in Christ only for this life we were miserable If onely in this life sayeth the Apostle wee had hope in Christ 1. Cor. 〈◊〉 19. of al mortal creatures we were the most miserable But if the form of spech is not to bee pretermitted which he vseth in propounding vnto vs those two benefites of the life to come For he maketh his preface in the ninthe verse that he is glad feeleth an exceeding great joye to aryse from theÌ„ Hee expounded not vnto vs after that manner those former benefites of this life neither vsed hee such a preface being about to speak of them so that thereof it manifestlie appeareth that there was a greater joy of the soule Two benefites of the blissed life to come hope of the glory of God of our owne resurrection yea of the hope of the benefites which shall be bestowed vpon vs in that other life then of the present injoying of the benefites which be fall vs in this life present We glorie sayeth PAVLE writing the Epistle to the Romanes and fifth Chapter verse second vnder the hope of the glory of GOD. Behold the gloryiing vnder the hope of the benefites of that everlasting life to come The Apostle also warneth vs that there is ane exceeding greate comforte yea of the speeches which are vttered in conference concerning that glorious resurrection that is to come Thes 4. 18 But we must a little more diligently marke this example of DAVID He saw not but a far off after many yeares the resurrection of his bodie to be For how many yeares ar now passed bye since he spake those thinges and since hee departed this life And yet notwithstanding hee hath not risen agayne neither yet also shall hee arise before that seconde comming of Christe and yet nevertheles through the very hope of the resurrection which was to come to passe a long time thereafter hee rejoyceth exceeding greatly What is therefore to bee done of vs who are fallen in into the poynt of time of the comming of Christ to whom being once departed this preseÌ„t life there shall be so shorte a buriall of our bodies But we must considder more diligently the Prophets words hee attributeth to the hart joy and exceeding gladnes to glorie that is to the tongue which is the instrument of holy glorying in the Lorde Finally he attributeth a secure habitation vnto his fleshe that is to his owne grosser part which we call the bodie For of necessitie this parte of man after his owne manner taketh death chiefly most grieuously in respect it is to be layd vppon the graue when in the meane time the soule the other part of man flitteth away into the heauens Notwithstanding this self same flesh is secure Gen. 49. 6. vnder the hope of rising again Psal 30. 31 rejoyceth after the owne maner Behold here joy spread abroad through-out the whole man and all his parts and that indeed through the hope of the resurrection to come and of life eternall Which thing surely seeing it is so great vnder hope and faith how great shall it be vnder sight Of this rejoycing vnder hope which is as it were the earnest penny which also is saide to be enutterable wee may easely gesse that that joye shall be incomprehensible which shall be after this life through the present sight of God in Christ Iesus 1. Pet. 1. 7. â— Peter reasoneth this waye for after hee had spoken of joy glory honor which shal be when Christ shall be made manifest then he layeth downe the argument of that so great a glory from our faith and loue towarde Christ absent and from that joy vnspeakable and glorious which wee now feele yea and it were no more but through faith in him absent Because thou wilt not leaue Peter in the second Chap. of the Acts 25. verse The resurrection of the head of the Church is the cause of the resurrection of the members c. interpreteth this place from the 8. verse forth to the end of the Psalme to be spoken properly of christ which David in this place spak as a Prophet yea that not only as a Prophet but also as a figure of Christ Iesus who was to come For David in him selfe also felt all those things in experieÌ„ce in some measure which he fore-telleth were to come vnto Christ Then those things which are here spoken of are chiefely to be vnderstood concerning the resurrection of Christ and of his glorious life which thing Peter prooveth manifestly in the same place verse 29. And thereafter yea even out of these words in which it was said That the holy one of the Lorde should not see cor Corruption I meane the rotting of the buried flesh and resolution into dust For out of these words Peter assumeth that David saw corruption He dyed sayeth he and was buried his sepulchre is with vs vnto this daye Wherefore sayth Peter those thinges cannot be properly spoken of David but of Christ his seede whom David saw to come in the promiâ—e made to himselfe Notwithstanding David in the meane while saw in that rising againe of his seede Christ his owne resurrection also which was to bee accomplished through the power of Christs rising again who was made the first fruites of them that sleep â— Cor. 13. â—0 And so we al likewise wheÌ„ we look vpon Christ we may see the fulnesse of that grace which is in him to redound vnto vs as it were againe But namely if now drawing neere to death and to the graue if then we looke vppon him we shall feele in him and his glorious resurrection our own rising againe For the Lord shall bring those who sleepe in Iesus Christ together with him 1. Ths 4. 14. Finally that is to be marked which he sayeth That God wil not suffer him to whom he is gratious to see corruption By this defyning and description of himself he sheweth the ground both of the glorious resurrection of Christ and also of all the godly in him To wit that fatherlie loue of God whereby both he loveth Christ and likewise all the godly howbeit it bee after a great difference For he loveth vs in that his beloved Eph. 1. 6. The difference betuixt the rising againe of the godly and of the wicked which shal be is no waies obscure out of this ground of our resurrection The loue of God in Christ shall sweetely rayse vp the godly out of the graue But the warth and justice of God being judge shall rayse the wicked yea against their wil drawing them out of their graues at that last day to everlasting and just punishment Thou wilt cause me This is the other benefite which he is to attayne vnto after this life to witte that everlasting life vnto the which after the resurrection he shal straight go As if he should say after that I am awakened vp againe and raysed out of the graue
Seeing this is The third part of the amplification in the which indeede while he considereth more diligently this issue for none of them neither the rich man nor the ambitious man is able to redeeme his soule Hee aggregeth the foolish assurance and confidence of those men yea and not onely of those but of the posteritie Seeing sayeth he this is their way And seeing none of them is able to redeeme his own soule neither this man by his honour nor that man by his wealth notwithstanding they waxe so beastly that they put their assurance in those things not only do those go mad but their posteritie also approues them as wise men haue theÌ„ in admiration follow their example Thou seest therefore the wicked that not only they hurt other men while they are aliue but also they are an offence vnto them when they are departed this life These vayne-glorious and ambitious men craue this thing most earnestlie that the deeds atchieved by them be liade vp in remembrance But considder with mee how much they profite by this thing what other thing I pray you do they then increase their owne righteous condemnation how many mo in that respect follow their wicked example so much the more grieuous surely shal be their judgement Therefore we must endeavour so to liue that not onely wee be not an offence to others while wee are aliue but also that we leaue not to our posterity after our death an example of an evill led-life This is specially to bee done of them which are in any account or place and whose deedes done are layde vp in memorie to the posteritie Like sheepe The conclusion of the amplification whereby hee sheweth the miserie of those men That are not able to redeeme their soule either by wealth or by honour But even like sheepe fra once they bee layde downe into the graue death shall eate them vppe And how long To witte while the righteous rule over them that is in Christ Iesus of whose kingdome the righteous shall be participant At what time shall they rule in that morning sayeth he in which to wit the godly shall ryse againe as it were out of the night and darknes of the graue when the Sunne of righteousnesse that is Christ Iesus shall aryse in that his second comming And Hell consume their beautie Againe What he is hee prescribeth that time in which death shall eate them vp to witte while their beautie that is this earthlie visible substance received a new vnited body wholie with their owne soule Hell consume them The Scriptur vnderstandeth by the name of Hell generally whatsoever estate of the dead and therefore this worde according to the circumstance of the place it is whiles to bee applyed to the Graue whiles to the Hel putting a part for the Hell or contrariwise some time to both together Bot we in this place take this word so as we judge it beste to agree with the purpose ordour of the judgemeÌ„ts of God and the opposition following to witte for that place in which the reprobate ar to bee tormented with punishmentes and with the righteous judgement of God Obserue a continuall progresse as it were from misery to miserie Of the which the laste is ever more grieuous then the firste and the last of all is most grieuous For first the reprobate when once they haue departed this life they are laide vp in the graue which indeed is accuâ—sed vnto them being laid in the graue death eateth them down vnto the latter day and vnto that morning as hee calleth it in which the elect and righteous shall rule ouer them Which dominioÌ„ surely shal be vnto them as it were a heauie yoke and some part of that everlasting punishment Not-with-standing the most heauie punishment wherby they shall be tormented evermore aswel in bodie as in soule is resting yet Then let them consider beware who put their confidence more in the riches honours of this world more then in the Lord what ende abideth that sort of men And thus haue wee spoken of the amplification Now followeth the sixteenth verse The argument of his confidence which hee set downe in the sixt verse Which is indeede subioyned vnto the preceeding amplification by a dissimilitude As if he shoulde saye They are not able neither with their riches nor honour to redeeme their soule But God will redeem my soule from the graue that is he wil giue vnto me the resurrectioÌ„ of the flesh eternal life in Christ Iesus who is my deliuerer froÌ„ the corruptioÌ„ of the graue damnation of hel You see here then a cleare difference of theÌ„ who put their trust in the transitorie thinges of this world of those that put their confideÌ„ce in the liuing God All the thinges of this worlde surelie is not able to preserue the seruantes thereof in this life But GOD is of power to call backe againe them that are alreadie deade and that beleue in him at his own time also wil call them back againe Then there is a very great choise what thing or whom we haue for God this world to witte or the things of this world Or rather the God of heauen and earth the father of our Lord Iesus Christ 17 Be not thou affrayde when any man becommeth rich when the glory of his house is increased 18 For he shall take nothing vp thereof in his death his glorie shal not go downe after him 19 Seeing hee hath blessed his soule in his life and they wil prayse thee if thou dost well to thy selfe 20 That hee may come vnto the age of his fathers yet they shal not enioy the light for ever 21 The man which is in acount neither is one that vnderstandeth hee is like vnto beaste which perish The fourth last part of the Psalme BE not thou afraid The laste part of the Psalme in which he concludeth exhorting all the godlie that they be not commoved either by the example or speech of such like men by their speech I say whereby they either flatter themselues or flatter the godly also He bringeth in two reasons of the exhortation the one indeed from the mutabilitie of riches honours When it commrth to passe that he must goe to the graue sayth he those things ouer throw their own worshippers But he bringeth out the other reason froÌ„ the instability and last destruction of the men themselues Although sayth he it falleth out to them to come vnto the age of their fathers neuertheles they shall not enioy that light of eternall life But they shal abide in the thicknesse and black darknesse of the second death Mark There vseth to come vppon the rich and ambitious men of this world an extream great perril for they will haue all men to be involved and folden in the selfe same damnation with them But it is to bee remembred that those men in their temptationes shall at length haue an ende
is the other reason of the petition The other reason of the petition from Gods glorie from the glorie of God himselfe For as that former reason was from our owne miserie in the third and fourth verses so this latter is from the glorie of God which through this present estate of DAVID appeareth to be called in question Lord saith hee in death there is no remembrance of thee Therefore keepe me aliue The cause wherefore the godly liue awhile vpon the earth before they â—lit hence to the lord For this cause God will haue vs to liue in the land of the living and as it were to liue as strangers absente from the Lorde that first through faith wee might worship him in his sonne Iesus Christ in this life before wee fullie enjoyed that his presence in that other Every one of the godly knowing this they desire to bee preserved for a time yea euen in this life for this end in speciall which the Lorde himselfe hath appoynted and as the Apostle speaketh of the creatures Rom. 8. 20. not so much after their will as after his owne will who will haue them for a time to be pilgrimes absent from their Lord. Therefore so oft as we see the Saintes so earnestlie to desire this life and the preservation thereof at Gods hands we must not thinke that this is done by them for this cause that they even delight so much in this life The cause why the godly desire to remaine in this life or that they abhor this bodely death but rather that they earnestly desire to glorifie their God among the living and to exalte his militant Church kingdom vpon the earth they desire not to â—itte from thence while they haue wonne some vnto Christ and as it were by stretching out their hande they carie them vp with themselues into the heavens For this present life is chiefely to be consecrat to God Gods affayres Yea and this is the cause why Ezechias tooke death in so evill a part denunced vnto him Esa â—â— And this also is the cause wherefore Paule when otherwise he choosed rather to sâ—it out of the body nevertheles hee choosed rather to remaine in the body to the ende that hee might propagat the Church of Christ might bring men vnto the â—aith Phil. 1. 23. 24. Finally this was the cause wherefore so earnestly DAVID sought in so many Psalmes the prolonging of his life Psa 30. 88. 118. Notwithstanding David in this Psalme appeareth not so much to be oppressed with the sicknes of his body as with the sicknes of his soule sense of the wrath of God And therfore he is not so affraid of this bodely death as of that spirituall casting off yea that through the sense of the flesh part not renewed Wherfore we may consider with our selues that he spak of that eternal death of the burial of the hell in which no man will prayse God Therefore you see that the godlie also abhorre and are affrayd for the bell and againe you see that they desire life and salvation not so much for their owne cause as for Gods glories sake For neither DAVID in this place somuch respecteth his owne life and salvation as the prayse of GOD yea and that specially troubled him that being once cast out from the face of God he should not at any time there after be a Preacher of Gods prayses And this is a most sure evident of the salvation of the godlie if they feele in themselues a desire and careful indevour of gloryfiing God For it is not possible that that soule can bee deteined in Hell which aspyreth to God and to his glorie I faynt in my mourning Hytherto haue bene declared The three reasons of the petition from a most grieâ—ous senâ—e of misery the two reasones of the earnest seeking of mercy The firste in the third and fourth verses The second in the sixt verse Now followeth the third in the sevent and eight verses from the dolour and feeling of a most grieuous miserie Hee expresseth this sorrow diverse manner of waies For first he sayeth I faynt in my mourning Then I make my bed saith hee all the night to swimme Thirdly saith he I make my bed side to melt with my teares I grant that these speaches are very excessiue For in truth neither made DAVID so much as his bedde to swimme neither yet melted hee his bedde-side with his teares notwithstanding the inward dolour of his mind was no les then are those externall thinges which are here spoken of For out of all question if it could haue bene possible that DAVIDS eies had bene capable of so many teares as had bene sufficient to haue made his bed to swimme or to melt his bed-side surely there was such a great sorrow in DAVIDS hart as had bene sufficient to lowse them and to powre them out and certainlie DAVIDS bodie in verie deede was almost consumed and as it were melted with that sorrow For to speake this once of this griefe of DAVID this is first manifest that it was not so much contracted by reason of the bodely sicknes with which notwithstanding hee was most heavily oppressed as it was indeede by reason of the feeling of the wrath of God those terrours of hel the which grief indeed is the greatest that can 〈◊〉 imagined none is to be compared vnto it Then DAVID was such a one who now before had oft tasted how gracious the Lorde was as PETER â—peaketh Yea and hee himselfe at this same verie time was not altogether voyde of all feeling of his mercy And therefore it came to passe that he tooke this wrath of the angrie GOD in so evill a parte For it is sure that howe much the more greater the experience of the mercie of God be so much the more doth any man take in evill parte the wrath of God and he is the more in that respect troubled through the offence of so mercifull a Father And for these causes From whence proceeded the greate fear of the Saintes who other waies wer indued with a singular courage of minde the aunciente holy men otherwise indewed with excellente courage and strength of minde when they came before God they vtter a most effeminat softnesse and dejection of minde There was no man of greater courage of mind then David notwithstanding at this time he was altogether powred out as it were in teares for that invincible strength of mind is not otherwise to be vttered when wee haue to doe with God and with his wrath for what other thing els would this bee then to harden our heart against the hand of God humbling vs And that we haue not experience of this grief in our selues which David as he hath vttered in this Psalme sayeth was in himself the cause is this stupiditie of our hart this fleshly security with the which wee are also cast vppe into dead sleepe
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
seene the wrath of God he had sene also his grace hee had apprehended grace and after hee had commed by it he cryed be gracius vnto me â— Iehova For bursting out into these words no doubt hee had with a sweete feeling apprehended grace For wee should not be mooved to crie for the grace of GOD for the fashion and some light affection but with the cry that is in the mouth there should bee a deepe feeling thereof in the heart For the godlie no sooner seeke earnestly grace but they get it as soone their heartes being spred over yea with a moste sweete feeling thereof Because I am become feeble He subjoyneth an argument of grace The â—auses of grace â—oughâ— earnestly fought for froÌ„ his languishing siknesse as if hee should saye O God thou seest howe grieuouslie I am afflicted with sicknes therfore be gracious vnto me Heale me ô Iehova Again he earnestly craueth mercy This his frequent praier sheweth that hee had mightely wrastled with the sense of Gods wrath for wee would not nakedly A passionaâ—â— repetition and for a fashion so as men vse to do call for the grace and mercy of God if we were touched with ane earnest sense of Gods wrath but with a loude doubled voyce calling vpon God we would diligently endevour to escape out of that feeling For it cannot be that any man being oppressed with the wrath of God can flie awaie except God him selfe as it were stretching out his hande from the heauens ease vs of that burthen of his wrath Because my bones are altogether troubled Hee repeateth the argument taken from his languishing and sicknesse 〈◊〉 parts of the argument taken froÌ„ the languishing but being layde open in his owne partes Now the partes thereof are these the trouble of the bodie of the most firme and solide partes thereof to wit of the bones then a troubling of the soule be reason of the wrath of God seazing thereon As if he should say both is mine hole bodie troubled likewise is my soule troubled Finally nothing is whole in me Men indeed ar then in a good case when the bodie being sick the soule is touched pricked with a conscience of sin For this cause the bodie is outwardlie humbled by God that the soule also may be inwardly humbled For vnlesse in minde wee rose vp against the heauens and God himselfe what need were there of the casting down of the bodie Therefore DAVIDS bodie was humbled that his soul might be humbled For these things agree verie evil among themselues a proud hart an humble body And that is thought to be the most grieuous judgment of God when the bodie being humbled The most grieuous iudgement of God God boweth not therewith moveth by his Spirit the Soule vnto repentance and the very sicknesse itselfe is most desperate when in the most grievous feeling of the bodie the heart of any man remayneth insensible without the feling of wrath without the feeling of sinne without the feeling of grace But if there be any sense of the wrath of God in any man that is the high-way to recover conversion health but when there is not a feeling of the anger neither a conscience of the sinne then the afflicted man roareth indeed like a Lyon as DAVID testifieth of himself Psa 32. 3. And he is no more able to turne himself vnto God then a wilde beast vnto the man that striketh him The comfortes that commonly are ministred to the sick tend almost al to this end that in sicknesse they be quiet as concerning God they be secure in respect of sin they be at ease in consideration of heaven and hell Bee of good courage The stupiditie of the wisâ—â— say they remember not vppon death but remember of the recovering of the health of the bodie Then they commend the patience and strength of the minde but commend they that strength which proceedeth from confidence in Iesus Christ Noe waies at all but patience is vnto them a fearce minde proude and wrastling with that hand of God which seazeth vpon the sick Also if in the meane time any man make mention of God of his mercy in Christ of sinne of life death to come presently they receiue this speache as a most heauie tale and they cal it a melancholick coÌ„mouing which serveth rather for the increase of the sicknesse then for the diminishing thereof But men should deale far better with any sicke man if ane humbled contrite dejected minde were recommended vnto him For the minde being once caste downe there is some place for repentance for the earnest craving of the grace of God Our miserie the object of Gods mercie Obserue this againe DAVID in this place to the ende hee might moue God vnto mercy he setteth downe as it were to be seene before his eies and amplifieth his miserie so that in a maner it may be altogether seene of God Mercie presupponeth miserie Nowe to the ende that God may be mercifull of necessitie wee must be first miserable Wherefore if any man would earnestly craue the mercy of God of force he must professe before God that he is miserable For every man may truly speake that of himselfe to wit that he is miserable of his owne natur and that confession is aboue al things most acceptable vnto God in whose sight it becommeth vs not to compeare with an oftentation of our I cannot tell what Free will even as if it were in the power of our nature and it were but once to thinke of any thing that were pleasant and acceptable vnto God The impiâ—â—â— of the Pelagians for that were to detract from the grace of God in Christ Iesus of which onely wee haue what-so-ever power wee haue to thinke well will well worke well Neither yet again should we come forth in Gods presence with the opinion of our merites and satisfactions For they that seek righteousnes in these things they finde it not The example of the Pharisee The Pharisee boasted of these things but he returneth home vnjustified Luk. 18. 10. Wee must come forth rather in Gods presence with that miserable Publicane who having layde out his miserie before God and founde mercie Notwithstanding the Papistes cannot see nor will not see the misery of our nature to the ende that they might obtaine the mercie of God Therefore out of these thinges that haue bene spoken it appeareth that wee should lay our miserie open before God But how can it bee that any man can set before him the mercy of God The deuty of the god lie in obteining the merâ—â— of God vnlesse he himselfe first know that he is miserable Now to know that he is miserable and that he may acknowledge his owne misery it is not for the fashion to professe that he is mortall that he is a sinner that hee is subject to many inconveniences when in the meane time he
feeleth nothing of these deeply in his minde such are the confessiones of men commonly of themselues But to acknowledge our miserie is to feele at the very heart-roote howe miserable thou art it is to knowe in conscience thine owne sinne with a serious dolour of thy mind They are two-folde miserable that see not their miserie The two folde miserie of hipocritâ—â— It is a miserable thing in the selfe to bee a sinner as a man-slayer as an adulterer c. But not to see what great evill is in sinne nor to be touched with no remorse of man-slaughter and adulterie c. that is to be miserable over againe For such is the nature of that fleshly securitie with which as with a strong Apoplexy men ar cast vp into a dead sleepe so that they neither see nor feele any thing while at length they be so wakened vp by some suddaine judgemente that they never from that time foorth be at rest Hitherto the argument taken from his misery hath bene amplified Thou therefore I Ichova c. The conclusion of the deprecation of the wrath Now he concludeth the prayer for avoyding of Gods wrath But the conclusion is turned into a coÌ„playnt for he coÌ„playneth that the Lorde hath remayned a good space turned away from him as it manifestly appeareth of the petition following in which he sayeth Returne Ichova So then through the effect of the vehement sorrow the whole senteÌ„ce is cut off and it is a certaine holding vp of speech Aposiopesis But the complaynt is to be considered DAVID as it appeareth being destitute for a shorte space onely of the presence of his GOD notwithstanding hee complayneth so as if hee were deprived for a long time and space of that sweete countenance of his GOD. The quiek feeling of the godly How long sayeth hee Those with whome God vseth to be present they are scarseable to suffer his absence yea but for a moment to them one houre is a yeare In deede it appeareth so vnto them especially if in the meane time they feele God to be angrie againste them For of those secure men I speake nothing who never willingly looke vnto God or at any time meditate vppon him For how many are there in every place who if they get libertie to enjoy this life with a reasonable sufficiente plentie of these things which belong to the sustentation of this life surely they woulde never desire to see neither another life nor heaven nor God Oh howe deceivable is this fleshly security for it perswadeth vs that there is in this life some happinesse true quietnesse peace with God without Christ Hitherto he hath concluded the deprecation of wrath Returne Ichova Now againe he earnestly craveth for grace There newed see king of grace Returne sayth he O Ichova deliver my soule To wit saue me out of this present death not indeed for my desert but for thine own mere mercy and grace Therfore he acknowledgeth the presence of God and his Favour that it proceedeth not indeede from any merite of his but of the meere grace of God And from thence it appeareth in that complaynt in which he quarrelled with God concerning his long absence that hee complayned not of anye wronge as though GOD had dealt vnrighteously with him otherwise then hee had deserved at Gods hand For if Gods presence proceede of grace surely Gods absence is not of any vnrighteousnes in God And that is the difference betuixt the coÌ„plaints of the faithfull and of the infidels The complaints of the godly and what they are The faithfull complaine not that there is any wronge done vnto them by God any otherwaies then they deserue at his hands But whiles they complaine they acknowledge that whatsoever thing is done vnto them according to the will of God is ever righteouslie done and that they haue justlie deserved the same More-over they complaine quarrell with God of a certaine sonne-slike feare of an vnvtterable desire of his presence The complaints of the infidels But the vnfaithful in coÌ„playning they burst furth inaccusationes blasphemies they accuse of vnrighteousnes in the mean God time they bring out their own righteousnes also their coÌ„plaint is made through the hatred of God and detestation of his presence at which they tremble and from the which they altogether vttetly abhor There fore it is to be considered diligentlie it perswadeth vs that there is in this life some happinesse true quietnesse peace with God without Christ Hitherto he hath concluded the deprecation of wrath Returne Iehova Now againe he earnestly craveth for grace Returne sayth he O Iehova deliver my soule To wit There newed see king of grace saue me out of this present death not indeed for my desert but for thine own mere mercy and grace Therfore he acknowledgeth the presence of God and his favour that it proceedeth not indeede from any merite of his but of the meere grace of God And from thence it appeareth in that complaynt in which he quarrelled with God concerning his long absence that hee complayned not of anye wronge as though GOD had dealt vnrighteously with him otherwise then hee had deserved at Gods hand For if Gods presence proceede of grace surely Gods absence is not of any vnrighteousnes in God And that is the difference betuixt the coÌ„plaints of the faithfull and of the infidels The complaints of the godly and what they are The faithfull complaine not that there is any wronge done vnto them by God any otherwaies then they deserue at his hands But whiles they complaine they acknowledge that whatsoever thing is done vnto them according to the will of God is ever righteouslie done and that they haue justlie deserved the same More-over they complaine quarrell with God of a certaine sonne-like feare of an vnvtterable desire of his presence The complaints oâ— the infidels But the vnfaithful in coÌ„playning they burst furth inaccusationes blasphemies they accuse of vnrighteousnes in the mean God time they bring out their own righteousnes also their coÌ„plaint is made through the hatred of God and detestation of his presence at which they tremble and from the which they altogether vtteâ—ly abhor Therefore it is to be considered diligentlie of vs that in the meane while wee make our complaint we put a bridle to our affections least through their distemperature they carrie vs so far forwarde that wee sprinkle not that holy inviolable majesty with any and it were yea but with the least spot that can be Which thing is the rather more diligently to be done of vs for that cause because we are al inclined thereto by nature and it is a thing verie hard to represse bring vnder commandement our boyling affectiones and filthie thoughtes Wherefore we must labour continually that we speake and think of our GOD with passing greate reverence and holinesse For in death there is no remembrance of thee This
he wil make me to know that path-way which leadeth to eternall life And having knowen it I shall walke therein By these wordes therefore he vnderstandeth that the waye to life and to the heavens is to be clearely shewed vnto him after that he sal be raysed out of the graue Now in the words following he signifieth the life it selfe which after he hath walked through in that waye to an end which leadeth to life to the heauens he shall attayne vnto The sacietie of ioyes He expresseth that life first by joy and by the saciety of joy then by pleasantnesse He maketh the beginning and fountaine of the joy the countenance of God Gods right hand he maketh the cause of the pleasantnesse and he boundeth both the joy and the pleasantnesse with eternitie of time Our Lord Iesus Christ bring vs to this life To whom with the Father and with the holy Spirit be all honour and glorie Amen THE ARGVMENT Of the XXIII PSALME A Psalme it is of doctrine in which David glorying openeth vp his confidence and securitie Also this securitie which is to continue for all time to come proceedeth from the confidence and present fruition of the mercy of God toward him and of his Pastoral care over him Two things therfore ar proposed in this Psalme This first a confidence and apprehension of the present favour of God The other is a security in time to come arysing of the confidence that God will with the same gracious favour in all posterities to come follow him Both these things are shortly see downe in the first verse Then they are opened vp in the verses following Confidence specially vnto the sixt verse and Security in the sixt verse THE XXIII PSALME 1 A Psalme of DAVID Iehova iâ— my sheepheard I cannot lacke 2 He maketh mee to rest in foldes replenished with grasse he leadeth me by the soft running waters 3 He maketh my soule to be quiet hee leadeth me in the waies of righteousnesse for his owne names sake 4 Although I walked through the valley of the deadly shaddow I would not feare evill because thou art with mee thy rodde and shepheardes crooke they comfort mee 5 Thou furnishest a table before me ouer against mine enemies thou plentifullie anoyntes mine head with oyntment my cup is very full 6 Surely goodnesse and mercie shall follow me all the dayes of my life and I shal be at rest in the house of Iehova so long as times shall indure IEhova is my sheapheard This is the proposition of a glorying The proposition of the first part first of confidence and as it were the Pastorall care of God toward him Then of securitie in time to come In the first parte of the proposition hee expresseth Gods care borrowing the words from a sheapheard a flock comparing God with a Sheapheard and himselfe vnto a sheepe Iehova saith he is my Sheepheard That is The other part of the prepositioÌ„ as the shepheard feedeth his sheepe so Iehova feedeth mee I cannot lacke The other part of the proposition in which is set downe the securitie in time to come Also this securitie in time to come is gathered brought in from the present confidence apprehension of the care of GOD toward him as if he should say GOD feedeth me for the time present and by all meanes taketh care of mee Therefore I shal never want his help in time to come neither shall it ever come to passe that I in any time coÌ„ming shall lacke any thing The like glorâ—ing we haue of Paule Rom. 8. 10. God is on our side who is against vs So much hitherto then wee haue spoken of the proposition set downe by waye of glorying wherby we see confidence in God present for confidence is the apprehension of a thing presente to bring out securitie wherby any godly man promiseth vnto himselfe that God will be present with him for all time to come There is no other thing vnlesse we will except God which by the owne presence thereof can make vs so secure I speak of that true spirituall securitie For I grant that the traÌ„sitory things of this world ingender in mens mindes a certaine securitie which we call carnall such as was that of that rich man which after that his barnes were enlarged and replenished saide to his soule Luk. 12. 19. Soule thou hast much goodes layd vp for many yeares liue at ease drink and take thy pastime But what heard hee from God O foole sayeth he they will take thy soule from thee this same very night And Paule sheweth what followeth vpon this fleshlie securitie 1 Thes 5. 3. When they shall say peace and all thinges quiet then shall come vpon them suddaint destruction as the sorrow of a woman like to travell and they shall not escape Therefore this carnall securitie is deceavable but that spirituall quietnes shall never deceive vs neither yet can wee glorie sufficientlie of spiritual securitie neither yet can we at any time to come promise things great ynough to our selues of God and of his mercy to all posterities of that spirituall quietnesse He maketh me He openeth vp the first part of the proposition first by allegorical speeches vnto the fifth verse then in proper speeches in the fifth verse Then to the end hee might declare that Iehova is his shepheard he maketh an induction first of the partes of a good Pastour Now there are fiue parts of the office of a sheepheard reackoned out Fiue parts of a pasâ—â—â—rll duty whereof the first two pertaine to the bodie of the sheepe the third to the soule the fourth fifth to the waies in which it walketh Then the first part of the duty of a good sheepheard is conteined in these words In foldes replenished with grasse In which two things are comprehended The first is 1 NurishmeÌ„t the office that he maketh the sheep to bee satisfied in foldes abunding with grasse The other is that the sheepe now being filled hee maketh them to lie downe and rest that is he maketh to enjoye an exceeding soft quietnesse For in this latter that former is to be vnderstood for the sheep vseth not to lye downe rest while it be filled first DAVID applyeth this part of the dutie of the Pastor to him selfe as if he should say None otherwaies then the shepheard maketh the sheepe to fill the selfe in the foldes abounding with grasse and then to lie down rest so none other waies say I doth GOD refresh my bodie with meate and most sweete rest 2 Refreshment He leadeth by the soft running waters The second part of the duty of a shepheard bêlonging also to the bodie of the sheepe Now it is seene in that that the Pastor careth to quench the thirst of the sheepe by giving vnto it the commoditie of drinke and refreshment Even so sayeth DAVID Iehova quencheth my thirst and refresheth my bodie Then this much hitherto DAVID hath
commended the care of God as of a sheephearde toward his bodie Learne therefore what the care of GOD is towarde our body None there is of all the godly whom he satisfieth not with meate drink also this satisfaction is not somuch to be defined by a full bellie as by a full heart or contented with thinges in modestie 1. Tim. 〈…〉 Godlinesse is great gaine with a heart content of the own lot By which saying the Apostle would signifie that those two things are conjoyned together Godlines and a contented heart within the selfe or a mind content of the owne portion Whosoever then is godly is content of mean thinges hee is oft content with one hungrie bellie I haue learned sayeth the Apostle In what soeuer estate I am therewith to be content And I can be abased and I can abound every where in all things Phil. 4. 〈…〉 I am instructed both to be full to be hungrie to abound to haue wante I am able to do all things through the helpe of Christ which strengtheneth me Then he in whome Christ dwelleth by faith hath all sufficiencie within himselfe and a soule which is content not onely of small thinges but of such as are al-to-gether no things But he who hath not Christ he hath not sufficiencie within himselfe yea or a minde content with the greatest thinges For the more that the vngodly man possesseth so much the more hee doth seeke after We must not in this place pas by in silence with what mind DAVID recommendeth this liberalitie of God in nurishing of his body For there is no godly man able to hold his peace concerning the bountifulnes of God for he esteemeth more of any meane and common faire received at Gods handes then the vngodly man doth of the most daintie dishes For it coÌ„meth to passe I cannot tel how that while the godly man eateth or drinketh he doth it al to the glory of his God while he hungreth thirsteth for those earthly things in the meane time that hee is eating and drinking he tasteth therewith those heauenly and spirituall things It commeth to passe I saye that whilest his minde is eating and drinking in that grace which vseth to season with a wounderfull sweetnesse yea the very bodelie and common meate so that any common meat savoreth better in the mouth of the godly man then the most daintie meate The third part of a pastorâ—â— duty otherwaies savoreth in the mouth of the wicked man He maketh my soule This is the thirde parte of the office of a shephearde which concerneth the life or soule of the sheepe For that beast is of nature fearefull and vseth to bee troubled and disturbed in spirit with the most light thing that can bee Therefore it is the dutie of a good Pastour not onely to haue a consideration of the bodie but also of the soule or life of his sheepe that hee make it to be at rest and quietnesse Even so sayeth DAVID God doth that I may be of a quiet and setled minde For to what purpose shal man haue his body to be wel taken care of whilest in the mean time the soule is neglected which is the preciouser part of man which is not in a good case What the true life peace of the soule 〈◊〉 surely it cannot be well then with the body For what delight can the body take of meate drinke the rest of that sorte when the soule is in some exceeding grieuous feare especially when it is tormented with those horroures of hell Therefore DAVID sayeth that GOD taketh thought of his soule and that it is quieted of him Everie godly man also feeleth the same care of God and feeleth that quietnesse and peace of the minde which surpasseth all vnderstanding I speak of the peace of God not of the peace of the world For this peace and fleshly securitie of the world which creepeth vppon men is not to be accounted among the benefites of God but directlie contrarie it is to bee reckoned among Gods curses I speak then of that peace of God which aryseth from a good conscience that is a conscience perswaded of the forgiuenesse of sinnes For looke how soone God doth justifie vs our soules then begin to be at rest and to be strengthned with the peace of GOD as by a certaine fortresse For so speaketh the Apostle of this peace Phil. 4â— And the peace of God saith he which surepasseth al vnderstanding shall be a preservation vnto your hearts But consider how much DAVID maketh of this peace how he commendeth the same For it is not possible that any godly man can conteine this peace of minde within his soule but he will prease the same to the glory of God in Christ Also the wicked man commendeth his owne peace 〈◊〉 5. 3. Peace sayeth he and all things at quiet But in the meane time neuer one word speaketh he of God But every godly man while hee is glorying hee ascribeth that whole peace and tranquillitie vnto GOD which thing when the wicked man heareth he conceiveth it not to be of that peace which rejoyceth in the Lord. For that it is a peace which over-commeth the whole vnderstanding of the natural and carnal mind He leadeth me in the waies The fourth part of the duty of a good shepheard which belongeth vnto the wayes in which the sheepe walketh The fourth pastorall duty For the sheepe is a beast by nature wandring such is the simplicitie of it subjecte to many by-waies therefore it is the duty of a good Pastour to take heed least it wander away from the place and straight way even so sayeth DAVID Iehova leadeth me by the pathâ— of righteousnesse that is by righte waies The fifth qastorall duty Although I walked This is the fifth part of the duty of a good sheipheard But if it fall out that the sheep wander froÌ„ the waye lay the selfe open to danger let him haue a rod in readinesse whereby he may cal back and a sheepe-crooke whereby hee may draw it backe againe So DAVID confesseth that hee was called and drawen backe with the rod sheep-crook of Gods holy Spirit by his God as by a faithfull Pastor after the same maner doth God take heed to every way whatsoever of every godly man that loveth him not only by a generall providence whereby all men without difference liue by him are and mooue But much more by that particular providence of his wherby he ruleth them by his holy Spirite whereby as by a hand they are guided in all their waies and if it fall out so that they goeastray from the way they are brought again into the way by that selfe same Spirite You see how much DAVID commendeth the provideÌ„ce preseÌ„ce of God the same thing doe all the godly while they feele they do nothing without God and while they feele also after what manner they attaine vnto the
Butt that they themselues ar taken hold on by God and that they are led on vnto that selfe same Butt while they feele also GOD to be present with them in all their waies moste dangerous whatsoever whereby they must of necessitie passe vnto the heauens For there is no solide ioy in doing of any thing vnlesse wee feele the holy Spirite of God to be the directer and the moover Moreover it is to bee marked in this place that no daungers no afflictiones no not death it selfe can separate vs from God The sure confidēce of the godly For he saieth Although I walk through the valley of the deadly shaddow I would not feare because thou art with me Commonlie it is thought that God is absent from that man who is brought to some extreame danger who hath his abiding in the middest of death For they perceiue not howe those thinges can stande with the providence of God even as though God were not able to hold vs vp vnlesse he vpheld this body and this present life Also this is the most sure signe of Gods presence in perils that the godly are voyde of all feare and that they are of a bold couragious spirit For for this he sayeth I would not feare because thou art with mee Thou seest then to speake it in one summe how particular the care of GOD is toward his owne For seeing in man three things are to be considered the bodie the soule the actiones God leaveth none of those destitute of his presence to the bodie he furnisheth nurishment and governement hee maketh the soule to be at rest he directeth the actions of the body Neither yet onely hath he this particular care of his owne But which thing I haue ever reckoned amongste the chiefest of Gods benefites he perpetually causeth them to feele some sense of his providence and care towarde them so that they are able to declare particularlie the sortes of Gods providence and to attribute fullie to God the whole glory of the same Thou furnishest Hee openeth vp in proper wordes the former allegorie borrowed from the custome of a good sheepheard and hee comprehendeth that whole care of God toward him in those three parts as it were The first is That he furnisheth a table before him The second That he annoynteth his head with oyle The third 2. Sam. 12 20. That he maketh his cup very full The first and the third parte Mat. 6. 17. belong to the necessary nurishment 2. Sam. 13. 12. The second to the decorement for the auncientes for the most parte were annoynted with oyles and oyntments for braverie and seemelinesse cause and not for any necessity Wherefore those who were in the mourning estate absteyned from annoyntings That which he sayeth in the first part is to be marked Thou furnishest a table before mee over against mine enemies Wherby he signifieth that in despite of his enemies he was fed nurished of God by the which great honour redounded vnto him and the greater was the confusion of his enemies while in the meane time that they are looking on he is so honoured of GOD. Then wee are to note in the third part that which he sayeth That God maketh his cup to abound For hee vnderstandeth the aboundance and increase of thinges necessarie to this life as of drink Considder therefore of the care of God toward his owne and howe liberallie he dealeth with them he bestoweth vpon them not only those things which belong vnto necessitie but those things which are for decorement againe he furnisheth not the thinges niggardlye which belong vnto necessitie but aboundantly and liberally And all those thinges surely he doth for their cause their enemies in the meane time looking on and sore againste their willes whereby the greater glorie may redound vnto them and that the confusion of their enemies may be the greater while they see those to be honoured of God whom they earnestly desired to be destroyed So God honoureth euery waye those who honour him Surely goodnesse and mercy An exposition of the seconde part of the proposition that is of the securitie for the time to come For he gloryeth of the securitie and hee promiseth vnto himselfe both all good things in this life and also the everlasting kingdome in the life to come Concerning this securitie we haue observed some thing vpon the first verse before now this one thing I adde to this only And I seeke the cause from whence it commeth to passe that anye man gloryeth so securely of the feeling of the presente favour of God promiseth so surely to himselfe that he shall never be destitute of that favor in time to come The cause is not any thing in vs nor that loue whereby we loue God for there is nothing in vs that can make vs to be at rest such is our inconstācy by very naturall disposition but the cause is that free favour of God who loveth him whom he hath begun to loue forever in that his welbeloved sonne Iesus Christ PAVLE gloryeth securely not indeede of the sense of that loue whereby he himself loved God but of the Feeling of that loue whereby God in Christ had embraced him Rom. ◠Who shall separate vs sayeth he from the loue of God For this is that ground of all glorying and security the loue of God toward vs from the which by no kinde of force wee are able to be pulled away The glorie therefore of al securitie be vnto God in Christ for ever Amen THE ARGVMENT Of the XXXII PSALME It is manifest out of the inscription that it is a Psalme of Doctrine and that it was written by David In it is handled the blessed nesse of man and it conteineth the doctrine of happinesse First therefore is set downe the generall doctrine vnto the 8 verse Then the applying of the generall doctrine vnto the last verse and finally a conclusion of exhortation in the last verse it selfe The XXXII Psalme 1 DAVIDS Psalme of doctrine Blessed is he which is eased of defection whose sinne is covered 2 Blessed is the man vnto whom Iehova imputeth not iniquitie and in whose Spirite there is no guise 3 When I keept silence my bones waxed old in my roaring all the day 4 For thine hand was heavy vppon me day and night my most excellent iuioice was turned into summer droughts Selah 5 I will make my sinne knowen vnto thee neither will I hide mine iniquitie I said I will confesse my defectiones vnto Iehova and thou tooke away the punishment of my sinne Selah 6 For this thing shall every one to whome thou art gracious pray vnto thee what time it shall fall out in the overflowing of many waters they shall not somuch as touch him Saying 7 Thou art a lurking place to me preserue me from trouble compasseme about with songs of deliverance Selah The first propositiō BLessed is he which is eased The proposition of the blessednes of man in
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
a simple propounding of that desire My soule is thirsty for God sayeth he By nature al men as wee haue saide are drie and withered burnt vp to witte with that fyre of sinne and of the wrath of GOD. But fewe feele their drough where by it commeth to passe yea that few are mooved with the thirst of grace for no man is throughly touched with the thirste of the grace of God except God first by his Spirite hath provoked him especiallie by the preaching of the law But now when once it is provoked except newgrace follow on whereby the thirsty are continually led forward to that pure fountaine of the water of life Iesus Christ presently they wil seek vnto themselues fowle puddles and for cleane and living water they will drink in filthie stinking waters for the only merite of Iesus Christ and his bloud they wil drinke vp the merites of men such poysons which the Papistes this day offer to miserable men Wherefore Christ in IOHN at what time he remained vppon the earth with the Iewes with a loude voyce and crie he called al that were thirstie vnto himself And this whole Preaching of the Gospell this day it belongeth to no other end then that as with the finger that only fountain of life Iesus Christ be pointed clearlye out Nowe after that men are brought vnto Christ they drink yea they drink for evermore they drink in that grace which is in him they all receiue of his fulnesse for that fountaine of life is never drawen drye neither yet doth ever the blood of Christ drie vp But not without some difference drinke wee in this life and in the life to come For in this life that I spake so we taist but a little but in the other life wee shall drinke that water of life abundantly Wee shal drinke then for evermore and we shall drinke without loathsomnesse and prease of vomiting For like as that water can never at any time be drawen drie such is the plentie and abundance thereof so it is of that dulcenesse and sweetnesse that it allureth and provoketh the drinkers to drink continually There is no pleasure in this life which by continuall vse thereof breedeth not a loathsomenesse of the selfe Wee loath at sometimes I grant those exercises of godlines as the preaching and hearing of the worde prayers such other of like sort But this is not to bee imputed to this water but to our corruption For there lurketh as yet in everie one of our hearts some gall of bitternes whereby our mind is so infected and the taste in the mouth is so corrupt that those things which are by nature most sweete at sometime they seeme to bee bitter Which thing is manifest yea out of that that in that other life when wee shall haue layde downe this corruption of nature there shall bee no loathing at all Beside this difference whereof wee haue spoken there is another wherby we drink in this life and shal drink in that other to come In that other life we shall drinke immediatlie that is no midde instrumeÌ„t comming betweene either of the preached word or of the sacraments administred we shal see God even as he is But in this life surely wee haue need of meanes as it were of spowts whereby may bee convoyed out of Christ vnto vs that water of grace And this is it which the Apostle speaketh 1. Cor. 〈◊〉 12. Now we see through a glasse darkelie but then shall we see face to face And of this it commeth to passe that as long as we liue here like as there is a desire of the water of life it selfe so there is a desire of the meanes whereby we draw that water I saye there is a desire of this outwarde ministrie And this was that longing of DAVID which he openeth vp in this Psalme But thou wilt speare Had not DAVID God present with him in whatsoever place it happened him to be without that externall ministery had he him not with him I saye I answere that he had in every place God in some measure presente but he felt not so abounding an fruition of his presence when he was farre away from the Temple of â—od which hee was woont to feele in the visible Church of God and in that Temple which at that time had especiallie a promise of Gods presence The selfe same thing also all the Godlie feele in themselues that they feele not so plentifull an enjoying of God whether by the word Preached or by the Sacraments administred which they are accustomed to feele otherwise with those meanes For those ordinarie meanes are not appoynted by GOD in vaine For the strong God These are the groundes and causes of such a great desire DAVID had felt of that visible presence of GOD his mightie power through Christ hee had felte also by experience in him through the same Christ everlasting life From this arose that desire of enjoying of him From God present in some sure manner visible in his Church of feeling I saye that accustomed power goodnes finallie the life of God in Christ Iesus For hee that hath once tasted those thinges which are in God and that I should speake so with PETER Hes tasted 1. Pet. 〈…〉 how gracious the Lord is hee desireth him continuallie to be present with him and earnestlie hee craueth that sincere milk of the word which thing also PETER himself hath left manifest by his own example who long before that answered to the Lord that he would not depart froÌ„ his side Lord to whom shall we goe sayeth hee Thou hast the wordes of eternall life Saying when Here DAVIDS soule declareth his owne thirste And it is brought in the selfe speaking by taking on the person of one that speaketh and talketh vnto God for while wee complaine and lamente not onely the mouth of the bodie is to be brought out but the soule is to bee brought out into Gods presence The meaning is as if he should saye will this never come to passe that I shal come to GOD and appeare in his sight Those who ar destitut of Gods wouÌ„ted presence and of that life which proceedeth from his presence and then feele nothing but the terrours of death they appeare to themselues indeede that they shall never swim out of that death This is the feeling I saye that nature furnisheth And those which otherwise are godlie when they seeme to themselues to be destitute of God at some times they are governed by the instinct of nature Looke the Psalme 13. verse 2. Wilt thou forget me forever My teares are Hitherto hath bene the passion of his desire now hee publisheth the vehement passion of his griefe For twise he bringeth it out once in this verse again in that that followeth In this verse then he sayth My teares are That thing which we chiefelie take pleasure in Iohn 6. â—5 the scriptures calleth meate from whence it commeth to passe that
will redeeme my soule foom the graue Hee thinketh it not sufficient to lay this argument nakedly downe but hee premitteth the amplifying thereof from the contrary which to wit falleth out to them who place their confidence in riches and honoures For there is none of them who is able to redeeme his soule from death This amplification and declaration to the ende wee may the more clearely vnderstande it shall bee deduced into those partes First in the seaventh verse and thereafter vnto the eleventh verse he sheweth that he that putteth his confidence in riches is not able to deliuer a soule from death Then next he sheweth that he which putteth his trust in honour cannot redeeme a soule from death from the 11. verse to the 14. vers Thirdly while he considereth these things earnestly hee aggregeth the foolishnes of those men as also he rebuketh the foolishnes of the posteritie in the 14. and 15. verses I returne to the first parte Of these sayth he who trust in their wealth c. None there is who is able to deliver with all his riches not so much indeed as his brothers life let bee his owne life for a man will redeeme his owne life with a greater price then his brothers So that he may liue for euer and not find in experience corruption And in the ninth verse the reason is inserte For sayeth hee the redemption of their life is deare Yea certainly the price of life can at no time bee payed by them to GOD. And this is the thing which he subjoyneth Yea it ceaseth for ever The summe of all tendeth to this as if he should say he who placeth his confidence in riches hee cannot indeede by his wealth so much as redeeme the life of his brother let bee his owne life Mark Dauid speaketh not after this maner He who putteth his trust in his welth knoweth not what the inconstācy of the world is how long he is to inioy that wealth but giuing that he had sufficient portiō of riches in this whol life notwithstanding he affirmeth that hee is not able beyonde that moment appoynted for death to protract this life or to giue immortalitie to anye mortall man DAVID then for this cause estemeth verie litle of riches because they cannot make a man immortal he regardeth immorality so much It cannot be said how farre the judgement of the men of this worlde differeth from this sentence of Dauid These men knowe indeed that neither riches nor honoures are able to giue immortalitie Notwithstanding taking no thought of immortalitie they place their whole trust in those things And some are so prophane that they are not ashamed to say If they be in a good estate in this life they little regarde that life to come But others if they dare not be so bold to cast out so prophane a speach neuerthelesse they sufficiētly shew in their life manners that they thinke the same thinge in their hearts Man in the first creation was made for immortality 2. Cor. 3. 5. yea there is in him by nature it selfe some feeling and desire of immortalitie Then I reckon this amonge the extreeme greateste curses that any man shall become so brutish that all his life long he shall thinke nothing of immortalitie Notwithstanding you shall see euerie where many such not so much men as wild beastes hauing nothing of mans nature in thē except the outward shew yea who are worse then the verie wild beastes For the wilde beastes reteine their owne nature but those degende from their owne naturall But what will you say ar riches so great enemies and contrarie to that life to come Are not rather all those temporal goods as many earnest pennies of that life and felicitie to come I answer I say that riches scattered abroad rather then gathered together by hook crooke are more profitable to eternal life For where a mans treasure is gathered together there is his heart But the riches scattered abroade are that true The saurie which shall be profitable to eternall life Callest thou that a treasure would any man say which is scattered abroade Yea 1. Tim. 6. 10. 19. surely the Apostle calleth dispersed riches a treasure For if sayeth he we be ready to giue wee shall lay vp for our selues a good foundation for the time to come that we may take hold of eternall life You see therefore that we lay vp that which notwithstanding wee giue out and gather that which nevertheles we disperse Although he see The second part of the amplification whereby hee sheweth him who putteth his trust in honour is notable with glory and honour to redeeme his owne life Then he teacheth what they get of that to thēselues they ar notable to redeeme their soules although sayeth he they see the wisemen of this world none otherwise to perish then the vn-wise foolish and brutish And that they leaue all their riches and magnificence to others yea perhaps to men vnknowen and strangers Notwithstanding their minde is to seeke glorie to themselues yea and that of woorkes builded vp here and there gloriously Which it pleaseth them to call after their owne names Then hee subioyneth in the thirteenth verse which befalleth those ambitious men The man who is in honour he shal receiue no further profite of his honours then the rich-men of their riches Yea surely all the honours shal not bee able to giue him the delaye of one night hee becommeth at last like vnto beastes that perish For even as in his life hee was like vnto these verie beasts to wit vnderstanding nothing as it is set downe in the last verse so also in his death hee shall bee like vnto them Eccles 1◠18. 19. For it is good reason that hee which liveth like a beast shall also die lik a beast Mark here he saith first that he who putteth his confidence in honour that is the ambitious man seeth and vnderstandeth Then next he sayeth that nevertheles his minde is to seeke glorie It profiteth nothing atall to see the thing that is good and to be followed and the thing that is evill to be eschewed vnlesse God therwith open the heart to this ende that the thing which we see and vnderstande we feele it intirely in our heart You will see every where wicked ambitious covetuous yea and cruell men when they haue a thousand such most dolefull experiences before their eies notwithstanding they are not commoved with any of those thinges neither yet chaunge they their mind and purpose into better And what is the cause Those menne see well-ynough with their minde and do vnderstande but they feele nothing in their heart Therefore God is earnestly to be praied vnto that as there wants not examples as well good as evill of all sorts so he would graunt vnto vs that we may feele intirely in our heart that there may bee with the knowledge of the minde a conscience and a feeling of the heart
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
aright or speak truly of that happines From thence proceed these shamefull errours of prophane Philosophers of which number some haue beene so mad that they haue placed the miserie of man in place of his happines Also those whom in the first place hee published to bee blessed those appeare to be the Levites and the Priestes For those are they who dwelt in the house of God and according to their office perpetually praysed him The Ministers therefore of the Church obteine the first place of happinesse and no marvell indeede if thou wilt measure happinesse by Gods presence and the glorifying of his name For the Ministerie are sanctified separated aboue others to communicate with GOD vpon whom this thing lyeth as a parte of their office that they poynt out as it were with the finger God whom they first haue seene in Christ and paynte out Christ before the eies to others in the preaching of the Gospell and crucifie him as it were to others there fore the faithfull Ministers and stewards of the mysterie of Christ ar chieflie blessed but if they be not faithfull they are of all men the most miserable Blessed is the man Secondly he esteemeth them to be blessed who haue an easie entrie into the Church of God For this is that which he sayeth Who in thee haue libertie of thy pathes For here also is the matter of happines that there is an easie passage made vnto vs to the assemblies of the Church in which the worde of God is heard and preached and the Sacraments are ministred But wee very oft fulfill that which is commonly spoken The nearer that wee draw to the Temple of God in our bodie wee are the farther in our soule from God and we abuse that libertie and power in which there is any matter of blessednes For wee haue taken a loathing of the worde of God and of the Ecclesiasticall assemblies long since Blessed are they Thirdly hee counteth these among the blessed who howbeit they had a hard way a droughthie place to passe through as was the valley of the mulberie are compelled to journey likewise travell in a raynie weather Notwithstanding they are able to come vnto the Church of God Appoynt that fountaine That is they refresh themselues with a consideration of that fountaine of GOD vnto the which they striue through those droughthie places The rayne of thy blessing That is which for the most parte is sent to communicate the blessing of God with the earth maketh it fertil Thou seest then that those are blessed to whome otherwise there is an hard entry into the Church of GOD if in the meane time they come vnto him For the difficultie of comming vnto God taketh not away our happinesse if sobeit at length wee take holde on him But these surely are the meet judges of this happines who haue once tasted howe gracious the Lorde is and what greate sweetnes is in his presence They goe from battle array The reason of their blessednes who haue an vneasie waye vnto the Church of God from the event They go sayeth he from battel aray to battel aray That is after they are commed into the Church that difficil way being accomplished they passe from one holy assembly to another daylie to exercise publickly the whole worshippe of GOD. It is a borrowed speech from warfare Let every man compeare This is done according to the Lawe Hee sheweth evidently then their happinesse who haue an hard journey vnto the Church from the notable issue for wee must measure blessednesse from the issue and not from the meanes whereby wee attaine vnto the issue And therefore our Saviour in the fifth of Matthew saieth Blessed are they that mourne for they shal be comforted whereby hee signifieth that blessednes is not so much in the mourning as it is in the consolation Not-with-standing hee sheweth that mourning is a necessarie midds for comfort so that if wee mourne not in this life there shall be no comforte for vs in that that is to come vnles we passe as it were in some sort through the Helles wee shall not come vnto the Heavens 9 O Iehova God of hostes heare my prayer conceiue with thine eares ô God of Iahakob Selah 10 O our shield behold ô God and looke vpon the face of thy Christ 11 For one daye in thy courtes is better then a thousand I choose to haunt the thresholde in the house of my God then to dwell in the pauillion of iniquitie 12 For God Iehova is the sunne the shield Iehova giveth grace and glory hee with-holdeth not good from them that walke in vprightnes The second parte of the Psalme the prayer O Iehova Now hee prayeth vnto GOD that of his mercy hee would bring him home from banishment into his Church The petition is conteined in two verses The reason therof is vnto the 13. verse The ground of the petition vppon the which it is built is easilie perceived from the titles and names whereby hee incalleth God Also the ground of the petition firste is indeede in taking holde on GOD in his everlasting essence from whence hee is called Iehova Then next in that his infinite power from whence hee is called the GOD of hostes and that he hath vnder his dominion al hostes and armies aswel the heavenly as the earthly Thirdly in his mercy which he hath made manifest in that covenant made with Abraham Isaac and Iakob from whence hee is called the God of Iahakob For wee cannot pray vnto God except we take holde on him in our heart not only in that his everlasting essence wherby he is distinguished from all things created but also in his proprieties but chiefely in two power whereby he is able to saue vs and mercy whereby he is willing to saue vs. Also we vtter this apprehension of heart in the titles and names of God while wee call him Iehova sometime the God of armies at other times the God of Iahakob and finallie when wee are praying we call vpon him by other titles It is to be marked in the petition that hee repeateth the selfe same petitiō This repetition sheweth evidently the earnest desire of the thing sought for without the which wee should not call vppon God for the desire of the heart is a certaine necessary foundation of praiers From thence aryse those vehement and repeated petitions the which self-same askings againe of necessitie God must heare But if there be not a desire of the heart the askings are but colde and drye and therefore againe they get nothing but a colde a drye aunswere from God and procure rather some judgement then any benefite For we should not deale for the fashion sake with God O our shield How of the craveth so oft he calleth vppon God most reverently which thing is an evidente that every one of these words proceed from particular apprehensions of the heart Men commonly when they speake to superiour powers they vse oft
the feeling of misery stirreth vppe the petition of mercy Neither doth any man earnestly pray vnto God but he whom his owne miserie mooveth Considder therefore first the fountayne of that loue which he set down to wit the sense of misery from thence proceed prayers from prayers againe aryseth the benefite of deliverance from the benefite of deliverance commeth the feeling of the loue and mercy of God from the sense of the loue and mercy of God proceedeth againe our loue towarde God This therefore is the first degree of our blessednesse that wee our selues feele how miserable we are it is good to be afflicted It is good for me sayeth Dauid that thou hast humbled me Looke the effects of afflictions Affliction causeth patience and patience experience and experience hope also hope maketh not ashamed For although the roote seemeth to be bitter notwithstanding it bringeth foorth at length sweet fruites And when the dolours of death compassed He declareth againe more plainely Heb 12. 11 the thing that immediatly before hee had spoken And first hee setteth before our eyes that present daunger in the which hee was placed Then he setteth down his sorrow proceeding from that danger and perill Thirdly the deliverance after the dolour And wee haue these things vnto the 7. verse First therefore he paynteth out vnto vs his dangers in these words And when the dolours c. By which words he meane thane most dangerous and most imminent perril Looke 2. Sam. 22. 5. and Psal 18. 5 David being constitute in this perrill and anguish almost hee was driven to a certaine desperation for as we shal see hereafter in the 11. verse hee bursteth foorth into wordes of infidelitie and accuseth Samuel of a lie as if hee had promised him the Kingdome of Israel not of the Spirit of God but of a fleshly mind From whence we learne how great the force of afflictions sorrow is yea in the very godly Neither ought we rashly to judg of the dolour and impatience of men when they ar grievousâ—â—e afflicted and exercised vnder the hand of God Dauid complayneth in another place Psal 32 â— When I held my tongue sayeth he my bones wore away in my roaring all the day Where he professeth that for a time in his afflictions he rather roared like a Lyon then vttered the voice of a man Anguish c. In these words he openeth vp his sorrow which arose from the present danger I called vppon the name Here wee haue the deliverance out of the danger after the sorrow First he declareth that he calleth vpon the name of Iehova this was the first grace and a certaine preparation to the deliverance following For surely if we will compare this gift of praying with temporal deliverances whatsoever the gift of prayer is a certaine greater gift then are all these temporall deliverances and hee who hath gotten but only the Spirite of prayer in afflictions and daungers hath gotten more at Gods hande then if he had gotten this present life and al temporall deliverances and it is certaine that he to whome God hath given that his â—pirite whereby hee may pray that hee shall not praye in vaine but shall get a deliverance either temporall or everlasting from whence Paule prooveth the certainty of the glorie to come by that reason Rom. 8. because the Spirite maketh intercession for vs with sighes that cannot bee expressed We haue the summe of Davids petition comprehended here I beseech thee Iehoua sayth he deliver my soule Then he craveth deliverance Marke then When affliction oppressed David outwardly and sorrow within that is his affaires were no waies in an good estate neither was the disposition of his mind quiet then God would not take David out of this life being thus disposed afflicted For if death had seazed vppon him being thus afflicted surely not onely the present life but the life to come had bene brought into danger But having first sent his spirit he reformed Davids mind within and bowed it to prayers Then he delivered him out of danger Mark then that the godly are oft brought to an extreame danger yea not only externally but also they are in an evill case within and are at some times driven into a certaine despaire in the which they being now placed if God would bereaue them of this life or would suffer them to be oppressed they should be in daunger to loose that other life But God vseth thus to deale with his owne that hee taketh them not out of this life except they be well disposed in some measure in their soule well furnished with his Spirit When contrariwise he suffereth the wicked being in an evill case and driven into desperatioÌ„ to perish their souls not being turned vnto him before their laste breath go out Obserue secondly We see that Davids last refuge is here vnto God Good and evill men are alike subject vnto the afflictions of this life before they come vnto the last daunger the wicked appeare ever to be in the better estate for all things that belong vnto this worldly life are for the most parte readie at their hande yea they haue very many deliverances But when they come to the last daunger and when all the helpes of this worlde fayle then the godly are in ane over farre better case and whosoever they be that put their trust in GOD for God is a refuge vnto them But the vngodly ar driven into despaire Gracious Iehova Here followeth the effecte of Davids petition deliverance out of the present perrill When sayeth he I was vtterly brought downe God bestowed salvation vpon me He speaketh not this rawlie and coldly but hee describeth his God accordingly to the purpose first from his grace justice and mercy then from a general effect of these causes Gracious God is called gracious because of his meere grace without the deserving of men he bestoweth vpon vs all his benefites He is called lust because he is true and faithfull in his promises For Iustice if at any time it bee conjoyned with deliverance as when it is saide that God is juste because he delivereth vs then faithfulnes is to be seene in the promises As Psal 31. 2. In thy righteousnes deliver me And Psal 51. Deliver me from bloud ô God the God of my salvation and my tongue shall sing thy righteousnes Finally he is merciful because he regardeth the miserie of the afflicted For mercy hath a respect vnto misery Iehova preserving the simple That is that generall effect proceeding from the properties of GOD aboue rehearsed The simple in this place are they who are destitute of mans helpe and counsell and who in a single minde recommend themselues vnto God This description of God is applyed to the following effect of Dauids deliverance For those godly men if at any time they haue made mention of any worke of GOD they described God the worker thereof according as it aggreed with the worke and
they called him either just or powerfull or wise or merciful Paule going about to speake of quickning Ephesa 4. aswell of the Iewes as of the Gentiles first hee described God froÌ„ the cause of quickning to witte from his mercy God saieth he who is rich in mercy because of his great loue whereby hee hath loved vs hee hath quickened vs together with Christ That is hee had considdered diligentlie the benefite of quickning and felt it intirely in his soule From thence he ascendeth to the cause it selfe to wit to the mercy of God For they who meditate earnestlie concerning the effects of God those same men also doe not les seriouslie panse of the causes of the effects which are in God they glorifie God in them and every man surely as hee weigheth the effects and benefites of God so hath he an apprehension either more light or more weightie of God so that wee may gather yea of the very naming of God how much men are mooved with the workes of GOD if at any time they speake of them For if in the meane time that they speake of the workes of God they name not God with that reverence which is due surelie that is an evident that there is but a light apprehension onely of Gods workes 7 Returne vnto thy rest ô my soule seeing Iehoua is beneficiall toward thee 8 Because thou hast delivered my selfe from death mine eies from teares my feete from falling 9 I will walke continually before Iehova in the countreyes of the living REturne vnto The second parte of the Psalme The glorying of faith both in his owne soule and likewise before God And first he gloryeth in his owne soule Returne sayeth hee ô my soule vnto thy rest Hee opposeth this reste or peace to anguish sorrow of the which hee had spoken before in the third verse As if he should saye Disquiet not thy selfe any more neither be in any sorrowing but nowe at last quiet thy selfe The cause is adjoyned For God is bountifull vnto thee The reason then is taken from the present benefite of God It may be asked in this place whether if the benefit of GOD setteth the soule of the disquieted man at rest Which if it be so what is the efficacie of faith or hope which is of a thing that is absent I aunswere seeing faith vnder which hope is conteined the present enjoying of the thing are two divers things Faith indeede hath great strength to quiet and pacifie the troubled minde Notwithstanding the prefence of the thing it self hath greater strength to bring that matter to passe Faith indeede which respecteth that lise to come and as it were exhibiteth it present to vs I grant iâ—urnisheth a peace that is aboue all knowledge But how great shall this peace be when we shall enjoy that life to come fully and perfitly That is not to be in silence pretermitted that hee nameth Iehova to bee the authour of this benefite and deliverance Iehoua sayeth hee is bountifnll vnto me Hee said not â—awlie nakedly to his soule because thou hast delivered mee from present danger but he nameth God to bee the author of the deliverance from thence aryseth that rest For God himselfe the author of all benefites is a thing somewhat more excellente and the conscience of God the chief worker hath greater strength to quiet the mind then all the benefites of GOD haue for if we shall speake properly not so much the gift it selfe as the well willing hart of the giver quieteth our mind That peace which proceedeth onely from benefites temporall and worldly is deceivable such as was the peace of that rich man which after that his barnes were enlarged and filled full promised to his soule in time to come all peace and happinesse But what heard he then O foole sayeth he they shall take away thy soule from thee this same very night Luk. 12. 20 Because Now he gloryeth before God as if he should saye I shall not perish nowe but I shall liue among the living for this is it which he sayth I shal walk alwaies in the land of the living and not only saith he that but he saith I will liue before Iehova that is I wil liue justlie vprightly so that by mylife God shal be glorifyed this is not without a cause adjoyned For vnles we walk before God in this life while we liue we ar dead as the apostle speketh of that widow â— Tim 5. 6 which liveth in pleasure While she is living saieth he she is dead Also he taketh the reasoÌ„ of his glorying from the gift of God it selfe which by three degrees is amplified Thou hast deliuered my selfe sayeth hee from death Yea and not only that but thou hast delivered me froÌ„ al sorrow Yea and not onely that hast thou done but thou hast delivered me from all impediment which could be able any way to procure sorow vnto me Learne out of this place first that there is no mater of glorying but in the grace of God alone Rom. 3. 〈◊〉 in god alone when is the glorying saith Paul it is excluded by what law by the law of workes No waies yea by the law of faith Whereby hee signifyeth that there ought to bee no glorying in our owne workes no not so much in deede as in the workes of regeneration For Abraham himselfe being regenerate had not matter to glorie in workes before God For the works of regeneration were even now al done wherefore he that desireth to glory let him glory in Christ alone and his merites Secondly marke David speaketh here of his owne deliverance as if it were full perfite But surely thereafter hee was layde out to many and great dangers and hee was in displeasure Wherefore of necessitie here he hath a respect to another deliverance and to another life then to this that is present For it is not likely to be true that so godly a man gloryed so much of this temporall life in which none of the godly at any time ever contented themselues But to the end I may speak of those Fathers who lived before Christ they indeed respected continually vnder figures as it were and shaddowes of temporall things things everlasting and in their temporall deliverances and benefites whatsoever they looked within that everlasting redemption and all spirituall and heavenly things And almost all those temporall things earthly was given them as shaddowes of the Spirituall blessings in Iesus Christ Also al those Temporal benefites should be so many earnest-pennies vnto vs of that Spirituall and heavenly life and perfite redemption which then we shall attayne vnto when Christ the second time shall come 10 I beleeved when I spake those things I had spoken aboue measure 11 I had said making hast Every man is a lyar I Beleeued The fourth part of the Psalme in which hee confesseth his weaknesse yea and his former infidelitie also and he cleareth the same