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
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
vnhappy in respect of themselues although they themselues appeare to be most miserable not only to kings but also to the whole worlde When therefore PAVLE desired Agrippa to be like vnto himselfe who seeing he was without Christ out of all doubt he thought so great a King in regard of himselfe to be vnhappie and miserable which thinge whiles hee thought vpon pittying him stretching out his hande as it were would haue led the man vnto Christ he willeth that I saye pittying him For the faithfull and godlie alone who them selues haue felte in experience the mercie of God are vnfainedly mercifull For Agrippa pyttied not so PAVLE whom notwithstanding hee judged at that time to be miserable whom he saw bound and layd open to all the injuries of his enemies Therefore to speake at once that is seene to bee true yea and it were no more but this one example that every one of the godlye seeketh nothing so much as the salvation and conversion of miserable men For what Thou which standeth in grace thinkest thou not but that it may be that some of thy grace may be diminished if thou communicate not the same liberally with others Feele wee not that in experience that this communicating serveth chiefely for this to increase faith grace Wherof it came to passe Rom. 1. 〈◊〉 that PAVLE desired to visite the Romaines That hee might be comforted together with them through their mutuall faith both theirs and his Secondly that DAVID turneth not himselfe to manye but to some one man I will instruct thee teach the saith he By this thing he recommendeth to everie man the doctrine of blessednes and he willeth that everie man a part apply it to him selfe For doctrine proposed conceived in generall it is lesse forcible but being applyed to everie man in particular it pearceth more into the hearte and without particular applying the promises of God in the scriptures will never kindle vp faith nor hope nor being kindled vp will not feed them on stil and therfore the Apostle applieth the scripture brought out for the purpose vnto the Romanes with this admonition What soever things are written Rom. 1â— â— are written for our instruction that through patience consolation of the Scriptures wee might haue hope By the which wordes indeed he signifyeth that we haue not true comfort and hope without application Wherefore it is to be taken heede how we either reade or heare the Scriptures which otherwise are set before all men in generall travell must diligently by taken that everie one drawe in particular to him selfe the things that are spoken in generall Let this be for examples sake when this sentence is proposed 1. 〈◊〉 16. Iesus Christ came into the world to saue sinners Wee should everie one of vs even as the Apostle PAVLE doth in the same place restraine the same to ourselues making as it were the sub-sumption But so it is that I am a sinner a coÌ„clusion Therfore christ came into the world to saue me which particular conclusion indeede as soone as the soule apprehendeth it quieteth the self therin and as it were feedeth and nourisheth thereon with a very strong consolation Thirdly obserue DAVID while he promiseth vnto him â—eb 6. â— whom hee will instruct doctrine and learning hee prepareth him therewith to heare and greedelie to receiue that which hee is to saye Hee who prepareth himselfe to instructe in others nexte vnder Gods glorie hee should haue set before him not his owne profite not vaine glory or any such thing but the commoditie of him whome hee receiveth to instruct yea and hee should she we the same in outward behaviour in word and in his whole life For so it shall come to passe that he whome lie instructeth while hee seeth that his teacher next after GOD hee setteth his salvation before them with the greater courage of minde hee will take heede vnto the thinges which are spoken For one of the two is necessarie that either the doctrine should bee effectuall to the life or vnto the death of the sinner which proceedeth from him who coÌ„meth out to teach with this simplicity and sincerity of mind Paul the Apostle after that he had said That he was vnto God the sweet sauour of Christ in theÌ„ thâ—â— ar saued in theÌ„ which perish to the one we ar the sauor of death vnto death 2. Coâ— â— 1â— 16. to the other the sauour of life vnto life then he subjoyneth we ar not as manie which make merchandice of the word of GOD but as of sinceritie but as of God in the sight of God speake we in Christ Therefore sinceritie in teaching shal either effectuat life or death Then to speak it in one word that vprightnesse and simplicitie of heart which hath principallie the glorie of God set before it is required before all things in the Teacher and Minister I save principallie the glorie of God yea because it must be preferred before the salvation of man which is to be sought in deede as the proper ende of the doctrine and ministrie For the Minister should not first and properly respect that his Preaching be not the savour of death vnto death Notwithstanding if the glorie of God cannot be obtayned no other manner of waie vnles it be with the hardning of some men the glorie of GOD is to bee sought yea and it wer with the overthrow of all mortall creatures Rom. 4. 4. Let God be true â—an 〈…〉 and every man a lyar Shame of face and contempt belong vnto vs but with the Lord our God are compassiones Bee not like ane horse Hitherto hath the preface for attention continued now we shall absolue the doctrine in few words Be not sayeth he as the horse as the Mule He speaketh especiallie to those that are benummed and waxe brutish vnder the afflictions and chastisements of the Lorde For hee speaketh by experience for hee himselfe had sometime by-paste waxed brutish And therefore hee speaketh vnto such in these wordes as hee was in time past himselfe as if he should saye O miserable men be not like beastes vnder Gods chastisements as the horse the mule other beastes that are voyde of reason and vnderstanding Whose mouth Here followeth nowe a greeuous threatning to the end that they may be awakned as it were out of so deepe a sleep as if he should say as the horse or mule can no otherwaies be dantoned but by casting the bridle into their mouth Even so God except at length ye awaken out of this deadly so pour hee will caste in into your mouth the bridle of his power to dantone this wildenesse Great sorrowes are for the wicked Then by cleare and proper wordes expressing the matter which before hee had set down with improper words and by an figuratiue speech and weighing in his owne minde aswell the miserable estate of the obstinate as the happinsse of the faithfull he
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
allured by Gods benefites so on the other part wee be terrified be Gods judgements surelie we cannot bee conteined in our dutie To God therefore who provideth al manner of waies for the saluation of his owne in Christ Iesus his sonne bee all honour and glorie Amen The Argument of the LXV Psalme It is a psalme of thanksgiuing Dauid bursteth foorth first in giuing of thankes and praysing of God in the â— and â— verses Then follow the â—rgumentes of the proposed thanksgiuing to the end of the psalme All those argumentes are taken from Gods blessinges and benefites The benefites are partlie spirituall and eternall which belong onely to the affayres of the Church vnto the 7 verse And partlie bodielie and temporall which againe are of two sortes in this psalme For partly they aâ— common and belonging to all things created vnto the 10 verse and partelie they are proper and peculiar bestowed vpon the Church of God vnto the ende of the psalme The LXV Psalme 1 A Psalme the song of DAVID committed to be sung to the maister of Musick 2 O God whoe art in Tzijon setled hope and praise is due vnto the and to thee the vowe is to be rendred 3 O thou who bearest the prayer vnto thee shall all flesh come O GOD The first part of the psalme in which Dauid first through a sense of his miserie and sinne then through a feeling of Gods mercie as it appeareth out of the fourth verse thirdly by a faith quieting the selfe in GOD hee bursteth out into Gods praise and ascribeth onelie vnto him first the confidence of his soule Then the prayse of his mouth Thirdly whatsoeuer duty we haue bound our selues by a vowe to pay vnto our God and this thinge DAVID doeth in the seconde verse Then next in the thirde verse he promiseth that it shall certainely come to passe that euerie man through faith shall come vnto GOD. The reason is conteined vnder the title which hee giueth vnto GOD while hee calleth him the God who heareth the prayer In the thirde verse hee promiseth that faith of men in God which hee sayeth was peculiarlie due vnto him in the second verse As if hee shoulde say Men indeede O God oughte to giue their faith vnto thee and they shall giue it thee and shall beleeue in thee Learne out of this place what it is properlie to praise or glorifie God it is indeede to ascribe vnto him the thinges which ar due vnto him also the thinges which are due to him are those firste confidence of the hearte then praise of the mouth thirdlie are these duties which we are bound to accomplish either by a vow or by any other whatsoeuer obligation Then next wee learne heare that it is not in the power of any man to burst foorth into the glorifying of God by these groundes from which out of question the praysing of Dauid proceedeth neither yet is anye man able indifferentlie to pronounce those wordes which Dauid then at that time spake Setled hope and praise is due vnto thee But that man is onely able to do this thing who putteth his trust in God through a feeling of Gods mercie and quieteth himselfe in him For no man glorifieth God vnlesse it be of faith also he that beleeueth in him he both confesseth and professeth faith that all other offices are due vnto God in Christ 4 Thou clensest the wicked thinges and our defections which have preuailed ouer vs. 5 Blessed is he whome thou choosest and admonishest who maye dwell in thy courtes we are satisfied with the good thing of thy house with the holy thinges of thy temple 6 Thou speakest out vnto vs in righteousnesse thinges that are to be reverenced ô God of our saluation the confidence of all the vttermost parts of the earth sea that are farthest off THou clengest Here follow the arguments of the praise set downe from the benefites of God himself and first the benefites spirituall towarde the Church Of the spirituall the firste is the forgiuenes of sinnes by which he concludeth that proposed praise to witt that confidence is due vnto God c. Of this argumente that appeareth to bee true which wee haue spoken that DAVID bursteth foorth into this praise from a sense of Gods mercie and of the remission of his sinnes The wordes themselues whereby this benefite is expressed clearelie do signifie that DAVID had first wrastled with his sinne then that sinne preuailed ouer him in this combat Thirdly that God had purged this sinne from thence he giueth the glory of the forgiuenesse of his sins or of his deliuerance from sin to God alone Thou sayth he clengest for it caÌ„not be that any man can ascrive to God the praise of the remission of his sinnes vnlesse hee haue first foughten with sinne and haue felt himselfe weaker then sin in that combat Then that God is stronger then sinne to the which he himselfe was inferiour from whence I praye you proceedeth that voice of PAVLE I thank God by Christ We reade in the same chapter that David had foughten with sin Then that hee was carried captiue awaye vnder the lawe of sinne of which ariseth that complaint ô miserable man that I am who shall deliuer mee from the bodie of this death After this complaint wee easilie perceive that a godlie man hath his refuge vnto Christ in that in him he hadde obteined deliuerance from his sinnes whereof proceedeth that holy giuing of thanks I thank my God throgh Iesus Christ Wherefore we come not to the sense of the feeling of Gods mercy without a fighting to the glorifying of God himself And there is alway a glorious yssue of our combate for it endeth in the glorifiing of God with an vnspeakeable and glorious joy Then next the word of clensing is to be marked whereby is signified a purging by some sacrifice propiciatorie whereof he speaketh Psalm 51. 9. purge me ô lord with byssope that is by the holy bloode of Christe shaddowed out by that figure This worde therefore signifieth that which is set down in Heb 9. Without blood there is no forgiuenesse of sinnes For the fathers did not vnder the lawe implore at any time mercy pardon for their sinnes without blood sacrifice to pacifie the wrath of God Neither we our selues this day feele in our heartes the forgiuenesse of our sinnes but by that sacrifice of Christ apprehended first by faith neither yet dare we seeke the forgiuenesse of our sinnes except in Christ and and in his sacrifice Blessed is he whome The second argument of praise from the benefite of caâ—ling which by the ordour of nature preceedeth the remission of sinnes Then he ariseth a litle higher in reckoning out of the spirituall benefites of God to forgiuenesse the preceeding cause Now he comprehendeth Calling within those partes as it were The first is whereby God chooseth any man that is calleth him out from the number of loste men vpon this parte doeth that
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
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
afflicting whom in the meane while he felt to be his judge Thine hand saith he was heavie vpon me Wherefore chiefely he respecteth the person of the afflicter â—or the afflictions themselues mooue men not somuch as the conscience of God the judge For if there bee some feeling of the loue of God in the middest of afflictiones they appeare now to be lighter because then we feele that those afflictions are not inflicted by God as a just judge now but as by a most gratious father But if in afflictions there be no feeling of the mercy of GOD otherwise the most light now appear to be the most grievous vnto vs not so much because of the afflictions themselues as in respecte of the conscience of the Iudge For it is a terrible thing to fall in to the hands of the living God And of â—l enemies the terriblest is the wrathfull God chiefely Many there are I confesse who being manie waies miserably afflicted notwithstanding in the meane time are either nothing or at least very little commoved For no other cause then that they see not that their afflictions are of God and from thence it is that no regarde being had of GOD they turne themselues vnto the seconde causes and they powre out their wrath vppon them thinking with themselues that then at length they shall be blessed if they can be rigorous against them But if they vnderstoode that GOD were the author of all those thinges which shall vppon them and in the mean time wil not be touched with any sense of his loue mercy in christ surely they would bee more viuilie touched with those calamities and they would meditat with themselues one time or other concerning the asswaging of the wrath and justice of God and they would not be altogither violentlie with their whole force carried awaye against the second causes as they call them Surely such blindnes be nummednes of men is miserable The heâ—uinesse of gods 〈◊〉 whom when God exerciseth with his own hand never theles they neither see nor feele the same Then we haue to marke that which he saith that that hand of â—od was grievous vppon him continually First there is the heavines of the hand and wrath of God Thereafter ther is a heavines without iâ—termissioÌ„ when the sinner remayneth obstinat against faith and repentance then as it were God is hardned in his wrath Also afflictions and calamities make manifest verie oft vnto the worlde that perpetuall anger which God so continueth that as one waue followeth vppon an other so one affliction commeth vpon the neck of another and the greater continually followeth vpon the smaller So the Apostle speaking of the obstinate Iewes The wrath of God saieth he is come vppon them to the full The Iewes an â—xample If at any time wee see the wicked to swimme out of afflictiones 1. Thes 2. 16. wee should not thinke for this cause that this deliverance shall bee perpetuall All the wicked but that they are thus prepared for some more grieuous trouble I grant God giveth vnto them a breathing time and some well long distance of time between afflictions which hee layeth on such is his long suffering but these as the Apostle sayeth According to their hardnes and heart that cannot repent make that those distances of time Rom. 2. 5. which are otherwise granted vnto them for repentance to bee no other thing but so manie preparations to the more grievous wrath But to speake of the godlie this they by experience feele in themselues that while their faith in Christ languisheth and they some times turne themselues awaie from God incontinent surelie they feele in experience some signes of the wrathfull God And if they also persever in their back-sliding they feele that God continueth in his anger to the ende to wit that it may appear to be most manifest vnto them that there is nothing without Christ but wrath And if there were no other evident of this matter extante then those horrours which otherwaies the faithful feele in themselues while they either neglecte Christe or his blood or apprehend it not firmelie ynough in their soule surely by that and it were no more it is sufficiently declared that men are not in safetie without Christ that there is no true peace and quietnesse of mind without Christ seeing that in him alone the wrath of God himself doth quiet the selfe I will make my sinne Hitherto hath bene declared DAVIDS first experience to wit of his misery now followeth the seconde that is of his deliverance The summe is When I confessed my sin thou forgavest me both the sinne and the punishment of the sin But wee must take heed to the wordes I said that is I purposed and deliberat in my mind to confesse my sinne Now he vttereth this three manner of waies First sayeth he I will make my sinne knowen vnto thee Then I will not cover mine iniquitie Last I will confesse my defections vnto Iehova These three speeches fall all into one And this threefold repetition of one thing either sheweth how earnestlie he had confessed his sinne or surelie manifesteth that in the advisement taking there was some wrastling or combat with the flesh drawing the man back from afree and good confession He wrastleth out therefore hee multiplieth the confession of his sinne And thou tooke away That is thou forgavest me my sinne For then is the forgiuenesse of sin when the guiltinesse I saie and whole paine and not some part onelie of the paine whether the same be more or lesse Is taken away For Christs satisfaction for sin is perfite from the which verelie so much is taken awaie 1. 〈◊〉 as wee giue vnto our satisfactiones But concerning this matter looke before Obserue here first that DAVID confesseth not firste his sin before the same be forgiven neither tooke he sooner a purpose to confesse his sinne but the punishmeÌ„t of sinne was as soone taken awaie which certainelie is ane evidente token that sin is not so much the cause of the guyltines and punishment as hardnesse and as the Apostle speaketh the heart that cannot repente I grant indeed that sin procureth the wrath of God but obstinacie in sin continueth and hoordeth vppe that wrath For if any man would confes his sinne he should haue GOD no more angrie against him But by reason of his hardnes he confesseth not sinne therefore the wrath remaineth and not only it remayneth but it increaseth Therefore PAVLE speaketh But thou ô man Rom. 2. 5. after thine hardnes and hearte that cannot repente heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iuste iudgement of God For what shall we thinke to be the cause why that anger that is to come in that daye shall be so grievous The cause of so greate a wrath surely shall not bee so much sinne it selfe as an obdured heart in sinne and the contempt of
grace For that which is saide by the Apostle is not to be thought light to neglect such a great salvation Heb. 2. 3. is vtterlie to refuse the Son of God in whom whosoever beleeueth not as is spoken in IOHN 3. 18. Is already condemned because he beleeveth not in the only begotten son of God Marke next 2. lesson that bold liberty which the sinner being nowe turned vnto God vseth in this confession of DAVID I will confesse my sinne vnto thee saieth DAVID And this liberty manifesteth the feeling of Gods loue toward him and the confidence of grace and of remission of sinnes in Christ For it is not possible that a sinner turne him selfe vnto GOD confesse his sin and earnestly craue for the forgiuenes of his sinne vnles there be already first after some sort some sense of grace and pardon purchased The conscience threw out a confession out of IVDAS but he durst not be so bolde as to confesse his sin before GOD neither yet to deale with God after this manner that DAVID doeth in this place I will make my sinne knowen sayeth he vnto thee But going aside turning his back as it were vnto God sayeth he I haue sinned hauing betrayed the Innocente bloud Wherefore to speake it summarly the confession of sinne before God the craving of pardon that is this libertie wherby any man dareth be bolde to appeare before him and to present himselfe before his judgement seate sufficiently doth manifest some feeling of grace and that selfe same remission of sinnes which wee seeke being purchased already in some sort For this cause shall everie one He commendeth this his experience 〈…〉 which was of Gods mercie immediatly preceeding from the own effect in every one of the faithful that were to come thereafter For this cause sayeth he That is for this experience of thy mercy toward me Shal he pray vnto thee That is he shall confesse his sinnes or he shall craue pardon He to whom thou art fauorable That is not by putting any kinde of difference but hee onely whome God loveth Of this loue and favour there must of necessity be some sense as we haue already even now spoken before any man be so bolde either to confesse his sinne to God or earnestly to craue pardon for sinne But at what time shall he whom God favoreth pray at times sayeth When it shall happen To wit In the over flowing of many waters That is in the stormes and waues of extreame vehement afflictions as before Psal 18. 17. and every where in the Psal 69. They shall not so much as touch him that is they shall not so much as touch him lightly so firme shal be the loue of God in Iesus Christ Rom. 8. ◠And if they happen to touch him they shall bee so farre away from being of abilitie to hurt the man as contrariwise they shall be for his profite Rom. 8. 〈◊〉 For all thinges worke together for the best to them that loue God Wherefore the Apostle when he felt himselfe so grounded in that loue he securely gloryed against the adversarie creatures of whatsoever sort as oppression nakednes hunger the sworde death life powers dominions And this surely hee did not indeede for that ende that hee thought that it was not possible that this life presente might be taken out of the world by those things for hee himselfe thereafter felt the contrary in experience but for this cause that he looked for certainly hoped for that other life of God ◠Lesson which should never die with this life This is not to be pretermitted that DAVID confirmeth this man that is to praye whosoever finallie he bee with a promise of that thing which he shall craue so encourageth him to pray For by this example wee learne whosoever wil pray with confidence of necessitie he must haue while he is praying continvally before his eies the promises of God in Christ yea and hee must remember of them so far as it is possible For if there be no meditation vpon the promises of GOD what confidence what zeale I praye you can there be in praying seeing that without Gods own word there cannot be faith and in vayne shall any man promise to himself any good thing or grace from GOD whereof he hath not some assurance out of Gods owne word promise Faith is by hearing Rom. 10. 〈◊〉 and hearing by the worde of God Indeed that is true that there is no man to be found which is not at some time touched with some feling of this want and so is provoked and it were no more very necessity it self compelling him to conceiue praiers But if there be no promise of God before the eyes no worde of GOD concerning that thing which they seek with what face or of what mind dare they be so bolde to come vnto God I marke this the more carefullie for that cause that all may knowe how necessary it were to search and learne out of the word of GOD himselfe and Scriptures all the promises of GOD whither they be of things temporall or of things everlasting In which verely whosoever at passing-well versed those men doe pray very well When wee speake of promises Christ is not to bee passed by in silence in whom all the promises of God are yea Amen that is they both haue their owne ground also their accomplishment without whom in vayne surely thou lookest vppon the promises either temporal or eternal Wherefore whosoever beholdeth the promises of God if hee will look vpon them with profite it is requisite that first of al he look vpon their beginning and end Iesus Christ and never suffer him to depart out of his eies Thou art a lurking place vnto me Hitherto by the waye the promise was inserted Nowe followeth the forme of prayer which that man which is beloved of GOD shal vse whosoever he bee yea and that leaning to DAVIDS example experience In this little prayer not so much at the words to be numbred as they are to bee weighed Before the promise he maketh his preface that God is his lurking place and he professeth his assurance in God alone which in deede is principally the solid ground of the petition and a vehementargumēt to purchase to himself the grace of GOD For seeing thou makest a semblance professest that thy confidence in prayer is placed not in men nor in our merites in which the Papistes trust neither yet in anie other thing but in God alone through Iesus Christ surely nowe thou bringest with thee somewhat then which no thing is more pleasant and acceptable to God Also the petition is in those words Keepe me from trouble Then nexte according to the same meaning compas me about with songs of deliverance as if he shuld say deliver me that I may haue mater to sing thy prayses Hee seeketh then a deliverance for the glorie of God wherof out of all question he