mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ⧠The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in
cast downe and greeued with the greatnesse of calamities for certaine sinnes which horribly doe wounde his conscience Wherefore if there had beene no other cause why to eschew sinnes yet this had beene great enough whereby wee might the easilier beare or endure the greatnesse of calamities layd vpon vs. But of the tytle thus farre enough it followeth that I nowe speake touching the Argument of thys Psalme The Argument LIke as a garland finished of diuers flowers is not only pleasant in sight but also meruailously refresheth with smell thereof the sence of the nosethrils euen so this Psalme with the goodnes of the words and sentences thereof allureth and inuiteth the Reader vnto it For it comprehendeth most graue precepts most sweete promises most seuere threatnings and delectable exhortations and amongst all these he hath comprised his owne example wherein he bids vs looke least eyther by our vnworthinesse or by the vaine dreame of particularitie we be driuen from God and from calling vpon him Our vnworthines murmureth against vs so often as wee pray and endeuoureth to take away all hope of his hearing vs. To the same ende tendeth the cogitation of his election as if the benefits of God pertained but to certaine persons as the benefits of Princes Courts appertaine vnto some fewe persons Dauid in thys Psalme healeth both these doubts affirming that God heareth him yea wretched and vnwoorthy as he was and bidding that others also confirmed by this example be lesse afraide to come vnto God and that they doe not imagine there is any acception or respect of persons with God seeing God is iust according to one rule which he hath sette downe and dooth not admit of any prerogatiue besides thys rule Therefore we beeing encouraged with both consolations which is deliuered in the Gospell that the promise of grace dependeth not of our worthines and is vniuersall let vs more willingly and feruently call vpon God and let vs not doubt but that he wyll mercifully and very fatherlie heare our prayers yea though we be vnworthy deserue punishments so we doe turne in time vnto him and cease to offende against our conscience What shall I say touching the lightsomnes of the words which like notable precious stones do shyne in this Psalme He bids vs not onely to looke vp to the Lord but is an exhorter vnto all that are afflicted that they woulde make haste vnto God and without tarrying runne to him forgetting theyr vnworthines and theyr filthinesse How greatly doth the Militarie metaphore delight mee wherin he most pleasantly describeth the watches guardes of Gods Angels ouer vs. The Angell of the Lord saith he tarrieth rounde about them that feare him deliuereth them ver 7. Furthermore where hee sayth O taste and see howe gracious the Lord is c. verse 8. dooth signifie that the mercifull louing kindnesse of God is so euident as it runneth not onely in to the eyes and eares which are called the sences of doctrine but also is embraced with the handes and may almost be perceiued in taste But these I will with moe words expound as I am expressing this Psalme ⧠The Psalme and exposition thereof Verse 1. I will alwaies giue thanks vnto the Lord his praise shall euer be in my mouth Verse 2. My soule shall make her boaste of the Lorde the humble shall heare thereof and be glad Verse 3. O prayse the Lord with me and let vs magnifie his Name together THE Kingdome of God sayth the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost Rom. 14.17 The hart of man béeing replenished with thys spirituall ioy doth not maruell at nor magnifie any thing nor prayseth nor extolleth any thing but the Lord onely who bestoweth himselfe wholy vpon vs in manifesting himselfe in sending his Sonne and enduing vs with his holy Spirit in forgiuing our sinnes in giuing vs lyfe euerlasting and in distributing vnto vs his benefits which are the helps and furtheraunces of our present life and vocation For it cannot be but the bestowing of so many so great benefits dooth styrre vppe the godly minde to sing a song of Thanksgiuing for the same but let the destruction of tymes elsewhere often recited be héere considered For like as Christ the head of the Church reioycing in the Spirit gaue thankes vnto hys Father that he had made knowne his Gospell vnto the slender flocke when it was hidden and not knowne to the wisemen of the world Again also he béeing at hys Passion oppressed with greatnesse of sorrowes cryed out My GOD my God why hast thou forsaken mee Marke 15.34 So all the godly ones doe féele the enterchange of gladnes and sorrowe and beeing indéede glad doo giue thanks vnto GOD vsing the very verse of thys Psalme I will alwaies giue thanks vnto the Lord hys prayse shall euer be in my mouth But they that are brought low and almost crushed with greatnes of calamities doo sing theyr funerall songs such as these are I sayd in my heauines I am cast away from the sight of thine eyes Psal 31 21. Again How long wilt thou be angry ô Lord for euer c. Like as therfore in the nature of things there are interchanges of the day and of the night of Summer and of Winter so in the harts of men dooth the féeling of blessednes and gladnes shine foorth out of some more and out of some lesse Therefore notably sayd the auncient Writers as touching spirituall ioy Rara hora breuis mora The sildest happie howre of daie Hath in our time the shortest staie For indeede our flesh kéepeth vs vnder as it were a certaine burden and dooth not suffer vs alwaies to lift vppe our minde and eyes vnto heauen Wee are also assaulted by the deuill and the world by innumerable sleights as the Rocke in the Sea is dashed vpon with raging waues In these conflicts the same thing befalleth vs which happened vnto Paule who sayth Inwarde feares outward frightings In the second verse My soule shall make her boast of the Lord c Let there be considered a contrarietie a man may sée some Idiots or sottish persons foolishly flattering themselues for theyr shadowe or small smoke of wisedome or eloquence or power or riches or other gyfts which are onelie the vanishing shadowes or figures of thys world But Dauid héere glorieth or boasteth in the Lorde whom he beléeueth is hys wisedome righteousnes holines redemption and blessednesse as if he said I as for other good gyfts eyther of body or minde also I adde outwarde good things whatsoeuer they are vncertaine and more vehemently vanishing thē the wate◠flood Doubtlesse small is all mans wisedome as Cicero cryeth out O me nunquam sapientem et aliquando id quod non eram frustra existimatum A lack for me that was neuer yet wise and sometimes haue beene that which I was not in vaine reputed for How féeble a thing mans vertue is and how soone
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
Christ in hys prayer call vpon God Finally the thing to be craued is described when he saith Least I become like them that goe downe into the pit And a little after O plucke me not away nor destroy mee with the vngodlie ones Therefore notably is it said of one of the auncient Fathers That Prayer is a most hard worke or labour because not onely the intention is required but also the consideration of the reuelations and testimonies of God and a distinction to be made from the Ethnicks maner of praying and a thinking vppon the promises and a fayth in the same reposed But who can expresse the greatnes of this affect Thinke no scorne of me For as in the ciuill conuersation of men the mouth silent or musing countenaunce makes some shewe of disdainfull meaning so in the spirituall conflict God seemeth silent and as it were estranged from vs when hee deferreth our deliueraunce and suffereth vs to be vexed in great calamities As when Ioseph was not only sold of his Bretheren but also cast into prison with daunger of life and good name what els might he thinke but that God was deafe and dumbe all that while But thys sorrowfull or heauie cogitation is to be vanquished by fayth as Iob sayth Yea though he kyll me I will yet trust in him and hee shall be my Sauiour Thys victorie giue vs O God through our Lorde Iesus Christ and strengthen our infirmitie which is so farre vnable to enter into such conflicts except it be fully by thee instructed and armed with the fortitude of Fayth Verse 3. O plucke me not away neyther destroy me with the vngodly wicked dooers which speake friendlie to theyr Neighbours but imagine mischiefe in theyr harts Thys is a principall proposition of thys Psalme wherein he beseecheth God wyth most feruent prayers and euen with all his hart that he might not be hurt eyther with the pestilencie of hypocrisie which with a flattering face workes mischiefe or be plunged in the punishments due to hypocrits But I pray you consider with what colours hee painteth out the most mischieuous beasts he calleth thē expresly Vngodly and wicked ones because hypocrisie is a sinne disagréeing with the first Table For although hypocrites are not defiled with outward Idolatries yet in theyr hart they are with out true feare of God and without fayth in him frame their opinions of Religion according to the pleasures of Princes next of all they worke iniquitie because such as finally differ from theyr meanings and doo not applaude or like of al theyr Paradoxes or strange opinions they endeuour to deface and oppresse by slaunder for they differ not meanely frō others but manfully performe that which the old saying admonisheth them Serpens non fit Draco nisi multos Serpentes deuoret A Serpent can no Dragon be Except he deuoure Serpents many But although they worke all these mischiefes yet they will speake of peace vnto theyr Neighbour that is with a populer plausible shewe they sette foorth themselues theyr owne dooings For so they dispute that they are mooued with a righteous zeale to defende the glory of God and doo seeke and prouide for mans euerlasting saluation By thys goodly speech they gaine themselues the fauors of the common people and others who for constancie accept of rigor and in euill begun matters wilful boldnes séemeth better then repentance As therefore Dauid prayeth that he may not be pluckt away nor destroyed with the vngodly ones So doo I with all my hart pray that God the eternall Father of our Lord Iesus Christ will neuer suffer me to be a sociate or companion of such hypocrites nor once take his worde of truth from my mouth but that he woulde direct my steps according to hys word and that he would for euer keepe me in simplicitie and righteousnes which are enemies vnto hypocrisie Verse 4. Reward them according to theyr deedes according to the wickednesse of theyr inuentions Verse 5. Recompence them after the works of their hands pay them that they haue deserued These cursings are read in the Psalmes not as mens indignations but as the voice of the holy Ghost giuing iudgement vpon the punishments of hypocrites which are not conuerted vnto God neyther obey the commaundement which is deliuered in the Apocalips Remember from whence thou art fallen and repent and doe the first workes Apoc. 2. verse 5. For like as other sinnes are plagued with horrible punishments so no doubt of it cruell punishments are the companions of hypocrisie which practise to cast a glimmering mist before the eyes of God and men that they shoulde not see that which they sée I would therefore haue all thys speech to be vnderstoode with the exception of repentance whereby the mittigation of punishments is obtained according to that saying If your sinnes be red as the scarlet they shall be white as snow That is though you be guiltie and defiled yet if you returne vnto God not onely your sinnes shall be forgiuen but also the punishments shall be taken away or mittigated Let not therefore a dissembling hypocriticall defence of sinne be added to the rest of our slydings but let both our hart and tongue pronounce the confession of Daniell Vnto thee ô lord belongeth righteousnesse but vnto vs shame and confusion we haue sinned we haue doone wickedly wee haue departed from thy waies heere vs for the Lordes sake Thys is the meane whereby the woundes of the Church may be healed not to follow our first Parents who after theyr fall couered theyr nakednes with figge leaues Verse 6. For they regard not in theyr mind the workes of the Lord nor the operation of his hands therefore shall hee breake them downe and not builde them vp Hée explaneth the cause fountaine of hypocrisie whereof I haue spoken therefore hypocrites in shew good in effect worst of all cease not to heape vppe braules and contentions because they consider not the works of the Lord who suffers his seruaunts sometimes for a season to be ouerwhelmed but not to be vtterly oppressed And yet at length after Haman hath published his slaunders and mischiefes there hath beene tranquillitie restored to the Church But it yrcketh me to stay long vpon the description of thys hypocrisie then which not any more sorrowfull plague hath burst out of the whirlepoole of hell therfore now I come vnto the second part of thys Psalme Verse 7. Praysed be the Lorde for he hath heard the voyce of myne humble peticions Verse 8. The Lord is my strength and my sheelde my hart hath trusted in him I am helped therfore my hart daunceth for ioy and in my song will I praise him Verse 9. The Lord is my strength and he is the wholsome defence of his annointed The thanksgiuing towards God is truth which acknowledgeth that benefits are receiued of God and that he is God indeede that he is omnipotent present with vs and our helper and it is
a worke of righteousnes wherin a man bindeth himselfe to render acceptable duties towards God By thys slender discription may be vnderstoode that thankfulnes is a vertue compounded of two speciall vertues namely Truth and Righteousnesse Truth acknowledgeth from whence a benefite is receiued Righteousnesse performeth mutuall duties Dauid therefore is true and iust for hee plainly acknowledgeth that he is both heard and helped of GOD and by this profession he witnesseth that God is not a vaine Name that he is not idle nor bounde to second causes but that hee is indeede effectuall and helpeth such as call vpon him Héerewith also Dauid bindeth himselfe to mutual duties acceptable vnto God when he sayth And in my song will I prayse him For I pray you what is there that we can render vnto God besides the sacrifice of prayse Now contrariwise consider what a monster an vnthankful person is who is cōpact and framed of horrible sinnes viz. Lying Vnrighteousnesse When Alexander thought that hee obtained his Kingdome eyther by chaunce or through his owne vertue and confessed not that it was giuen him of God he is a lyer and that euen against God afterwards hee is become vniust not rendering vnto God his bounden dutie when hee prescribeth himselfe to be worshipped as a God Séeing then thanksgiuing is a necessary worship doone to God and that ingratitude towards GOD is an horrible offence let vs be thankfull to God both for all benefits of the soule and bodie and also euen specially for thys same thing that we are not snared with the counsels of hypocrites nor haue not dealt vniustly in the will of the Lorde but haue kept our fayth yet indeede not of our owne strength or power but by the helpe of our Lorde Iesus Christ Verse 10. O saue thy people and giue thy bessing vnto thine inheritance feede them and sett them vppe for euer That which Cicero spake of hys Countrey in his second Booke De legibus the same may much more truely be spoken of the Church Necesse est charitate eam praestare pro qua mori cui nos totos dedere in qua nostra omnia ponere quasi cōsecrare debemus Needfull it is that our Country excel in loue and good affection for whom we ought to die to whom wee haue wholy addicted our selues and in whom we haue reposed all things and as it were ought to consecrate the same It is not therefore our part neither fitteth it the name of a Christian to doubt but that for the vniuersal Church whose Cittizens we desire to be reputed and named we must pray continually Preserue gouerne and defende thy Church O God against the deuils Tyrants Heritiques and the furies of false bretheren and theyr wicked practises and seeing there are in mankind many which curse the Church blesse thou Lorde thine inheritance and after thou hast restrained the practises of the Enemies adorne thou her with thy glorie euerlasting Amen ⧠A Psalme of Dauid exhortatorie to Princes and great personages Afferte Domino filij Dei The Argument ALthough I allow not the rule of interpreting which culleth out the Oracles of God into diuers meanings yet certaine Histories are so written that with a safe analogie of fayth they may be expounded alegorically as the Historie of Gedeon is doubtlesse a notable figure of the Kingdom of Christ So the leading of the people out of Egipt is a figure of deliueraunce from the tyrannie of the deuill and death euerlasting Wherefore sithens this Psalme dooth celebrate the glorious acts which are sette foorth in bringing the people out of Egipt it shall stand well with the Reader eyther to embrace the hystoricall meaning or wisely and fitly to vse it as an alegorie touching the kingdome of Christ And if he wil rest cōtented with the historie he may take out of thys Psalme doctrine most necessary as touching the manifestation of God for it is needfull that the true God whom we doe call vpon be discerned from false or counterfet Gods be vnderstoode how he is to be sought vnto Namely euen as he hath by assured testimonies manifested his essence will Like as therfore the Fathers and Prophets in theyr prayers speake vnto thys true God which made himselfe knowne in promises and in that bringing them out of Egipt by visible and not fayling testimonies so let our prayers likewise behold and speake vnto the same God which brought his people out of Egipt by publishing so many testimonies and sent his Sonne adding like testimonies as in the resurrection of the dead and others But if the Reader like better the Alegory let him apply the Psalme vnto the gathering of the Church by the ministery of the Gospell and Sacraments by which Christ sitting at the right hand of God alwaies was is and shall be effectuall and in the harts of beleeuers illumineth newe light righteousnes and life euerlasting ⧠The Psalme and exposition thereof Verse 1. Bring vnto the Lord ô yee mightie bring young Rammes vnto the Lord ascribe vnto the Lord worship and strength Verse 2. Giue the Lorde the honour due vnto hys Name worshyppe the Lorde with holy worship THE Prophet in this place exhorteth all men that they woulde offer the sacrifice of praise that is The fruite of theyr lips confessing hys Name Heb. 13. And the glory of GOD is the acknowledgement and celebrating of the righteousnesse of God in accusing and punishing sinnes and hys mercy in receiuing such as fall and are conuerted vnto hym Thys glory dooth not the Epicure attribute vnto God who sayth most saucilie That God is nothing nor careth not for things pertaining to men Saule although hée knew there was a God and the same to punish mischiefes yet he did not as yet giue vnto GOD perfect glory But Dauid affirmeth both that there is a God and that he is iust horribly punishing mischiefes and again a mercifull GOD receiuing and sauing miserable mankind fléeing for mercy vnto the Mediator This man giueth vnto God perfect glory that he is a God that he is iust that hee punisheth that hee is good mercifull and a Sauiour and that he also punisheth not to destroy but to saue this glory is then only attributed vnto God whē we haue learned the Gospell and by faith doo acknowledge the Sonne of GOD. Holy worship hée calleth the High Priestes attyre whereby he vnderstandeth the righteousnesse of fayth according to that saying That I might be found in him not hauing mine owne righteousnes which is of the Law but that which is of the fayth of Christ which is of the righteousnesse of God by fayth Phil. 3. verse 9. Therefore it signifieth that the Sacrifices of the olde Testament are to be abolished as in the fourth of Iohn it is sayd True worshippers shall worship the Father in Spirit and trueth verse 23. Verse 3. It is the Lord that commaundeth the waters it is the glorious God that maketh the thunder Verse 4.
precepts and last of all is added a conclusion so this Psalme endeth with thys conclusion They which hold fast these consolations of free remission and of helpe in calamitie doo find in great dolors true ease and deliueraunce yea the tast and beginning of life euerlasting All thys whole doctrine besides and beyond Philosophy and the iudgement of mans reason is to be preferred and discerned from the Lawe For it is the voyce of the Gospell wherein the secrete will of God is manifested touching true remission of sinnes and touching true consolation in persecution Therefore thys Psalme is of diuers interpretations deformed because fewe doo rightly vnderstande the doctrine of frée remission of sinnes and many vnlearned persons confusedly deale with those kindes of doctrine the Lawe and the Gospell A Psalme of Dauid exhortatorie to praise and thanke God Exultate iusti in Domino The Argument ALthough thys Psalme be chiefely consisting in giuing of thanks celebrating the creation of things euen from nothing and the prouidence wherewith God is present in his workmanship not as a Stoicall God but as dooing that which is most freely doone yet notwithstanding there is by way annexed vnto thanksgiuing a most ample doctrine touching the true worshippings of God and touching Feare and Fayth For as the thinking vpon the vnspeakeable goodnesse and mercy of God stirreth vp fayth in our harts so the consideration of the power and maiestie of God procureth feare Let vs therefore borrow out of thys Psalme firme and euident testimonies of the creation of the world euen from nothing and of prouidence and beeing confirmed as touching these sayings let vs constantly reiect the opinions of Epicures and Stoicks which murmure in mens mindes whiles they are in praying let vs not imagine that God is absent frō his workmanship or cannot doe otherwise then as seconde causes doe mooue him But let vs with most firme assent beleeue that God is present with all his Creatures and that all which are preserued and so farre forth as they are preserued are supported and maintained by God but yet so as God is dooing that which is freely to be doone hee maintaining it so long as it pleaseth him and therewith dooth it so farre as he hath in his prouidence decreed it to be doone and that he doth moderate change some things through his vnspeakeable goodnesse for the welfare of his Church Then after thys considered let vs walke before the Lorde in Feare and in Fayth as the seconde Psalme commaundeth Serue the Lord in feare and reioyce vnto him with reuerence ver 11. That is let there be in vs a most sweete mixture and societie or copulation most delectable of both affections of Feare and of Fayth And let our harts indeede beleeue that the lyuing and true God is our Creator nourisher and gentle Father dealing with vs as with his tender children but let our harts therewith acknowledge his righteousnes feare his iudgement and obey him shunning all occasions of sinning And if in thys manner we shall apply vnto our vse the sayings of thys Psalme the reading thereof shall be both more notable and more sweete vnto vs. ⧠The Psalme and exposition thereof Verse 1. Reioyce in the Lorde ô yee righteous for it becommeth well the iust to be thankfull Verse 2. Prayse the Lorde with harpe sing Psalmes vnto him with the Lute and instrument of ten strings Verse 3. Sing vnto the Lord a newe songe sing praises lustilie vnto him with a good courage THE Prophet héere beginneth with a heauenly Poeme touching GOD and the works of God from a proposition Paraneticall which declareth that Dauids minde when hee sunge thys was full of ioy and gladnes of the holie Ghost vnspeakeable I doo exhorte saith hee all men which are vpright in fayth and haue good conscience to acknowledge Gods presence and goodnes whose steps shine not only in this vniuersall béeing of all things in thys beautiful and wide world and in the high heauen distinguished with so manie lights of stars in that mighty great masse of the earth in the almost infinite greatnesse of the Sea but chéefest of all in his Church which God vnfainedly beholdeth and careth for to whom he giueth his word whom he calleth whom hee helpeth finally whom he heareth and preserueth both in thys lyfe and after thys life Therefore thys infinite and great goodnesse and mercy of God béeing knowne the greatnesse of his works and as S. Paule sayth The manifold diuers wisedome of God beeing knowne Col. 1.9 Let the godly ones reioyce in God and reioysing giue thanks let them worshyppe and reuerence hys presence in hys wonderfull workes that by Fayth and the Spirit they may receiue a certaine taste of euerlasting lyfe These most sweete affects of ioy and gladnesse vnspeakeable doo not the Epicures feele which doubt of Gods prouidence nor the bitter enemies of the Gospell nor hypocrites proude Pharisies nor fooles which are in loue with the winde and smoke of worldly glory but the iust and righteous men vnto whom God hath giuen the light of his Gospell and as Saint Paule saith The first fruites of the Spirit of Christ and the pledge of heauenly blessings and of life euerlasting 1. Corin. 15. verse 23. Let them take their notable beatitude and theyr ioyes which seeke nothing but the pleasures of thys world and the instruments of them let them leaue vnto vs weake and vnworthy persons that cheefe good thing that same true and by all meanes absolute wisedome that same alone and perfect beatitude touching which Christ our Lorde himselfe in a short and most weightie sentence saith Thys is eternall lyfe to knowe thee the true God and whom thou hast sent Iesus Christ Iohn 17. verse 3. The summe or effect therefore of the thrée verses in the beginning is thys Let vs knowing the infinite wisedome and goodnes of GOD also beholding the greatnesse varietie and meruailous force and power of God working in all things reioyce in God and in all his works and with great ioy and gladnesse let vs giue thankes vnto him Verse 4. For the worde of the Lord is true all his works are faithfull The first Anologie of the proposition is taken from the Truth of God therefore let all mens mindes tongues worship God because he is True and with a right fayth performeth his promises thys vertue is made more euident by considering the Antithesis Mans nature is wrapped in many cloakes or colours of dissimulations is as it were bolstered and borne out with certaine sayles the fore-heade countenaunce and eyes oftentimes dissemble but the speeche most often But touching God we must beleeue that he is true and that his worde hath no snares or ambiguities hurtfull vnto men as it were the Apple of contention or the riddles of the Monster Sphinx nor that the threatnings of God are vaine terrifying nor hys promises sette foorth to allure fooles by all meanes for that sentence which is
is strong and a ielous God which cannot abide any societie betwéene Christ and Belial which doubtlesse is impossible so let vs flée from and beware of all succours of felowships or partakings séeing that saying of Sophocles is most true Hostium dona non sunt dona et non sunt vtilia The gyfts of our enemies no gyfts at all be Nor ought doe auaile our state or degree For when the enemy speaketh flatteringly and with a comicall countenaunce works his tragedy we must not trust him at any hande Because there are seauen abhominations lurking secretly in his hart as Salomon sayth in his Prouerbs chap. 26. verse 25. I would say more to this purpose had not our Country Germanie to her great losse learned howe much credite is to be giuen and attributed vnto sophisticall fellowships Last of all we must not colour vp the matter with our enemies eyther for peace or profit sake as some now adaies hauing a right perceiuerance in the true doctrine by sinister sleights practise to win the aduersaries good wils vnto them For the aduersaries are not appeased nor healed with such fayre spéeches but are euen much the more stirred vppe and conceiue good hope the time will come that these guileful flatterers leauing y e true Church at randon wil againe take thēselues vnto theyr Tents of mischiefes But let not vs sitte with vaine persons neither keepe company with the craftie or fraudulent dealers which comes to passe eyther by neglecting to refute the enemies errours or vsing a dissembling fellowship in opinions or with vngodly suggestion or colluding with the aduersaries but let vs beare a most bitter hatred against the murthering Congregation of Caines deuotion least we be polluted with the societie of theyr madde worshipping and crueltie but let vs wash our hands in innocencie that we may walke about the Altar of the Lord. Verse 7. That I may shew the voice of thanksgiuing and tell of all thy wondrous works Hée reciteth a finall cause whereunto is to be referred the ioyning together with the true Church therefore saith hee doo I desire to be a member and Cittizen of the most prayse woorthy Country the Church that I may performe the worshippings which GOD most seuerely requireth as in calling vpon him in thanksgiuing teaching and confessing For in the Church onely are exercised the true calling vppon God thanksgiuing and other workes of the first Table many other vertues as temperance gentlenes c. are also found euen in them which know not God as in Pomponius of Athens and other such like But true prayer is only proper to the Church and in truth is the speciall or cheefe wall of the Church as Salomon saith The Name of the Lorde is a strong Tower That is true calling vpon God But let vs discerne the degrées for eyther we craue some thing of God or we giue thanks for benefits receiued that is we witnesse that God vnfeinedly helpeth vs and so we giue him thanks and by the celebracion of this benefit we stirre vp our selues and others vnto the feare of GOD fayth in him and true calling vpon him But of these vertues proper to the Church I haue elsewhere spoken oftentimes Verse 8. Lord I haue loued the habitation of thine house and the place where thine honour dwelleth The whole Psalme is a Sermon which bids vs flee from the enemies of the true doctrine and the true Church and to embrace the true doctrine to loue helpe and aduaunce the true Church To thys effect also apertaineth this little verse I haue loued thy Church which is the Church and house wherein GOD dwelleth and which with true prayses worshippeth God To the cherishing helping and maintayning of thys Church I employ my studies counsels and labours For God will haue vs to loue his Church which teacheth aright and will haue vs manifest our zeale thereunto and hée will haue the Ministerie of the Gospell to be reuerenced and helped like as in the 122. Psalme he commaundeth saying Pray for the peace of Ierusalem verse 6. And straight is added his promise of reward They shal prosper that loue thee verse Idem Like as therefore in the honey Hiues euery Bée bestoweth his labour for the common profit of all so let euerie one of vs employ all our endeuours and duties for the safetie and tranquilitie of those societies which teach the Gospell aright and let vs helpe and further godly studies so as the pure doctrine touching God and our Lord Iesus Christ may bee aduaunced and preferred euen vnto our posterity Verse 9. O shutte not vp my soule with the sinners nor my life with the blood-thirstie Verse 10. In whose hands is wickednesse and theyr right hand is full of gyfts Hée not onely craueth thys that hee may be defended against the crueltie of enemies but another thing also namelie that he might not be defiled or stained with the societie of Idolaters and Manquellers wherewith the enemies of the Gospell doo defile themselues and he prayeth also that he may not be ensnared in their punishments For many there bee which are not ignoraunt of the true doctrine but yet for feare they dissemble theyr opinion and with theyr dissimulation doo confirme the rage of Tyrants Let such know there must needes be a manifest confession both for the glory of God and for to deliuer others which for confession of their fayth are violently carried to torments But heere must the Reader be admonished of the propper names of the enemies of the Gospel to the end he may learne to shunne them before in thys Psalme hee paynts them out with foure proper tearmes calling them vaine crafty malignant and vngodly persons Heere he precisely termeth them sinners blood-thirsty practisers of euill counsels and corrupt Iudges or money men I meane not to stay long vpon these least any man should thinke me to take pleasure in reproching them but I am mooued to exhort the godly ones that they woulde consider what manner of monsters the enemies of the Gospell are whom the holy Ghost heere affirmeth to be compact and framed of so many and so great vices and mischiefes Verse 11. But as for me I will walke innocently O Lorde deliuer me and be mercifull vnto me Hée repeateth his prayer for defence amplified vnto the Antithesis or contrarietie seeing with all my hart I doe eschewe and tremble to followe the vngodlinesse and mischiefes of the enemies of the Gospell and with a good conscience professe the true doctrine of thée doo I craue and from thée doo I looke for defence For I well know that I am not enuironed or fortefied with any power against the cruelty of the Enemies but am openly layd foorth to all theyr weapons except it please thee to be my protector and defender Verse 12. My foote standeth aright I will praise the Lord in the Congregations In the very last verse there is added a finall cause why he craueth to be preserued namely that
He might praise the Lord in the Congregations This cause must wee dilligentlie consider for God will haue the Ministery of the Gospell to be publique hée will not haue it in corners as to haue the preaching of the Gospell shut vppe so to be kept onely as the ceremonies of the Goddesse Ceres were but he will haue y e same to be heard of all mankinde hee will haue himselfe to be acknowledged and called vpon Therefore will he haue honest and publique méetings to be and amongst these will he haue the voice of the Gospell to sounde hée wil haue himselfe there to be worshipped and called vpon And he will haue those same méetings or Congregations to be witnesses of the seperating of the Church of GOD from the Sects of other Nations factions and opinions ⧠A Psalme of Dauids thanksgiuing after deliueraunce Dominus illuminatio mea c. The Argument ALthough there be a great varietie of motions in thys Psalme perceiued yet the principall Prayer is that the Prophet Dauid might be and remaine a member of the true Church and that hee might neuer be excluded from the number of the children of GOD. Thys benefit hee craueth of God neyther in vaine nor rashly but hath great iust causes of most feruent prayer For it is most sure that without the Church which God in the beginning both called and created by promise sette foorth touching his Sonne there is no saluation For like as without the Arke of Noah in the Deluge there were none saued vpon the earth so without this Congregation which embraceth the Gospell there are no heyres of eternall fellowship with God as the heauenly sentences doe often affirme and as S. Paule saith Whom he hath chosen those hee hath called Rom. 8. verse 30. Seeing therfore it is the cheefe benefite of man to be a fellow of thys company which shal haue life and ioy euerlasting and shall enioy the felowship of God it is the part of a godly minde and of one that thinketh of hys saluation to seeke which is the true Church that hee may ioyne himselfe thereunto in minde will and confession that he may be part of thys Congregation and flocke of Christ and that he may vtterly eschewe the enemies of the true doctrine and of the true Church like as in the former 26. Psalme is said I haue hated the Congregation of the wicked verse 5. But the true Church is discerned frō other sects by the preaching of the true doctrine and by the lawful vse of the Sacraments and what the voice or preaching of the true doctrine is the writings Proheticall and Apostolicall doe shew wherin there is no doubtfull doctrine as touching the foundation that is touching the Articles of our fayth touching the essence and will of God touching the Redeemer the Law the promises vse of the Sacraments and the Ministerie But which what manner a one and where the Church is in another place els where more plentifully is explaned ⧠The Psalme and exposition thereof Verse 1. The Lord is my light and my saluation whom then shall I feare The Lord is the strength of my life of whom then shall I be afraid Verse 2. When the wicked euen mine enemies my foes came vpon me they stumbled and fell Verse 3. Though an hoaste of men were laide against mee yet shall not mine hart be afraid and though there rose vp warre against me yet will I put my trust in him EVen as the Painter Tymanthes could not describe Agamemnons countenaunce beholding the sacrifice of his Daughter Iphigenia so no phrase of spéech can display the feruencies of fayth vanquishing feares tremblings but in some sort let vs consider the conflict and victorie of Fayth The Lord saith he is my light that is my comforter for as Michaeas sayth When I sitte in the darknes the Lorde is my light Chap. 7. verse 8. Then heere saith Dauid further my saluation and the strength of my life That is I am enuironed with thy necessary strength and saluation I doo not feare any rage or power of mine enemies for as S. Paule sayth If God be on our side who can be against vs Rome 8.31 These victories or conquests are vnderstoode of the godlie ones which are acquainted with exercises of fayth for although our harts doo naturally tremble so oft as dangers fall vppon vs yet notwithstanding faith striueth 〈◊〉 the vtmost out of feares and conquereth the deuill and the world O blessed are they vnto whom this victory is giuen by our Lord Iesus Christ O wretched are they vppon whom the deuill shall tryumph Let vs therefore craue of God a simple and vnfeyned fayth which is the vanquisher of the deuill the world Verse 4. One thing haue I desired of the Lord which I wil require euen that I may dwell in the house of the Lorde all the daies of my life to beholde the faire beautie of the Lord and to visite his holy Temple This is a principall proposition of this Psalme as I haue said in the Argument for he maketh a notable difference betweene the godly ones and the vngodly ones The vngodlie ones desire nothing more gréedily then riches and wealth as Midas in Ouid saith Effice quicquid corpore contigero fuluum vertatur in aurum Graunt that what with body touch I shall May into glittering gold be turned all But Dauid and all the godly ones with most feruent prayer and with all theyr whole hart doo craue of God the society as well of the calamities as of the benefits which the Church hath and doo more desire and earnestly wish rather to bee doore keepers in the house of the Lorde then to dwell in the Courts of the vngodly ones where vaine ambition beareth sway and vaine glory full fraight with dissimulation So touching Moses the Apostle in his Epistle to the Hebrues Chap. 11. sayth By fayth Moses when he was come to age refused to be called the Sonne of Pharaos Daughter ver 24. For hee preferred the exercise of calamities amongst the people of God farre beyond the brittle and fraile shadowes of pleasures iudging the reproch for Christes sake to be greater wealth then the treasures of Egipt therewith beholding the recompence or reward of these miseries in the worlde to come Let vs knowe that these examples of great persons are sette forth for vs to follow Although therfore we are in truth a néedy and poore Congregation yet with this firme and perpetuall consolation let vs molifie these our miseries That we doe dwell in the house of the Lord and are as Paule in the second Chapter to the Ephesians saith Of the housholde of God and Cittizens with the Saints verse 19. To mée truely nothing séemeth may be more gloriouslie said or thought as touching the members of the true Church then this saying of Paule agréeing with the saying of thys Psalme viz. One thing haue I required c. Furthermore he calleth The will of the Lord