An exposition vppon the thirtie two psalme describing the true manner of humbling and raising vppe of Gods children. Set foorth by Maister David Blak.

PSALM 32.

1 Blessed is he which is lifted vp from his falling away, and whose sinne is coue∣red.

2 Blessed is the man vnto whome the Lord imputeth not iniquitie, & in whose spirit there is no guile.

HItherto of the title; Now follow∣eth the PSALME it selfe, whose principall question is, that there is no quietnesse of conscience, nor forgiue∣nesse of sinnes; where there is no sin∣cere confession of the same: which DA∣VID proueth by his owne example, in∣forming vs thereby; that as he, so long as he helde his peace, and concealed his sinne, could not be ridde of the horri∣ble sense of Gods wrath: No more can anie of vs; how-so-euer otherwise wee trauaile in conuersion as hee did: If we be sowred with the leauen of like hy∣pocrisie. And to the ende that wee should not be secure in the ratifying of a good conscience, or make light of the

spyses of dispayre which are in vs, when we haue no attonement with God by the feeling of forgiuenes; he sets downe the contrarie effects of a conscience in∣larged by Gods grace, and cheared vp with the remission of sinnes, and of the hearte, fraughted with dispayre, and tormented with the terrour of condem∣nation, because it feeleth not the spi∣rite of adoption. The first is set downe in these wordes; Blessed is that man which is lifted vp from his falling away: Here the Prophet sayeth, that when God lifteth vp his children from their sinnes, and assureth their consciences of his loue, he maketh them blessed: whereout wee learne, that this indeed is that soueraign good, and high felicitie, yea the highest and only happines which can be enjoy∣ed in this life, to be discharged of an e∣uill conscience, tormented with the guilt of wickednesse, and fearing ven∣geance for the same. By this effect he en∣courageth al of vs, as it were with a price to runne cheerefully, & labour serious∣lie

for a good conscience. There is no doubt, but that vngodlie men doe ma∣nie times holde in admiration, the se∣curitie and free estate, of godlie and vertuous men, when they see them stande vnmoueable as mounte Sion, when heauen and earth are mingled to∣gether: because they themselues haue manie secret stings, and are often stab∣bed at the hart, who in worldly respects haue lesse cause to feare then the sheepe of Christs flock. Those therefore which reioyce not thus in the heart, howsoe∣uer they rejoyce in the face, must attend vnto this ministry of grace: For to what purpose doth the Lord open mens eyes to see the sweet & blessed estate of such as haue humbled themselues to walke with God, their confidence standing before God, their rich hope, their quiet∣nesse and hartes-ease, their joy, as if they had one foote in heauen alreadie: I say, to what purpose doth God lift them vp, & let them see the riches of a good con∣science, but to set their teeth an edge at

it, & to rauish them with a desire of the like; so then we see, that the Lord ma∣keth an offer of his grace vnto vs, & en∣tiseth vs by these examples; that hence∣forwarde if we profite not thereby, our cōdemnation might be imputed to our selues. Let vs therefore accompt this a meruellous happines, to feele such a conuersion in our soules, that in steede of our former miserie, we shal perceaue our selues translated from bondage to libertie, from death to life; yea, from hel to heauen: for he that hath a good con∣science, hath ouer-come the worlde by his faith. If Princes loue him, it shal not puffe him vp more then a pennie giuen to him, which is worth a thousande pound; if they hate him and persecute him, it shall not terrifie him, nor endan∣ger him, no more then the great rebelles of Babell, endangered the heauen with their towre: For his soule is mounted vp aboue al these things, & dispiseth them from an high. As for the vndermining of Sathan, who biddeth him spiritual••

combattes; they exercise him but they vexe him not; they make him actiue, but they destroy him not; his force is like the face of a Lyon, & what-so-euer objecteth it self, he beareth it down be∣fore him; as we see a notable example (as ••t were) of a spiritual challenge of al the creatures of God, by S. Paul to the Rom. 8 Where he casteth down his gauntlet, & biddeth a defiance to diuels, to men, to ••••ight, to depth; to things present & things to come. And when we cōsider these things; how truly may we say, that the children of God, spiritually considered, are so ma∣ny Kinges and Emperours, Queenes & Empresses, enriched with such vnspeak∣••ble blessings, that if all the harts of the world were one hart, it could not con∣••eine them. And as for them which cō∣••inue in sin, harden their harts, & by clo∣••ing of wickednes, doe twist a roape for their own necks; how miserable is their estate, when they behold this happines ••n others, whereto they cannot atteyne, ••o pine away & perish in the beholding

of other menes saluation. And thus much of the effect which the feeling of remissione of sinnes worketh. That which followeth of lifting vp from sinnes, and not imputing them, and co∣uering them, commendeth vnto vs the grace of God, in bestowing this par∣don, and sealing the assurance of the same in our hearts, as the cause of the foresaid effect, described figuratiuelie by the metaphors of lifting, imputation and couering: Al which, haue their spe∣ciall weight and importance in this sen∣tence. Lifting vp from defection, argu∣eth plainely a contrarietie in the estat•• of man before, considering him lyein•• a long in the contagious filth of his ow•• sinne; so weakned, & soaked cleane ou•• of heart, with the execrable leprosie o•• vngodlinesse, that he is neyther able t•• stirre hand or foote, till God lift him v•• from his apostasie. The word imputat••¦on is borrowed from accomptes, in••••¦nuating, that we are run so farre in a••¦rerages with God, that we can haue 〈◊〉〈◊〉

securitie of consciences, till wee haue gotten such a release, as may deliuer vs ••rom all feare of imputation of our ••ebtes, least payment should be requi∣••ed of vs to the vtter-most farthing: as it ••s in the Gospel. Finally, the translation ••f couering or hiding of sinne, is taken ••rom a generall custome of dispatching ••hose thinges out of the way, whereof a man cannot susteine the sight, without greevance o•• molestation; thereby de∣claring, that sinne is such an eye-sore to God, that he cannot behold it, and spare ••t but at once; but that the deuil wil pre∣••ent it to God, and prouoke him to pu∣••ish it, except it be hid & buried in the ••ottome of the Sea: and except the of∣••ender be couered with the righteous∣nesse of Christ. So that in sum, these words doe set downe the feeblenesse, ••he pouertie and nakednes of sin, which doth so discomfort him, if his consci∣ence be awake; that till he haue founde remedie for each of them, hee thinketh himselfe not out of the compas, where

fire and brimstone shall fall, nor can be deliuered from a fearefull expectation of Gods curse.

And on the contrarie part; when hee feeleth himselfe comforted by God•• right hande, and lifted vppe out of the quag-mire of contagious pollutions, hi•• soule beginneth to taste how sweete th•• Lord is: and when he feeleth the speci∣alitie of his debtes, which was grauen in his conscience, cancelled, and so riuete•• to CHRISTS crosse, that they shal neuer be imputed; he drinketh a more hartie draught of the waters of life: but most o•• all, when hee is assured that his wicked∣nesse is so hidde, that it cannot presse to Gods throne for vengeance; nor rise vppe in judgement against him, in the daye of his visitation; hee is then in∣deede, and perfectlie blessed, and wan∣teth nothing that can bee added in this life, to the absoluing of most perfit•• felicitie.

This forcible propounding therefor•• of this cause of blessednesse, hath in i••

an exclusiue nature: secretly affirming, that there is no other cause of justify∣ing, and so of true blessednesse: But this grace onely, to the end that men might be stirred vp to take this course, where∣of the Holie Ghost is the guide. All men agree in this, that they woulde faine bee blessed: But there is no con∣sent amongst men, neyther in the causes, nor in the thing it selfe. The Philosophers, for want of judgement, euerie one shotte his Bolt diuerslie, and euerie one wyde of the marke, as appeareth in the collection, which CI∣CERO hath made of their opinions in his Tusculane questions. The carnall christan hath a true contemplation & judgment, what is that Summum bonum, that is, chiefe happinesse, but by the halting of an euill conscience, hee is turned out of the waye; so, although he saye, it is in Heauen, yet hee seeketh it in Hell; though hee ascribe it to the Spirite, yet hee laboureth for it in the fleshe, (it is fearefull that I will

speak) though he acknowledge that it is the gift of God; yet he runneth after the deuill to obteyne it; which is then committed, when men thinke them∣selues happie and blessed, if they can get riches, beautie, authoritie, strength, life, & such others; which are common to the Reprobates. What can be so ridi∣culous, as to heare the continual decla∣mations of worldly men against these vanities? And on the contrarie part; to behold the homage and frailtie; yea the slauerie in which they abandoned to serue such vile thinges. If Dauid be well considered, it will not be easie to finde out many Peeres to him in worldly re∣spectes: His strength is commended by the conquest of a Lyon, his courage in quailing of Goliath; his beautie is set forth with the praise of a sanguine com∣plexion, and amiable countenance: the passing ripenesse of his witte is manifest in all his storie; & touching his aduance∣ment; God tooke his shep-hooke from him, and deliuered a Scepter; and after

his banishment, set him in the throne of his maister, which he possessed not by ••surpation; but (as it were) by a general election, that the heauens wrought with the applause of the people: His subjects were the onely men of the world; for the rare parts wherewith they were for ••he most quallified; his Lande flowing with milk and honie; the temperature of the aire, incomparable withall other benefites, belonging eyther to health, profite, or delectation: with so large a hand, as if God had deuised to pleasure him; and nature had mean't to emptie ••ll her riches into his bosome, and to continue the same by the plentiful hope of his posteritie. Right truelie might I ••aye, that this was a perfect picture of worldlie felicitie; and yet we see, that DAVID leaueth all this, and seeketh an∣••••her cause of blessednesse: for the fin∣ding whereof, these thinges before did not help at all; teaching vs, that the same ••are ought to possesse our hearts, least they be fore-stalled with a fond assiance,

of finding honie in a hiue, where ther•• is nothing but waspes, & of imagining our selues to haue attayned to blessed∣nes; when indeed we are as vnhappie a•• infelicity: because we lye along not lif••¦ted vp from our sins, which one day sha•••• be imputed to vs; nor hauing our wic∣kednes couered, that it should not infec•• the ayre, nor offende Gods senses, as •• dead carcase aboue the ground.

Hytherto hath bin spoken of the caus•• of blessednes, which is the free grace o•• God, in remitting our sins; the circum∣stances wherof haue also bene touched The last member of this verse, which re¦maineth, In whose spirit ther is no guyle; se••¦teth down a necessary effect of the same teaching an infallible rule to discern•••• betuixt a presumptuous & false opinio•• of remission, and a certaine persuasio•• of the same: that is, if there be no guy•••• in the spirite; whereby it is vnderstoo•• such a sanctification following forgiue¦nes, and joyned to true repentance; tha•• there remaineth no more couert dealin••

to cloake our sins in whole or in part, for ••eare of worldly shame, or to seeke star∣••ing holes to runne from God: but that ••he mind wel perswaded of Gods loue, ••ndued with an honorable opinion of ••he Church; thinketh it no discredit at ••••l, to make knowen to the vttermost, all ••heir infirmities & offences to God in ••ecret, & to the church publikly; so far as the rule of edificatiō, & Gods discipline ••equire; as wee see two notable exam∣••les in this Prophet, and his Son; wher∣of the one hath left to the churh, the 51 Psal. The other, the booke called Ecclesi∣••••••es; as publik monuments and remem∣••rances of their falls, & liberal confessi∣on of the same; to remaine as it were on ••he file, euen to all posterities; shewing ••herby their zealiousnes in repentance, & their sincerity, in that they were not ••ender ouer their credites, in respect of ••he edificatiō of the church. This then is the effect of that grace which forgiueth ••ndeed; neuer to seperate the gift of for∣giuenes, from the gift of sanctification

and the speciall poynts thereof, which here is inforced; is through guyle of Spirite; to keepe back nothing vn-con∣fessed, which the nature of true repen∣tance would discouer: But this is not al, for generall sanctification is here shew∣ed to be the foot-step of the holy Ghost, by the printe, whereof, we may knowe whether wee haue our portion in this grace of remission of sinnes, or whether the fearefull signes of the wrath of God abide vpon vs still or no. Saint PAV•••• in the eight to the Romanes, setteth downe the same doctrine, saying; Tha•• calling justification, & sanctification, are so inseperable, that who-so-euer hath the one, hath the other also. And to TIMO∣THIE (he sayeth) If any man call on th•• name of the Lord, let him depart from ini∣quitie: Wherefore, it is the perfection o•• madnes, for a man that remayneth dis∣solute, to dreame of forgiuenesse, and when an hypocrite is pure in his own•• conceipt, & yet is not washed from hi•• sinnes. It is to true, that in those that are

regenerate, and are indeede forgiuen, there shal remaine such a waste and vn∣sauorie taste, as shall much annoy them, and hu••t the rellish or gift, euen of their most sanctified actions: so that the Lord had neede to looke with a mercifull and for bearing eye, vppon the highest ver∣tues of his children; yea, they shall not be freed from the foule sinne of hypo∣crisie; but shall feele with much vexati∣on, themselues to be pestered with such thinges: how-be-it, in substance and in the chiefest drift of their life, they are true-harted to God; slipping into these former faultes by infirmitie, or by rea∣son of scanter measure of mortification, then they ought to haue laboured vn∣to: so that the ods, is in the thing which is propounded to a mans desire; for if his chiefest care in the loue and feare of God, be to seeke his saluation; what-so∣euer his hypocrisie be, it is not his guilt of spirit: But if he propound to himself some other thing, that his hart doth ra∣ther labour for, then for saluation; it is

certayne that hee is false-hearted to GOD, and that such an hypocrisie is ane authentick recorde, of a man that abideth in his sinnes: and such a man as this, hath neyther faith to o∣uer-come the worlde, nor grace to re∣sist temptation, and though he say, that hee is perswaded of remission, and ex∣toll the mercie of GOD aboue the skyes; yet that guile that remayneth in his spirite, tormenteth his consci∣ence euery daye, conuincing him by this, that because hee is not sanctified, therefore he is not pardoned. For in this worke, there is neyther water one∣ly, nor bloud onely, but both water and bloud, as Saint IOHN witnesseth. It standeth vs therefore in hande, not to satisfie our selues with a deuotion mo∣mentanie; but let our mindes stande bent in holy wo••kes, not to bragge of the death of CHRIST, that it hath purged our olde sinnes: But to feele how mightie it is to subdue the newe, that the sinewes of vngodlinesse in our

hartes, and vnrighteousnesse and vnso∣ber behauiour in the out-warde man, may bee cutte off; For it is the con∣firmation of our election, if this sin∣ceritie bee in vs: Neyther doth the sinne more certainelie discerne the day from the night, then this Spirite doth discerne him, which is accepted with GOD, from a wretch; whome he repro∣ueth; as Saint PAVLL plainelie sayeth: If any man hath not the Spirite of Christ, the same is not of Christ.