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A16199
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An exposition vppon the thirtie two psalme describing the true manner of humbling and raising vppe of Gods children. Set foorth by Maister David Blak.
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Blake, David, fl. 1600.
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1600
(1600)
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STC 3122; ESTC S118251
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32,594
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98
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seâ—teth down a necessary effect of the same teaching an infallible rule to discernâ—â— betuixt a presumptuous false opinioâ— of remission and a certaine persuasioâ— of the same that is if there be no guyâ—â— in the spirite whereby it is vnderstooâ— such a sanctification following forgiuenes and joyned to true repentance thaâ— there remaineth no more couert dealinâ— to cloake our sins in whole or in part for â—eare of worldly shame or to seeke starâ—ing holes to runne from God but that â—he mind wel perswaded of Gods loue â—ndued with an honorable opinion of â—he Church thinketh it no discredit at â—â—l to make knowen to the vttermost all â—heir infirmities offences to God in â—ecret to the church publikly so far as the rule of edificatioÌ„ Gods discipline â—equire as wee see two notable examâ—les in this Prophet and his Son wherof the one hath left to the churh the 51 Psal The other the booke called Ecclesiâ—â—â—es as publik monuments and rememâ—rances of their falls liberal confession of the same to remaine as it were on â—he file euen to all posterities shewing â—herby their zealiousnes in repentance their sincerity in that they were not â—ender ouer their credites in respect of â—he edificatioÌ„ of the church This then is the effect of that grace which forgiueth â—ndeed neuer to seperate the gift of forgiuenes from the gift of sanctification and the speciall poynts thereof which here is inforced is through guyle of Spirite to keepe back nothing vn-confessed which the nature of true repentance would discouer But this is not al for generall sanctification is here shewed to be the foot-step of the holy Ghost by the printe whereof we may knowe whether wee haue our portion in this grace of remission of sinnes or whether the fearefull signes of the wrath of God abide vpon vs still or no. Saint PAVâ—â— in the eight to the Romanes setteth downe the same doctrine saying Thaâ— calling justification sanctification are so inseperable that who-so-euer hath the one hath the other also And to TIMOTHIE he sayeth If any man call on thâ— name of the Lord let him depart from iniquitie Wherefore it is the perfection oâ— madnes for a man that remayneth dissolute to dreame of forgiuenesse and when an hypocrite is pure in his ownâ— conceipt yet is not washed from hiâ— sinnes It is to true that in those that are regenerate and are indeede forgiuen there shal remaine such a waste and vnsauorie taste as shall much annoy them and huâ—t the rellish or gift euen of their most sanctified actions so that the Lord had neede to looke with a mercifull and for bearing eye vppon the highest vertues of his children yea they shall not be freed from the foule sinne of hypocrisie but shall feele with much vexation themselues to be pestered with such thinges how-be-it in substance and in the chiefest drift of their life they are true-harted to God slipping into these former faultes by infirmitie or by reason of scanter measure of mortification then they ought to haue laboured vnto so that the ods is in the thing which is propounded to a mans desire for if his chiefest care in the loue and feare of God be to seeke his saluation what-soeuer his hypocrisie be it is not his guilt of spirit But if he propound to himself some other thing that his hart doth rather labour for then for saluation it is certayne that hee is false-hearted to GOD and that such an hypocrisie is ane authentick recorde of a man that abideth in his sinnes and such a man as this hath neyther faith to ouer-come the worlde nor grace to resist temptation and though he say that hee is perswaded of remission and extoll the mercie of GOD aboue the skyes yet that guile that remayneth in his spirite tormenteth his conscience euery daye conuincing him by this that because hee is not sanctified therefore he is not pardoned For in this worke there is neyther water onely nor bloud onely but both water and bloud as Saint IOHN witnesseth It standeth vs therefore in hande not to satisfie our selues with a deuotion momentanie but let our mindes stande bent in holy woâ—kes not to bragge of the death of CHRIST that it hath purged our olde sinnes But to feele how mightie it is to subdue the newe that the sinewes of vngodlinesse in our hartes and vnrighteousnesse and vnsober behauiour in the out-warde man may bee cutte off For it is the confirmation of our election if this sinceritie bee in vs Neyther doth the sinne more certainelie discerne the day from the night then this Spirite doth discerne him which is accepted with GOD from a wretch whome he reproueth as Saint PAVLL plainelie sayeth If any man hath not the Spirite of Christ the same is not of Christ 3 When I held my tongue my bones consumed whilest I waited all the day long 4 For thine hand is heauy vpon me day and night my moysture is turned into the drought of sommer Selah Hitherto the prophet hath declared that there is no true felicity where ther is no sanctified feeling of remission Now it remaineth that hee prooue the same which he doth by his owne example declaring the greate anguish and torment which he felt in his conscience even to the wasting soaking out of the strength of his body so long as God hid his face from him left him destitute of the hope of saluation the cause wherof he declareth in the first wordes of the verse to haue bin because he held his peace that is denied to make a liberall confession of his sins refusing no shame not other abasement what-so-euer belonging thereto whereinto the holy Ghoste reacheth vs that cloking of sin howsoeuer it serueth for an excuse in the world and saueth our credite amoungst men Yet it keepeth his conscience vpon the racke and maketh the arrowhead of dispaire to ranckle in his bowels whereto the saying of SALOMON agreeth in that 2â— of PROVERBS That he vvhich hideth his sinne shall not prosper but hee vvhich confesseth them and leaueth them shall finde mercie But this sentence before we proceede further if it respecteth confession to be made to God onely and not to the Church hath neede of exposition For if DAVID might haue bin released from the torments which hee heere speaketh of with a secret confession vnto God all other witnesses being remoued so that no discredit might redound â—o him thereby it seemeth strange that he would abide such troubles the space of an houre and would not rather gette him into some secret place in moste ample manner confesse all the wickednes that he could remember that he had committed euer in his life The holie Ghost therfore in this place by DAVID his silence intendeth some greater crime â—gainst him then that he was dainty of his words refused with his tongue to make confessioÌ„ vnto God for it is certain that a domme man may make as acceptable a confession