AN EXPOSITION VPON SOME SElect Psalmes of David conteining great store of most excellent and comfortable doctrine and instruction for all those that vnder the burthen of sinne thirst for Comfort in Christ Iesus Written by that faithfull servant of God M. ROBERT ROLLOK sometime Pastour in the Church of Edinburgh And translated out of Latine into English by C. L. Minister of the Gospell of Christ at Dudingstoun The number of the Psalmes are set downe in the Page following EDINBVRGH PRINTED BY ROBERT Walde graue Printer to the Kings Majestie 1600. Cum Privilegio Regio A Table of the Psalmes expounded in this Booke Psalme Third Fol. 1. Sixt Fol. 35. Sixteenth Fol. 80. Twentie three Fol. 113. Thirtie two Fol. 135. Thirtie nine Fol. 202. Fourtie two Fol. 229. Fourtie nine Fol. 261. Fiftie one Fol 283. Sixtie two Fol. 351. Sixtie fiue Fol. 375. Eightie foure Fol. 387. Hundreth Sixeetnth Fol. 410. Hundreth Thirtie Fol. 447 Hundreth thirty seventh 489. TO THE RIGHT HONORABLE GRAVE and Godlie Matrone LILIAS GILBERT Spouse to M. IOHN PRESTOVN of Fentoun-Barnes One of the Senatours of the Colledge of justice and Collectour generall of Scotland C. L. wisheth grace mercy and everlasting peace passing all knowledge from God the Father of our Lord Iesus Christ for ever Amen HAVing long considdered and advised with my selfe because I was never yet accustomed to such matters to whom I should dedicate this translation of the Exposition of that worthie seruante of GOD of blessed memorie M. ROBERT ROLLOK who now resteth from his labour vpponsome select Psalmes Yee right honorable and dearely beloved in Christ came first into my minde The chiefe thing that mooved me thus to doe was the discharge of my promise wherein I was bound vnto you ever since the booke came home which was in Sommer last At which time I happening to reade vnto you a little of the Exposition vppon the 42. Psalme Ye desired me very earnestly to translate the whole booke which thing I granted-to and promised to performe Behold therefore my promise is now in the mercy and assistance of God fulfilled to you And next I being ever desirous to testifie my duetifull and thankfull minde vnto you as one to whome I was and is much beholden to in many respectes I thought that there could be no better meane then the dedication of this present worke vvhich conteineth great store of most comfortable doctrines as I truste ye shall confesse when ye haue well perused the same so that the onely reading thereof may iustly commend it many waies even to such as are of great learning godlinesse and vertue For if we respect the Author it is God himselfe who vsed DAVID and others the penners of the said Psalmes to be his instruments that his owne in the day of their owne particular trouble and affliction should not lack store of Spirituall and heavenly comfort And so it is the word of Consolation the lampe of light to leade the heauie harted and casten-downe Christian by reason of the troubled conscience by the burthen of sinne through the darke night and thick clowde of afflictions to the throne of Gods mercy and grace More-over there are verie fewe heades of our Christian faith and religion as Faith Repentance Iustification Sanctification the Resurrection of his flesh Eternall life the nature causes and effects of Sinne Originall and Actuall comfort for the heavie and sorrowfull soule and sundrie such other poyntes But they are most pithily solidelie and with great evidencie of the Spirite set downe here Againe if wee haue an eie to the partie by whose ministerie and labours this Exposition was written He was a man as I may be hold to testifie being conversant with him both in Sanct-Andrewes and in this ciitie neere hand this twentie yeares by gane to whom the Church of GOD within this countrey is as much beholden as to any one instrument that ever GOD thrust out into his haruest in this Church of Scotland being a man indewed with excellent and manifolde giftes of GOD most diligent earnest and painefull in imploying of the same for bringing vp of the youth in godlinesse information and instruction in the Lord beating downe of the adversaries winning of people vnto God edifying of the flocke of Christ and shewing good example to other in his vpright conversation And wee haue all iuste cause to feare that the taking away of such a worthie light is a fore-runner of Gods severe iudgement to come vppon this sinfull Lande which I am afrayde is nearer then we suppose Hee vvas in in his life time a notable learned Doctour and a moste pithie Preacher of Christe crucifyed Indued vvith as great humilitie as ever I knewe man of our Nation which is a rare gift in the more learned sorte For knowledge puffeth vppe sayeth the Apostle and one vvhome I maye blesse the Lorde for his mercie in Christ Iesus towarde mee that ever I knewe as being the especiall instrument of GOD that planted the knowledge of my Saviour in my hearte vvhome I may call vvorthelie my Father and instructer in the Lord Iesus Christ And vvoulde to GOD that vve that are lefte behinde him in this miserable valley of teares could learne to haue our delight as little set vppon this life and thinges belonging thereto vvhere our cittie and place of residence is not as he had vvhose onely care vvas hovv to enlarge the Kingdome of Christe ever vvayting for the Cittie vvhich is not buylded vvith the handes But is everlasting in the Heavens as many a time I haue heard him speake I say no more of him for his workes alreadie set out and the seminarie which he hath planted I meane the Colledge of Edinburgh will continue his happie remembrance to the posteritie to come As concerning the translation of the worke itself I haue dealt as simplie and faithfully in turning it into English as was possible being content to expresse the authors meaning in most easie and simple tearmes keeping his owne phrase of speach so far as I could attayne to And so I humblie submit the iudgement thereof to your favorable acceptation the obteining thereof shall greatly increase my gladnesse in that I haue done any thing whereby the Church of God or any particular member thereof is or may be any whit edified Receiue it therfore with as charitable a minde as I doe willingly offer it as a token of my Christian duetie toward you Whom I recommende to the Lord and his grace in Iesus Christ beseeching his holy and sacred maiestie to continue his favour with you your Husband my Lor dand your posteritie to your everlasting comfort in Christ Amen From Edinburgh the third day of December 1599. By yours to be commanded in Iesus Christ C. L. Minister of the Gospel of Christ at Dudingstoun ANE EXPOSITION vpon the third Psalme THE ARGVMENT A Psalme of Prayer Now the maker thereof and the occasion of the writing of it is evident out of the Inscription A
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
Psalme of David saith he when bee fledde through feare of his sonne Abschalom Looke the occasion in the 2. booke of Sam. 15. Chapter to the twenty Chap. at length opened vp Then to returne to the matter the Psalme is composed of three partes The first is ane heauie complaint from the 2. verse to the 4. Then is a glorying of Faith through a feeling of the mercie and deliverance of God which he appeareth to haue felt and tasted while he made his complaint vnto the 8. verse Thirdly there is a two-sold petition The first for him selfe The other for the whole people vnto the end of the Psalme THE III. PSALME 1 A Psalme of DAVID when he fledde through feare of his sonne Abschalom 2 O Iehova how many are mine adversaries many they are that rise vp against me 3 Many there are that say of my soule there is no salvation for this man in God! Selah The first part of the Psalme O Iehova how many The first part of the Psalme is the complaint which aryseth as it appeareth clearely from a heart partely oppressed by the grieuousnesse of afflictions partly astonished through the multitude of enemies For hee cannot sufficiently wonder at such a multitude so suddenly seduced by his sonne Abschalom And therefore wondring and astonished at once he repeateth this thrise How many are they The grievousnes of the affliction Now the heauines of the affliction appeareth fullie of the degrees of the complaint for he complaineth not only of many enemies but of many enemies rising vp against him And not that onely but of many enemies both blasphemous against God and spiteful against himselfe The commō church of whome they spake as of one forsaken of God Of this third and highest degree this thing is to be perceived in Davids example that God even after such a maner vses to exercise his owne and those that are beloved of him that they appeare to the world to be among the number of the reprobat and of those that are forsaken of God And this is not done without a cause for the defections yea Cau◠of every one that is most good are many and sinne appeareth many times to be sweete vnto the Electe Therefore God suffers them againe to taste how bitter the fruit of sinne is Yet notwithstanding in the mean time hee so mitigateth this sense of the fruit of sinne that he suffereth them not to feele at one time and together the whole sharpnes thereof And he changeth so that part of that sense and bitternes which he giveth to them to be tasted that out of bitternes he maketh sweetnes to come out of that which is by the owne nature the fruit and punishment of sin he maketh a way as it were of amendment of life yea vnto the very heauens themselues This way to some man may appeare backward that any by the Helles should passe vnto the heauens Notwithstanding God bringeth it to passe which brought light out of darknes Then mark next in this complaint and in this example of DAVID that every one of the godly vses in their afflictiones to turne them selues at length vnto God And that is a plaine proofe if there were no more onely that this punishment which is otherwise inflicted vpon sinne changeth the own nature For at no time the turning vnto GOD followeth the punishment in so far as it is the punishment of sin whatsoever the Papists prattle of temporall punishments and satisfactions as they speake But after what maner now at last doth DAVID convert himselfe vnto God For the godly man afflicted many waies vseth to turne himselfe vnto God for either by confession of his sinnes or by seeking deliverance from the present affliction or finally by complayning and quarrelling with God he turneth himselfe vnto him Now DAVID in this Psalme turneth himselfe vnto God by complayning and lamenting not indeede that he acknowledgeth not his sinne together with his deserving to wit that he is justlie through his owne procurement afflicted after that maner For we reade not that DAVID thus complaineth in any other place that hee vndeservedly suffered any thing of his God In some other place I grant he complaineth that he suffered many things of men and of his enemies but in no place he maketh moane that hee suffered any thing vndeservedly at Gods hands Moreover it is manifest ynough by his own wordes in this place of what thing he complayneth For he complayneth not only of the multitude of his enemies but also of the over grieuousnesse of the affliction David◠complayne what on it is As if any childe chastened of the father complaining that he is over rigourously handled Albeit in the meane time that is true that GOD never tempteth his owne aboue that they are able to susteine For hee will not suffer you to bee tempted aboue that you bee able but will even giue the issue with the temptation that yee may bee able to bear it 1. Cor. 10. 13. I grant he burdeneth the reprobat aboue that they are able to beare and therefore CAINE Genes 4. 13. complayneth That his punishment is greater hen that he is of strength to beare But God tempteth not his owne so albeit sometimes it appeareth so vnto them because of the infirmitie of our nature I praye you what meneth that The tentation of the godly that a man euen in the middest of his tentations I speak of the godlie while hee hes his recourse vnto God feeleth that in some part he is eased of his burthen that he feeleth with sighes that cannot be expressed a joy invtterable What other thing I pray you is meant by that matter but that while the godly hes their refuge vnto God their tentation is asswaged and that after a sort they slide and escape out of the midst of tentation to speake so with the Apostle The tentation of the wicked The vngodly whiles they are punished of God they feele not indeede that neither is there a way made open to them vnto God Therefore the burthen of the wrath is heavier then they are able to beare Of which thing also CAIN Genes 4. 14. complayneth who beside that he was condemned to banishment casten out of the Church hee was also casten out from the face of God But this complaynt of DAVID is yet a little more diligently to be examined of vs and finally it must be taken heede to from what mind it proceeded The beginning of this complaint clearely manifesteth the selfe of this familiar maner of doing with God which is easilie perceived in DAVIDS complaint For such a familiar fashion of dealing with God sheweth that this complaynte came not from the Spirit of man For the Spirite of man durst never yet compeir before God and his judgement seate For howsoever otherwaies it appeare to be fearce notwithstanding it trembleth and shaketh at the sight of God Wherefore of necessitie this so familiar a complaint
in an other place Psal 30. 6. hath expressed this suddaine change thus When he hes bin but a moment in his wrath of his gracious good wil life is present he maketh mourning to lodge in the â—vening but in the morning commeth singing Then it is worthie of the consideration to see after what maner in that same Psalme he declareth this sudden alteration by his owne experience O Iehova through thine owne gracious good will thou haste placed strength vppon my Mountaine therefore I saiâ—e in my rest I shall not bee mooved for ever but when thou hid thy face then I was troubled Then he subjoyneth O Iehova I cryed vnto thee and therewith I prayed vnto Iehova And hee addeth a little thereafter Thou hast chaunged my mourning into a daunce thou hast lowsed my sackcloath and girded mee with reioycing There is none of all the Godlie truelie who shall not suddainelie and besides their expectation feele some comforte if they in their misery earnestly seeke for the mercye of God For God sendeth away with rejoycing those that come vnto him with confidence heavines which whosoever hath but once felte they prefer it before all the kingdomes of this worlde Wherefore whosoever complayneth that hee is destitute of true coÌ„solation let him lay the wight vppon himselfe and not vpon God because he commeth not vnto God with true faith let him seeke mercy which if he had sought surely he had felt it suddainlie and vnlooked for But to returne to DAVID againe he being strengthned beside his expectation he turneth himselfe to his enemies and hee gloryeth after this maner against them Depart from mee saith he all ye workers of iniquitie He calleth the hypocrites as appeareth the workers of iniquity which when they beare a deadly hatred within notwithstanding in outward shewe they pretende friendship whome DAVID Psal 41. 6. and thereafter at length described So by workes of iniquitie hee vnderstandeth hypocrites As if after this fashion he had spoken vnto them yee come not to visite me with any wel-willing mind but with a deadly hating heart that ye may take pleasure in mine afflictiones and may tryumph over me being cast downe to the ground but ye ar deluded in your hope Therefore departe from mee The groâ—â— of holie glorying Then hee layeth downe the ground of this glorying confidence of grace sought and obtayned he vttereth out this thrise Iehova sayeth hee hath heard the voice of my weeping Then Iehova hath heard my deprecation The third Iehova hath receiued my prayer This-three fold repetition proceedeth ouâ— of question from that firme apprehension of grace which he had spoken of For in the heart aryseth gladnesse of the feeling of the grace And the heart being nowe sprinkled over with joy no man is able to restrayne himselfe but he will burst forth into a commendation of the grace which he is not able also to commend overmuch For wee would not speake so rawlie so coldly of grace as we vse if that grace of God which is in Iesus Christ were firmely apprehended of vs. Also this is worthie to be marked in this place DAVID a little before while he wrastled with the wrath of God he wrastled also with the tentationes of his enemies and hee was not a little trobled therwith but now being lifted vp through the confideÌ„ce of grace he is so far away from that that hee is troubled with the injurie of his enemies as that he also securelie gloryeth against them A man being once placed out with the grace of God in Christ and being troubled by the wrath of God hee is therewith laid open to a thousand tentations he is crossed with all things yea the most meane he invieth hee freteth he feareth yea he is not far awaie at some time from that estate to bee driuen into desperation But returning againe into favour with God and getting confidence hee obtayneth therewith also that security of minde whereby he gloryeth against all thinges Wherefore there is nothing more blessed then that peace and reconciliation with God which is by faith in Christ Iesus who only is the maker of all our happinesse and peace whose sacrifice being once looked vppon the wrath of God against vs is pacified and therewith also the consciences of the beleevers are quieted Let them he ashamed and greatly troubled Hitherto the grouÌ„de of the glorying hes ben layde down to wit the confidence of Gods mercy in Christe now hee returneth to that begun glorying Let mine enemies be ashamed saith he let them be gretly troubled The meaning is The accomplishing of holy glorying as if hee should say those men looked for my destruction now they ar frustrate of their hope therefore let theÌ„ be ashamed for shame coÌ„fusioÌ„ of face ariseth to speak so of a disapointed hope Hope maketh not ashamed Rom. 5. 5. Then being ashamed sayeth hee let them be greatly troubled as if hee should say being frustrate of their hope and ashamed let them feele so much trouble in minde of their disappoynted expectation as they haue received rejoycing of my destruction which they hoped for For sorrow and vexation of minde followeth vppon shame as shame followed vpon disappointed hope Then he adjoyneth The suddaine rejoycing of the godly sorrow of the wicked Let them returne ashamed suddenlie As if I should say they came for this ende vnto me that with an enemies minde they might narrowly marke mine afflictions and that they might tryumph over me But nowe let them returne let them returne I say ashamed because of their frustraâ— hope yea and that suddenly and as I indeede in a moment beside expectation haue felt grace deliverance so let them likewise in a moment be ashamed Marke therefore as the godlie are suddenly and beside expectation lifted vp through the feeling of Gods grace deliverance so shame taketh hold suddenly vpon the vngodly and after shame sorrow and of that chiefely consisteth shame and dolour in that they see the godly beside their expectation lifted vp and delivered For this will be the chiefe part of the confusion and sorrowe of the reprobat in that day of the comming of the Lord that these whom they some-time sought to destroy vpon the earth and had perswaded themselues that they were vtterlie destroyed out of the worlde so that there-after there should bee no remembrance of them at any time vpon the earth That then I say they shall finde them in a momente and suddenly glorified beside their hope and expectation they themselues the whole worlde looking on One objection resteth to be lowsed what is not this the part of foolish and ambitious men so to glorie against their enemies I answere The godly glorie and the wicked do glorie but after a diverse manner The wicked glory trusting to their own strength to their counselles to their riches finallie to the arme of men But the godly reioyce leaning onely to the presence and grace
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
had a great respect thereof himselfe For we ought al principally to haue before our eies in our praiers The 〈◊〉 of prayers is the glory of God in Christ the glorie of GOD in Christ And when that which wee haue sought is alreadie gotten we ar bound so to vse that benefite that it may redound to the glorie of GOD that is in vsing thereof wee should continually looke vnto God For otherwaies it cannot be a true feeling and injoying of the benefites received 1. 〈◊〉 10. PAVLE sayeth Rom. 14. â— Whether ye eate whether ye drinke whatsoeuer thing ye do do all to the glorie of God For there is no true injoying no not so much in deed as of the meate that we eate no true pleasure thereof vnlesse we eate vnto the Lord that is vnlesse we eate it to the glorie of God For it may be that we devoure meate which thing sundrie men do with a certain beastlie sense and pleasure but to the end that we may enjoy it with that pleasure and true sweetnesse it cannot be done vnlesse we considder in the vse thereof God and his glory We shal obserue one thing here of this effect of DAVIDS experience 〈…〉 before we proceede to the rest he sayeth indeede that some will follow his example But who even those to wit that like as hee had confessed his sin so shall they confesse their sinne and like as he himself had praied to God so shall they also pray vnto God So PAVLE saith that other men shall follow his example 1. Tim. â— 1â— But what are they even those to wit that shall beleeue as hee had beleeved That I might be saieth he an exemple to them that shall beleeue vnto eternall life Learne therefore howe manye so ever examples there haue bin of the mercie of God yea since the world was created that they ar so many coÌ„solations documeÌ„ts to the posterity of the mercy of God toward them but finally vnder this condition that they enter in into that way of mercy which other godlie men before them haue entred into who haue walked on befor them that is if they beleue in Iesus Christ if they repente if they be converted vnto God if they pray We thought this meet to be marked for this cause by reason we see that not a few abuse the examples of godly men thinking that if they haue them onely in their mouth it shall come to passe presently they be entertained after the same maner with them and also that they shall likewise attaine vnto mercie when in the meane time they indevour not to tred into the foot-steps of godlie men seeing they are without faith without Christ without God in the world But they are farre deceived for to grant that vnto theÌ„ that they haue in sure register all the examples that ever wer extant of the mercie of God neverthelesse wee affâ—â—m except they set before theÌ„selues the selfe-same purpose of life which those godlie men before them haue followed whose exaÌ„ples they vaunt of they belong nothing vnto them 8 I wil instruct thee and teach thee the way that thou shalt walk in I will giue counsell mine eye taking attendance vpon thee 9 Be ye not like an horse like an mule wanting vnderstanding whose mouth is to be bound vpwith bridle and bit least they come neere thee 10 Great sorrowes are for the wicked But he which hath his confidence in Iehova mercy compasseth him The second part of the psalme HItherto hath bene opened vp the first parte of the Psalme concerning the happinesse of man made cleare by the experience of the Prophet himselfe Nowe followeth the second parte in which by a turned speech he turneth himselfe to everie one of the godly whosoever hee applyeth that former doctrine in particular vnto him and instructeth him in that true waye of happinesse and therewith also rayseth him out of that miserable securitie of the flesh Before the application there is a preface The preface in which offering true instruction and learning he stirreth vp that man whom he purposeth to teach to attendance for the secure man and hee that sleepeth in sin hath neede of moste sharpe argumentes of taking heed whereby he may be pricked awakened out of sleepe The preface is thus I will instructe thee and teach thee the way thou shalt waâ—kin I wil giue counsell mine eie taking attendance vpon thee That is with most diligent care and travell I will watch over thee Some thinges are to be marked of vs in this place First DAVID had saide before that that man whom God favoured would pray vnto God by his exemple especially to that end that hee might attaine to the like mercie But now not being content of that that of their owne accorde others should pray vnto God by his example he turneth himself about to every one of the faithful teacheth him by his owne voyce Although the example of Gods mercy towarde thee be excelleÌ„t of the self The duty of the sincere godly man yea that others without thee bee their teacher are able to see and follow the same notwithstanding thou shalt not be sayd to haue done thy parte except thou turning thy selfe vnto thy brethren thou thy self declare openly the mercie of God toward thee fulfill the parte of a teacher among them For who is able with more dexteritie with greater profite to preach of the grace and mercy of God then hee who hath found it in experience him selfe For he who hath not any time tasted how gracious the Lord is caÌ„not be a sufficient Preacher of his mercy Wherefore it is necessarie that he in whom hath bin kythed the example of mercy coÌ„municat his experience with others For no man getteth the grace of God onelie to himselfe but vnto others that others may become ter by that grace So Christ saith vnto PETER When thou art converted strengthen thy brethren 〈◊〉 â—2 32 And this is the nature of faith that it stretcheth out the hand to ill men for this end that if it be possible al may be saved Paule when hee pleaded his cause before King Agrippa after that he had rehearsed the storie of his life having forgotten himself vn-mindful of his bands and turning vnto King Agrippa hee was altogether occupyed in this that hee might bring the man vnto the faith Beleeuest thou not the Prophets saieth hee King Agrippa I know saieth hee that thou beleeuest Then Agrippa answered almost thou perswadest mee to become a Christian PAVLE replyeth again I would to God that not onely thou but also all that heare mee to daye were both almost and altogether such as I am except those bandes What then Thought also PAVLE himself to be blessed far beyond that King Surely those who hath once tasted the sweetnesse of the grace of God which is in Iesus Christ those also esteeme the Kings of this world whom they see to be out of christ to be
the remissiof sinnes David in another place publisheth him to be blessed whose sinnes are forgiuen According to thy louing kindnesse This is the cause why Dauid although a sinner notwithstanding dare be so bold to come vnto GOD that is to his judge to wit the loving fauour and mercy of GOD in Iesus Christ Eph. 3. 12. leaning to which hee hath libertie and entrie With confidence vnto God as the Apostle speaketh and craveth grace at him What time the conscience intendeth against vs any crime at the same time God as a juste judge passeth vp vpon his judgement seate and with majestie sitteth therevpon and with such an awfulnes that everie sinner is easily affrayd to come before his face for the vngodly are not able to sustaine that angrie countenance of GOD who haue not as yet felt that mercie of GOD in Christe Neither yet are they able from the hearte to call him Father yea they woulde rather goe out of the worlde that they might flye awaye from that his so fearefull presence Wherefore a sinner except hee feele together with the sense of sin God also to be mercifull he dare not be so bold as to compeire before him But now hauing felt his mercie and that loue by the holy Spirit powred forth into our harts he is no waies skarred away neither by the weightines of sinne nor yet by the maiestie of the iudge but that with confidence he wil draw neere vnto him For the feeling of the mercie of GOD in Christ hath so great a force of alluring If thou wouldest slay me sayeth IOB should I not trust in thee Blot out my defectiones The same petition is repeated from the exceeding greate desire of deliverance Blot out sayth he my defectiones That is forgiue me my sinnes whereby it is come to passe that filthily I haue made defection from thee It can scarsely be spoken how grievously Dauid had sinned First having committed adultery then man-slaughter Thirdly having contracted mariage with the woman defiled in adultery Fourthly the people of God being layde out to an open daunger and with all these finally was conjoyned obstinacie in sinne For hee had sleeped securely many monethes as it were in the sinne DAVID therefore being guiltie of so many sinnes surely he durst not haue bene so bold vnlesse hee had leaned to the infinite mercie of GOD to haue commed into his sight And from hence proceedeth that thing which hee cryed out Blot out my defectiones That is so many and so greate and that O God according to thy superabundant mercy Every sin whatsoever is the offending of that infinite Majestie Of this it commeth to passe that the burthen of sin-after some sorte is infinite if the sinner himselfe be not disburdened thereof in Iesus Christ Wherefore there is neede yea of an infinit mercy that any sinne whatsoever may be forgiven how much more is it necessary that infinite mercy superabundant be had to the end that many grieuous sins may be forgiven For seeing sinne aboundeth of necessitie grace must superabound Which thing experience it selfe teacheth For any man oppressed with some more haynous sinne he findeth not first reste to his soule before he conceiue in his mind the mercie of God which as soone as hee hath felt taken holde of there is no sin of never so great momente Ephe. 3. 8◠of the pardon wherof he may not now perswad him self therfore we shuld trauel al our life according to the saying of the Apostl We may be able to comprehend what is the breadth and length and depth and height and to know that loue of Christ Ephes 3. 18. 19. which passeth all knowledge For out of all question the mercy of GOD in Iesus Christ is infinite But wee such is our stupidity are not able to comprehend scarse the thousand part thereof Of which it commeth to passe that in our owne default we are spoyled of a sufficient cōfort For there is no place for comfort in the soule without faith which what other thing is it then a feeling of the mercy of God in Christ Wash me much Thirdly hee repeateth the same thing as if hee should saye Cease not to wash before thou haue fully purged me from my sinne For it is an allusion to the clensings of the Lawe But it is to be marked that not being content with a light and common washing he sayth Wash me much He felt to wit that sinne had sette the rootes thereof deepely in him and that more toughlie it had cleaved to him and therefore he craveth of God that he would multiplie the washings which vnlesse it be done he thinketh that it cannot come to passe that hee can be clensed from the filthinesse of sinne Note then that sinne is not a superficiall thinge but that it occupyes wholie all the deapths of the heart But who knoweth this Surely not these secure men and Libertines who either feele not sinne at all or if they feele it they feele it lightlie and no otherwaies then in the vtter part of the skin Who then feeles it Verely they who repente earnestly and from the hart Those men very wel know within themselues how filthie a thing sin is how deepe partes of the soule it occupyeth and from hence it is that in this life they think they cannot bee sufficiently purged from their sinnes and that those panse vpon this that there is nothing wherby they may be clēged except that alone blood of Christ to whō only the holy Spirit leadeth thē when there is an earnest feeling of sin and a desire of washing For that is not the Spirite of Christ which carryeth a waye else where the soule of a sinner from Christ and to other washings satisfactions whatsoever which the Papistes dreame to themselues Of al these things which haue bene spoken marke this David vttereth the exceeding greate dolour of his heart in these his petitions and the cause of the dolours may be sufficiently knowen out of the petitions themselues Also the sin is whereby hee himselfe had grieuonsly offended his God For he sayeth Blot out my defections c. From whence is manifestly sene the difference betuixt the sorrow of the godly of the wicked These last indeed are sorrowfull not so much for the sinne Gen. 4. 1◠and the offending of God The examples of Iudas and Cain as for the punishment of sinne and the torment So Cain sorrowed Mine iniquitie is more sayeth he then that I am able to beare So also Iudas the betraier of Christ sorrowed But the godly although indeede they abhor the paine notwithstanding for this cause they are chiefly displeased that they haue offended their gratious God they detest sinne not so much because of the punishment as for the evil it self which is in sin and such was Davids sorrow at this time For I acknowledge my defections Hitherto hee hath sought one thing thrise now hee adjoyneth the cause of
the petition froÌ„ a simple plaine confession of sin as if he should say O God I confesse that I haue made defectioÌ„ from thee al those waies which thou hast manifested to me by Nathan thy Prophet I confesse I say before thy Prophet Finally before thy whole Church not only that which is present but which shall bee in times comming to the ende of the Worlde That is by writing of this Psalme and declared to the whole posteritie and ages to come Vppon this followeth the Petition Therefore bee mercifull vnto mee O GOD Of this appeareth that ther is no place for grace and mercy except a simple and plaine confession goe before proceeding from the earnest repentance of the mind Which is the same thing which David testifieth Psal 32. 3. and thereafter that which hee also learned by his owne experience When I helde my tongue sayeth he and confessed not my sinne my bones consumed c. And then he addeth Psal 〈◊〉 I will make my sin knowen vnto thee I will not hide my back-slydings I will confesse mine iniquitie to Iehova This indeede is the confession But what followeth vpon it Thou hast taken away sayeth hee the punishment of my sinne that is sin and the punishment The summe of those thinges tende to this where there is not a confession there no grace is where confession is there is grace And my sinne This is the efficient cause of the repentance confession an evill conscience without the conscience of sinne as if hee should saye The conscience of my sin vrgeth me day and night and continually layeth murther adultery other hainous sinnes conjoyned with these before mine eies Wee are prepared therefore to faith and repentance by a conscience accusing vs and striking a terrour into our hearts From thence it is that wee haue our recourse vnto the grace of Christ and embraceth the same by faith from faith againe and the feling of grace the dolour aryseth which is according to God that is because God is offended of that dolour againe proceedeth that chaunge of the minde which wee call the turning of the mind or repentance For as the Apostle witnesseth 2. Co. â— The sorrow which is after God causeth repentance vnto saluation Finally from repentance changing of the mind a ryseth the confessiof the mouth This thing is clearelie seene of the preparation to grace that no man attayneth to that grace which is in christ Iesus by sluggishnes and sleeping But by horrours of the conscience they passe to that heavenly joy For although life in Christ be frely given vnto vs notwithstanding we must suffer some notable alteration wee must be cast downe yer we be lifted vp befor life be gotten Moreover we learne that thing of this example of David how graciously they are handled who haue a conscience somewhat more watchfull for first they are bridled that they commit not many haynous sins which otherwaies they wold coÌ„mit Then the self same conscience if there be any evil thing done by theÌ„ they are admonished thereof thereafter they ar thrust forward to repentance But contrariwise their estate is most miserable whose consciencelyeth in a dead sleepe For of necessitie they must rush forwarde nothing hindring them into all kinde of sinne And then after any grieuous sin is coÌ„mitted of necessitie they must securely sleep therein nothing calling them back to repentaÌ„ce wherfore the estate of that man is happie which is touched with a conscience of his deeds although it seeme very oft vnpleasant vnto vs that the conscience either holdeth vs back from the coÌ„mitting of sin or that we ar called back to a confession of sin committed Against thee against He aggregeth his sin from that first that it is against God then that it is against God only As coÌ„cerning the first Against thee only saith he I haue sinned Then for the greater surety of the mater Against thee against thee I haue sinned the same word being doubled Dauid seeketh not any starting-hole neither denieth he that he hath offended against God which thing we here the reprobat shal do at the latter day who being acused of sin yea even coÌ„mitted against God himself Math. 2â— 44. shal answer when saw we thee a stranger naked or an hungred thirstie caste in prison c. But Christ shall then aunswere them presentlie in their owne wordes and shall take this excuse awaie from them saying Verely verely I say vnto you in so far as ye haue not done it to one of those little ones ye haue not done it to me David I say goeth not about this way to excuse the matter by lessening of his sinne as if it were not committed against God For hee cannot more expressely speake that that sinne was committed against God himself Against thee against thee sayeth hee I haue sinned Then hee aggregeth his sinne when he sayeth That he hath sinned against God alone If wee will speake properly whatsoever sorte of sinne which is committed against God and respecteth him either immediatly as when men sinne against the first Table of the laweâ— or immediatly as when they sinne against the seconde Table For sin is the transgression of the lawe of GOD and the person offended is God properly For except Gods commandement interveened not first either forbidding or commanding any thing surely there shuld be no offence against any creature except God had said thou shalt not commit adulttrie there should be none offence neither of VRIAH neither of any other in committing Adulterie Except God had saide Thou shalt not slay There should bee no offense in slaying neither against VRIAH nor against any other Wherefore if wee will speake properly all sinne is committed against God alone Of this two things do follow the priviledge of forgiving of sinne or remission of sin perteineth to GOD alone for God alone if wee will speake properlie forgiveth our sins The other the revenging of sin belongeth to God alone Vengeance is mine sayth the Lord and I will repay Rom. 12 19. Wherfore when any wrong is done to any man the injury is not so much to be thoght to be done against man as it is done against GOD and to him it should be left freelie God if we will speak properlie is the person hurt and offended for so much as his commandement is broken which verely if it were not broken the creature should haue no cause to complaine of the injurie wherefore vengeance first is to be committed vnto GOD then next to that person to whom he hath committed his place vppon the earth Notwithstanding men so handle their own cause so they revenge the wrongs done vnto them as if sin were committed against them selues alone and that the wrong nothing perteined vnto God Of which it coÌ„meth to passe divers times that while they wil revenge the wrong done against themselues God revengeth himself vpon them maketh theÌ„ to incur the second sâ—aith to speak so
that we walke in the liberty of the Spirit For by nature there is no free-will But where the Spirite of God is there is libertie 2. Cor. 3. 17. sayeth PAVLE And this is that blessed Christian libertie wherby we are so delivered that we may serue God and not that wee should liue according to our owne will such as libertie as these Libertines Fpicures doe faine neither yet must wee thinke that we are forced to doe our duty by this Spirite but that willingly we are led For God loveth those that are willing as Dauid speaketh in an other place Neverthelesse in this life this libertie is but begunne onely which at last shal be perfited in that life to come But we must yet a little more diligently marke the word of freedome for it signifieth not any common liberty but a speciall noble freedome such as is the liberty of a Noble man or kings son Neither yet without cause this worde is applyed to the presente purpose For wee are the sonnes of a king that is indeed Noble the King of kings and the most hie God For whosoever is regenerated by his Spirit he is his sonne in Christ although otherwise if wee considder these prerogatiues among men hee be base borne notwithstanding hei noble and more noble then any King who hath onely the first nature and is not regenerated by the holy Spirit For the regenerate man to speake this with Peter is made participant of the most noble divine nature 2. Pet. 1. Iohn esteemed much of this noblenes when he said whosoever receiued the Worde that they haue gotten this dignitie Iohn 1 12 to be made the sons of GOD. Beholde hee calleth dignitie that estate to the which the Sonnes of GOD were lifted vppe which if men would some-what more diligentlie take heede to they would not trouble themselues with those thinges which the Apostle calleth Carnall as are kindred 2 Cor 5. â—iches honoures but would seeke rather the new Creature in Christ for olde thinges are paste awaie and all thinges are made newâ— And hitherto the petition hath bene two folde The first of remission of siâ—â—es The other of Regeneration Nowe followeth the common argumente of the craving of both from the edifying of our neighbours I shall teach back slyders thy waies sayeth hee As if hee should saye if I shall obtayne at thy handes the thing that I craue O God I shall be a Preacher of thy infinite and incomprehensible mercy to others Thy waies he sayeth not my waies such as were man slaughter adulterie c. For those then were DAVIDS waies which waies indeede men are skilfull ynough commonly to pretend to their evill deedes who seeke none other thing then liberty to sinne yea and that vnder some certain cloake when notwithstanding this example of life is not set before them by David that they should follow it yea but much rather the waies of God aâ— set before them that is his vnspeakable mercies toward sinners which also appeareth of that that where sinne abounded grace superabounded The waies of God by nature ar vnknowen to man and specially that way of infinite mercy in his owne Christ of the which natur indeed was not able ever at any time to suspect But after beside nature and against nature it was reveiled notwithstanding the conscience trembling through the feeling of sin and of the wrath of God so that a mid cloud as it were is cast in betuixt the sight thereof and the grace of God that it cannot but see very hardly For then such an huge heape of sinne aryseth that it taketh away by force the whole sight of the grace of GOD almost from it In the mean time infidelitie which proceedeth of nature perswadeth vs to despayre of the mercy of God Finally a thousand impediments ingire themselues which al maketh it to come to passe that we are blind at the light of that grace of God so that wee finde in experience howe hard a thing it is especially to a man who is touched with an earnest feeling of his sinne to haue before his eies that mercy of God in Christ For I speake of him who is touched with a sense of his sinne For others who while they sinne yea and sinne grievously indeede notwithstanding they feele not that their sinne in speech surely they promise to themselues the mercy of God in Christ nevertheles in very deed they feele it not For it is easie to any secure man and that sleepeth in his sinne in a dreame to promise all things to himselfe God therefore willing the weill of sinners in this so great a difficultie of feeling of grace hee would haue left vnto vs an example of that this mercy whereby moste grievous sinnes are pardoned such as was this example of Gods mercy in DAVID the more notable in this respect the more grievous that his sinnes were as manslaughter adultery c. Also they were the heavier in that selfe-same respect that hee was a King PAVLE the Apostle 1. Timoth. 1. Professeth indeede himselfe to bee the chiefest of all sinners to witte a Blasphemer a persecutor a man that did wrong Notwithstanding sayeth hee God for this cause had mercie vppon mee that hee might shewe first on mee all long suffering vnto the example of them which shall in time to come beleeue in him to everlasting life This way of bringing men vnto grace which is by experience by his own exaÌ„ple God wil haue without al dout every one whosoever haue felt at any time in experieÌ„ce his mercy to follow to coÌ„municate to others willingly that tast of grace which they theÌ„selues before haue felt which thing David promiseth to do in this place I wil teach back-sliders saieth he thy waies In this place thou shalt marke that the godly when God as it were taking holde of their hande lift vp themselues they stretch out their other hand as it were to lift vp others whereby they also may be participant of the same grace WheÌ„ Christ calleth vpon them they also at the same time cal others that they may come together vnto him according to that commandement of Christ vnto Peter When thou art converted strengthen thy brethren For true faith not only is careful for the self but chiefly this is the ende of the purpose thereof through a certain zeale of the glory of God to promoove the salvation of others to wit that other sinners may be turned vnto God repent For David respecteth this ende in teaching others that is the mercie of GOD towarde sinners that they also might repent being mooved to wit with that sense of the mercy of God toward theÌ„ Of the which that thinge appeareth that some taste of the mercy of GOD preceedeth turning vnto God that faith is the cause of Repentance For it cannot bee that men can be turned vnto God vnles they be allured with some â—eeling of his fatherlie loue Deliver me from blood
in the plurall number because that onelie one sacrifice of a contrite soule is insteede of manie yea and of all whatsoever haue beene at anie-time Hee calleth them The sacrifices of GOD that is acceptable to GOD. I vnderstande by the broken Spirite as it were brused into little peeces and abjecte through the conscience of the owne weaknesse and vnworthinesse Then turning vnto GOD hee sayeth O God thou despisest not a broken and contrite soule It is a speech vttering lesse but meaning more whereby hee signifieth that the broken and the contrite soule is moste acceptable to GOD. But let vs considder some-what more diligentlie what hee calleth a broken hearte After that anie man is awakned vppe out of his sinne and his eyes are opened that hee may see his owne filthinesse having compared it to witte with that nature of GOD which is sette downe to vs to bee righteous and holie in the Lawe hee hath seene also the punishmente of his filthinesse the wrath and curse of GOD for no man at anie time canne sufficientlie wounder at the blindnesse of corrupted nature those who are blinde in bodie haue notwithstanding some sight for they see and knowe that they are blinde But those that are blinded in soule they are in this respect more miserable that they do not know indeed that they ar blinde yea they think that they see very clearely when in the meane time miserable men they are blinder then any Mowle while at length by God their eies bee opened vnto them After then I say any hath looked vppon the filthinesse and vncleannesse of his nature and Gods anger therewith then in hart he is cast downe and he who appeared to bee some thing to himselfe before now he is most abject in his owne eies and seemeth nothing to himselfe and this is the one cause of casting downe and contrition There is also another to witte the mercy of God in Christ being tasted surely in some certain measure which as soone as any man hath tasted he is not so much sorrowful because of the paine as because he hath offended GOD so merciful a father And this is that sorrow 2. Cor◠10. which the Apostle Paule calleth godly sorrowe which causeth repentance that is the changing of the minde the mortifying of the old man and the quickning of the new man This sorrow which aryseth from God offended hath conjoyned therewith an vnspeakable ioy proceeding from the sense of Gods loue For it is not possible that that sincere feling of that fatherly loue should lacke all sense of gladnesse For which thing may appeare wounderfull to any the more the feeling of the loue of God in Christ be so much more is the sorrowe yea the gladnesse is so much the more For no man reioyceth in earnest who hath not bene in earnest sorrowfull And this the estate of a repenting sinner this is the most sorrowfull yea and also the most ioyfull estate of mortal men Now then God having looked vpon the heart of man thus broken and contrite he wonderfully delighteth therein and therein quietly satisfieth himself Frō whence God himselfe denyeth Psay 66. that hee dwelleth in Temples made with hands yea he denyeth also that hee dwelleth either in heaven or earth but hee professeth that his dwelling place and house of rest is a poore a contrite hart But if thou say seeing our minde is not fully regenerated in this life no not the hart of any man who most seriously repenteth how commeth it to passe that God taketh so much pleasure therin so that also he dwelleth quieteth himselfe therein I answere He who hath a contrite heart this man therewith is indued with faith For contrition proceedeth of faith and of the perswasion of the mercy and loue of GOD in Christ And the heart although it bee not altogether regenerated by faith pleaseth God to witte by faith in that alone sacrifice wherby both the wrath of God against sin is pacified and the conscience of the sinner is quieted Therefore God taketh pleasure in the contrite hart because the same is faithful also and hath Christ dwelling therin by faith To the ende therefore that we may please God wee should never suffer that sacrifice of Christ to slip out of our eies 20 Do well according to thy good will to Tzijon build the walles of Ierusalem 21 Then shalt thou delight in the sacrifices of righteousnes in the burnt offring that that shal be altogether consumed away then shal they offer bullocks vpon thine altar The other part of the psalme DO wel Hither to hath bene the first sort of petitiō for himself here followeth the other for the whole people the cōmon-wealth whereof he was then thought to haue had no respect when hee provoked GOD to wrath by his sinne for the sinne of the Prince casteth the whole people in danger when he layd them out to the sworde of the enemie Nowe this dammage whereby he damnified the people is compared allegorically with the fall of the walles because the faithfull are living stones in the house of God Then he sayeth that wee may come to his owne words Doe well according to thy good will to Tzijon according to thy will sayeth he that is 1. Pet. 2. according to thy free mercy For he pretendeth no innocencie of the people when he hath to doe with GOD although otherwise he abused the innocent people Neither yet doth he thus pray Do well to Tzijon because it is innocent but thus Doe wel to Tzijon according to thy good wil that is according to thy mercy Build the walles That is O God repaire a mend that breach which I haue made in thine house who of thy own power alone art able to do it It was an easie thing for mee surely to destroy this people by my sinne But it is not so easie to repaire the ruine againe and to make it of new whole Of the which you see that David when he craveth of GOD that he would doe well to his people he acknowledgeth therewith that in his default the people were destroyed The conscience therfore of that evil where by hee hurte the people vrgeth him now to pray to God for them If Princes fayle in any thing commonly it is in their office to wit that they governe not the common-wealth aright Such was the fault of David when he layde out the people of God to the sword of the enemie and therefore of necessity it is that their fault redoundeth to the whole people And from thence it commeth to passe that the sinne of the Prince is more grievous then any private mans fault in respect it spreadeth further abroad and by the daunger thereof involveth moe And from thence it proceedeth that when God deliberateth either to chastife or oppresse any people he giveth to that nation foolish Princes and counsellours that stirre vp alway pernicious or not necessary warres But contrariwise when he will prefer any
somewhat it is worse then to bee nothing at all Let the Papistes take heede to this that make so much of the nature of man yea to wit so exellent make they it Dauid reckoned it amongst the most vainest things but they will haue it to bee somewhat also in themselues and they take away something from gods grace that some vprightnesse may be giuen to man Of these thinges marke first a great difference betwixt them that put their confidence in God and them who trust to other thinges They who put their assurance in God they verye willinglie communicat this benefit with others and will haue all men with them to put their trust in God But those who put their confidence in other thinges as in riches in honoures in the arme of man they do not willinglie admit any others whosoeuer into their fellowship and participation of these things For they woulde together and at one time devoure them vppe themselues God is a good thinge which is sufficient for all men neither yet if many at once bee participant of him any one man shall be in a worse case who is participant together with the rest neither yet for this doth hee receiue the lesse but he rather is in a better case and receiueth more the mo fellowes he hath of the selfe same benefite Marke secondly hee admonisheth vs to put our trust in God and that wee powre out our mindes before him These two are so coupled among themselues that he who trusteth in God of necessitie hee powreth out into his bosome as it wer all the secretes of his minde But conâ—â—ariwise he who trusteth not this man albeit hee seeme at some time to praye and to open vp his minde vnto GOD notwithstanding he never dealeth earnestlie and freely with GOD but the thing that he doeth he doeth it coldly and for the fashion onelie For it is not possible that any man who beleeueth noâ— in GOD will communicate his secretes and cares of his minde familiarlie with God Rom. 〈◊〉 14. How shall they call vpon him sayeth S. PAVLâ— in whome they haue not beleeued Note thirdly David while hee quieteth himselfe in that towre as it were watching and beholding all men appeare not onelie to be vaine in his sight but to bee vanitie it selfe Those surelie who sirmelie by faith-cleane vnto God these I say onely are they who look vpon the vanitie of men yea and rather the miserie and vanitie of this world For it is not granteed to euerie man presentlie to considder and discerne it But those onely are they who see no solide thinge but in God alone and these are onely they who rightlie can giue their iudgement concerning the blessednesse and miserie of the creature in respect they onelie haue experience of that true blessednesse that is in God Trust not to oppression The second admonition directed to the wicked seruantes of Saul pertening of necessitie to euerie one of them whatsoever Now he warneth them that they should not trust to oppression and that by reafe they should not vanish awaye But wee must take heede to this word of vanishing away for this cause we trust to euerie thinge that by them wee may firmelie stande and neither fall downe nor vanish away These verelie stand firmely alone who put their confidence in GOD alone But they who put their truste in any other things whatsoeuer they are so farre away from that that by them they are able to stande that contrarie waies they vanish and fall away none other wayes then water powred on vpon sand If riches abounde set not your minde This warning generally pertaineth to all men whatsoeuer God hath once spoken This is a common argument to both the partes of the admonition and it is taken from Gods judgment himselfe The stronge mightie and mercifull God will recompence all men according to their workes let euerie man therefore take heede whether hee trusteth in GOD or in other thinges The antesident is prouen by the testimonie of Gods owne worde yea and that twise repeated ouer God hath spoken to me sayeth he c. As if he should say The same God hath verie oft confirmed it vnto me Obserue first David envieth not this excellent good thinge in them which is GOD him selfe notwithstanding they envied yea this verie transitorie life of his For to this purpose belongeth this admonition By Davids example therefore thou hast set downe the nature of the Church together with the disposition of the enemies thereof These doe envie the verie transitorie life of the members of the Church but the Church envieth not them yea she wisheth vnto them earnestlie life euerlasting Christ prayed for them that cursed him Steuen prayed that the sins of those that stoned him should not be laide to their charge Marke heare secondlie how great the madnes of man is for it is a verie greate sinne to put confidence in thinges which otherwaies are indifferent as in riches in honours or in the arme of man which thinges you may vse well also How great then is the madnesse and howe grieuous is their sinne which put their hope in reafe and oppression and in other thinges that are of their owne nature evill which things you can at no time vse well Notwithstanding some cause of this so great a madnesse may bee learned yea by this Example of SAVLES courtiers to witte that they committed all these thinges without any punishment Now men presentlie thinke that this is permitted to them to doe which is permitted to be done without any inflicting of punishment This confidence therefore in wicked thinges is not so much to be imputed to the wicked doers themselues as it is to bee laide to their charge whome it became to haue punished them as to Saull and to the other magistrates who vse to winke at the wicked deedes of courtiers and of their flatterers howsoeuer perverslie and preposterouslie magistrates and earthlie judges giue libertie to wicked men malefactours We learne in this place that that heauenlye judge shall make it to come to passe that the wicked at length shall vanish away in their reafe and oppression Finally this is not to bee pretermitted that David sayeth that hee was once and againe admonished concerning that righteous judgemeÌ„t of God whereby hee will recompence euerie man according to his worke Which thing indeed is an euident that David thought now and then of that last and terrible judgement Of the which surelie it becommeth vs all yea the beste men whosoeuer oft to meditate thereon For this is the nature yea of the beste men that looking vpon that terrour of the Lorde they haue neede to be brought vnder correction For Paul speaketh thus of himself knowing sayth he that terrour of the Lorde we bring men to the faith VVee are to bee allured I grant by the sight of Gods mercy in Christ to doe our dutie Notwithstanding such is our nature vnlesse on the on parte as we are
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