with vs as wyth guiltie persons and thys mercy he will haue to be so assured vnto vs as Esay sayth The Mountaines shall remooue and the Hylles shall fall downe but my mercy shall not depart from thee neyther shall the couenaunt of my peace fall away sayth the Lord that hath compassion on thee Chap. 54. ver 10. That is to say although all that is in the worlde shoulde vtterly perrish yet know thou that this my promise touching the Mediator shall remaine firme and stablished and therefore doo thou by fayth embrace the same and with thys consolation support thy selfe yea though many offences and many confusions of humane things with diuers temptations oppugne and assault thy fayth Neyther is there any guile in hys Spirite That is where the acknowledgement and confession of sinne is where acknowledgment of the mercy of GOD and promised free reconciliation is holding fast by fayth the forgiuenesse of sinne in such a hart there is no hypocrisie dissembling sinne or arrogating righteousnes vnto it selfe For the first place or principall proposition containeth two partes namely that all men are vnder sinne also a promise that God will forgiue sinne For if we be iust not for our worthinesse or merits but by God not imputing sinne and by him forgiuing sinne it ought to be a thing most euident that all men haue sinne and that God is able to impute sinne vnto al men therefore the summe of the first place of this Psalme is we are so reputed iust when wee acknowledge and confesse our selues to haue sinne and doo beléeue that our sinnes are forgiuen vs by Gods mercy for Christes sake This sentence doo not onely the sayings of the Scripture confirme but also the confessions of the godly Fathers for so S. Ierome in his Dialogue against Pelagius the Heretique sayth Then are wee iust when wee confesse our selues to be sinners and that our righteousnesse commeth not of our own desert but of the mercie of God And S. Augustine whom Prosperus citeth sayth Our righteousnes although it bee true for the true end of good wherunto it is referred yet such it is in thys life that it rather is apparant in remission of our sinnes then in the perfection of our vertues The second place THE second place is Dauids confession shewing an example of the proponed speech Thys confession is amplified with a discription of horrible feares and humblings touching which Ezechias the King sayd Like a Lyon hath he broken all my bones Verse 3. For while I helde my tongue my bones consumed away through my daily complaining Like as Minos the Iudge remooued the pitcher so God by laying punishments vpon vs namely with the feeling of his wrath expresseth vnto vs the confession of sinne And confession is to acknowledge sinne and to craue and beléeue to haue forgiuenesse thereof Contrariwise to be silent is to feele sin and not to craue or beleeue frée remission of sinne but to remaine in doubting and in feares or to seeke for consolation by our works lyke as some by Monckeries others by works doo seeke it Where he addeth My bones were consumed he meaneth his bones the feeling of sinne which the Lawe of God worketh in our harts or mindes to be consumed away For by thys féeling of Gods wrath against sinne the courage and strength of the body is quailed and wonderfully afflicted as in suddaine dangers of death and in other great sorrowes we sée by experience Touching thys breaking or consuming of bones reade Doctor Luthers exposition vpon the 51. Psal Verse 4. For thy hande is heauie vppon me day and night Hée expoundeth the cause from which these feares and humblings vnspeakeable doo rise for y e hand of God is mightie vnto both eyther to humble or to exalte according to that saying of Peter Humble your selues vnder the mightie hand of God that he may exalt you in time conuenient 1. Pet. 5.6 Great is the sorrowes which the bodies eyther slaine wyth sworde or torne in peeces with beastes doo feele but nothing are the most cruell tormentings of the bodie if they be compared with true feares and sorrowes of the minde which ryse by feeling the wrath of God and which are elsewhere often described in the Psalmes For how much more the force of the minde excelleth that of the body so much more greeuous are those things felt in the minde then in the body Idem And my moysture is like the drought in Summer Like as before he compared hys vnspeakeable sighes and grones vnto the roaring of Lyons which when all wilde Beastes doo heare they tremble with feare so nowe with a most pleasant figure hee describeth the faintnesse or languishing of hys hart for as in the Sommer season all things are parched and the fennie places are dryed vp with heate so the word Laschad that is the radicall humor by feeling the wrath of God is withered and scorched For the hart in great sadnesse is dryed vp and scorched as the Marques Câ—ssimiros his hart béeing taken out of his bodie when he was deade men say it was like vnto a dry Peare Neyther indeede can I deliuer you a more notable description of sadnes then that which is extant in the wrytings of Phisicke sadnes therefore is a motion of the hart wherewith the hart beeing striken with some contrary misliking is constrained pressed trembleth and languisheth with a sharpe feeling of sorrowe and except the sadnes surcease at length the hart béeing dryed vp vtterly perrisheth Thys vexation or torment is ordained for vs that both the feare of future euill might restraine vs and sadnesse for the euill past shoulde be a reuenger and the punishment for offences and the witnesse of Gods iudgement Verse 5. I will knowledge my sinne vnto thee and I wyll not hyde mine vnrighteousnes Verse 6. I sayd I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne After a large and lightsome description of hys feares now followeth a repeticion and declaration of the principall proposition so man obtayneth remission of sinne when he confesseth his sinne and craueth frée remission for the promise of Gods sake Thys is a swéete and firme consolation truely beginning in our hart life euerlasting which affirmeth that we haue forgiuenesse assuredly yea though wee bring no merits with vs but thys same very groning acknowledging sinne and crauing forgiuenesse of sinne For seeing thys Psalme perspicuously treateth of the frée forgiuenesse of sinnes alwaies let vs beare about with vs in our minde and hart thys doctrine and consolation and let vs exercise the same in daily prayer and repentance which wheÌ„ wee shall doo the proper and natiue meaning of the Psalme shall be more excellent in vs. Verse 7. For thys shall euery one that is godly make hys prayer vnto thee in a time when thou mayst be founde Hée trans-ferreth or applieth the example of the manner of iustification that is of the confession of sinne
this roring Lyon which seeketh to catch ouercome and carry away the same Fourthly he bringth into the right way and healeth those that goe astray and offende without contumacie or stubborne disobedience neyther casteth he vs away which are the shéepe of his pasture by reason of our infirmities but hanging about hys necke he louingly beareth vs and with hys blood washeth vs when we are filthy and deformed Thys admirable and almost incredible louing kindnes of our Shéepheard let it stirre vs vp So as we denying all vngodlines and worldly lusts may liue godly iustly and soberly in thys present worlde looking for the blessed hope and appearing of the glory of the great GOD as S. Paule most sweetly wryteth in his second chapter to Titus verse 12. Lastly vnto all these hee addeth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance for the helping sustentations of this our life namely fruitfulnesse of the earth of the liuing creatures prosperous health liuing clothing meane dwelling places peace good Princes quiet and sweet wedlock necessarie gyfts in our calling good successe in our counsels studies prosperitie of our children and finally other good gifts which are innumerable But wilt thou vnderstande howe necessary the benefits of thys Pastor are then haue in thy mind the silly Sheepe and vnto her compare the great infirmitie of our own nature The silly Sheepe hath in herselfe neyther any wit nor counsell but the flesh wandereth at randome till she light into the Wolues iawes and what is the wandering sheepe when shee cannot without the Shéepeheards helpe be brought againe to the fold Furthermore she neither hath any courage nor defence wherwith she may or is able to resist or withstand the violence and assault of the Wolues Finally that I may manifest the matter in one word The shéepe is a beast foolish fearful weake and layd open for all iniuries of the Wolues if she be destitute of the Shéepheards watching and warding Neyther indéede is one Egge so like another or Milke like vnto Milke as the state of humane nature is resembling thys figure For in the darke places and in the darkesome night our mindes doo wander astray neither haue they any prouidence which respecteth life euerlasting we all like shéepe haue wandered out of the way which leadeth vnto eternall blessednesse yea except we be layd vpon Christes shoulders and be carried hanging about his necke we shall plunged headlong in darknesse and errours perrish euerlastingly And what in vs is there wherewith wee are able to resist the deuill when he assaulteth vs There is no such wisedome or power without GOD but the deuill is able to ouerthrow and quite extinguish it which things sith so indéede they be let vs in our daily prayers remember that we are the sheepe of this Shéepheard and let vs flée for succour vnto him and craue help defence and gouernment of him But in thys place some man woulde aske the question why the Shéepeheard of the Church ought to be Iehoua that is the true GOD Creator of heauen and earth There are many causes for which it is néedfull that the guide and Sheepeheard of the Church should not onely be man but also by nature GOD. The first is Nature onely which hath ende cannot destroy the workes of the deuill namely sinne and death and restore vnto the Church righteousnesse and life euerlasting The second is no creature can alwaies and euery where bee present with the Church and euery member thereof The thyrd is no creature can sée the sights of the hart and discerne true inuocation from hypocrisie And the fourth cause is no creature entreth into counsell with the diuine nature For these causes which els where are largely explained it is needfull that the Sheepeheard and Bishoppe of our soules be Iehoua that is GOD whose nature and power is eternal vnspeakable and infinite Thus farre haue I spoken of the first part of the Syllogisme indéede more breefe then for the greatnesse of the matter but as the manner of these Comments ought in truth to be now wyll I speake of the other part or member which of Logicians is called the Consequent I shall not lacke or nothing shall be lacking vnto me It is a most sure rule hee that hath the word of God he hath God himselfe hee y t hath God to him can nothing of the principall blessednes be lacking because God was before the worlde was made and by his word he made all things therefore the word of God maketh and bringeth all things vnto vs but contrariwise hee that hath not the word hee hath nothing but fainteth amidst the floodes like vnto Tantalus and as he séemeth most to haue any thing so yet within a while after euen that is taken away from him according to that saying of Christ To hym that hath shall be giuen and from him that hath not namelie the word euen this that he seemeth to haue shall be taken away from him Luke 19 verse 26. But although these spéeches are proudly scorned hatefully handled of prophane persons yet notwithstanding let vs beléeue Christ affirming them who is Trueth it selfe so to vs saying First seeke ye the Kingdome of God and all other things shall be giuen vnto you Math 6 33. As if he said if any man haue by Gods graunt and gyft the chéefe good things acknowledgment and calling vpon God consolation and gouernment of the holie Spirit obedience agreeable to the wyll of God and specially remission of sinnes and deliueraunce from the power of the deuill and from euerlasting death finally if he haue righteousnes and life euerlasting to him are none appurtenaunces lacking or helping sustentations of thys our mortall life and calling This sentence dooth the example of Salomon and the figure of the prodigall Sonne notably describe Salomon in the beginning of hys raigne required nothing of GOD but wisedom to acknowledge GOD with a true feare and fayth and to gouerne his Subiects according to Gods wil. This prayer so pleased God that he said vnto him I haue giuen thee a wise and vnderstanding hart so as not any one before thee was like vnto thee neither shal any be thy like after thee But these things also which thou hast not asked I haue giuen thee namely riches and honour so as there shall neuer be thy like at any time heereafter 3. Reg 3 12. The prodigall Sonne returning home required nothing els of hys Father but to be reconciled into his fauour and swéetly applauding himselfe héerein hee desired to be but placed amongst the basest hyrelings but what happened Hys Father by and by commanded a Ring to be giuen him a new Garment vpon his back and shooes to his féete and prepareth a delicate banquet wherewith he might entertaine his recouered and reconciled Sonne Let vs therefore followe the guide and good successe of thys our Shéepeheard and let vs not doubt but that in purpose and euent he will
me O Lorde in thy iudgement not in thy furie least thou bring me vnto nothing verse 24. Verse 9. All the pathes of the Lord are mercy and trueth vnto such as keepe his couenaunt and his testimonies In thys most swéet little verse hee comprehendeth the summe or substance of his promises as if he sayd God is trulie mercifull and beneficiall towards his Church which embraceth the word deliuered by him and in faith of hys worde calleth vppon him and worshippeth him so S. Paule as touching the gathering of the Church from out of the Iewes and Gentiles sayth in hys 15. Chapter to the Romans Nowe I say that Iesus Christ was a Minister of the Circumscition that is of the people circumcised for the truth of God to cōfirme the promises made vnto the Fathers verse 8. And let the Gentiles prayse God verse 9. c. And to omit other testimonies of the Mercy and Truth of GOD howe greatly dooth that Prayer of Ieremie delight mee in the thirde Chapter of hys Lamentations It is the mercies of the Lord that wee are not consumed because his compassions fayle not verse 22. But to the end the phrase both in thys place els where often mentioned may be rightly vnderstoode I wyll heere make aunswere vnto the obiection of the Munckes God is gracious and mercifull vnto them that keepe his testimonies No man keepeth the testimonies of God because no man satis-fieth the Law therefore no man is loued of God I aunswer we must looke vpon the kinde or maner of y e argument vnto which the Maior apertayneth whether it be the voyce of the Lawe or in truth the saying of the Gospell bidding vs to embrace this doctrine with fayth and good conscience as the phrase is such in all the 119. Psalme euery where I haue kept thy Law Therefore the Maior is not to be vnderstoode as the Lawe speaketh of the perfit fulfilling but it is to bee vnderstood as touching the profession of the true doctrine as the Gospell speaketh in hauing fayth and a good conscience therefore to keepe the Testament of GOD and his testimonies is to embrace the doctrine deliuered from God wyth fayth and good conscience and to professe and aduaunce the same Concerning this profession such as all the godly ones haue and such as is both necessary and possible to be doth the Maior speake and the whole sentence containeth both most sweet doctrine and consolation It teacheth that they are the members of the Church who doo embrace and loue the true doctrine and not the enemies or despysers of the doctrine and he addeth a proper promise vnto the Church thus All the waies of the Lord are mercy and truth If we make manifest the Maior we must denie the Minor No man keepeth the testimonies of God yea they all doo keepe them which embrace the true doctrine with fayth and good conscience vnto all these is consolation heere sette downe to the ende they may know that they indeede are the members of the Church and that God hath care ouer them Verse 10. For thy Names sake ô Lorde be mercifull vnto my sinne for it is great Hée repeateth a principal peticion notably amplified with three circumstaunces whereof the first is a frée and meere confession of sinne The seconde a consolation in the forgiuenes of sinnes And the thirde a recitall of the causes impulsiue and finall Therefore as to that which concerneth the confession of sinne let that speech be alwaies in our sight which S. Iohn hath in hys first Epistle and first Chapter If we say that wee haue no sinne we deceiue our selues and there is no trueth in vs. But if we acknowledge our sinnes God is faythful and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse verse 8.9 For GOD requireth an earnest acknowledgement and confession of sinnes and he will haue the prayse of righteousnesse and mercie attributed vnto him of righteousnes truelie in accusing and punishing sinne but of mercy in receiuing and sauing such as fall which turne and are conuerted vnto him Which things sith so they be let euery one acknowledge him selfe as a wretched person in this blindnes and securitie horribly to neglect the wrath of GOD and by many meanes to stray away from his precepts and to hurt others with many scandales and to procure punishment vnto themselues and others and that they can not vnderstand eyther the greatnes or multitude of theyr sinnes or strayings but let euery one confesse that he hath deserued present eternall punishment and with vnfeyned sorrowe let him cry Against thee onelie haue I sinned and doone this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Psalm 51. verse 4. And let not feares onelie remaine in vs but let a consolation of fayth come thereunto also which beléeueth the wrath of GOD is pacified by his sonne and that for his sonnes sake our sinnes are forgiuen vs and that righteousnes and life is restored vnto vs. Let vs also ascribe vnto God in asking forgiuenes of our sinnes two causes the impulsiue and the finall The impulsiue is the vnmeasurable and true fatherly mercie wherin he will not the death of a sinner but that hee be conuerted and liue for as the Father hath compassion ouer his Children so the Lord hath mercy of them that feare him This cause dooth Esay ascribe vnto God in hys 64. Chapter and 8. and 9. verses saying thus But thou ô Lorde thou art our Father c. Be not angry ô Lorde aboue measure neither remember iniquitie for euer The finall cause is that the excéeding greatnesse of thy mercy may be honoured and that others which are in great feare and trembling may returne vnto thée and worshippe thée againe vnfeinedly You see then that euery worde héere hath hys propper efficacie and that in a very little verse greatest matters are included Verse 11. What man is he that feareth the Lord him shal he teache in the way that he shall chuse Verse 12. His soule shall dwell at ease and his seede shall inherite the Land Verse 13. The secrete of the Lord is among them that feare him and he will shew them his couenaunt Godlines saith S. Paule is profitable vnto all things hauing the promises of this present life and of the life to come 1. Tim. 4.8 And godlines containeth the feare of God fayth and other vertues of the first Table what be then the fruites of godlinesse The first and most necessary of all is the doctrine and gouernment in our priuate life and vocation For mans wisedom except it be gouerned by God is vnhappy according to that saying of Ieremie in his tenth Chapter I know ô Lorde that the way of man is not in himselfe neyther is it in man to walke and to direct his steppes verse 23. The other fruite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonorum the additions of some good things which
our enterprises and actions we may godlie and inuiolately follow the rule of thy word For they that step a nayle breadth from this rule and follow the opinions of reason are tossed with great errour and wrapped in the ignoraunce of the greatest matters Verse 21. Deliuer Israell ô God out of all his troubles God will haue vs in prayer to be mooued with godly care for the welfare of others of the whole Church as it is written Pray for the peace of Ierusalem Psalm 122. verse 6. Let vs therefore when wee pray for our owne matters ioyne thereunto our prayers for the preseruation of the whole Church and because as I haue often said the prayers conceiued by the holy Ghost haue effect of Gods promises no doubt of it there remaineth life euerlasting wherein the Church béeing deliuered from all euils shall so peaceably rest in God ⧠A PSALME OF DAVID Iudica me Domine The Argument TO him that considereth the daungers and calamities of the Church the meaning of this Psalme is not obscure which daungers she endureth for the profession and publishing of the true doctrine for although the industry of setting forth the heauenly doctrine be necessary seeing it is most seuerely enioyned vs by God yet there doe meete wyth and accompanie that industry contempts hatred pouerty banishments and manifolde miseries The enemies of the Gospell most cruelly accuse vs and lay in our dish the crimes most of all to be abhorred as of moouing sedition and heresies in the Church and call vs both hereticks and scismatiques Vnto these poysonful slaunders they adioyne a Nero-like cruelty and put many to death But to the end the feare of their raylings and punishments may nothing dismay our mindes we must with feruent prayers beseech of God that he would be the Patrone Iudge of our cause and that he would maintaine and defende the same against the rage of that murthering Congregation of Caines deuotion These prayers and these sighes shal not be in vaine but shall assuredly obtaine preseruation of the bodie of the Church though in some members of her she be persecuted For so saith Christ in the 18. of Luke Now shal not God auenge his elect which cry day and right vnto him yea though he suffer long for them I tell you he will auenge them quickly verses 7.8 Therefore thys Psalme shall be the more excellent and sweeter to those that continually doe pray for the Church and earnestly consider of the greatnes of the dangers wherein the Church is tossed nights and dayes ⧠The Psalme and exposition thereof Verse 1. Be thou my Iudge ô Lord for I haue walked innocently my trust hath beene also in the Lorde therefore shall I not fall Verse 2. Examine me ô Lorde and prooue me try out my reynes and mine hart Verse 3. For thy louing kindnesse is euer before mine eyes and I will walke in thy truth VNto thy iudgement saith hee doo I appeale who art the searcher of the heart and reynes thou knowest that I am neyther mooued with curiositie or any lewde lust nor with any blind obstinacie to embrace and professe the Euangelicall doctrine of true inuocation of the true acknowledgement of our Lord Iesus Christ and which concerneth all the necessary parts of a Christian life and that I deeme it not as a thing to be reiected or cast away but that I therein fauour and obey thy most seuere and immutable commaundements which enioyne men rightly to call vpon God according to his Gospell and forbid that Idols should be worshipped Wherefore séeing I haue not rashly but for thy glorie and my soules health sake embraced y e doctrine of the Gospel and that I endeuour by all meanes to aduaunce the same of thee I craue most feruently that thou wouldest take vppon thee the patronage both of thy cause and of him which embraceth the doctrine of thy Church and deliuer those that are vniustly oppressed I will not with perspicuous words make any longer declaration of these verses but I beseech the Son of GOD that he would mercifully protect the true doctrine and the succouring places of the Gospell and that he woulde not suffer the word of truth to be extinguished which hee hath made manifest vnto mankinde as it was deliuered from the bosome of his eternall Father Verse 4. I haue not dwelt with vaine persons neyther will I haue fellowship with the deceitfull Verse 5. I haue hated the Congregation of the wicked and will not sitte among the vngodly Verse 6. I will wash mine hands in innocencie ô Lord and so will I goe to thine Altar Both these vertues are necessary a confession of the true doctrine and a seperating of our selues from the enemies of the Gospell For as the loue of truth cannot be without a bitter hatred of Sophistry or dissimulation so needfull it is that the keepers of the heauenly doctrine doo withall theyr hart abhorre and abstaine from Caines murthering Congregation and this seperation of the true Church from the false is most lightsomly apparant First in refuting opinions and worshippings striuing with the word of GOD then afterwards in shunning false and dissembling partakings in Religion last of all in auoyding the colourable dealings which are wrought or brought to passe eyther for lucre or ease and rest sake Touching these three manner of waies I wyll speake bréefely least any man dreame that he may be a Neuter or of no Religion and sitte vpon both stooles at once First it appeareth sufficiently that the true doctrine is not onely to be proponed but that false doctrines are also to be refuted for although politique men doo hate nothing more then to contende for Religions yet needfull it is that manifest Idolatries and errours should be reprehended yea if the world crushed together fall vtterly down Touching this purpose a most manifest confirmation may be taken out of the commaundement of Christ Beware of false Prophets Math. 7. verses 15.16.24 For séeing men neither haue any desire for or flee from that they knowe not it is needefull that the sleights and snares of deceitfull persons should be made manifest vnto the worlde and that the vizors shoulde be plucked off from their false perswasions It is not therfore enough as many thinke to preach the true doctrine and yet least Princes should be displeased thereat either to be altogether silent in refuting contrary doctrines or to molifie or excuse anie errours Next of all let vs wisely and feruently beware least with dissembling felowships the true doctrine be obscured because as S. Paule saith A little sowre leuen marres the whole lump of dowe Gala 5. verse 9. And that speech also of Marcus Arethusius is true which is recited by Theodoretus lib. 3. cap. 7. Ad impietatem obulum conferre vnum perinde valet ac si quis conferat omnia Who to impietie bestoweth but one halfe penie in effect as much he doth as hee that all thereon bestoweth Wherefore as God himselfe
that God is not a Stoicall God but dooing freely that he dooth and not tyed to second causes yea that he for our sighings or sorrowes dooth moderate second causes or hinder or change them but I néede not to bring hether any more thinges touching these circumstances seeing they are at large explicated elsewhere Verse 8. Let all the earth feare the Lorde stande in awe of him all yee that dwell in the world Verse 9. For he spake and it was doone he commaunded and it stoode fast I sayde in the Argument that thys Psalme contained not onely Thanksgiuing but also doctrine touching The feare of God and Fayth in him He therfore exhorteth in this verse all mankinde and specially the Church to feare the Lorde whose power is so great that all things are by him created at his onely word euen from the beginning and that he thenceforth preserueth and gouerneth the same For as the name of Father which is attributed vnto GOD procureth vs to beleeue so the description of Gods power and Maiestie styrreth vp feare in vs. Verse 10. The Lorde bringeth the counsell of the Heathen to naught and maketh the deuises of the people to be of none effect and casteth out the counsels of Princes Verse 11. The counsell of the Lord shall endure for euer and the thoughts of his hart from generation to generation Hée amplifieth the power of God by an Antithesis or contrarietie the counsels enterprises of men without the helpe of God are frustrated and made voide but the will of GOD is immooueable and euerlasting All Bookes are full of the examples which confirme and sette foorth thys contrarietie They of Carthage contended for rule with the Romans a long time but all these enterprises in as much as they were not helped by God were vaine and made ridiculous and at length Carthage béeing vtterly destroyed could not any way withstande or let the Romans from obtaining the rule or gouernment of them both Nicanor the Captaine of King Antiochus did proudelie threaten the destruction of the Temple at Ierusalem but thys proude Captaine together with hys Hoste did Iudas Maccabaeus ouerthrow and causing his members both head hand and shoulder to be heawen off from the body they hanged them on the other side of Ierusalem Arbogastus Francus when he came to Millan being furnished with an Hoste of most cruell Nations barbarouslie enough threatned that he would change the Churches into stables for horses but thys seditious person did the good Emperour Theodosius ouercome in a great battell and as hee was fleeing away brought him into such a straight of perplexitie that he slew himselfe The tyme might fayle me if I would commemorate not onely auncient Histories but also the examples of our time which sufficiently doo shewe that the enterprises of wicked counsels euen for the welfare sake of Gods Church haue béene ouerthrowne and that the counsell and enterprise of GOD hath and shall remaine immooueable in the gouernement of his Church Verse 12. Blessed are the people whose God is the Lorde Iehouah and blessed are the folke that he hath chosen to him to be his inheritance Hée annexeth vnto the amplification a notable conclusion touching the Church which containeth most plentifull doctrine consolation for he teacheth which is the true Church namely the Congregation hearing and embracing the worde deliuered from God as touching the Creation and other Articles and calling vpon Iehoua the Lord of Hostes that is the true and lyuing God manifested vnto the people of Israell And hee therewith also affirmeth that the Church of God shall remaine for euer and that the preaching of the Gospell cannot be vtterly extinguished for if the Church be the inheritance of God as oftentimes it is called elsewhere no man shall be able to shake the same out of Gods hands no though he bluster out fire and lightnings But because these consolations are often repeated and are not vnknowne to the godly ones I proceede vnto the verses following Verse 13. The Lord looked downe from heauen and beheld the children of men from the habitation of his dwelling he considereth all them that dwell vppon Earth Verse 14. He facioneth all the harts of them vnderstandeth all theyr works Like as he spake before of the Creation so now hee disputeth of Gods prouidence Mans infirmitie although it doe thinke that God is the Creator yet it afterwards imagineth thereof as if the Shipwright departeth from his shyppe newe builded and leaueth the same to the gouernement of the Seamen that so God departeth from hys worke and that hys Creature is onely left to the gouernement of it selfe Thys imagination seperateth God from his Creatures and faineth him to be idle against thys filthy errour mens mindes must be taught that God highly discerneth of mankind and what manner of person euery one is what he doth what he taketh vpon himselfe with what minde with what godlines he embraceth Religion thys God beholdeth and hath regard of the godly and vngodly ones But although he supporteth the Creatures in theyr natures and substances and for a great part preserueth the order of the bodies which he hath ordained yet in hys vnspeakable mercy he moderateth many parts and eyther helpeth or hindereth second causes and oftentimes changeth them as the examples of the Miracles recited in the Propheticall and Apostolicall hystorie declareth But most often hee turneth mens wils and counsels whither it pleaseth him without second causes as when hee mooued King Alexanders minde to fight against the Persians and after that gouerned the warriours right hande or when hee made the enemies afrayde in theyr running away As the 76. Psalme sayth Hee shall refraine the Spirit of Princes and is wonderfull amongst the Kings of the earth verse 12. So let vs know that God most fréely in mens natures and wils with his wisedome mercie moderateth many things yea and that besides seconde causes But many aske the question why are euill things doone séeing God is present at his workmanshyp Touching thys question let that most true and most simple aunswere be alwaies in our sight That God doth worke most freely and freely is present at second causes moderateth many things in them and worketh at once so farre as according to his vnspeakeable wisedome he iudgeth is to be wrought at once Verse 15. There is no King that can be saued by the multitude of an hoste neyther is any mightie man deliuered by much strength Verse 16. A horse is counted but a vaine thing to saue a man neyther shall hee deliuer any man by his great strength Thys is a contrarietie betwéene Gods helpe and humane defences All things pertaining to men are vncertaine and frayle and soone fall away as little flowers but Gods helpe is assured and safe in our vocation and in our necessary businesse whether second causes doo helpe vs or that they séeme to forsake vs. Let it suffise to declare thys sentence by the example of
Tygranes Tygranes King of Armenia and Syria going about to defende his Sisters sonne Mithridates King of Pontus against the power of Lucullus and the Romans had gathered an host of two hundred and fiftie thousande Souldiours and beeing highly proude of thys iolly company he burst out into manie haughty speeches like as if not Gods helpe but humane expedition and force were the cause of victory But thys proude King did Lucullus with a small power ouercome and put to flight before the battell was begun hauing slaine in the Host 150000. enemies as sayth Plutarch in the history of Lucullus Let vs therefore learne that the facioned figure of this world is a slender shadow and vanquishing dreame and that in God alone all our hope of saluation ought to be reposed Verse 17. Behold the eyes of the Lord are vpon them that feare him and vpon them that trust in his mercie Verse 18. To deliuer theyr soules from death and to feede them in the time of dearth Hée spake before of the generall prouidence wherewith God prouideth for all humane kinde nowe he most sweetlie maketh mention of the speciall care wherewith God embraceth meruailously gouerneth defendeth and preserueth hys Church Beholde sayth he the eyes of the Lord are firmelie bent vpon the members of the true Church which both feare God and call vpon him the acknowledgement and confidence in the Mediator Iesus Christ first shining foorth in theyr mindes He sayth these are taken out of a thousand dangers which threaten present death and are nourished with foode euen in penury of victuals in vacation time So did he preserue Elias when Iesabell raged and gaue him intertainement wyth the woman of Sarepta 1 Reg. 17 15. 19.2 So in like manner preserueth he mercifully vs miserable and vnworthy persons in the common shypwracke and fier flame of Germanie and that he would thenceforth mittigate these punishments which we haue deserued we most humbly beséech him Verse 19. Our soule hath patiently tarryed for the Lorde for he is our helpe and our shielde Verse 20. For our hart shall reioyce in him because wee haue hoped in his holy Name Thys is a conclusion which of greatest consequence agreeth with the whole Psalme séeing that God hath created and preserued all things and is able such is his wisedom and goodnes to withstand and hinder all the sinister practises which are prepared for the destruction of hys Church and seeing hée is true in kéeping his promises and tempereth his iustice with a wonderfull clemencie may we any thing doubt but that our hope ought to be fixed and take roote in God who is our helper and our shielde both in other dangers and euen then specially in that clause when we are destitute of all creatures Let vs therefore goe on with cheereful lightsome courage and in thys hope let vs asswage these calamities difficulties in that we know assuredly that God will be present with vs yea though the broken shiuered boordes of the shyp forsake vs vtterly as it were suffering shypwrack Verse 21. Let thy mercifull kindnesse ô Lorde be vppon vs like as we doe put our trust in thee There can be no Thanksgiuing without Prayer for these two worshippings are so in themselues knitte together that they may rather be seperate in thought then in déede Hee therefore concludeth thys most swéete Psalme with a prayer then which nothing can be thought more swéete as if he said Embrace vs louingly with thy mercy and goodnes and not onely forgiue vs eternall punishments but also mittigate those that are present least our hope be vaine and frustrate but rather indeede effectuall and safe And that vouchsafe thou to doo both for thy excellent glory and fame and also for and in respect of our infirmitie touching which all is lost wyth vs except thy mercy doo recreate and refresh the same ⧠A Psalme of Dauids thanksgiuing after deliueraunce Benedicam Domino in omni tempore c. Of the Tytle IT is harde to sette downe the seasons of times wherein Saule was cast away from God and Dauid was annointed of Samuell but seeing it is manifest that Dauid after Saules death raigned fortie yeeres and that the historie of the first Booke of Kinges declareth Dauid to be made King when hee was but young it standeth well agreeable to truth that Dauid was called to gouerne the people of Israell about the twentie yeere of hys age There shall be then according to this computation tenne yeeres from the time he was called vnto his kingdome to the tragicall end of Saule All those ten yeeres space continuall snares were laid for Dauid and all things made readie for his destruction when Saule sought all the meanes hee coulde to dispatch out of this lyfe the successour of his Kingdome Whereby it is a thing most manifest with what stormes and raging floodes of mischiefes Dauid was tossed and howe often hys life was sette euen vpon the very edge of the Razor that is in extreame danger and vtmost perrill of death And to omit the other parts of the historie of Dauid who would not be thorowly mooued with pittie reading the circumstaunces sette downe in the 1. Sam. 21. which witnes Dauid to be brought into so great distresse that he was compelled to flee vnto the King of that wicked Countrey of the Palestines which he knewe with deadly hatred disagreed from the Church or Religion of the people of Israell and not that onely did he but also to escape the snares layd for his lyfe was enforced with vnseemely behauiour and gestures most vnfitting such a personage to deforme himselfe and faine himselfe as one out of his wits Let vs therefore knowe that in thys Psalme a Thanksgiuing is contained not onely for deliueraunce in particuler whereof mention by name is made in the tytle and in the first of Sam. 21. but also for all his tenne yeeres defence and cherrishing while hee was banished and was layde open for all the weapons of an vngodly King and became as it were a cast away from God But although Dauid in this long exile escaped diuers mischaunces and many distresses yet notwithstanding the calamities of his sixe monethes banishment which was the punishment for his adultery other sinnes did more greeue Dauid then the distresses dangers of so many yeres For a good conscience in aduersitie is a great solace according to those common sentences of the Poets Est aliquid magnis crimen ab esse malis Some faulte yet sure remaines in me From mischiefes great though I be free Againe according to that saying Conscia mens recti miseris tutissima res est The minde assured of her dooing well In miseries most safely sure doth dwell For it is a light matter to suffer calamities and feele no wounde in conscience But that is a greeuous thing I know not whether any thing be more harde then for a man to beare about the signes of guiltines and to be