of our Regeneration But contrariwise Ephes â— 30. the Spirite of God is so touched with griefe by evil works as the Apostle testifieth that hee ceaseth as it were from that work and leaveth off in the middest that begun worke of New-birth The Spirite now leaving his owne worke in the middest presently there aryseth darknesse in the minde which maketh that bright light of the countenance of GOD to passe out of sight and to vanish away from our eies and incontinent our heart waxeth harde as a certaine skarre of a wound and becommeth benummed and without sense so that the holy Spirite of God is very hardly raysed vp againe being oppressed with the darknesse of mind and hardnesse of heart And from thence aryse those mournings and sighes of the godlie fighting with the darknesse of their heart And from thence arose that speeche of PAVLE O miserable man that I am who shall deliver mee from the bodie of this death Rom. 7. 24 Considder here againe DAVID craveth not Regeneration by the Spirite of Christ before hee first haue sought the forgiuenesse of sinnes through the blood of Christ This order of the petitiones evidentlie declareth that of necessitie we must bee first justified by Christ before we bee sanctified in our selues which thing also the righteousnesse of GOD requireth which suffereth not the Image of GOD to bee repaired in vs which is according to righteousnesse and holinesse before first God bee satisfied for all our â—innes For it is not possible that GOD canne renounce his owne justice Nowe after that thou art justified then there is place to Regeneration and the Petition thereof not indeede that having attayned to it thou quiet thy selfe chiefelie in the same But thou muste speciallie and alwaie thereafter quiet thy selfe in that moste perfite righteousnesse of Christe without the which not all this holinesse which is in vs dare bee so bolde to come foorth once into the sight of GOD. For our Regeneration and holinesse is but begunne onelie in this life and neither by the selfe pacifyeth the wrath of GOD neither 〈◊〉 our consciences And 〈…〉 the Papistes are more 〈…〉 leaving this moste perfiâ—e righteousnesse of Christ will quiet themselues in their owne and in that which they call inherente And againe for this cause they are more miserable that vnderstande not what this inherente righteousnesse is which is none other thing in verie deede but that the Regeneration of our nature is onely but begun in this life wherfore we ought to praye to GOD that he would not suffer vs to be involved in this darknes and that he would not suffer vs to bee seduced by men which this daye are blinded in so cleare a light Cast me not away Hee continueth in this seconde petition of the holy Spirite and of Regeneration Cast me not away sayeth he from thy face then expressing the same thing clearely Take not thine holy Spirit from me sayeth hee Nothing can befall a man more grievous in this life then if he be left of GOD. For seeing that God is the fountaine of all good thinges GOD leaving man all good thinges also therewith leaue him All good things leauing him hee is therewith layde open to all evill thinges If God be on our side Rom. â— 31. who shall be against vs No not these thinges indeede which seeme to bee most displeasant contrary For all things worke together for the best to them that loue God Contrariwise all worke together for the worse to them that loue not GOD yea even those things which otherwise appeare to make for vs. Nowe although there be so great an evill in the desertion of God Notwithstanding the elect also are at some time destitute of the Spirit of GOD which is the thing that DAVID teached vs in this place by his owne example Verely I say not this for this cause that I thinke the Spirite once giuen to the elect thereafter is allutterly taken from them For the giftes and calling of God are without repentance But that for a certaine space the efficacie of the holye Spirite is not seene in governing of the elect yea that especially for this ende that they maye bee humbled that they may learne that it is not possible for them to stand yea but for one momente vnles they bee susteined by Gods grace and his holy Spirit Whereby it commeth to passe that the elect after they haue found in experience howe infirme and fragill they are by nature without the Spirite of God nowe being destitute thereof for a time they more carefully and with more feruent desires earnestlie craue his presence and helpe This is the second thing which hee offereth here to vs to bee learned by his owne
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 God hee esteemeth nothing of all his enemies For that ioy which ariseth in the mean time that any resteth himselfe in God it deuoured vp all feare and sorrowe altogether yea it maketh confidence to arise whereby wee glory against all contrarie afflictions But contrariwise when the soule quieteth not the selfe in God it is moved yea with the most trifling thinges it is affrayde with the name of persecution For the cause wherefore this first seemeth to be terrible to many is this because they see not that life and glorie which is with Christ hidd vp in God Obserue nixt let the wicked alone to themselues a litle space you shal see them fal down with their owne weight none other waies then a wall full of riftes or a wal bowing for-ward which falleth of the owne weight Neuertheles few there are that see this thing and from this it ariseth that the outwarde happines of the wicked moueth manye so much These onely see that thing whose soul quieteth the selfe in God and these who look a farre off vpon those men as it were out of a watch tower Also the regenerate themselues at sometime they see not this thing as David or whosoeuer hee was that wrote that 73 Psalme he saw it not while he had entred into the sanctuarie and then in deede he perceiued their ende he saw that they stoode in verie slipperie places hee sawe that in an momente they went to destruction Obserue thirdlie The enemies laboured to cast downe Dauid who was exalted from his dignitie He whome God lifteth vppe the wicked indevoure to caste that man down out of his place yea even at that time when they see God himselfe to trauell to the direct contrary side Ionathan did otherwaies who when he saw David appoynted for the kingdome he made a covenant with him so it becommeth all the godlie to doe looke the fourth Psalme Sonnes of men sayth he how long shall my glorie bee an ignominie vnto you rather know that God when I shall pray vnto him wil heare me Let men therefore be affrayde of the prayers of those men with whome God is at â—ne aggrement O my soule He returneth to that first glorying concerning his coÌ„fideÌ„ce in God hauing altered a little the manner of speach hee speaketh to his own soule Also he bringeth out the same reason which he did before The second drawing neerer to God as before he is not coÌ„tent of Gods benefite except hee possesse God himselfe and sit vpon him as vpon a rocke The third is the same which was before In the eight verse he repeateth the second reason the manner of speach being somewhat changed Of al which argumentes indeede marke this that David satisfieth not himselfe in multiplying of wordes whereby he amplifieth God and his benefites Also he altereth the forme of speach hee calleth him his salvation his rocke strong holde his glorie He sayeth that his salvation was receaued of him he publisheth that he himself is saluation and a rock finally he pronunceth that his salvation is in him Of the aboundance of the heart the mouth speaketh that feeling of rest in God cannot bee sufficientlie expressed by wordes For the things which the holy Spirit worketh in the heartes these thinges cannot be sufficiently declared by the tongues of men from whence arise these sighes which are furnished by the holy spirit that the Apostle PAVLE sayeth are vnspeakeable Rom. â— 2â— And PETER calleth that joy of faith vnspeakable glorious 1 Pet. 1. â—8 Of these thinges you see first that that soule which quieteth the self in God returneth nowe and then to glorying in God Then consider and learne out of this repetition that the soule is not so quieted and setled in this life but truely in the meane time it is troubled in some measure The sea while it is not tossed too fro with stormes not-with-stan-ding it is commoued with some soft aire The affection if it bee not presentlie inflamed notwithstanding it is puffed vppe in some certaine measure Wherefore our soules hath neede now and then of a newe exhortation to this rest in God Considder thirdlie The first argument of glorying is from waiting on or from hope to this aggreth that which the Apostle PAVLE speaketh VVee glory vnder the hope of the glorie of GOD. Rom. 5. 2 But if this hope expectation of salvation cause so great a glorying and reioycing of minde I pray you how great a reioycing shall the matter it self make when we shal be placed into the present possession of all those thinges which wee now see but a farre of 9 Trust in him all time ô people powre out your mind before him God is a refuge vnto vs Selah 10 These that are borne of the baseman ar onelie vanitie these that are borne of the noble man are a lie those being laide together vpon the ballance they should goe vp aboue vanitie 11 Trust not to oppression and vanish not away by robberie if wealth increase set not your mind thereâ—n 12 God hath once spoken I hearde the same thing twise that strength is Gods 13 And that mercy ô Lord is thine that thou recompensest euerie man according to his worke The other part of the Psalme TRust in him The second part of the psalme â—ne admonition and that twofolde for partlie hee admonisheth the godly partlie the wicked The admonition belonging to the godly is againe twofold For partlie he warneth them to trust in God partlie that they should not trust in men Trust in God sayeth he Then powre out sayeth hee your mind before him c. this latter is the effect of the former For they who trust in God they powre out all the cares and anguishes of their troubled mind before him The argumeÌ„t is subjoyned for he is sayeth he a refuge vnto vs. Then he warneth them that they shoulde not put their confidence in men for although this be not expresly set downe notwithstanding it is to bee vnderstood The argument of this admonition is from the vanitie of men of whatsoeuer estate and condition to conclude they bee of They that are base borne how many soever they be they are vaine How many soeuer they be that are noble they are liers and deceitfull And to the ende he may shew their greater vanitie hee calleth them lies and vanitie it selfe Also he amplifieth the vanitie of men making a comparison of them with vanitie it selfe Vnderstand not this place to bee excessiue or hyperbolick for it is so indeede it selfe as he speaketh I grant indeed that man before the fel was some what but after the fal he is redacted to nothing For there remained not in him yea not so much as one remanent crome of vprightnesse and holines And if there bee any thing in him it is wholy euill and if man be any thinge he is whollie evill howe much so euer it be or very wickednesse it selfe And to bee this waye
in Tzijon O Iehoua The first part of the psalme the complaint in which the diuers passions of Davids mind being banished vtter themselues And first indeede the affection of that loue whereby hee embraceth Gods presence in his Church is brought out in this verse For David when he had felt that sweetnesse of the presence of GOD which then was tied vnto the Church of the Iewes he was taken with a wonderfull loue thereof Also hee openeth vp that most tender loue in this word How amiable For this word is the speech of a lover By the name of Tabernacles he vnderstandeth that visible Ministrie which then was bounde to the temple of Ierusalem onely and in which God exhibited himselfe to his people to be seene in some sort My soule is touched In this the passion of desire vttereth the selfe For when the holy man was banished from that presence of GOD which he so greatly loued hee was not touched with a meane desire thereof For desire properly ariseth of the absence of these thinges which we loue Considder therefore what it is to haue once taisted how gracious the Lord is for of the taist commeth the loue of the loue ariseth the desire of the thing absent which thinge the felle surelie is neuer destitute of some sorte of enioying and presence Blessed are they that hunger and thirst for righteousnes because they shall be satisfied But they who at no time haue taisted howe gracious the Lorde is they surelie are not taken with his loue and they who loue not they desire not him that is absent For what is the cause that you see manie destitute of this visible presence of God which is in his Ministerie not-with-stan-ding are not so much as by the leaste feeling touched with the sense thereof These neuer tasted how sweete this presence of GOD was in his ministerie From thence there is no loue of God againe from thence there is no desire of him But what would you thinke of those which not onely doe suffer themselues willinglie to be depriued of this presence of God but also persecute the same al the waies they can I pray you of what minde ar those men toward God how wickedly are they disposed Yea my soule fainteth He aggravateth that his desire to come vnto God and firste indeede from that that through the desire his minde fayleth him Then from that that he is whollie occupied with that desire both in his heart in his flesh in his minde in his bodie Thirdlie from that that through the desire he cryeth out Marke therefore in this place how vehement the passion vseth to be in the godlie not onlie of desire but of loue sorrow and rejoysing c. For that spirit of GOD which stirreth vp this affectiō in the godly is in cōprehensible From thence his operation is marueilous in the hart not such natural commotiones indeede as vse to bee in the mind as the naturall desire the naturall loue the naturall sorrow c. From thence the sighes of the godlie are said to bee vnspeakeable Rom. 8 and the joye vnutterable and glorious 1. Pet. 1 Neuertheles there is something in the affection of the godlie which you may vvounder at and which you cannot finde in the naturall passion Their desire is vehement it is not without some presence and enjoying of that thing which they desire from thence ariseth that pleasure while they desire For their sighes cannot be expressed surelie they are not without some ioye if the vnspeakeable ioy bee not conioyned with inutterable sighes To the strong God Vnder these titles of God there is some cause of so great a desire for he felt that his whole power his life was from God who is both strong and liuing that is whoe is not onelie strong in himselfe but furnisheth strength vnto his creatures not onelie liueth himselfe but powreth in life into the things created they then which feele themselues to liue by God that they moue and are surelie they suffer not themselues to wante the presence of God But they who feele not that thing they take that absence of God in a good ynough part I grant all liue indeede and are by him but all vnderstand not that onelie they vnderstand and feele that who haue begun to liue that life of God haue the first fruites of the Spirit They indeede ascribe to God alone as his gifte not onelie that spirituall life but euen the sensuall life Yea the sparrow The third affection Indignation for he is angrie yea that a sparrow or a swallow shall haue some entrie to the altars of God when not-with-standing the altares of GOD belong nothinge to those litle birdes But he himselfe which is a member of the Church all entrie vnto the Church of God is vtterly stopped vp You see therefore that the Godlie being destitute of Gods presēce envie that the little birdes shoulde haue the same and they thinke themselues miserable in respect of the birdes You see also that God by the birdes doeth after some sorte prouoke men to aemulation The vngodlie in this life do suffer easilie the things created and dum to draw neerer vnto god thē thēselues and yet for all this thinke not themselues in this respect either more blessed or more miserable thē themselues But when they shall come to that latter judgement or to that aire and to those clowdes wherewith the Lorde shall be invironed and vpon which he shall set miserable men they shall thinke the birdes happie in respect of themselues My King and my God Those names of God sufficientlie declare that there was also some presence of God present at that time when hee so grieuouslie complaineth of his absence For these words proceede from faith that is from some present apprehension You will see then the godlie complaine of the absence of GOD when notwithstanding they feele him present in some sorte They complayn also of his absence because they cannot get that presence and communion of God which they would haue For we liue here by faith and not by sight that is we looke a far off onely vppon the Lorde and that selfe same sight which is from a farre off is hindred many waies yea many times also all presēce of God is rest away from our eies From thence ariseth that desire of flitting out of this bodie and going to dwell with the Lord. From thence come these complaints concerning the Lords absence Blessed are those who dwel This is the fourth affection woundring He cannot sufficiently wounder at the blessednesse of these men who haue some entry patent vnto God that is to that visible ministerie in which God exhibited himself to be seene in some sort For whosoeuer at any time haue God present with themselues those define that blessednesse that felicity of man by that same presence and communion which is with God Neither ar they able at any time who haue not seene God in Christ either to thinke
and honorable styles but for the most part fayned styles But the godly when they speake reverently vnto God they speake from the entire sincerity reverence faith and loue of the heart For wee must deale with GOD the searcher of the hearts with vprightnes of heart and not make our word so much as our soule approoved vnto him and this cannot bee done without his owne spirit For no man calleth Iesus Christ but by the holie Spirite Behold As he first sought the eare so nowe hee desireth the eie of GOD For the godly are not at reste within themselues before they firste feele that all the senses of their God as it were are exercised vppon them for even as they who favoure not but of those earthly things some not to themselues able to liue vnles they haue the eare of the Princes of this world open vnto them and haue their eie fixed vpon them so they who seek that everlasting life they depend altogether vpon the eie and eare of God who is the alone author of life and in whose face there is sacietie of joyes For one day is This is the argument of the petition from that joye which is in the Church of God Of this joy he entreateth by way of comparison and he aggregeth it by a comparison taken frō a thing that is lesse of that joy which is in the pavillions of wickednes that is which is without the Church without the which there is nothing but wickednesse as if he should saye The joye of one daye in the Church is more then the joy of a thousand daies without the Church from thence hee concludeth Therefore I had rather hant the threshold in the house of God c. Hee preferreth then the joye of one day in the Church to the joy of many dayes without the Church The reason is because the weight quantity of that spiritual joye which is in the Church recompenseth the shortnesse of the time For one crumme if it were no more of that spirituall joy is of greater weight estimation then is the whole joy of this world Marke if so little a time of spirituall gladnesse begun but onely in this fighting Church vppon earth surpasseth by so many degrees that whole time of the joy which is of this world I pray you how much shal wee say the eternitie of that spirituall ioy to be which at length is to be perfited in the triumphant Church to be more excellent I say then all the joye of this worlde which lasteth but for a moment as it were For the whole time of this joy if it be compared with eternitie what other thing is it then a certaine moment and that gladnes of the world if it be compared with that heavenly ioy how vaine and light is it Compare therfore that everlasting weight of that excellently excellent glorie so to speake with the Apostle with this momentanean lightnesse of worldly ioye 2. Cor. 4 The Prophet said not greate ioye which is in the Church when he brought in the cause wherefore he desired to bee brought home againe into the Church but by waye of comparison he saide that this ioye was greater then that ioy of the whole world is yea he preferred one daye of this ioy to a thousand dayes of worldlie ioye and not only preferred he this ioye which is in the Church to that ioy which is in the world but having vtterly abandoned this worldly ioye he choose that spiritual ioy Here then I marke that is not sufficient if we saye there is a great ioye in the Church of God vnlesse wee prefer the same also vnto the whole ioye of this world Againe it is not ynough if in worde we prefer the same except also wee make some choise thereof also in this life Moyses choose rather to bee afflicted with the people of God then to enjoy the commodities of iniquitie If therefore Moyses choose the affliction and misery of the Church having contemned altogether the royall pleasures how much more ought we to choose that gladnesse which is in the Church of God having despised in the meane time all the pleasures of this worlde Which ioy surely if we choose not in this life in some certaine measure certainely wee shall never enioy that perfite pleasure which is in the other life For God is the Sun The reason wherefore hee choose rather to haunt the thresholde in Gods house taken from God himselfe and from his presence in the Church as of a certaine Sunne and Shield God is a certaine Sun because the beame of his grace shineth in our harts 2. Cor. 〈◊〉 as the Apostle speaketh And hee is a shield because he protecteth rescueth his Church and defendeth it from evill For without the Church there is no protection no salvation as there is no light no grace But the borrowed figuratiue speeches following expound these wordes by which it is saide first Iehova giveth grace and glory For for this cause he is called a Sun Then is subjoyned Hee restrayneth not good from them which walk in vprightnes That is who are truly and really of the Church But vnderstand therewith he holdeth off and restrayneth evill from the Church and the members of the Church For for this hee is called a shield Mark who finally ar they who chose to dwell in the house of God or in the church to wit those only ar they who behold that Sunne shining in the Church and that buckler which protecteth the Church But others vpon whome that Sun hath not shined and whom that shield defendeth not they are so farre from that that they would dwell in the Church of GOD that contrariwise with all their heart they abhor the societie of the Church and of the Saintes It is therefore greatly to the purpose once to haue looked vpon that presence of god in his church 13 O Iehoua of hostes blessed is the man that hath his confidence in thee O Iehova blessed is the man The conclusion of the prayer conteining an excellent acclamatorie sentence in which Dauid having considdered that presence of GOD in his Church hee publisheth him to bee blessed who putteth his trust in God that is who is in the Church and enjoyeth that presence of God in his Church He therefore that beholdeth God present in his Church not only he chooseth to dwel in the Church but he judgeth him to be blessed whosoever hee be that by faith and loue in God joyneth himself vnto the Church and that man alone indeede is the judge of the true felicitie and miserie of man who seeth the presence of GOD in his Church for this man judgeth yea and he judgeth indeede aright from that presence of God either of the happinesse or miserie of man To God therefore in his Church be all glory through Iesus Christ for evermore Amen The Argument of the CXVI Psalme Of this Psalme there are fiue partes The first he professeth his loue toward God and he
adjoyneth and amplifieth the cause of this loue vnto the 7. verse Secondly by saith he gloryeth with his owne soule Thirdly he gloryeth with God vnto the 10. verse Fourthly hee confesseth his owne weaknesse which was sometime in him and that by a comparison of the faith which the◠he had vnto the 12. verse Fiftly he taketh purpose to render thanks vnto God The CXVI Psalme 1 I loue Iehova for he heareth my voice my deprecationes 2 For he hath bowed the eare vnto me when I called vpon him in my dayes 3 And when the dolours of death compassed mee about and the griefes of the graue met me finding anguish and sorrow 4 I called vppon the name of Iehova saying I besseech thee O Iehova deliver my soule 5 Gracious Iehova and righteous Our God I say mercifull 6 Iehova preserving the simple when I am brought to nothing he besieweth salvation vpon me I Loue Iehova The first parte of the Psalme as we haue spoken in which he professeth that loue whereby hee loved God Also loue is ane certaine affection in the hearte whereby any man carnestlie desireth the communion conjunction of that thing which he loveth whatsoever thing surely it be But if the loue of any man towarde another be very fervente then verely he who loveth desireth himselfe to be made one as it were one man with him whom he loveth Paule expresseth the force of this loue when he saide O Corinthians 2. Cor. 6. 11. 12. my mouth is opened towarde you mine heart is made large Ye are not kept straight in vs but ye are kept straight in your owne bowels By which words indeede hee sheweth by the affection of his loue toward the Corinthians that his heart was so enlarged that he received them as it were within himselfe and into the bosome of his heart and that hee became as it were one man with them The loue of God is whereby we desire the communion conjunction with God ◠Cor. 5 6 8. Paule sayeth Wee are hold though we know that whiles we are at home in the bodie we are absent from the Lorde Neuerthelesse wee are bold and loue rather to remooue out of the bodie and to dwell with the Lord. From whence proceedeth this Pauls approbation surely from that loue of his Lord who as hee sayeth in the same Chapter verse 14. The loue of Christ constrayned him and continually carryed him forward vnto the Lord. And this is the cause wherefore we sighing wait for the comming of Christ For the loue whereby wee embrace Christ earnestly thirsteth for that conjunction with Christ There is also another thing that is required in this loue that is that for the loue of Christ wee would be willing to loose the most deare things whatsoever we haue in this life So Christ speaketh in Luke Luk. 14. 20. If any man come vnto me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Desciple By which wordes Christ signifieth that his loue is to be bought yea with the hatred of those thinges which are most deare if it can no otherwise be obteined And this indeede was Davids loue which hee professeth in this place Such should al our loue be who professe the same God with him And in this respect wee are chiefely most happie because wee haue that God of Abraham Isaac Iahakob and David whom we may loue whome wee may worship For he heareth This is an argument of loue frō the benefite of his deliverance from whence arose a certain earnest feling of the mercie of God toward him Marke then that the knowledge of the goodnes of God and the sense of his mercy and loue towarde vs continually goeth before our loue toward him He loueth vs sayeth IOHN not because we haue loued him first 1. Iohn 4. 19. For it is impossible that any man can loue God vnlesse that now firste that loue of God in Christ Iesus be powred out in his heart by the holy Spirit Dauid in every place professeth his loue toward God Rom. 5 5. hee giveth an account thereof continually from the mercy of God toward him I wil loue thee saith he frō my very most inward bowels And what is the reason Psal 18. 2. Iehova is my strength Iehova is my rocke and my strong tower c. By which words indeed he declareth the cause wherefore hee so much loved GOD that it was the mercy of God toward him But if verely we wil loue God for except we loue him we are miserable and if we will set our affection vpon God we haue neede of nothing so much then of diligent marking of all his benefites which he continually heapeth vpō vs. For these ar so many testimonies of gods loue toward vs. Now wee haue said that the loue of God towarde vs is the cause of our loue toward him Wherefore to the end that wee may loue God from our soule every particular benefite of God so farre as it is possible is to be marked by vs. For surely the cause wherefore our harts burne not in that loue where in they ought to burne towards God proceedeth from this that we considder so slightlie his benefites toward vs especially that greatest benefite of all the benefite of our Redemption in Iesus Christ for while his benefites are nor weighed there is no sense of his loue toward vs. And when there is not a feeling of his loue towarde vs howe can it come to passe that wee can loue him He heareth my deprecation Therefore the prayers went before the benefites of God and the sense of his mercy For by those degrees we come as it were vnto the loue of God First wee seek at Gods hands any benefite whether it be Temporal or Spiritual Then after we haue gotten the benefite wee feel his mercy loue toward vs as the fountain frō which that benefite flowed Finally from that sense of the loue of God toward vs that our loue again towrad him aryseth Wherefore to the ende that any man may earnestly loue the Lord his prayers ought to be continuall for of continuall prayers and supplications continuall benefites of God come vnto vs which are so many testimonies of that his loue toward vs in Christ For he hath bowed Hee openeth vp at greater length the reason immediatly preceeding of his loue he abydeth in amplifying thereof vnto the 7. verse In my dayes Hee vnderstandeth the dayes of affliction and anguish as the verse following maketh manifest In this meaning the word of daye is taken Psal 137 Remember against the Edomites of the day of Ierusalem that is of the affliction whereby the Edomites afflicted the Church So Ieremy in the Lamentation 1. 21. For times metonymically in every language vse to be taken for misery in times and dayes We see therefore in this place that affliction thrusted David forward to praiers For
put their confidence in any of their owne deservings neither yet to vaunt of their own righteousnes before God as if they not onely by their righteousnes had recompensed the benefites of God toward them but also had deserved somewhat at Gods hand Wee are againe taught here that the acknowledging of our own weaknes poverty proceedeth froÌ„ diligent examining and weighing of the benefits of God Also from a consideration of our gifts whether they are able to answer to so many so great benefits of god wherfore so at last we shal feel how vnable yea that wear nothing if we wil weigh the benefits of God toward vs and our strength gifts together having compared them among themselues For it will so come to passe at length that having diligently considered that great inequality of the benefits of God of our strength we shal acknowledg how many how great in lacks there ar in vs how vnable wee are to repay the Lord again Wilt thou therefore from thine heart giue thanks vnto God and ascriue solidly altogether al the glory of his benefits to himself acknowledge how poore thou art in thy self how thou hast nothing to recompense the Lord withal now wilt thou know this thing examin diligently coÌ„pare the benefits of God thy giftes and strength among themselues And if we shuld proceed after this order in giving God thanks surely wee would give all the glory to God of his benefits more earnestly from the hart more effectually then we vse to do Again marke here in Dauid the token of a thankfull minde he voweth vnto God he repayeth his vow This thankfulnesse in promising the accomplishment of the promise is not to bee reckoned among the least of Gods benefits For it proceedeth from the speciall favour of God that wee are thankfull to GOD for the benefite receiued For wee are almost all more prone after some measure earnestly to craue Gods helpe to liue vnto him when we are pressed with any grievous perrill then wee are to giue thanks and to paye our vowes vnto God after that already the benefites of God are bestowed vppon vs. Notwithstanding the Prophete warneth that those two are to be joyned together with an inseparable knot Ps â—0 14. Sacrifice prayse vnto God and paye thy vowes to the most High and cal vppon me in the time of anguish I will deliver thee that thou mayest honour mee Surely I thinke that that man hath not sought any thing at God earnestly and with that heart with which it became him who after that he now hath obteined the same is vnmindfull of the benefite and of Thanksgiving For that selfe same spirite which teacheth vs to praye as is requisite and maketh intercession for vs with sighes that cannot bee expressed teacheth vs to giue thanks vnto God for the benefites received that with ane certaine vnspeakable joy gladnesse of heart Last it is marked here that this was the highest degree of thanksgiving that David promiseth here vnto his God For an exceeding great benefite requireth exceeding great thanksgiving Also passing great thanks are not these which are given to God secretly but those that are given publickly The whole Church of God looking on and hearing David if at any time he promiseth or offereth a chiefe duty vnto God hee professeth that hee is not able to offer or to promise a greater duty nor this then that he will prayse God in the publick congregation of his Church For the publick giving of Thanks is more then the private For while thou givest thankes publickly vnto God the whole people sayeth Amen And so they glorifie God together with thee From thence it is that God would haue his people togather together in one and to giue him thanks together in the Church to the end that the greater praise honour and glory may redounde vnto him Precious in the c. This is that forme of thanksgiving which hee setteth before him to bee followed First he recommendeth the Providence of God toward his owne aswell in their life as in their death Then hee confirmeth this providence of God from his own experience First therefore sayeth hee the death is precious Men do commonly thinke while they see the godly afflicted and exercised with sundrie calamities they thinke I say that God at that time taketh no thought of them whether they liue or die And from thence it is that the persecutors themselues thinking that God taketh a like litle care of their life death they wax the more fearce against theÌ„ as against as many vile and abject slaues David therefore opposeth to the perverse opinion of men in this place this excellent passage precious in the eiâ—s of Iehoua c. Whereby hee signifieth first that God many times permitteth not his owne to die but delivereth them very oft out of exceeding great dangers rescueth them as it were out of the very jawes of death Then next by this passage he signifyeth that if God at any time suffereth his owne to die that commeth not passe by Chaunce or Fortune but by the sure purpose of God Pilate after this manner spake vnto Christ even as if God had taken no resolute advise concerning his life or death Knowest thou not sayeth he that I haue power to crucifie thee yea also power to lowse thee Christ aunswereth him Thou shouldest haue no power at all over mee vnlesse it were given thee from aboue Thus much speaketh Christe Thirdly by this passage is signified that the croce death of the godly it self howsoeuer it be vile in the sight of men notwithstanding it is precious in the eies of GOD. Laste this sentence admonisheth that after the godlie are already dead and taken out of this life by the permission of God violence of the vngodly together GOD suffereth not their death to slip out of his remembrance at any time For seeing that is moste true that hee hath all the teares of his owne put vp in a bottle as it were and in register howe many they are howe much more will he haue the whole blood of the godly yea every particular drop also of their bloud kept close with him Yea surely before so much as any one drop of the blood of the godly should perish hee will command the earth it selfe which opening her owne mouth the time it was shed received it and drank it in he will command I say the very earth it self to keep it in her womb as it were vnto that day of the Lords visitation wherein he wil take a vengeance vpon all them whosoever haue persecuted the godly in this life After these foure divers fashions therefore to speake it it summarlie the death of the godlie is pretious in the sight of God first that he suffereth not his own oft to perish but delivereth them out of exceeding great dangers Then if he permitteth them to die that is not done rashly
through the mercy of God that is but to him who felt that benefite of the forgiuenesse of his sinnes For no man gloryfieth God vnlesse hee himselfe first be glorified of God also no man is glorified but hee who is already justified Wherefore the first effecte of forgiuenesse or pardoning of sinnes is sanctification or our glorifying And we when we are already glorified we glorifie our GOD not that hee hath neede of any of our glorifying which commeth from vs seeing his glory is perfite in the selfe But because our duty requireth the same yea and that for our owne weill For in this our happinesse consisteth not that wee our selues should be gloryfied but that we should rather glorifie for euer our God For to this end as we are created and redeemed 5 I haue waited on Iehova my soule hath waited yea I haue an expectation in his word 6 My soule is more diligent toward the Lord then of the watches toward the morning watching euen to the morning time I Haue waited The second part of the Psalme in which by a comparison made of his owne deed and of his by-past expectation hee proposeth and professeth that hee himselfe yet had his expectation in the worde of God because to witte from a patient awaiting hee had experience of the mercie and deliverance of God For patience causeth experience experience causeth hope of a greater deliverance and mercy then wee haue ever found at anie time in experience before For the experience of the Temporall deliverance causeth a hope of the everlasting deliverance and that hope shall never at any time mak vs ashamed For we shall obtain fargreater things in that other life then wee could haue hoped for in this present life looke concerning these thinges the 5. chap. of the Epist to the Rom. But let vs weigh the words somewhat more diligently I haue waited on Iehova sayeth hee Then he subjoyneth My soule hath waited As if he should say Not onely with the eie but with the minde moste entirely I haue waited for Iehova For it is the earnest desire of the minde which maketh God presente vnto vs. Also concerning the expectation of the godly looke Paule in the 8. chap. to the Rom. We sayeth hee that haue the first fruites of the Spirit sigh looking for our adoption Thou seest that the awaiting for the godly is with sighes which proceede from the heart for thereafter in the same chap. he declareth how much we profite in Gods sight by these inutterable sighes For God sayeth hee knoweth what is the meaning of the Spirit That is those sighes which proceede from our heart they presently touche the minde of God with a feeling because it is the Spirit of God himselfe which stirreth vp those sighes in our heart Wee may be touched indeede with a desire of any man which is absent when in the meane time hee is no waies touched with that desire of ours neither yet doe our sighes come into his minde for wee sigh not by his spirit but by our owne spirit But wee no sooner indeed sigh vnto God but hee is moved with our sighes For all these sighes proceede from his spirit Nowe this vnspeakable joye putteth vs in minde that he commoved with these sighes of oures which is felt at once with those inutterable sighes for this vnspeakable joy can proceede from no thing els then from some presence of God Yea I haue He sayth that he hath an expectation in the worde of God because so long as we walke by faith and not by sight wee depende vpon the worde of God and wee beholde God as it were in the mirrour of the Worde and not face to face and presently My soule c. He maketh his expectation cleare by a lesser comparison of those who watch and that indeed are occupied in continuall watchings to whome no man coms in their roome but they muste watch the whole night long Learne here with how great a care they waite vpon the Lord depend vppon him who haue once tasted howe gracious the Lord is For they are not so much forced by any necessity to that as they are allured by I knowe not what sweetnes Marke in this place what the estate of the godly in this life is they ar continually occupyed in watching looking for the comming of the Lord. For this present worlde is a perpetuall long lasting night vnto them if it bee compared with that world to come in the second comming of Christ with that morning which is so called Psal 49. 15. in which to witte that Sunne of righteousnesse Iesus Christ shall arise Mal. 3. 20. Also I graunt indeede that this worlde is a bright daye if it bee compared with that which preceeded the first comming of Christe From whence it is said The night saieth he is gone Ro. 15. â—1 1. Thes 5. 5. and the day approaches and We are all said to be the children of the light and the children of God but this preseÌ„t world being compared with the world to come and with that incomprehensible light which then shall be seene surely not without cause it shall rather haue the name of a Night then of a Day Also a watch-man is not so much bounde to watch be occupied coÌ„tinually vnto the morning time then every one of vs is bound to driue over this whol night in watching Of this ariseth that saying of Christ to his Disciples Watch for yee know not the houre in which the Lorde wil come Math. 24. 42. And even as those who watch in the night and are thus occupyed are wearied and fashed And therefore they long for nothing so much as for the Morning time at which time they may refreshe themselues with sleepe So wee that watch vnto that mourning time in which Christ shall come Wee are wearied and oppressed with the burthen of our sinne and misery so that many a time we are tyred of this life and from thence aryseth that vehemente desire of that morning time in which Christe will come VVho as sone as he commeth then indeede we shall enjoy that everlasting rest And as the Psal 23. 61. speaketh We shall be at reste in the house of Iehova so long as the time shall be of length and continue I speake of those who haue watched in this life For they who haue done nothing but sleeped in this life these shall be tormenetd with everlasting watching and paines 7 Let Israell haue an expectation in Iehova for with Iehova is loving kindnesse and exceeding much redemption is with him 4 And he himselfe will redeeme Israel from all his iniquities LEt Israell The thirde parte of the Psalme in which he recommedeth to Israel that is to the whole Church that selfe same awaiting that hee hath For hee who by awayting hath once felt in experience that mercy of God not onely he himself waiteth for God in time to come but he will haue all men together with him to waite
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