are either the instruments or ornaments of this life touching this fruite Christ sayth Seeke ye first the kingdome of God and the righteousnes thereof all other things shall be ministred vnto you Math 6 verse 33. The 3. fruite is the prosperitie of our Children as it is saide in an other Psalme The generation of the iust shall be blessed And no doubt of it that sentence which Theocritus reciteth was receiued from our first Fathers Piorum liberi faeliciores sunt impiorum infaeliciores viz. Godly mens children more happy be Then are the children of the vngodlie The fourth effect is the presence and helpe of God in calamities for he calleth that a secrete because reason without the worde verily beleeueth God careth not for afflicted persons But the godly ones doo know and that for most assured they hold by all meanes that God is present in calamities or as the Prophet sayth God dwelleth with the contrite and humble spirit that he may quicken the hart of the contrite and sette vp the Spirit of the humble Verse 14. Myne eyes are euer looking vnto the Lorde for he shall plucke my feete out of the nette The prayer of King Iehosaphat is knowne which agréeeth with thys verse When we know not what is to be doone this onely is left vs to lift vp our eyes vnto thee 2. Chro. 20.12 For therfore is the Church spoyled and bereft of mans helps that she may call vpon God and acknowledge herselfe to be gouerned by the helpe of God onely yea thereby to be preserued and defended in so great varietie of dangers which hang ouer her nights and daies And that I may not neede to say any thing of the other ages of the Church this is doubtlesse most manifest the Church waxing olde shall haue no other succouring place or refuge but onely vnto the bosome of God as he saith in the 46. Chapter of Esay You shall be borne in my bosome I wil carry you euen vnto the extreame olde age of your hoarie hayres verse 4. Verse 15. Turne thee vnto me and haue mercy vpon me for I am poore and in miserie The Church is alwaies as a widow and an Orphane in thys worlde and hath no other Patron or defender but God who is the Iudge of widowes and Father of Orphanes Hetherto apertaineth that parable mentioned by Christ in the 18. of S. Luke of the widow so often calling vpon the Iudge which at length through her importunitie vrging him dyd wring out of him both the knowledge and iudgement of her cause Verse 16. The sorrowes of my hart are enlarged ô bring thou me out of my troubles Verse 17. Looke vpon mine aduersitie misery and forgiue me all my sinne In the tenth Psalme all this whole meaning or purpose of the Prophet is sette downe whereunto this Hypothesis or grounde béeing applyed is made more notable and sweeter That thou maist take the matter into thine hande the poore committeth himselfe vnto thee for thou art the helper of the friendlesse Psalm 10. verse 16. As if he had said the greatest number of Gouernours and people either neglecteth or forsaketh or with deadly enmitie oppugneth the Church vnfaynedly enduring the sorrowes of a woman in childbirth But although few there be which sorrow for Iosephes harme and are mooued with mercifull cares towards the Church yet although shée be full of vlcers sores that shee cannot minister phisicke vnto others so they by reason of theyr slender abilitie can neyther helpe nor saue the Church Seeing therefore no sauegarde remaineth vnto y e Church but this one which shee craueth and looketh for of thee it is thy power and propperly appertaining to thy diuine and fatherly Name not to see the Church destitute of necessary sauegard and helpe but to deliuer and bring her frō destruction and to adorne her with gifts of thys present life and of the life eternall And indeede not in vaine or vnaduisedly but with great regard dooth Dauid heere intertexe amongst other his Prayers the peticion of his sinnes to be forgiuen him for other benefits cannot be obtained except we first receiue forgiuenes of sinnes and reconciliation then which benefite none can be thought greater For to how little purpose shoulde other benefits profit vs without the forgiuenesse of our sinnes For as Sophocles sayth Hostium dona non sunt dona non sunt vtilia viz. The gyfts of our enemies no gifts at all be Nor any thing profit our state or degree Let therefore the praying for thys speciall and greatest benefite be included amongst other peticions and let that saying of the Psalme be much and often repeated of vs. And forgiue me all my sinnes Verse 18. Consider mine enemies how many they are and they beare a tyrannous hate against me Verse 19. O keepe my soule and deliuer mee let me not be confounded for I haue put my trust in thee The Church is assaulted by enemies innumerable as the Rock in y e Sea is alwaies beaten vpon with rushing waues for it is both rent in peeces with discordes or disagreements in opinions and féeleth the crueltie of Tyrants But we are admonished by this saying They hated me with an vniust hatred that we doo suffer as S. Peter sayth not as murtherers or theeues or euill dooers 1. Pet 4.15 But as Christians verse 16. that is for the confession of the Gospell Let not filthinesse of life spoyles too much vniust better portions allotted tyrannicall cruelties and other vices procure vs iust hatreds Moreouer let good men which are far from these vices know that ingratitude is a common disease almost of all mankinde and let them patiently beare that for theyr speciall good will and great benefits they haue euil wil hatred reproches and other euils rendered vnto them like as all Histories are full of the examples of ingratitude Verse 20. Let righteousnes and perfect dealing waite vpon me because I haue trusted in thee Thys Prayer agreeth with that saying of Esay in his 8. Chapter Binde vp the testimonie seale vp the Lawe among my Disciples verse 16. That is I sée there will followe most sorrowfull darknes amongst the people of GOD and that most men will cast away from them the doctrine of the Messias of fayth and true inuocation and of true worshippings of GOD and will embrace the Ethnicks opinions as concerning a worldly gouernment of the Messias and of heaping vp sacrifices but O God I beséech thee kéepe the word that thou hast deliuered vnto the Prophets in the mindes of thē which heare learne and embrace thy doctrine propheticall and euen keepe thys doctrine sealed least they eyther loose the word it selfe or the naturall meaning therof so Dauid prayeth in thys place Let righteousnesse and perfect dealing c. That is preserue the Gospell and true vnderstanding thereof in the mindes of them that call vpon thee and suffer vs not to be ensnared with errours but gouerne vs with thy holie Spirit that in all
It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of
that neyther Apelles nor Durerus the most excellent Paynters if they had seene Christ before theyr eyes as he was hanged vpon the Crosse could better or more euidently haue expressed the same with theyr colours For although Dauid liued certaine yeeres before Christ was sent in the fleshe yet notwithstanding beeing fully inspired with the light of the holy Ghost he so describeth Christ suffering for vs and raysed from death to life with such notable words that this 22. Psalme may seeme more rather a declaration of the present deede then a Prophecie of those things that were to come For the Prophet taketh his beginning euen from those very words which Christ himselfe vsed as he hanged in his extreame agonie and hee foresheweth the venimous illusions wherewith those enemies of Christ beeing then in hys most greeuous calamitie insulted against him afterwardes hee addeth a most lightsome and large description wherein he most euidently layeth open the speciall or chiefe parts of this Tragedie viz. They pearced sayth hee my hands and my feete c. verse 17. Also They parted my garments amongst them and cast lots vpon my vesture verse 18. To these descriptions are manie complaints prayers consolations inserted which containe most feruent affections In conclusion there is added a most gladsome narration or discourse of the resurrection and glory of Christ which he enioyed after he had subdued his enemies vnder his power Let vs therefore loue and oftentimes reade this most sweete Psalme not onely to the end that it may instruct vs concerning the deedes doone by our Captaine and Redeemer but also for thys cause that it may confirme vs against Academicall doubtings of our aduersaries which oftentimes mightily shake mens mindes whither the doctrine which the Prophets and Apostles haue left for monuments be deliuered frō God himselfe who in very deede is Creator and conseruer of all things whom onely to worshyp with true godlines of minde whom to obey it behooueth vs. Against these weapons may a man oppose as it were a Buckler the godly and continuall meditation of this Psalme which witnesseth that the greatest matters of all are from God declared vnto the Prophets which things the euent it selfe also hath approoued and ratified Sithens therfore sure it is that these Prophecies haue theyr groundes from GOD it must needes be also that the other doctrine of the Church is of and from GOD. But now let vs heare Dauid himselfe speaking familiarly with vs. To him that excelleth vpon Aiieleth Hasshahar A Psalme of Dauid Verse 1. My God my God looke vpon me why hast thou forsaken me and art so farre from my health and from the words of my complaint Verse 2. O my God I cry in the day time but thou hearest not and in the night season also I take no rest A Most heauie or sorrowful lamentation is this which farre passeth our thinking or speaking and a complaint of the minde striuing wyth temptation of abiection for it cannot be but the same person which sustained Gods wrath came into that cogitation as if he were forsaken and cast away from God And although we in this instant and present fortune doo not attaine vnto the greatnesse of the cōplaint which Christ earnestly and not dissemblingly there vsed yet notwithstanding some of the members of his Church féele some small taste of these agonies When our first Parents had begotten of themselues two Sonnes they were brought into good hope it shoulde come to passe that euen these should become as it were the first young plantings of the true Church and with ioyfull minds thought they vpon the promise made vnto them by God touching their séede also afterwards when they saw their chéefest hopes suddainly to be quailed by the death of Abell whose slaine bodie they beheld and his other wicked brother to become a reprobate no doubt then they were in so great mourning sorrow that they often might cry out My God my God why hast thou forsaken me Why repressest thou not the raging deuill and breakest not nor enfeeblest his power Dauid béeing driuen into exile and not onely bereaued of his Kingdom but which was far greater then his Kingdome béeing spoyled of all opinion of holines and righteousnes no doubt vnderstoode well this verse and with often spéeches repeated the same especially heere looking vpon those distresses whereof hee knoweth himselfe to be both the Authour and originall crying in this verse My God my God c. Vnto these persons is King Ezechias also to be added For when he béeing himselfe as it were oppressed with a greeuous and deadly sicknes saw death euen at the dore he beganne to cry out saying Like a Lyon hath the Lord broken my bones Esay cap. 38. verse 13. And Ieremy the Prophet may well be numbred with these also as it séemeth where he sayth The comforter that should refresh my soule is far from me Lam. cap. 1. verse 16.17.18 For what thing may happen more sorrowfull and lamentable vnto a pittifull tender harted man and a louer of godlines then to see his Country together with the Temple most miserably fired or burning and his Cittizens partly to be slaine and partly carryed away into vnknowne places by the enemies But Christes sorrowes and greeuous perplexities had much more bitternesse in them for Christ bare in himselfe the whole masse of our sinne he felt the wrath of God poured vpon him euen as if he had polluted himselfe with our filthinesse Therefore thys great and vnspeakeable burthen not onely expressed vnto him a bloody sweat but also this tragicall complaint which signifieth that Christ had a greeuous conflict with the tentation of abiection Truly it is a great and huge calamitie to loose or forgoe visible helpes or succours and to be forsaken of fréendes but this by no meanes can be compared to the forsaking of GOD. For the eternal Father exercised not in the punishment of his Sonne his vertue and diuine power but suffered him to bee tormented with horrible miseries both in soule and bodie Moreouer the Word as Iraeneus most grauely saith in his third Booke and 21. chap. ceassed in Christ that his humane nature might die in him and be crucified that is The word or seconde person in Trinitie abused not his power against hys calling but gaue place vnto his Fathers wrath against sinne and became obedient vnto his Father vnto death euen the death of the Crosse Thus haue I breefely spoken touching the first and the seconde verses that the Reader may thus be instructed therein For this same greatnesse of the complaint can not be vttered by any speech but is to be learned in godly meditation and in the vse or course of our life Verse 3. But thou continuest holy ô thou worshippe of Israell The thirde verse setteth downe a consolation against the most sorrowfull complaint aboue recited for as hee that suffereth shypwracke beeing by the violent rage of the storme tossed vp and downe if
a prayer of thankes giuing nowe he speaketh vnto the remnant of the godly Iewish people and he doth exhort them that with a true reuerence of minde they doo worship and obey their Messias and not to despise the benefit of the sonne of God but that they gyue thanks vnto the eternall Father whereas he béeing pacified with thys sacrifice receiueth men into hys fauour and imparteth vnto them the fellowship of his blessednesse Verse 24. For he hath not despised nor abhorred the prayers of the poore Hee hath not hyd his face from him but when he called vnto him he heard him The reason of cohortation is taken of the proper example the eternall Father hath not despised my prayers my sighes yea euen then when I was distressed in most great and most gréeuous calamities but he hath heard me and hath graunted so ioyfull an end vnto my labours that to expresse his goodnes I am not able in respect of the greatnesse thereof Wherefore you also béeing admonished by my example learne heere lykewise to flee vnto God and to craue of him reconciliation hys holy Spyrit and other benefits Verse 25. I will prayse thee in the great congregation my vowes will I performe in the sight of them that feare thee Hée turneth his prayer to the Congregation of the Nations which he therefore calleth great because it is euery where dispersed throughout the whole world and in multitude exceedeth the little flock which GOD hath called out of the Iewish people for Christ would not haue his Church thenceforth tied vnto any certaine Kingdome or pollicie like as before it was limitted within little bounds but he would haue his Gospell by hys Apostles to be dispersed amongst the Nations and againe to gather the light which the Nations forgetfull of the promise gyuen to the first Parents had before lost But although Munckes and others the vnlearned sort vnderstand not what the name of Vowe meaneth so oftentimes repeated in the Psalmes yet notwithstanding most simple it is so to define what a Vowe is as in the Psalmes it is taken for A Vowe is a couenaunt to performe the worshippings of the first Table which are these 1. Feare of GOD 2. Loue 3. Faith 4. Patience 5. Inuocation 6. Thanksgiuing 7. Cōfession and 8. The preaching of Gods name c. These worshippings and these workes or vowes sayth he will I performe vnto thee whereunto by good right I am bounde Let the declaration of thys word in what manner so euer be also applyed vnto other sayings in the Psalmes as in Psalm 116. ver 14. I wyll pay my vowes in the sight of the people of God c. Verse 26. The poore shall eate and be satisfied they that seeke after the Lorde shall prayse him theyr hart shal liue for euer Verse 27. All the endes of the world shall remember them selues be turned vnto the Lord al the kindreds of the Nations shall worship before him Verse 28. For the Kingdome is the Lords and he is the Gouernour among the people These verses agrée with them that goe before and cleerelie witnesse that the Gospell shall be effectuall and shall begin eternal lyfe in all men which doo repent and vnfainedly beléeue the same sithence then y e infirmitie of the Teachers is so great and the confusions in the Church are so many all mens minds are mooued and séeke to know whether the voice of the Gospel doo profit mankind or y e indéede it be onely a dissembling voyce whether Paule or Phocilides or Theognis or Esope dyd more profite Moreouer because men sée the pollicies troubled with dissention in Religion many also are terrified from the profession of the Gospell as if it were onely the firebrand of seditions Against these false iudgements of mans reason wee must gather testimonies touching the efficacie and dignitie of the Ministerie Héere the Sonne of GOD affirmeth that the preaching of the Gospell shall be effectuall for so hee saith The poore that is the afflicted shall be satisfied and receiue comfort to withstand all terrours and dangers and shall together celebrate Gods benefits that hee hath made himselfe knowne by sending hys Sonne and giuing his Gospell Finally the harts of the godly ones embracing the doctrine of Christ and hys Apostles shall haue full fruition of new heauen wisedom righteousnes and life euerlasting Therefore it profiteth to teach heare learne and embrace the Gospell yea although godlesse persons will not sée what it profiteth yea they iudge the preaching of the Gospell to be eyther a vaine fable or a dissimulation or a firebrand of seditions Verse 29. All such as be satte vppon earth shall eate and worshippe GOD. Verse 30. All they that goe down into the dust shal kneele before him and no man hath quickened hys owne soule These two little verses following doo declare or make mention as touching the calling of the Gentiles wherof when it is spoken let vs thinke vppon thrée thinges First let the greatnesse of Gods mercy be thought vpon gathering him an eternall Church not onely out of the Isralitish people but also from among the Nations which were polluted with Idols lusts and all kindes of filthinesse Secondly let the testimony of Gods promise in the Gospell which is free and vniuersall be considered of vs. Thirdly let vs knowe that the sayings touching the calling of the Gentiles are the abbrogacions of the Law and refutations of that dreame which the Iewes had concerning the politicall Kingdome of the Messias But seeing els where often and some what more precisely touching thys matter it is spoken of as in the 53. chapter of Esay I will not be heere any more tedious but of purpose I surcease the declaration héereof least the greatnesse of my Coments be too tedious vnto the Reader Verse 31. My seede shall serue him they shall be accounted vnto the Lord for a generation Verse 32. They shall come and the heauens shall declare his righteousnes vnto a people that shall be borne whom the Lord hath made The Epilogue or conclusion of the Psalme containeth a notable and lightsome description of the Church for first it instructeth the Reader concerning the perpetuitie of the Kingdome or Church of Christ For it saith there shall alwaies remaine some seede and be some remnants which with true and acceptable Religion shall worship GOD. Let vs then hold fast this consolation that wee may most firmelie beléeue the Church shall neuer be vtterly destroyed no though the deuils themselues and all the vngodly ones doo threaten both desolation infinite destruction vnto the Church Moreouer there are in thys place proper and conuenient actions attributed vnto the Church the Church shall not make warre nor leade foorth her Armies for to constitute and make any newe formes of policie but shee shall doo other works Shée shall preach the righteousnes of Christ and shall refute mens opinions which fayne that wee are iust for or by reason of discipline and
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
well knowne Let mee be grounde wyth the teeth of beastes so I be made fitte bread for GOD. Last of all to the end the doctrine of this Psalme may be the more euident let these benefits of God be considered Our creation the manifestation of God the sending of his Sonne the bestowing of his word and Gospell the giuing of his holy Spirit promise of eternall life good bringing vp defence of body and soule the vanquishing of the deuill the setting forth of learning and true doctrine Gods gouernment in our conuersation and enterprises successe of our counsels happinesse of our studies and vprightnesse of iudgement prosperitie of our children good examples and eschewing of offences good report publique concord peace and meane state of pollicie and a sounde estate or constitution of the Church These benefits if in minde we embrace we shal the more acknowledge the fatherly louing kindnesse of God and accuse our owne vnthankfulnes and with vnfained sorrow of hart craue of God to enflame in vs the motion of a thankfull hart and a desire to shew foorth our thankfulnesse for all our life time ⧠A PSALME OF DAVID Domini est Terra c. The Argument THIS Psalme of Dauid is verily short in verse but full of learning For it instructeth the Reader as touching the Church and also the offyce and dutie of the Magistrate The Church it sayth is a company gathered out of all mankinde tyed vnto the King and head Christ which Church without hypocrisie performeth inward and outwarde worshippings agreeable vnto the Gospell and againe which from Christ receiueth righteousnesse and blessing that is forgiuenes of sinnes the holy Ghost and life euerlasting Thys discription appertaineth vnto the Church properlie called that is vnto the Congregation which is borne a new of the holy Ghost For in a generall name of the Church wee comprehende all those which are not enemies but hearers of the Gospell yea though they be without true feare of God and without fayth And seeing the Church hath neede of succour thys Psalme exhorteth all Princes and Gouernours of Common-weales that they would vouchsafe theyr honest and peaceable succours vnto such as teach and learne the Gospel and not to exercise crueltie against thys poore needy Congregation which retaineth the heauenly doctrine But howe few such personages doe yeeld vnto thys exhortation the matter it selfe and the euent thereof sheweth For many Princes sette foorth theyr written decrees euen wyth blood against the Confessors of the true doctrine Others take vppon them the defence or patronage of fanaticall Teachers Some trifle or dallie with the Bishoppes that they may catch or gripe into their hands the riches of their Collidges or Ecclesiastical promotions But although the greater part of Princes doe swarue from the rule of theyr dutie yet notwithstanding God turneth the minds of some so that they acknowledge the doctrine of the Gospell and for to nourish the Church as it were banished in the world such Princes both doe vnderstand and execute theyr functions or offices giuen them from God For these sayings are knowne full well viz. Psalme 82. I sayde yee are Gods c. That is you are Gods Vizegerents or deputies and doe impart Gods benefits vnto men namely The Law of of God righteousnes and peace Againe as in Esay 49. Kinges shall be thy Nursing Fathers and Queenes shall be thy Nurses verse 23. ⧠The Psalme and exposition thereof Verse 1. The earth is the Lords and all that therein is the compasse of the world and they that dwell therein THE Prophet heere beginneth his discription of the Church from the heade and the place wherein the Church is gathered For although the Church is not tyed vnto tytles of Bishops and ordinary succession as they call it yet is it not with out a Head and Gouernour For the Heade of the Church is the Sonne of GOD vnto whom from the eternall Father all power is giuen both in Heauen and Earth Thys Gouernour wise and mightie gathereth vnto himselfe a Church euen out of all mankinde by the preaching of the Gospell and defendeth the same from the tyrannie of the deuil that it may be his euerlasting inheritance and out of this place is taken manifold doctrine and consolation For first it witnesseth that Christ is truly and by nature God and for because the Name of the true God is giuen vnto Christ and that the worke of creation is properly ascribed vnto the nature of the omnipotencie onely it is néedfull that there bee in Christ a nature both diuine and omnipotent Let therefore thys testimony be adioyned vnto other sayings which make most plaine and notable manifestation of the diuine nature of the Messias Secondly he admonisheth great and small to remember that they are not Lords of the earth but onely Court keepers or Bailiffes and that they must render vp accounts of theyr Stewardship administred of thys sentence if Gouernours or Rulers woulde be earnestly mindfull vndoubtedlie they would doo their duties in the feare of the Lord in humilitie neyther woulde they with such libertie exercise tiranny rapine At thys day because many doo falsly imagine that they are Lords properly called of theyr owne riches they beare sway with puffed pryde and carrie hautie mindes doo fléese theyr Subiects with immoderate exacting them but after a while they shall render accounts to the Lord of the Feoe and like vassals vndutifull shall suffer great and iust punishment with the losse of their Feoe Thirdly he teacheth of Christian libertie in the which sence verily it is cited by S. Paule in the 1. Cor. 10. Whatsoeuer commeth into the shambles of that eate yee asking no question for conscience sake The earth is the Lordes and all that is therein verse 25. Let therefore the dreames of difference in meates be refelled and with giuing of thanks let vs eate eyther of flesh or of fishe and let vs not vnder a certaine superstition feare any offence wherein there is none offence Fourthly hee giueth consolation vnto the godly ones which for the profession of the true doctrine doo liue in exile For seeing the earth is the Lords let vs not doubt but hee taketh care of thē that the godly ones may haue meane harbours and succours according to that saying of Christ In my Fathers house are many dwellings c. Iohn 14 verse 2. And we see at this present day many notable examples of Christes prouidence preparing for his Church and the godly exiles safe dwelling places and giuing Halcyon dayes euen in the midst of the raging seaes and stormes of Germanie Let vs therefore craue and expect of Christ the Lorde of all the worlde succours and harbours and other benefits necessary for this life and let vs not discouraged with feare of banishments cast away our profession of the Gospell for as much as hys promise is true and nothing fallible namelie First seeke ye the kingdome of God and all other things shall
bee gyuen vnto you Math 6 33. Verse 2. For he hath founded it vppon the Seas and prepared it vpon the floodes Hée amplifieth the wisedome and power of the Heade of the Church which shineth and is notably seene in the framing and preseruation of the world for who woulde not be astonished thinking that the earth could without props be setled at rest in the midst of the world Who meruaileth not by right that the Sea sith it is farre greater then the lande dooth not ouerwhelme all mankind with the ouerflowing therof Furthermore who can without great admiration beholde the Heauen and the Clowdes aboue vs wandering without pyllers to support such a mightie masse and varietie of bodies These are the works of the Workmaisters vnspeakeable wisedome and power the consideration whereof might mooue vs to thys purpose that we shoulde beleeue the Church is preserued and defended by God without visible helpes safegards For if God on this manner nowe sustaine these creatures sencelesse and which shall perrish in the consuming of thys world by fire who doubteth that the Church which is Gods heritage and shall worshyp him in all eternities shall be by Gods mighty hande nourished and sustained as most swéetly it is sayde in the forty sixe Chapter of Esay You are borne of me from the wombe and brought vppe of mee from the byrth verse 3. I haue made you I will also beare you and I will carry you and I will deliuer you verse 14. I omitte to speake of the Philosophers disputations touching the setling or stay of the earth least I heere seeme to be rather reasoning philosophically then diuinely Verse 3. Who shall ascend into the Hill of the Lorde or who shall rise vp in his holie place Verse 4. Euen he that hath cleene handes and a pure hart and that hath not lift vp his minde vnto vanitie nor sworne to deceiue his Neighbour Hée proponeth a question concerning a matter the greatest of all others namely which what a one and where the true Church of GOD is and thereunto maketh aunswer The Church saith hee is a Congregation embracing the word deliuered from GOD and acknowledging calling vppon and worshipping God according to the rule of his word and abhorring from all opinions and worshippings which agree not with that rule Thys description is made more notable by considering an Antithesis or contrariety betweene the true Church and the pontificall crew which for riches and promotions falsely challenge vnto themselues the most holy name of the Church For in thys pontificall crewe first dooth vanitie florish and rule the rost that is confusion of opinions and worshippings for who knoweth not how filthy things are Idoles prayer for the dead and the prophaning of the Lords Supper in funeral Masses and Masses for money It is manifest also that their Bookes touching canonicall satis-factions are full of errors darkning the light of the Gospell Finally sure it is that theyr Bookes speake not rightly touching remission of sinnes and to be the suppression of faith embracing remission of sinnes yea and that by thē a contrarie opinion is defended viz. That men ought alwaies to doubt of the remission of sinnes Moreouer the harts of hypocrits are vncleane that is without true feare of GOD and without fayth because they are proude with the perswasion of theyr wisedome and righteousnesse in loue with themselues and debase despise others farre vnder themselues as did the Pharisie in the 18. of S. Lukes Gospell These sinnes with a malignant countenaunce repugne the feare of God and the confidence in the mercie of GOD. Thirdly theyr tongue is full of periuries that is blasphemies against the true doctrine which they vniustly condemne of herisie and sedition Last of all their hands are imbrued with the blood of the godly ones which they sley for the profession of the Gospell and for the reprehending of theyr Idolatry Nowe on the contrary part let the Image of the true Church be considered First of all the true Church embraceth the Gospell giuen by Christ and declineth not vnto vanitie that is dooth not corrupt the doctrine mingling therevnto lewde opinions and worshyppings but shunneth and with all her hart trembleth to haue corruption of doctrine and voluntary seruing of God Moreouer she hath a cleane hart that is as S. Peter interpreteth it A hart purified by Fayth 1. Peter 1.22 And as S. Paule sayth commeth with boldnesse vnto the throne of Grace Heb. 4.16 Finally she hath not a blasphemous tongue nor hands defiled with the bloode of the holy ones but rather suffereth the vnrighteous iudgements of the world and is layd open to al chaunces of suddaine dangers But heere is a necessary admonition to be repeated that thys description of the Church so properly called is not sette downe as touching hypocrites intermingled with the true Church in outward societie for although they of the true Church professe true doctrine and are not polluted with manifest Idoles yet in hart they are carelesse and without repentance Such a great multitude are there alwaies in the Church like as the Parable of the seede signifieth Math. 13. Verse 5. Hee shall receiue the blessing from the Lord and righteousnes from the God of his saluation When we see the Church to be oppressed with a greater weight or force of calamities thē the rest of the skom of mankinde is we were wont to aske the question what peculiar good gyfts or what treasures had the Church for it seemeth a thing absurd that the Church dare promise vnto her hearers great benefits when she herselfe is ouerlayd with greatest miseries With thys obiection heere he méeteth thus affirming that the Church receiueth excellent gyfts of God viz. Righteousnes blessing and euerlasting saluation Let vs suffer the Heathen people the Mahometists and the Popish sectaries to preache and extoll theyr promotions riches and pleasures we will highly magnifie thys prerogatiue of the Church that in thys certaine Congregation righteousnesse blessing and euerlasting saluation is bestowed But let the word of righteousnesse be vnderstoode not of discipline which is an vncleane hypocrisie but of the imputation of righteousnesse in thys life and of the righteousnesse finished or consumate after this life which shall be such as the Lawe requireth namely the excellent acknowledgement of GOD and the loue vndefiled Blessing is opposed against cursing and signifieth deliuerance from Gods wrath destruction of sinne and of death and the gyft of the holy Ghost beginning in vs newe light sanctifying vs vnto life euerlasting In the name of saluation are contained all merueilous deliuerances of y e Church euen frō the very first beginning and the raysing from death vnto glorie and life euerlasting Let vs therefore meruaile at and highly aduaunce these proper benefits of the Church and for them let vs render thankes vnto God and let vs not followe the foolishnes of Glaucus who preferred brasen Armour before golden Let vs not more loue pleasure
of prayer for our vnworthinesse murmureth against vs and endeuoureth what it may to driue away fearefull mindes from praying Against this fearefulnesse wee must oppose the voice of the Gospell which affirmeth that though yet defiled we are assuredly notwithstanding freely receiued for the Sonne of Gods sake But the promise is amplyfied by adding thereunto the Antithesis Such as transgresse without cause shall be put to confusion that is hypocrits and others shall be confounded which haue confidence in theyr owne wisedome righteousnes and power and mooue or stirre vp eyther vniust or vnnecessary matters Verse 3. Shew me thy waies ô Lorde and teache mee thy pathes Verse 4. Leade me forth in thy truth and learne me because thou art the God of my saluation in thee hath been my hope all the day long Howe necessary this prayer is the furies of Epicures doo well shewe the dotages of the Stoicks Academicall dubitations and other infinite errours also manifest the same wherwith mans minde is intangled except it be gouerned wyth the word of God and with the holy Ghost A great number of men there is which imagine that GOD is nothing The Stoicks doo tye GOD vnto seconde causes or meanes and say that he can doo none other wise then euen as second causes doo mooue The Academicks doe defend a distrust or doubting in Religion and matters diuine Finally the furies of Heretiques are so great in varietie that no man is able to comprehend them either in thought or expresse them in words We therefore thinking vpon these monsters of opinions let vs be afraid to fall into them let vs bewaile mans blindnesse and boldnes and let vs pray vnto God that he woulde gouerne vs with his light so that wee wander not a wrong way from the truth Verse 5. Call to remembrance ô Lord thy tender mercies and thy louing kindnesse which hath beene euer of olde Now he teacheth plainly with what confidence hee may come vnto GOD although I knowe my selfe to be vniust and haue deserued punishment yet I flée for succour vnto thy mercy and doo beleeue I am receiued for the Mediators sake promised vnto the Fathers and sent at the time appointed Truely thou mightest iustly haue destroyed our first Parents after theyr fall euen as thou destroyedst Sodom and the Townes neere the same but thy hart relented in thee and thy pittifull mercie enflamed thee that thou didst not exexcute y e fury of thy displeasure because thou art God Which art not delighted in our destruction neither wilt thou the death of a sinner but that he may be conuerted and liue With the same mercy thou sauedst Noah in the Deluge and reuokedst Abraham from errour and Idolatrie broughtest the people out of Egipt and finally hast mercifully receiued Aaron and others innumerable which haue horribly fallen Séeing therefore euen from the beginning thou hast set foorth thy free promise touching remission of sinnes to be gyuen vs by thy mercy and hast by very many examples witnessed that thou receiuest them which embrace that promise I doo earnestly beséech thee that of thy vnspeakeable mercie thou wouldest also receiue me into thy fauour for the promised Lord and Sauiour his sake Verse 6. Oh remember not the sinnes and offences of my youth nor my transgressions but according to thy mercie thinke thou vpon mee ô Lorde for thy goodnesse Thys principall peticion in all the Psalme is to be dilligently considered of not onely so that our carnall securitie and hipocrisie which maketh sin séeme little myght be amended but also that the greatnes of Gods mercy might be looked vpon The sinne of his youth he calleth all that weight of sinne which as children borne we bring with vs darknes of mind a contrariety of will from God and a contumacie or disobedience of hart Transgressions hee vnderstandeth to be actuall sinnes which are partly voluntary and partly not voluntarie also sinnes of ignoraunce and negligence these so great misdéedes dooth he craue to be forgiuen him and to be blotted out of all memory by the immense and vnspeakeable goodnes and mercy of GOD. But seeing the whole place as touching sinne is els where often repeated I will stay no longer in thys verse but I will bring the Reader to consider the sum of thys doctrine Verse 7. Gracious and righteous is the Lord therefore will he teach sinners in the way Verse 8. Them that be meeke shall he guide in iudgement and such as be gentle them shall he learne his way How excellent and swéet a vertue graciousnes or goodnes is the sayings of Menander declare Bonus vir est commune bonum A good man is a common blisse Also Quam dulce temperamentum est copulatic bonitatis et prudentiae How sweet a mixture may that be Where goodnes with wisedom ioynd we see The example of thys most excellent vertue is most notably seene in GOD who as Christ sayth suffereth the sun to shine both vpon the good and the euill and sendeth rayne on the iust and vniust Math. 5. verse 45. And not that indeed onely but also of his owne frée will offereth vs reconciliation and with a certaine aboundance of his goodnes requireth vs to come into fauour with him and asketh no satis-faction of vs for our offence but would haue his Sonne to pay that raunsome But least any man thinke that these things in respect of their greatnesse are fayned or dissembling let him heare how S. Paule speaketh 2. Cor. 5. Now then are we Ambassadours for Christ as though God did beseech you by vs wee pray you in Christes steade that ye be reeonciled to God verse 20. For he made him to be sinne for vs which knewe no sin that we should be made the righteousnes of God in him verse 21. But so great is the force of Gods gracious goodnes that it can neyther be conceiued in mind neyther may it be vttered with mans speech Neyther is he onely gracious but also iust that is equall according to one rule which he hath sette downe for as he reprehendeth and accuseth all men without exception by the voyce of the Lawe so he receiueth all men without partiality according to the frée and vniuersall promise of his Gospell Come vnto me sayth he all yee which labour and are loden and I will refresh you Math. 11.28 And although by the ministry of the Lawe and the Gospell hee teacheth sinners which are curable and also by punishments which are admonishers and publishers of sinne yet in all these he is faithfull and suffereth vs not to be tempted aboue our strength but giueth an ende with temptation that wee may be able to beare the same So hee not onely with Nathans speech rebuked Dauid but for a certaine season tooke his kingdome from him and hauing chastened him in his iudgement restored him into his kingdom For iudgement is opposed against furie and signifieth mitigation of paynes which we haue deserued as Ieremie in hys tenth Chapter sayth Correct