Exposition Upon Select Psalms, Biblical commentary · Psalm 32
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, vntounto the 8 verſe. Then the applying of the generall doctrine, vntounto 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 vntounto 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 vntounto thee, neither will I hide mine iniquitie, I ſaid, I will confeſſe my defectiones vntounto Iehova, and thou tooke away the puniſhment of my ſinne, Selah.
6 For this thing ſhall every one to whome thou art gracious pray vntounto 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 the generall doctrine, commeth firſt in hand: Then a confirmation of the propoſitiō, from experience: laſt the effecte of that experience of the mercy of God toward DAVID, in others of the faithful. Then to the end we may ſpeake of the propoſition: DAVID firſt is tormented with the conſcience of ſinne, and becauſe of ſin, with the feeling of Gods wrath. Then his minde is quieted by a confidence of the forgiuenes of his ſins: Therefore he appeareth to himſelfe to be bleſſed, after that torment and horrours of death, through the conſcience of the remiſſion of his ſinnes, his minde being now ſetled in eaſe: hee ſheweth pl…inely, once and over again, what great good is in the forgiueneſſe of ſinnes, in this Pſalme of doctrine, and there through hee becommeth an excellent learned Teacher, of the bleſſedneſſe of man. For every man is bounde, after that firſte he hath felt his own miſerie, then his free deliverance in Chriſt, according to his calling, to deliver over vntounto others, as it were, the doctrine of the miſerie and bleſſedneſſe of man. DAVLD nowe then becommeth ſuch a one, and hee teacheth that true and ſolide felicitie, conſiſteth not in the riches of this worlde, not in honor & glorie, not in pleaſures, not in the workes and merites of men: but in the grace of God alone, & in the free remiſſion of ſinnes. Alſo, thoſe whom he taketh in hand to teach, are miſerable men, miſerable, I ſay & it were no more but by reaſon of the conſcience and of death, yea, or rather, becauſe of that fleſhly ſecurity, whereby many are caſten vp ſo in a deepe ſleepe, that neither are they touched with a ſenſe of ſinne, nor of miſerie: which eſtate, ſurely is of all eſtates far moſt perilous. Then thoſe ar they whom he teacheth this true happineſſe, & to whom, by viue voyce he poynteth out, as it were, with the finger, that onelyonly cauſe, which pacifieth and bleſſeth the conſciences of miſerable men, to wit, the free remiſſion of ſinne in Chriſt. Moreover there are three ſorts of ſpeeches concerning remiſſion of ſinnes, in the two firſt verſes, which notwithſtanding all fall into one. The firſt is,The firſt. Bleſſed is he which is eaſed] (ſayth he:) DAVID feeling himſelfe as it were firſte oppreſſed with the burden of ſinne: Then that he was eaſed of that but then, through the mercy of God, and his conſcience now being pacified to him, drawing his breath, as it were, he cryeth out and declareth, that that man is bleſſed, whoſoever he bee, that is disburthened of the heavie burthen of his defectiō. Now the cauſe wherefore wee feele not in our ſelues ſuch a bleſſedneſſe, neither are able to prayſe the ſame with DAVID; is this ſecuritie, whereby it commeth to paſſe, that either ſin is not felt at all, or if it be felt, it is eſteemed as a thing of little weight: But if the deadly ſopour, were ſhaken off from vsus, and if there were any feeling of ſinne, together with a ſenſe of the wrath of God, drawing out ſin to the light, and making the burthen of ſin to appeare intollerable, as that way it appeareth vntounto DAVID, when he ſaieth and complayneth, that the burthen of his iniquities are heavie,Pſal. …. …. & that they are heavier, then he is able of ſtrength to beare: For he felt conjoyned with his iniquities, the wrath of God, from which proceedeth that ſo great a weight of ſin. If therefore we feele that burthen of ſinne, with the anger of God lying on vsus, then ſurely we would in good earneſt acknowledge that that man were bleſſed, who were disburdened of his defection. Whoſe ſinne is covered] The ſeconde forme of ſpeech followeth, whereby he publiſheth the remiſſion of ſinnes. Bleſſed is he (ſayeth he) whoſe ſinne is hid.] DAVID, when hee had felt this ſinne, and all this deformitie of nature to be layd open before the eies of that wrathfull God: Then alſo, he had felt that his ſinne was covered with the obedience & righteouſneſſe of Chriſt, his minde being nowe quieted and ſetled, hee pronounceth that man to be bleſſed, whoſe ſinne was covered. Now the cauſe wherefore wee feele not this bleſſedneſſe in our ſelues by experience, is, that he is bleſſed, whoſe ſinne is covered, is the ſelfe-ſame ſtupiditie of our nature, and fleſhlie ſecuritie, wherewith wee are ſo blinded, that we neither ſee our ſinne, neither the angrie face of God, looking vponupon vsus from the heauen: For the which blindnes ſake againe, we do oft come to that ſhameleſneſſe, that not being cōtent in ſecreet, to offend thoſe eies of God, we alſo do openly come out, and in Gods ſight, before the Sun & the Moone, yea, and as it were the whole world looking on; ſometimes wee commit man-ſlaughter, otherwhiles adulteries. nowe thieftes and riefes, and then other ſortes of moſte filthie ſinnes; and provoke, as Eſay ſaieth. 3. …. the eies of the glorie of God: Like as we read of that Zimri, Num 9… 25.a moſt impudent man, who came foorth & brought out his filthineſſe, with that his exceeding filthie whoore the Midianitiſh woman, in the ſight of God, in the ſight of Moſes, in the preſence of all the people, yea, in the publicke ſorrow of al the cōgregatiō: Wherefore Phinees, being vehemently ſtirred vp, with the zeale of God, taking a ſpeare in his hande, ſtriketh them both through. But if ſurely there were any Magiſtrates among vsus, indewed with ſuch a zeale, thoſe moſt wicked men, ſhould not eſcape vnpuniſhed, for ſo many man-ſlaughters, ſo many adulteries: Finally, for ſo many ſortes of moſt haynous ſins. Nevertheles, this thing in the meane time ſhould comfort vsus, that the ſelfe ſame God yet remaineth, and that ever like to himſelfe, who becauſe of his righteouſnes, is not able to ſuffer for ever, that theſe moſt wickedman ſhall eſcape vn-puniſhed, for thoſe ſinnes. This is then the blindneſſe which proceedeth from our ſecuritie and againe, a wounderful ſhameleſneſſe, proceeding from that blindneſſe. But ſurely, if once at length we were wakened vp, out of this deadly ſopour, and ſaw our ſinnes viuely, together with the angrie countenance of God, beholding vsus from the heaven, and burning vp our ſoules as it were, with his hoat wrath (for the angrie countenance of God doth none otherwaies burne the vncleane ſouls of men, then the fyre any mater meet for burning, as tymber ſtuble or hey, according to that ſaying of the Prophet: Thou ſhalt appoynt them, For to be burnt, as a furnace of fyre in the time of thine angrie countenance: & then declaring that more clearely, he ſubjoyneth, Iehova ſhall ſup them vp in his wrath, (as if the fyre had cōſumed them) But if, I ſay, there were any feeling of thoſe things, then ſurely wee would with DAVID commend much that man to be bleſſed, whoſe ſinne were ſo covered, that it ſhould not be ſeene of an angrie God. Bleſſed is the man to whome Iehova imputeth none iniquitie] The thirde forme of ſpeech,The third forme of ſpeache. whereby hee expreſſeth vntounto vsus the remiſſion of ſinnes. Hee felt out of all queſtion, firſt a judgement ſeate, ſet vp, as it were, in his owne ſoule, and an accuſing conſcience, that his ſin was imputed vntounto him, by God the judge. Then this whole judgement being remooved out of his ſoule by Chriſt, that his ſinne was not layde to his charge. Of this it commeth to paſſe, that being refreſhed; he cryed out, & commendeth him to be greatly bleſſed, to whom God imputeth not ſinne. But if we, after the ſame maner, rayſing vp a judgement ſeate in our hearts, would firſt ſee & feele our conſcience accuſing vsus, God ſitting in judgement, and ſin to be laide to our charge by GOD the judge, ſurely, wee would call that man bleſſed with DAVID, to whom God imputeth not ſin. But ſuch is our greate ſluggiſhneſſe, that albeit, we be other wile ſinners, notwithſtanding, except it be very hardly, ar we touched with any ſenſe of ſin, yea, even then when the wrath of GOD exerciſeth vsus, wee are not drawen on to the acknowledging of our ſinne, but verie hardly. Out of this laſte forme of ſpeech, whereby DAVID publiſhed the forgiueneſſe of ſinnes, we learne alſo from DAVIDS example himſelf, we learne I ſay, firſt, what is the eſtate of the ſoule of a ſinner, which is touched deepely with a conſcience of his owne ſinne, and thereby is prepared vntounto grace. He feeleth, that there is a judgment ſeat ſet vp in his ſoule, and that God himſelfe the judge, ſitteth therein: Then the conſcience of ſinne accuſeth, and God the judge layeth ſinne to the charge, and looketh vppon the filthineſſe thereof, as with a terrible eie, From thence followeth a deepe ſenſe of ſinne, and a burden that is not able to be borne, of ſinne, I ſay, which appeared a little before, to be of no weight and moment: Of this alſo aryſes horrours & terrours of hell, which if they continued any longer, they would driue a man vntounto deſperation. Wee hauehave againe alſo in the example of DAVID, the conſtitution of the ſoule of the ſinner, after that ſinnes are forgiven: Hee feeleth within himſelfe, that all that judgement ceaſeth, that his conſcience as a witneſſe accuſeth him no more of ſinne, and that ſin is not layde vntounto his charge by God the judge: he feeleth alſo, that what-ſo-ever remanent of ſinne, is in the corrupte nature, that it is whollie covered ſo, with the righteouſneſſe & perfite obedience of Ieſus Chriſt, that the angrie face of GOD, is no more directed againſt the ſame: finallie, he feeleth now, that his ſin is not imputed vntounto him, and ſo, as I ſaid, it being covered, he feeleth it to bee a burden vntounto him no more. And in deede, when any is disburdened of the burden of ſinne, ſinne appeareth vntounto him to bee a light thing, not by reaſon of that fleſhlie ſecuritie, but for the mercy of God in Chriſt his ſake it is made light & of little weight Vppon theſe follow an in…credible peace and quietneſſe of conſcience, which is none other thing then that bleſſednes, which DAVID commendeth. For when he had once intirely felt it in his ſoule, he reteineth it not within his owne minde: But hee is compelled to common thereof with others, that, if it be poſſible, other miſerable men alſo (ſuch as we are all by nature) may be touched with ſome ſenſe and ſweetneſſe thereof, in ſome meaſure, that ſo they may become bleſſed. More-ouer, wee hauehave alſo to learne out of DAVIDS words, that which PAVLE alſo gathered out of the recommendation of this bleſſedneſſe of DAVID,Rom. 4. 6. to wit, that that man is bleſſed, to whom the Lord imputeth righteouſneſſe without workes, that is, that a man is made righteous, not by any inherent righteouſneſſe, which proceedeth from his workes, but by righteouſnes imputed onelyonly. For if juſtification and bleſſednes, be by forgiueneſſe of ſinnes, of neceſſity it muſt follow, that juſtification is by righteouſneſſe, not ſurely inherent, but imputed. For forgiueneſſe is alſo of ſinne inherent: Nowe ſinne being inherence, that righteouſneſſe is not inherēt but imputed. This neceſſary conſecution of imputed righteouſneſſe, from the forgiuenes of ſinnes, cauſed PAVLE to interpret that place that DAVID ſpak expreſſely of the remiſſion of ſinnes, even as if he had ſpoken of imputed righteouſnes. But this matter, ſhall become more evident by ſome example, taken from judgement ſeats, and from the common cuſtomes among men. For the matter is none otherwiſe to be conſidered of, in this head of juſtification, then if any King of free grace would forgiue the ſinne to any guylty man. As for example, to a man-ſlayer, even now condemned for his ſinne: Now this man, his ſinne being forgiven, is ſaid to be juſtified. But by what righteouſneſſe, I praye you? not by that which is inherent: For in him ſelfe in very deede, hee is a man-ſlayer. By what righteouſneſſe then? ſurely by none other, then by that, which was freelie imputed by the King, to wit, by that whereby hee thinketh him righteous, who is not righteous in himſelfe. The ſame in all reſpectes, is the manner of our juſtification, before the judgement ſeate of God the judge. Wee are not indeede juſte through our owne works, but vnjuſt, Neither yet doth God pronounce vsus to be righteous for our works. But the juſtification of GOD, that is, the publiſhing of the juſt, is that wherby he vttereth that man is vnjuſt, to bee juſt, of his only mercy in Chriſt. Now to the end that the whole matter may the more clearely appeare;The thr… fold maner of iuſtit fiing wee muſt know, that a man may be ſaide to be juſtified before GOD, three waies ſumma…lie:… By the worker of the lawe. Firſt, by the works of the law; ſecondly, by the puniſhment of the law broken; Thirdly, by remiſſion of ſinnes, or by not imputing of ſinnes, for thoſe things ar one. Moreover, as concerning the firſt manner of juſtifying, which is by the workes of the Law, after the fall of ADAM & of vsus al in ADAM never was there any yet, that was juſtifyed by the workes of the Law, except one man Chriſt. For ſeeing the lawe requireth two things, the one, either that we fulfil, or that wee die, all fulfilling of that which the lawe commandeth, is vtterlie loſt in ADAM.… By puniſhmentes for tranſgreſſion. Now, as concerning that ſecond maner of juſtifying; Chriſt is juſtifyed onelyonly that waye, yea, and that for our cauſe, for that cure denunced in the law, perteined vntounto vsus, & we behoved to ſatiſfie the righteouſneſſe of God, by our everlaſting death, but Chriſt came as a mid man betuixt, through his own, and his fathers mercy, and transferred our ſinne, together with the puniſhment due to our ſinne vponupon himſelfe. The third manner of juſtifying, which is by the free remiſſion of ſins,… By the remiſſion of …. reſteth alone for vsus, whoſoever wee be, that will be juſtified & ſaved before God, to wit, whereby we freelie receiue remiſſion of all our ſins, beleeving that Chriſt hath ſatisfied the law for vsus, & for our cauſe hath ſuffered that curſe of the lawe, and having recived that forgiuenes, we are counted juſt in that righteouſnes & ſatisfaction of Chriſt, apprehended by faith. Of theſe three ſorts of juſtification,The difference of theſe maner…. the two former differ from this third, that ſeeing in the two former the cauſe of the ſentēce of juſtification, is in him that is juſtified, in this third ſorte, the cauſe of the ſentēce of juſtifying is without him that is juſtified, to make it clearer, in that firſt maner of juſtificatiō, the cauſe of juſtifying is in the works of the man juſtified. So ADAM had bin juſtifyed, if he had ſtoode in the obedience of God, ſo Chriſt was juſtified for our cauſe, by his own righteous works, & by the perfite louelove vponupon all ſides of GOD, and of his Neighbour. In the ſeconde ſorte of juſtification which is by puniſhment, the payne it ſelfe, which is ſuffered by the juſtified man, is the ſubject and the cauſe, why he is juſtified of GOD. So Chriſt alone is juſtifyed for our cauſe, and hee is made for vsus the curſe of the law; alſo, he hes fully ſatisfied the law by his death. Laſte, in the thirde manner of juſtification, the cauſe is, that ſelfe ſame ſatisfaction, which is in Chriſte him ſelfe, with-out vsus, as in ane ſubject, but after ſome ſorte made aires, to wit, by faith. So then by this third manner, al the faithful are juſtified, by the cauſe of juſtificatiō, that is, Chriſts ſatisfactiō, which is with out vsus. DAVID therfore, that we may returne to him again, ſpeaketh not of the firſt juſtification, nor of the ſecond, but of the third; & he attributeth the juſtificatiō & bleſſednes of man, not to the works of man himſelf, nor to the puniſhmēt taken according to the threatning of the law vponupon man himſelfe, but only to the free remiſſion of ſins. Which ſorte of juſtification, is accompliſhed after this order. Firſt, the ſinfull man being called of God, beleeveth in Ieſus Chriſt, to whoſe ſacrifice, the wrath of God purſuing him, hee is compelled after ſome ſort, one or vther to flie, as vntounto a certaine Girth. Then taking holde vppon that ſacrifice, the wrath of God is now pacified: The wrath being aſſwaged, there is place for grace and mercy, and therefore of grace, he forgiveth him his ſinne, and therewith imputeth to the ſinner, that righteouſneſſe and ſatisfaction of Chriſt, which by faith before he had apprehended. And ſo in theſe two things, is ſituat that ſentence of juſtificatiō, the cauſe wherof, wee ſee to be Chriſts ſatisfaction, with-out man himſelf, except in this reſpect you ſay it to be in man, in ſo far as it is apprehended by faith. And this faſhion of juſtification, is no leſſe effectual, yea, it is much more forcible and full, then if God had juſtified vsus for any cauſe, which can be in vsus. For the peace and quietnes of conſcience is no leſſe, neither yet is that rejoycing, which is through juſtification by faith in Chriſt, & by his ſatisfaction any whitles, then if we ourſelues were by our workes juſtifyed. Being iuſtified (ſayeth the Apoſtle) through faith, Rom. …. ….wee hauehave peace towards God. Then a little thereafter, We glory (ſayeth he) vnderunder hope. The Apoſtle alſo himſelfe,Rom. …. …. in this juſtification of God by faith, gloryeth ſecurely againſt that man, whoſoever he bee that would lay a crime to his charge a ye, experiēce it ſelf hath ever teached ſince the beginning, that this way of juſtification is more ſure, then that which is by workes, and by a cauſe inherent in vsus. For ſeeing that inherent righteouſneſſe, both of Angels and alſo of men is loſt, this righteouſnes of Chriſt, apprehended by true faith, ſhal never be loſt. In which alone ſurely (to the end we may mak one concluſiō of this diſcourſe) who ſoever hee be, that quieteth not himſelfe, there ſhall no part be left him in that bleſſedneſſe, which DAVID ſayeth is placed in the forgiueneſſe of ſinnes. In whoſe Spirit, there is no guyle] Hitherto hath DAVID publiſhed, man to be bleſſed, through the forgiueneſſe of ſinnes; now he ſheweth him to be bleſſed through ſanctification alſo, eſpecially, for ſimplicitie and ſincerity of the hart, which is the effect of the remiſſion of ſins: AS if he ſhuld ſay: I publiſh him to be bleſſed to whom ſins ar forgivē, yet not with ſtanding, ſo that I ſeparat not ſanctification, frō the forgiuenes of ſins, & juſtification. So Paul, after he had ſhewed,Rom. …. …. that there is no condemnation for him that is in Chriſt Ieſus, preſently he ſubjoyneth, who walketh not after the fleſh, but after the Spirit. DAVID therefore, conjoyneth with the remiſſiō of ſins, ſanctification: for the bleſſednes or happineſſe of man, is no other thing then his bleſſed eſtate in Chriſt Ieſus and it is the effect, of all the ſpirituall bleſſings in Chriſt Ieſus, of thoſe, to wit; which ar reckoned out,*Rom. …. 29. & there after, and ar brought in,*Eph. 1. … & therafter. Moreover, they are the fore knowledge of Gods Predeſtination vntounto life, calling, iuſtifying, gloryfiing. Then there is no cauſe why any ſhould gather out of this place, that a man is alſo juſtified through holineſſe of life, and good works, becauſe the prophet ſaith, bleſſed is he in whoſe hart ther is no guyle: ſeing that by the word of bleſſednes is meant juſtification; but the common effect of all the reſte of the bleſſings, of which hesbene even now ſpoken, and among the which, ſanctification is reckoned out as one. Then we may define the bleſſed man, from his owne cauſes going before, that it is he, who is called, juſtified and glorified, of the fore-knowledge and Predeſtination of GOD. Out of thoſe thinges you perceiue, that ſanctification, ſynceritie and cleaneſſe of the heart, are required to bleſſedneſſe, which in this life, is no other thing, but a begunne glorifying, and that bleſſedneſſe is the common effect of all. Neither yet alſo ſhall it appeare, if the ſentence of the Apoſtle be taken good head to in that place, and if his words be conſiddered, that the bleſſed & the juſt man, or juſtified man, as they thinke commonly, is taken for one thing. For, bleſſed, alſo with the Apoſtle is none other thing, then the bleſſed eſtate of the juſtified mā, and the effect of juſtification, or of imputed righteouſneſſe with-out workes. From whence alſo it is, that our Prophete in an other place, in plaine words, publiſheth a man to be bleſſed, through the works of ſanctification. For I would not expound the worde bleſſed in that place,Pſalme. …. … juſtified: as if the Prophete, of the conſequent effectes, deſcribed the juſtified man: But I would vnderſtand by the name of, bleſſed, a man conſtitute in that eſtate of life, which is the eſtect of juſtification, ſanctification, and finally, of all ſpirituall bleſſings in Chriſt. See thoſe things which we hauehave obſerved vppon that place concerning bleſſednes. When I held my peace] Hitherto was ſet down the propoſition of the bleſſedneſſe of man: Here followeth the confirmation thereof, from his owne experience. Alſo, that experience is two fold: The firſt is of the miſerie, at what time, to wit, he held his tongue and confeſſed not his ſinne. The ſecond is, of deliverance and forgiuenes of ſin, that is, to wit, at that time when he confeſſed his ſin. Then hee ſayeth firſt: When I held my tongue, my bones waxed old] That is, when I conteined my ſinne within mee, when I diſſembled the ſame, and confeſſed not, My bones waxed olde] That is, mine whole bodie was conſumed, & there was nothing ſo firme in me, no not indeede ſo much as my bones, which was not worne away with the hand of God. Marke the Prophetes words: for he ſpeaketh not ſo, becaus I hauehave ſinned, my bones conſumed awaye. But he ſayeth thus; When I helde my peace] Or when I confeſſed not my ſin,Why the godly are afflicted of God. My bones wore away] Of the which we learne, that the godly are not for that cauſe afflicted of God, that they are puniſhed becauſe of their ſinnes, which are all forgiven, in that alone ſatisfaction of Chriſte, but to the ende they may be rayſed vppe out of that ſluggiſhneſſe, and extreame deadlie ſecuritie, and may be broght to repentance. I obſerue this, becauſe of the enemies, who defende that afflictions, yea, even of the godlie, are ſo manie temporall puniſhmentes, and ſatisfactiones for ſinne, when there is but one ſatisfaction of Chriſt, yea, and that all ſufficiente, and puniſhmente, which he ſuffered for all our ſinnes, ſo that, whoſoever would conjoyne any other ſatisfaction whatſoever, with this ſatisfaction of Chriſt, of force he muſt take away ſome thing, from that moſt perfect ſatisfying. Much rather therefore we muſt hold and learne out of this experience of DAVID, that whatſoever afflictiones of the godly, are not ay by reaſō of their ſinnes, to wit, that any puniſhment ſhould bee taken of them, albeit otherwiſe, the originall and efficient cauſe of them be ſinne, For the wages of ſinne is death (the ſame judgmēt is to be taken of al temporal afflictiones whatſoever.) But GOD who out of light, bringeth foorth darkneſſe, hee ſo changeth theſe afflictiones, which are of the owne nature the fruites and effectes of ſinne, that nowe they become certaine exerciſes of the godly for their weill. Then, as I hauehave ſaid, afflictions come not for ſinne, as the ende that it may be puniſhed, but that repentance, mortification, and converſion may be wrought. Secondly, marke in this place, how deepe the deadly ſopour, yea, of the godly is at ſome time, that thoſe, who now and then, ſleep ſo in ſinne, that they cannot be wakened, vnleſſe it bee with moſt grieuous afflictiones, & as DAVID ſpeaketh, yea, except their bones be conſumed, & that alſo (which is a wounderfull thinge) falleth out, after that they hauehave now oft had experience of the mercy of GOD in Chriſt, & are touched with that ſenſe of the paſſing ſweete louelove of GOD, which ſurely ought to hauehave eaſilie, without anie trouble, alured their mind vntounto God. For he who once hath felt how gracious the Lord is, he muſt of neceſſitie, continually ſeeke the preſence of God. Notwithſtanding, they are ſo obdured whiles, and caſt vp into a deepe ſleepe, that they would never turne themſelues vntounto God, vnleſſe it were, they were drawen with the violence of afflictiones. This ſecurity is wounderful, this ſleepe is marveylous, which now and then even creepeth-on vponupon the godly, and ſhaketh off ſo from them, the taiſt of that louelove of God in Chriſt for a time, in which otherwaies it became them to be allured continually to ſeeke God, that except they were judged of GOD they ſhuld periſh miſerably with the reſt of the world. Moreover, we hauehave here to mark out of the word, Of keeping ſilence] whereby indeede ſomewhat obſcurely is meant ſome conſcience of ſinne, and that oppreſſed with ſilence, and vnrighteouſly with holden, as the Apoſtle ſpeaketh. For there is no man ſo voyde of conſcience, which is not ſome time, as it were, rounded with into the eare, & admoniſhed of his ſinne. And from thence it proceedeth, that men being warned by their conſcience, of ſinne (whereof, in the meane time they delight very greatly, and they indevour to nouriſh the ſame in their boſome as it were) they travel by all meanes, to diſſemble and cover their ſinne, ſo that if it were poſſible, it ſhould not be marked with Gods eies, to that end eſpecially, that they might enjoy ſin, without the brode of conſcience, and diſquietting of the minde, which thing indeed, they cannot attayne vntounto, if they knowe that their ſinne is before the ſight and eies of God. Of which it commeth to paſſe, that ſome pretend one excuſe, ſome another; yea, ſome pretending religion, and externall worſhip for their ſins. But al thoſe things are done in vayne: For it is not poſſible, that ſinnes can be covered (as it was ſaid before) vnleſſe they be hid with the onelyonly obedience of Chriſt. In my roaring] As if he ſhould ſay, I in the meane time, not acknowledging my ſinne, was touched indeed with a preſent ſenſe of my afflictions, all the daye, I roared like a Lyon, I vttered very beaſtly noyſes. Of the which we learne, yea, that the very Hecte and godly, at what time being delivered over into their owne hande, they begunne to waxe beaſtlie, and to ſleepe in ſinne, while by afflictions, they be awakened out of that ſleep, they vſe to vtter voyces, as of beaſtes, rather then of men; yea, many times they murmure and fret againſt God. For if you will conſidder common nature, there is no difference betuixte the Elect and the Reprobat, the godly and the vngodly. Which ſurely, if there bee any, it is from God alone, who only puts the difference betuixt vsus, who at laſt allureth the godly vntounto himſelfe, by ſome ſenſe of his louelove, yea, and by his holy Spirite, boweth their harts: But he leaveth the vngodly for ever; & being left, it is ſo far a way, that they are ſoftned by afflictions and calamities, that contrariwiſe they are judged and become worſe and worſe. For day and] Hitherto hath the moſt grievous affliction bin ſet downe; here followeth the cauſe thereof, as if he ſhould ſaye, no man hath cauſe to woūder, that my bones are worne awaye, and that I in the meane time, hauehave roared like a Lion; For the hand of God, day and night oppreſſed me. Thy hand was heavy vponupon me (ſaith he) day & night] That is, continually & without intermiſſion, and from thence it commeth to pas, that, My moſt excellent iuyce, was turned into the ſommers droughts] That is, that juyce, whereby the body was freſh, did dry-vp, yea, and the whole body was dryed vp, & became withered. For it is the amplifying of ſo grievous an oppreſſion, from the owne effect, becauſe the hand of God oppreſſing him, it wrong out all the ſap of the bodie. Marke here the principall cauſe of DAVIDS afflictions, not onelyonly did the afflictiones ſo much mooue him, as God afflicting, whom in the meane while, he felt to be his judge. Thine hand (ſaith he) was heavie vponupon me] Wherefore chiefely he reſpecteth the perſon of the afflicter: …or the afflictions themſelues mooue men not ſomuch, as the conſcience of God the judge. For if there bee ſome feeling of the louelove of God, in the middeſt of afflictiones, they appeare now to be lighter, becauſe then we feele, that thoſe afflictions are not inflicted by God, as a juſt judge now, but as by a moſt gratious father. But if in afflictions, there be no feeling of the mercy of GOD, otherwiſe, the moſt light now appear to be the moſt grievous vntounto vsus, not ſo much, becauſe of the afflictions themſelues, as in reſpecte of the conſcience of the Iudge. For it is a terrible thing to fall in to the hands of the living God: And of …l enemies the terribleſt, is the wrathfull God chiefely. Many there are, I confeſſe, who being manie waies miſerably afflicted, notwithſtanding, in the meane time, are either nothing, or at leaſt very little commoved: For no other cauſe then that they ſee not that their afflictions are of God; and from thence it is, that no regarde being had of GOD, they turne themſelues vntounto the ſeconde cauſes, and they powre out their wrath vppon them, thinking with themſelues, that then at length they ſhall be bleſſed, if they can be rigorous againſt them. But if they vnderſtoode, that GOD were the author of all thoſe thinges which ſhall vppon them, and in the mean time, wil not be touched with any ſenſe of his louelove & mercy in chriſt ſurely they would bee more viuilie touched with thoſe calamities, and they would meditat with themſelues one time or other, concerning the aſſwaging of the wrath and juſtice of God, and they would not be altogither violentlie, with their whole force, carried awaye againſt the ſecond cauſes, as they call them. Surely ſuch blindnes & be nummednes of men is miſerable,The he… uineſſe of gods …. whom when God exerciſeth with his own hand, never theles, they neither ſee nor feele the ſame. Then we hauehave to marke that which he ſaith, that that hand of …od was grievous vppon him continually. Firſt, there is the heavines of the hand and wrath of God, Thereafter, ther is a heavines without i…termiſſiō when the ſinner remayneth obſtinat againſt faith and repentance, then as it were, God is hardned in his wrath. Alſo, afflictions and calamities make manifeſt verie oft vntounto the worlde, that perpetuall anger, which God ſo continueth, that as one waue followeth vppon an other, ſo one affliction commeth vponupon the neck of another, and the greater continually, followeth vponupon the ſmaller. So the Apoſtle ſpeaking of the obſtinate Iewes, The wrath of God (ſaieth he) is come vppon them to the full. The Iewes an …xample.If at any time wee ſee the wicked to ſwimme out of afflictiones,1. Theſ. 2. 16. wee ſhould not thinke for this cauſe, that this deliverance ſhall bee perpetuall,All the wicked. but that they are thus prepared, for ſome more grieuous trouble. I grant, God giveth vntounto them a breathing time, and ſome well long diſtance of time, between afflictions which hee layeth on (ſuch is his long ſuffering) but theſe, as the Apoſtle ſayeth, According to their hardnes, and heart that cannot repent, make that thoſe diſtances of time,Rom. 2. 5. which are otherwiſe granted vntounto them for repentance, to bee no other thing, but ſo manie preparations, to the more grievous wrath. But to ſpeake of the godlie, this they by experience feele in themſelues, that while their faith in Chriſt languiſheth, and they ſome times turne themſelues awaie from God; incontinent ſurelie they feele in experience, ſome ſignes of the wrathfull God. And if they alſo perſever in their back-ſliding, they feele that God continueth in his anger, to the ende, to wit, that it may appear to be moſt manifeſt vntounto them, that there is nothing without Chriſt but wrath. And if there were no other evident of this matter extante, then thoſe horrours, which otherwaies the faithful feele in themſelues, while they either neglecte Chriſte or his blood, or apprehend it not firmelie ynough in their ſoule; ſurely, by that and it were no more, it is ſufficiently declared, that men are not in ſafetie without Chriſt: that there is no true peace and quietneſſe of mind, without Chriſt, ſeeing that in him alone, the wrath of God himſelf doth quiet the ſelfe. I will make my ſinne] Hitherto hath bene declared DAVIDS firſt experience, to wit of his miſery: now followeth the ſeconde, that is, of his deliverance. The ſumme is, When I confeſſed my ſin, thou forgaveſt me, both the ſinne, and the puniſhment of the ſin: But wee muſt take heed to the wordes. I ſaid] that is, I purpoſed and deliberat in my mind to confeſſe my ſinne: Now he vttereth this, three manner of waies. Firſt, (ſayeth he) I will make my ſinne knowen vntounto thee] Then, I will not cover mine iniquitie] Laſt, I will confeſſe my defections vntounto Iehova] Theſe three ſpeeches fall all into one. And this threefold repetition of one thing▪ either ſheweth how earneſtlie he had confeſſed his ſinne, or ſurelie manifeſteth that in the adviſement taking, there was ſome wraſtling or combat with the fleſh, drawing the man back from afree and good confeſſion He wraſtleth out therefore, & hee multiplieth the confeſſion of his ſinne. And thou tooke away] That is, thou forgaveſt me my ſinne. For then is the forgiueneſſe of ſin, when the guiltineſſe I ſaie, and whole paine, and not ſome part onelie of the paine, whether the ſame be more or leſſe, Is taken away. For Chriſts ſatisfaction for ſin is perfite, from the which verelie, ſo much is taken awaie,1. …. as wee giuegive vntounto our ſatisfactiones: But concerning this matter, looke before. Obſerue here firſt, that DAVID confeſſeth not firſte his ſin, before the ſame be forgiven, neither tooke he ſooner a purpoſe to confeſſe his ſinne, but the puniſhmēt of ſinne, was as ſoone taken awaie, which certainelie is ane evidente token, that ſin is not ſo much the cauſe of the guyltines and puniſhment, as hardneſſe, and (as the Apoſtle ſpeaketh) the heart that cannot repente. I grant indeed, that ſin procureth the wrath of God, but obſtinacie in ſin continueth and hoordeth vppe that wrath. For if any man would confes his ſinne, he ſhould hauehave GOD no more angrie againſt him. But by reaſon of his hardnes, he confeſſeth not ſinne, therefore the wrath remaineth and not only it remayneth, but it increaſeth. Therefore PAVLE ſpeaketh, But thou ô man, Rom. 2. 5.after thine hardnes and hearte that cannot repente, heapeſt vntounto thy ſelfe, wrath againſt the day of wrath, and of the declaration of the iuſte iudgement of God. For what ſhall we thinke to be the cauſe, why that anger that is to come in that daye, ſhall be ſo grievous? The cauſe of ſo greate a wrath, ſurely ſhall not bee ſo much ſinne it ſelfe, as an obdured heart in ſinne, and the contempt of grace. For that which is ſaide by the Apoſtle, is not to be thought light, to neglect ſuch a great ſalvation, Heb. 2. 3.is vtterlie to refuſe the Son of God, in whom whoſoever beleeueth not, as is ſpoken in IOHN 3. 18. Is already condemned, becauſe he beleeveth not in the only begotten ſon of God. Marke next,2. leſſon that bold liberty, which the ſinner, being nowe turned vntounto God, vſeth in this confeſſion of DAVID. I will confeſſe my ſinne vntounto thee] (ſaieth DAVID) And this liberty, manifeſteth the feeling of Gods louelove toward him, and the confidence of grace and of remiſſion of ſinnes in Chriſt: For it is not poſſible, that a ſinner turne him ſelfe vntounto GOD, confeſſe his ſin, and earneſtly craue for the forgiuenes of his ſinne, vnles there be already firſt after ſome ſort, ſome ſenſe of grace and pardon purchaſed. The conſcience threw out a confeſſion out of IVDAS, but he durſt not be ſo bolde as to confeſſe his ſin before GOD, neither yet to deale with God after this manner that DAVID doeth in this place. I will make my ſinne knowen (ſayeth he) vntounto thee] But going aſide, & turning his back as it were vntounto God (ſayeth he) I hauehave ſinned, hauing betrayed the Innocente bloud. Wherefore, to ſpeake it ſummarly, the confeſſion of ſinne before God, & the craving of pardon, that is, this libertie wherby any man dareth be bolde to appeare before him, and to preſent himſelfe before his judgement ſeate ſufficiently doth manifeſt ſome feeling of grace, and that ſelfe ſame remiſſion of ſinnes, which wee ſeeke, being purchaſed already in ſome ſort. For this cauſe ſhall everie one] He commendeth this his experience,…. which was of Gods merciemercy immediatly preceeding, from the own effect, in every one of the faithful, that were to come thereafter. For this cauſe] (ſayeth he) That is, for this experience of thy mercy toward me. Shal he pray vntounto thee] That is, he ſhall confeſſe his ſinnes, or he ſhall craue pardon. He to whom thou art fauorable] That is, not by putting any kinde of difference, but hee onelyonly whome God loveth. Of this louelove and favour, there muſt of neceſſity be ſome ſenſe, as we hauehave already even now ſpoken before any man be ſo bolde, either to confeſſe his ſinne to God, or earneſtly to craue pardon for ſinne. But at what time ſhall he, whom God favoreth pray? at times, (ſayeth) When it ſhall happen] To wit, In the over flowing of many waters] That is, in the ſtormes and waues of extreame vehement afflictions (as before Pſal. 18. 17. and every where in the Pſal. 69.) They ſhall not ſo much as touch him] that is, they ſhall not ſo much as touch him lightly, ſo firme ſhal be the louelove of God in Ieſus Chriſt.Rom. 8. … And if they happen to touch him, they ſhall bee ſo farre away, from being of abilitie to hurt the man, as contrariwiſe they ſhall be for his profite.Rom. 8. … For all thinges worke together for the beſt, to them that louelove God. Wherefore the Apoſtle, when he felt himſelfe ſo grounded in that louelove, he ſecurely gloryed againſt the adverſarie, creatures of whatſoever ſort, as oppreſſion, nakednes, hunger, the ſworde, death, life, powers & dominions. And this ſurely hee did, not indeede, for that ende that hee thought, that it was not poſſible that this life preſente, might be taken out of the world by thoſe things (for hee himſelfe thereafter felt the contrary in experience) but for this cauſe, that he looked for, & certainly hoped for that other life of God,… Leſſon. which ſhould never die with this life. This is not to be pretermitted, that DAVID confirmeth this man, that is, to praye, whoſoever finallie he bee, with a promiſe of that thing which he ſhall craue, & ſo encourageth him to pray. For by this example wee learne, whoſoever wil pray with confidence, of neceſſitie he muſt hauehave while he is praying, continvally before his eies, the promiſes of God in Chriſt, yea, and hee muſt remember of them, ſo far as it is poſſible. For if there be no meditation vponupon the promiſes of GOD, what confidence, what zeale I praye you can there be in praying? ſeeing that without Gods own word, there cannot be faith, and in vayne ſhall any man promiſe to himſelf any good thing, or grace from GOD, whereof he hath not ſome aſſurance, out of Gods owne word & promiſe. Faith is by hearing, Rom. 10. …and hearing by the worde of God. Indeed, that is true, that there is no man to be found, which is not at ſome time touched with ſome feling of this want, and ſo is provoked, and it were no more, very neceſſity it ſelf compelling him to conceiue praiers. But if there be no promiſe of God before the eyes, no worde of GOD concerning that thing which they ſeek with what face; or of what mind dare they be ſo bolde to come vntounto God? I marke this the more carefullie for that cauſe, that all may knowe how neceſſary it were to ſearch and learne out of the word of GOD himſelfe and Scriptures, all the promiſes of GOD, whither they be of things temporall, or of things everlaſting. duplicate page duplicate page In which verely, whoſoever at paſſing-well verſed, thoſe men doe pray very well. When wee ſpeake of promiſes, Chriſt is not to bee paſſed by in ſilence, in whom all the promiſes of God are, yea, & Amen, that is, they both hauehave their owne ground, & alſo their accompliſhment, without whom, in vayne ſurely thou lookeſt vppon the promiſes, either temporal, or eternal. Wherefore, whoſoever beholdeth the promiſes of God, if hee will look vponupon them with profite, it is requiſite that firſt of al, he look vponupon their beginning and end, Ieſus Chriſt, and never ſuffer him to depart out of his eies. Thou art a lurking place vntounto me] Hitherto by the waye, the promiſe was inſerted; Nowe followeth the forme of prayer, which that man, which is beloved of GOD ſhal vſe, whoſoever he bee, yea, and that leaning to DAVIDS example & experience. In this little prayer, not ſo much at the words to be numbred, as they are to bee weighed; Before the promiſe, he maketh his preface, that God is his lurking place, and he profeſſeth his aſſurance in God alone, which in deede is principally the ſolid ground of the petition, and a vehementargumēt to purchaſe to himſelf the grace of GOD: For ſeeing thou makeſt a ſemblance & profeſſeſt that thy confidence in prayer, is placed not in men, nor in our merites, in which the Papiſtes truſt; neither yet in anie other thing, but in God alone, through Ieſus Chriſt; ſurely nowe thou bringeſt with thee ſomewhat, then which no thing is more pleaſant and acceptable to God. Alſo the petition is in thoſe words, Keepe me from trouble] Then nexte, according to the ſame meaning: compas me about with ſongs of deliverance] as if he ſhuld ſay: deliver me, that I may hauehave mater to ſing thy prayſes. Hee ſeeketh then a deliverance, for the glorie of God, wherof out of all queſtion, he had a great reſpect thereof himſelfe. For we ought al principally to hauehave before our eies in our praiers,The … of prayers is the glory of God in Chriſt. the glorie of GOD in Chriſt. And when that which wee hauehave ſought, is alreadie gotten, we ar bound ſo to vſe that benefite, that it may redound to the glorie of GOD, that is, in vſing thereof, wee ſhould continually looke vntounto God: For otherwaies, it cannot be a true feeling and injoying of the benefites received.1. … 10. PAVLE ſayeth,Rom. 14. …. Whether ye eate, whether ye drinke, whatſoeuer thing ye do, do all to the glorie of God. For there is no true injoying, no not ſo much in deed, as of the meate that we eate, no true pleaſure thereof, vnleſſe we eate vntounto the Lord, that is, vnleſſe we eate it to the glorie of God. For it may be, that we devoure meate, which thing ſundrie men do, with a certain beaſtlie ſenſe and pleaſure; but to the end that we may enjoy it with that pleaſure and true ſweetneſſe, it cannot be done, vnleſſe we conſidder in the vſe thereof, God and his glory. We ſhal obſerue one thing here of this effect of DAVIDS experience,… before we proceede to the reſt; he ſayeth indeede that ſome will follow his example. But who? even thoſe, to wit, that like as hee had confeſſed his ſin, ſo ſhall they confeſſe their ſinne; and like as he himſelf had praied to God, ſo ſhall they alſo pray vntounto God. So PAVLE ſaith, that other men ſhall follow his example.1. Tim. …. 1… But what are they? even thoſe, to wit, that ſhall beleeue, as hee had beleeved: That I might be (ſaieth he) an exemple to them that ſhall beleeue vntounto eternall life: Learne therefore, howe manye ſo ever examples there hauehave bin of the merciemercy of God, yea, ſince the world was created, that they ar ſo many cōſolations & documēts, to the poſterity of the mercy of God toward them; but finally, vnderunder this condition, that they enter in into that way of mercy, which other godlie men before them hauehave entred into, who hauehave walked on befor them, that is, if they beleue in Ieſus Chriſt, if they repente, if they be converted vntounto God, if they pray: We thought this meet to be marked for this cauſe, by reaſon we ſee that not a few abuſe the examples of godly men, thinking that if they hauehave them onelyonly in their mouth, it ſhall come to paſſe preſently, they be entertained after the ſame maner with them, and alſo, that they ſhall likewiſe attaine vntounto merciemercy, when in the meane time, they indevour not to tred into the foot-ſteps of godlie men, ſeeing they are without faith, without Chriſt, without God in the world: But they are farre deceived, for to grant that vntounto thē, that they hauehave in ſure regiſter, all the examples that ever wer extant of the merciemercy of God; nevertheleſſe wee aff…m, except they ſet before thēſelues the ſelfe-ſame purpoſe of life, which thoſe godlie men before them hauehave followed (whoſe exāples they vaunt of) they belong nothing vntounto them.
8 I wil inſtruct thee and teach thee the way that thou ſhalt walk in, I will giuegive counſell, mine eye taking attendance vponupon thee.
9 Be ye not like an horſe, like an mule, wanting vnderſtanding, whoſe mouth is to be bound vpwith bridle and bit, leaſt they come neere thee.
10 Great ſorrowes are for the wicked, But he which hath his confidence in Iehova, mercy compaſſeth him.
The second part of the pſalme.
HItherto hath bene opened vp the firſt parte of the Pſalme, concerning the happineſſe of man, made cleare by the experience of the Prophet himſelfe. Nowe followeth the ſecond parte, in which, by a turned ſpeech, he turneth himſelfe to everie one of the godly whoſoever, hee applyeth that former doctrine in particular vntounto him, and inſtructeth him in that true waye of happineſſe, and therewith alſo rayſeth him out of that miſerable ſecuritie of the fleſh: Before the application there is a preface,The preface. in which offering true inſtruction and learning, he ſtirreth vp that man whom he purpoſeth to teach to attendance; for the ſecure man, and hee that ſleepeth in ſin, hath neede of moſte ſharpe argumentes of taking heed, whereby he may be pricked & awakened out of ſleepe. The preface is thus. I will inſtructe thee and teach thee the way thou ſhalt wa…kin, I wil giuegive counſell, mine eie taking attendance vponupon thee] That is, with moſt diligent care and travell, I will watch over thee. Some thinges are to be marked of vsus in this place. Firſt, DAVID had ſaide before, that that man whom God favoured, would pray vntounto God by his exemple, eſpecially, to that end, that hee might attaine to the like merciemercy. But now; not being content of that, that of their owne accorde, others ſhould pray vntounto God, by his example, he turneth himſelf about to every one of the faithful, & teacheth him by his owne voyce. Although the example of Gods mercy towarde thee be excellēt of the ſelf,The duty of the ſincere godly man. yea, that others without thee, bee their teacher, are able to ſee and follow the ſame, notwithſtanding, thou ſhalt not be ſayd to hauehave done thy parte, except thou turning thy ſelfe vntounto thy brethren, thou thy ſelf declare openly the merciemercy of God toward thee, & fulfill the parte of a teacher among them. For who is able with more dexteritie, & with greater profite, to preach of the grace and mercy of God, then hee who hath found it in experience him ſelfe? For he who hath not any time taſted how gracious the Lord is, cānot be a ſufficient Preacher of his mercy. Wherefore it is neceſſarie, that he, in whom hath bin kythed the example of mercy, cōmunicat his experience with others. For no man getteth the grace of God onelie to himſelfe, but vntounto others, that others may become ter by that grace. So Chriſt ſaith vntounto PETER, When thou art converted, ſtrengthen thy brethren. …. …2. 32And this is the nature of faith, that it ſtretcheth out the hand to ill men, for this end, that if it be poſſible, al may be ſaved. Paule when hee pleaded his cauſe before King Agrippa, after that he had rehearſed the ſtorie of his life, having forgotten himſelf, vn-mindful of his bands, and turning vntounto King Agrippa, hee was altogether occupyed in this, that hee might bring the man vntounto the faith: Beleeueſt thou not the Prophets (ſaieth hee) King Agrippa? I know (ſaieth hee) that thou beleeueſt. Then Agrippa anſwered, almoſt thou perſwadeſt mee to become a Chriſtian. PAVLE replyeth again, I would to God, that not onelyonly thou, but alſo all that heare mee to daye, were both almoſt, and altogether, ſuch as I am, except thoſe bandes. What then? Thought alſo PAVLE himſelf to be bleſſed, far beyond that King? Surely thoſe who hath once taſted the ſweetneſſe of the grace of God which is in Ieſus Chriſt, thoſe alſo eſteeme the Kings of this world, whom they ſee to be out of chriſt, to be vnhappy, in reſpect of themſelues although they themſelues appeare to be moſt miſerable, not only to kings, but alſo to the whole worlde. When therefore PAVLE deſired Agrippa to be like vntounto himſelfe; who, ſeeing he was without Chriſt, out of all doubt he thought ſo great a King, in regard of himſelfe, to be vnhappie and miſerable, which thinge, whiles hee thought vponupon, pittying him, ſtretching out his hande as it were, would hauehave led the man vntounto Chriſt, he willeth that, I ſaye, pittying him. For the faithfull and godlie alone, who them ſelues hauehave felte in experience, the merciemercy of God, are vnfainedly mercifull. For Agrippa pyttied not ſo PAVLE, whom notwithſtanding hee judged at that time to be miſerable, whom he ſaw bound and layd open to all the injuries of his enemies. Therefore to ſpeake at once, that is ſeene to bee true, yea, and it were no more, but this one example, that every one of the godlye, ſeeketh nothing ſo much, as the ſalvation and converſion of miſerable men. For what? Thou which ſtandeth in grace thinkeſt thou not but that it may be, that ſome of thy grace may be diminiſhed, if thou communicate not the ſame liberally with others? Feele wee not that in experience, that this communicating ſerveth chiefely for this, to increaſe faith & grace? Wherof it came to paſſe,Rom. 1. … that PAVLE deſired to viſite the Romaines, That hee might be comforted together with them, through their mutuall faith, both theirs and his. Secondly, that DAVID turneth not himſelfe to manye, but to ſome one man. I will inſtruct thee, & teach the] (ſaith he) By this thing he recommendeth to everie man the doctrine of bleſſednes, and he willeth that everie man a part apply it to him ſelfe. For doctrine propoſed & conceived in generall, it is leſſe forcible, but being applyed to everie man in particular, it pearceth more into the hearte, and without particular applying the promiſes of God in the ſcriptures, will never kindle vp faith nor hope nor being kindled vp, will not feed them on ſtil: and therfore the Apoſtle applieth the ſcripture, brought out for the purpoſe, vntounto the Romanes, with this admonition, What ſoever things are written, Rom. 1…. ….are written for our inſtruction, that through patience & conſolation of the Scriptures, wee might hauehave hope. By the which wordes, indeed he ſignifyeth, that we hauehave not true comfort and hope, without application. Wherefore it is to be taken heede, how we either reade or heare the Scriptures, which otherwiſe are ſet before all men in generall, & travell muſt diligently by taken, that everie one drawe in particular to him ſelfe the things that are ſpoken in generall. Let this be for examples ſake, when this ſentence is propoſed,1. …. 16. Ieſus Chriſt came into the world to ſaue ſinners. Wee ſhould everie one of vsus, even as the Apoſtle PAVLE doth in the ſame place, reſtraine the ſame to ourſelues, making as it were the ſub-ſumption: But ſo it is that I am a ſinner, & a cōcluſion: Therfore chriſt came into the world to ſaue me, which particular concluſion indeede, as ſoone as the ſoule apprehendeth, it quieteth the ſelf therin, and as it were feedeth and nouriſheth thereon, with a very ſtrong conſolation. Thirdly obſerue, DAVID while he promiſeth vntounto him,…eb. 6. …. whom hee will inſtruct doctrine and learning, hee prepareth him therewith to heare and greedelie to receiue that which hee is to ſaye. Hee who prepareth himſelfe to inſtructe in others, nexte vnderunder Gods glorie, hee ſhould hauehave ſet before him not his owne profite, not vaine glory, or any ſuch thing, but the commoditie of him whome hee receiveth to inſtruct, yea, and hee ſhould ſhe we the ſame in outward behaviour in word and in his whole life. For ſo it ſhall come to paſſe, that he whome lie inſtructeth, while hee ſeeth that his teacher next after GOD, hee ſetteth his ſalvation before them, with the greater courage of minde, hee will take heede vntounto the thinges which are ſpoken. For one of the two is neceſſarie, that either the doctrine ſhould bee effectuall to the life, or vntounto the death of the ſinner, which proceedeth from him who cōmeth out to teach with this ſimplicity and ſincerity of mind, Paul the Apoſtle after that he had ſaid, That he was vntounto God, the ſweet ſauour of Chriſt, in thē th… ar ſaued, & in thē which periſh, to the one we ar the ſauor of death vntounto death, 2. Co…. …. 1…. 16.& to the other, the ſauour of life vntounto life, then he ſubjoyneth, we ar not as manie which make merchandice of the word of GOD: but as of ſinceritie, but as of God in the ſight of God ſpeake we in Chriſt. Therefore ſinceritie in teaching, ſhal either effectuat life or death. Then to ſpeak it in one word, that vprightneſſe and ſimplicitie of heart, which hath principallie the glorie of God ſet before it, is required before all things in the Teacher and Miniſter: I ſave, principallie the glorie of God, yea, becauſe it muſt be preferred before the ſalvation of man, which is to be ſought in deede, as the proper ende of the doctrine and miniſtrie. For the Miniſter ſhould not firſt and properly reſpect that his Preaching be not the ſavour of death vntounto death: Notwithſtanding, if the glorie of God cannot be obtayned no other manner of waie, vnles it be with the hardning of ſome men, the glorie of GOD is to bee ſought, yea, and it wer with the overthrow of all mortall creatures.Rom. 4. 4. Let God be true, …an. ….and every man a lyar. Shame of face, and contempt belong vntounto vsus, but with the Lord our God, are compaſsiones. Bee not like ane horſe] Hitherto hath the preface for attention continued; now we ſhall abſolue the doctrine in few words. Be not (ſayeth he) as the horſe, as the Mule] He ſpeaketh eſpeciallie to thoſe that are benummed, and waxe brutiſh vnderunder the afflictions and chaſtiſements of the Lorde. For hee ſpeaketh by experience; for hee himſelfe had ſometime by-paſte waxed brutiſh; And therefore hee ſpeaketh vntounto ſuch, in theſe wordes, as hee was in time paſt himſelfe, as if he ſhould ſaye. O miſerable men, be not like beaſtes vnderunder Gods chaſtiſements; as the horſe, the mule, & other beaſtes that are voyde of reaſon and vnderſtanding. Whoſe mouth] Here followeth nowe a greeuous threatning, to the end that they may be awakned as it were out of ſo deepe a ſleep, as if he ſhould ſay, as the horſe or mule can no otherwaies be dantoned, but by caſting the bridle into their mouth; Even ſo God, except at length ye awaken out of this deadly ſo pour, hee will caſte in into your mouth, the bridle of his power, to dantone this wildeneſſe. Great ſorrowes are for the wicked] Then by cleare and proper wordes, expreſſing the matter which before hee had ſet down, with improper words, and by an figuratiue ſpeech, and weighing in his owne minde, aſwell the miſerable eſtate of the obſtinate, as the happinſſe of the faithfull, he cryeth out after this manner. Great ſorrowes are for the wicked] That is, to the obſtinate man in his wickedneſſe. But contrariwiſe, they that put their confidence in Iehova, merciemercy compaſſeth him] That is, defendeth and ſtrengtheneth him vponupon all ſide, that hee may be ſure on everie ſide, from the aſſaultes and tentationes of the enemie. So then he terrifieth the ſenſeleſſ…, by denunciation of miſerie, & he confirmeth the faithfull by the preaching of happines. He ſetteth then before the minds of the ſenſeles men, the eſtate both of the faithful & of the vnfaithfull: yea, & with ſuch a weight of words, that if it be poſſible he may once ſhake off from them that ſenſleſnes. Marke here firſt, DAVID himſelf being delivered from this be nummednes, & fleſhlie ſecurity, hee preſētly beholdeth thoſe which ſleep ſoundly as it were in ſin, having looked vponupon them, hee eſteemeth them miſerable, yea, hee thinketh no more of them nor of horſes & mules. The godlie fra once they hauehave awakened out of ſinne, and their eyes are opened, then looking vppon them, whome you may ſee everie-where to be caſt vp in a deep ſleep, yea, that they are not able to bee awakened by anie afflictions out of that deepe ſleepe of ſecuritie, they eſteeme no more of them, then of vn-dantoned beaſts, being voyd of al reaſon & vnderſtanding. And ſurely in very deed except they repent, they are in worſe caſe, then the beaſts themſelues, who ſoever finallie they be. Men that are Princes, think themſelues to be bleſſed, when they leape on vponupon their horſes & Mules, & they driue thē hither & thither, but if they do that not taking care of God, & of his mercy, in Ieſus chriſt, then verelie they ar more miſerable, then their horſes & mules. It may be indeed, that they may oppreſſe and overthrow all for a ſhorte time, according to their pleaſure. But, except in time they be awakened out of ſo deadly ſopor, it wil come to paſſe, that God will caſt a bridle into their mouth, & while they ſay Peace, and all thinges are at reſte, a ſuddaine deſtruction ſhall come vppon them, …. Theſ. 5. 3.as the paines vponupon a travelling woman. It was not ſaid in vaine by Chriſt, Watch & pray, Math. 26. 40.For there is no ſurer token of a moſt greevous judgement to come, then carnall ſecuritie: Obſerue alſo: DAVID having felt in experience the miſerie of ſenſeleſſe men, & the happineſſe of the godly; hee weigheth them both earneſtlye in his owne minde, and of them both he ſpeaketh paſſing grauely. For thoſe who once felt in experience, and taſted both of miſerie and felicitie, theſe ſurely are they who ar both able to ſpeak moſt weightlie of the miſerie & happines of men; and alſo who beſt may ponder in their mind, the miſery of man, and his felicitie. I ſay, they are ableſt to ſpeake, from the ſoule and feeling of the heart, of hel, of heauen, of the paines of hell, and of the joy of heaven. For it is not to be thought, that everie man indifferently can ſpeake of thoſe thinges as it becommeth, or that every man without difference, can be capable of them, whē hee heareth any godlie man, and experienced in them, to talke thereof. Wherefore I propoſe to everie ſecure man, and to him that is oppreſſed with that deadly ſopour, but this one ſentence to be weighed all his life long, to witte, this which is to bee had in this place: Great ſorrowes are for the wicked man, But he which hath his confidence in the Lorde, merciemercy ſhall compaſſe him] For this cauſe I obſerue theſe things the more carefully, that we endevoure our ſelues to thoſe thinges, that wee feele our ſoules as it were burdened & oppreſſed firſt with the weight and burthen of miſery, then with the weight of that excellentlie excellent weight of happines & glory, to ſpeak ſo with the Apoſtle. For ſo it ſhal come to paſſe, that we ſhalbe able moſte grauely, yea, & with ſome weight, to preach of that miſerie and happines of man, & once to touch, if it be poſſible, this benummed world with ſome ſēſe of thoſe things, which verely if it be not in time commoved in ſome ſort with the weight of thoſe things, it wil ſurely come to pas, that it ſalbe oppreſſed in hel, with that intolerable burthē of the wrath of …od▪
11 Be glad ye righteous and reioyce in Iehoua, & ſing all yee that be vpright in mind.
The concluſion of the pſalme
BE glad) Hitherto hath bin expoū ded the ſecōd part of the pſalme, to wit, the application; here followeth now the laſt part, the concluſion, in which he exhorteth them, whom immediatly before hee had declared to be bleſſed & acceptable to Iehova to gladnes, and to ſome certaine ſignes of joy, ſuch as ar ſongs. Be glad (ſaieth he) ye righteous, & reioyce in Iehova] Be glad (ſaith he) not in your ſelues, but in Iehova, from whence alone, is al that bleſſedneſſe of yours in Ieſus Chriſt: For ſo ſpeaketh the Apoſtle,1. Cor. 1. 50 Yee are of him in Chriſte Ieſus, whereby he ſignifyeth, that all that excellencie and bleſſedneſſe of ours, is from GOD in Chriſt Ieſus, that is, through that our moſt ſtrait conjunction with Chriſte, which is made vntounto vsus wiſedome, juſtification, ſanctification, and redemptions Then he ſubjoyneth the end thereafter in the 31. verſe, why we ar of God in Chriſt, that (ſaieth he) as it is written, Hee that gloryeth, let him glorie in the Lord, to wit, fra time he be in Chriſt. In which place appeareth the wounderful wiſdome of God, wherby he provideth & is carefull for his owne glorie, which otherwiſe men, ambitious by nature and blaſphemous, aſcribe to themſelues. He hath not choſen indeed many wiſe men, not many mightie, not many noble; but he hath choſen the fooliſh, weak, and ignoble things, which he wil indew in Chriſt, with the gifts of his grace, for that ende eſpeciallie, that fleſh ſhould not glorie in the ſelf, but ſhould acknowledge what ſo ever thing it hath, is received of the Lord, and therefore ſhould rejoyce in him through Chriſt Ieſus: But who are thoſe whom he exhorteth vntounto gladnes? Be glad (ſaieth he) yee righteous and reioyce, ye that are vpright in heart] By theſe names of juſtice & vprightnes, from whence is that bleſſednes▪ (For it was ſaide before, yea, even of holineſſe and ſinceritie of the hearte is bleſſedneſſe) by theſe names, I ſay, he ſheweth them to be holie, & thoſe whome in the verſe immediatly before he ſaid was cōpaſſed with Gods mercy. In which place, firſt note, that none rejoyce at anie time, the ſolide and true joy, but the bleſſed, & thoſe (as he calleth them) who are righteous and vpright in hart. For I would not call this gladneſſe of the worlde, which is of vnrighteous & miſerable men,Eſay, 48. 22. &. …7. 21. by the name of joye. For there is no peace to the wicked (ſayth the Lord) Marke againe, that the joy once conceived in minde, cannot conteine the ſelfe, but it will burſt out, either in ſinging or in ſome glorying. And therefore DAVID biddeth the righteous man ſing: and this glorying is not only then, when things are proſperous and in happie caſe, yea, but even then when they are troubleſome. For they that are ſpredde over with that true joy, & injoy that peace which over commeth all vnderſtanding,Phil. 4. 7. as PAVLE ſayeth, They glorie in afflictiones,Rom. 5. …. vnderunder the hope of the glorie of God To whome be all glorie for ever, Amen.