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
be gouerned by him and defended against the deuill least that wee shoulde be drawne headlong into such like furies The other verses which pertaine to the declaration are more largely expounded in the Historie of the Gospell Verse 19. But be not thou farre from mee ô Lord thou art my succour haste thee to helpe me Verse 20. Deliuer my soule from the sword my darling from the power of the dogge Verse 21. Saue mee from the Lyons mouth thou hast heard mee also from among the hornes of the Vnicornes These three last verses doo rehearse a prayer amplified by mentioning the dangers wherein he was then distressed The seconde part of the xxij Psalme touching the Resurrection of CHRIST Verse 22. I will declare thy Name vnto my Bretheren in the midst of the Congregation will I prayse thee LIke as Lucius Aemilius Paulus who was called the Conquerour of Greece the Macaedonian warres within a few daies most speedilie and most happily finished was carried with tryumph into the Cittie and mounting vppe to the Capitoll rendred his thanks vnto the Gods for his affaires well exployted So our Captaine and Sauiour Christ by the power of GOD béeing raysed vp from death to life and now making his tryumph ouer the multitude of his enemies gaue thankes not vnto Iupiter as Aemilius did but vnto his Eternall Father who had crowned him with the glorious victorie which is beneficiall vnto the Church That benefite he promiseth to retaine in perpetuall memory and to celebrate the same with a thankfull hart vnto all eternitie But therwith also he describeth the chiefe effect of his resurrection he affirmeth that he is againe raised from death to life not to the end he should be idle or thenceforth not to be busied in any good worke or that he should boast himselfe onely of his wisedom and power and so hold for most assured that he should alwaies remaine in most great and eternall pleasures but he sayth expresly that he is risen for this cause to the ende hee may gather vnto God hys Church by the ministery of the Gospell which may praise and worship him in the life euerlasting This then is the speciall effect of his Resurrection namely the gathering of his Church which comes to passe by the ministery of the Gospell which the Apostles dispersed or published throughout the whole worlde So in an other place it is sayd Thus it behooued Christ to suffer and to rise againe the third day and that in his Name repentance and remission of sinnes should be preached among all Nations beginning at Ierusalem Luke 24. verse 46.47 Truly héere is sette before vs a manifold consolation The Sonne of GOD affirmeth that hee will preach the Gospell yea though the worlde repine and repugne the same and that he will publish another doctrine besides the Law Hée wyll therefore preserue the Ministery and these studies and learning and hée alloweth the endeuours of them which preach the Gospell Let vs comfort our selues with thys consolation so often as wee doo consider the daungers of the Church though fatall punishments oppresse the worlde for theyr Idolatries Epicuriall furies lustes other mischiefes which are innumerable yet sure and certaine it is that the Church of God shall remaine which amidst the thickest of the enemies shall preach the worde of the Gospell of Christ And neyther will Christ suffer that at any time the knowledge of him shall be vtterly forgotten of men but hee himselfe wil execute the Office of teaching like as in this place hee sayth I wyll declare thy Name vnto my Bretheren in the midst of the Congregation will I praise thee But euen in these selfe words there is deliuered vs a most swéete doctrine touching the efficacie of the Gospell preached by miserable and weake persons The world iudgeth the Gospell to be a deceiuable doctrine and derideth her Ministers as it were vnprofitable bablers which goe about to take quite away the chiefe strengthes of humane societie from amongst men but these prophane iudgements Christ dooth heere confute yea saith he I my selfe will preache and will bring to passe that the Ministers shall not be discouraged with vnprofitable contention but that the Ministerie of the Gospell shall indeede be the power of saluation to all that beleeue Although therefore the Ministers are in trueth but Earthen vessels yet sure it is that theyr preaching is effectuall and shall profit manie men Hetherto also approcheth the thyrd consolation which the most swéet phrase Brother setteth before vs. I wil declare thy name vnto my bretheren I pray you what may be more swéetly thought or spoken then that Christ calleth all men his Brethren which heare learne and embrace the Gospell And that Christ indéede doth loue vs with a brotherly loue that doth hys taking of humane nature vpon him declare For that he might ioyne vs in a most néere bonde with hym hee became fleshe of our flesh and bone of our bones as Paule sayth Heb. 2. ver 24 Thys taking and knytting of our nature is a testimonie of a great loue towards vs. But the Passion of Christ declareth thys effect much more euidently wherein hee suffered punishment due to the righteousnes of GOD and fully paid y e raunsome for vs. For it was his good pleasure to redéeme and reduce vs which were oppressed with most gréeuous mischiefes as sinne death into our auncient dignitie and former liberty Héereby it appeareth that there is no such loue of any brother towards hys naturall Brother as is the feruent loue of Christ towards vs whereunto he giueth the name of brother So often therefore as thou beginnest to pray and that thy vnworthinesse hindereth thee be thou turned in minde thought vnto thys little verse of Christ wherin he expresly calleth Beléeuers his Bretheren For sithence he is our Brother and loueth vs most feruently let vs not doubt but that we are receiued and heard though vncleane and manifoldly guilty we be yet for the intercession and prayer which our Brother maketh for vs and neyther is there any thing so surely layd vp in the vnmeasurable treasure of Gods goodnes and mercy which hee will not willingly bring foorth and fréely partake with thys when he is requested of this High Priest and Mediator whom the name of a Brother maketh not abashed nor ashamed Wherefore in all our lyfe long in all our dangers and in our daily prayers let vs thinke vppon this most swéet name Brother and inculcate the same to our mindes that wee may surely beleeue our Brother sitting at the right hand of our Father will helpe vs and bestow vpon vs present and eternal benefits Let it suffise to haue héere bréefely thus much noted of these words because the greatnesse of the matters cannot be conceiued in words Verse 23. O prayse the Lorde yee that feare him magnify him all yee the seede of Iacob and let all the seede of Israell feare him Before Christ raysed from death to life directed
most aboundantly ratifie and confirme hys promise in the tenth of Saint Iohns Gospell extant viz. My sheepe heare my voyce and they follow me and I giue them euerlasting life and no man shall take them out of myne handes because I and the Father am one verses 4 11 14 16 18. Verse 2. He shall feede me in a greene Pasture and bring me foorth beside the waters of comfort In the first verse hee described the Shéepehearde of the Church and called him Iehoua and added therewith that through thys Gouernour nothing shoulde be wanting vnto vs now with a pleasant phrase he setteth foorth the féedings or manner of lyuing which the flock hath For like as Shéepe doo féede vpon thrée-leaued grasse and of greene grasse and drinke of the Riuer which runneth through the stones more purer then Amber passeth into the fielde so the Church is fed with the Gospell Which is the power of God vnto saluation to all beleeuers Rom. 1 16. and drinketh out of the pure fountaines of the Prophets and Apostles consolation which is the beginning of life euerlasting But let thys contrarietie or Antithesis of doctrine be considered which greatly beautifieth thys verse Philosophie and the Law doo not deliuer a man from sinne and from death but doo leaue the halfe dead man succourlesse as the Leuite and the Priest did in the tenth Chapter of S. Lukes Gospell verse 31 32. For Philosophy is onely a meditation of death that is a funerall complaint deploring mans miseries and death The Lawe not onely bringeth no helpe to humane nature spoyled gréeuously wounded but also more and more encreaseth the dolor or greefe of the wounds moysting them with the Vineger of malediction or cursing But the Gospell bringeth peace and life to those that beléeue in the Sonne of GOD and setleth theyr mindes with full confidence of this Mediator in God How much therefore places sandie sette with thornes doo differ from pleasant and soft Pastures and how much filthy muddie Pooles doo differ from the cléere and most wholesome Springs so much difference there is betwixt Philosophie the Law and the Gospell For as no man is able to take meate out of the fire or water out of the Flint stone so is it not onely hard difficult but indéede also not possible to finde remedie of vnfained sorrow eyther from Philosophy or from the Law But they which by the preaching of the Gospell doo see the saluation of God which is prepared before the face of all people these with Simeon doo sing that ioyfull tryumphant song Lord now let thy seruaunt depart in peace according to thy worde c. Luke 2 29. that is nowe I féele my selfe to rest in Gods fauour now doo I take the taste of eternall life and doo easilie despise the miseries of thys life after that I haue acknowledged my Mediator the Sonne of GOD and so acknowledged haue taken sure hold of him by fayth and haue receiued by him both remission of my sinnes and reconciliation also with God according to the saying of S. Paule If GOD be wyth vs who shall be against vs Rom 8 verse 31. Who spared not his owne Sonne but gaue him for vs all to death howe should he not with him giue vs all things also verse 32. Who shall lay any thing to the charge of Gods chosen it is GOD that iustifieth verse 33. Who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. ve 34. These are the ioyful pastures and most wholsome springs from whence wee may both féede vppon peace and drinke also of ioy in the holy Ghost from out of all other doctrines we can gather nothing but vaine Cockle and Darnell Let vs loue these Pastures and fountaines therefore and let vs not suffer the riches of our possession eyther to be polluted wyth filthinesse or corrupted with poyson that is let vs flée from all corruptions of doctrine and deadly Sophistry to y e Church and let vs pray That we may be sanctified in the trueth like as the Sonne of God himselfe prayed for vs. Iohn 17 verse 17. Verse 3. Hee shall comfort my soule and bring me foorth into the pathes of righteousnes for his Names sake Wée doo not sette downe diuers interpretations vpon euery verse as many men doo in the Psalmes which wil speak all things euery where and boast vpon theyr rare learning and therewith satis-fie the eares of Diuines but we séeke out a principall proposition in euery writing and thereunto so much as may be doone we aptly and rightly apply the other parts Hee spake before of the féeding and watering of the Church which two containe the speciall benefite of the Church namely remission of sinnes and as wee els where haue vsed to speake the righteousnesse imputatiue ioyned with the gyft of the holy Ghost Nowe hee preacheth as concerning the ordering of our lyues and conuersations agréeable vnto the will of God For as the sillie Sheepe can not gouerne her selfe so cannot thys life be gouerned by mans alone power and wisedome as in the tenth of Ieremie it is sayd O Lord I knowe that the way of man is not in himselfe neyther is it in man to walke and direct his steppes verse 23. For so great is the blindnesse and infirmitie of our nature so manie and so diuers are the snares of the deuill finally such a heape of businesses and dangers that both our life and our vocation can not soundly and wholsomly be gouerned and ordered but by GOD therefore are these spéeches so oftentimes repeated in y e Psalmes crauing of God to be gouerned as in the fift Psalme O Lord leade me in thy righteousnes because of mine enemies make thy way plaine before my face verse 8. Also in the 86. Psalme O Lord teach me thy way and I will walke in thy truth knit mine hart vnto thee that I may feare thy Name verse 11. And in the 119. Psalme Direct thou my steps according to thy worde and so shall no wickednesse haue dominion ouer mee Pars 13 verse 5. Also in the 143. Psalm Teache mee ô Lorde to doe thy will because thou art my God let thy good Spirit bring me into the right waie verse 10. The necessity of these prayers doo the examples of mighty personages well shewe that is to say Adam Lot Aaron Gedeon Sampson Saule Dauid Salomon Iosias and others innumerable who béeing forsaken of GOD haue horribly fallen and some of these haue returned into the right waie some haue béene cast headlong into eternall destruction Let vs not therefore thinke it a slender benefit so to be gouerned of God least we filthily violate the rule of right and honest workes and least we fall into tragicall mischiefes and into tragicall calamities But the particle is not any thing vaine which is added in the ende of this verse for his Names sake
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
true calling vpon God and firme consolation of our mindes rule of our life all which things are to be accounted of all men amongst the speciall good gifts And let vs not be mooued with the iudgements of Epicures which sette downe other limits of the cheefe good gyfts and other bounds of things to be by vs required but let vs know that mankinde was thereto created that therein the knowledge of God might appeare and that it might declare true testimonies of God and enioy his fellowship in the life euerlasting Therfore a thousand causes there be why with such feruencie of minde the Prophet desireth the societie and most firme coniunction with the true Church Verse 5. For in the time of trouble hee shall hide me in hys tabernacle yea in the secrete place of his dwelling shal he hide me set me vp vpon a rock of stone The Histories of all ages doo shewe that the vniuersall Church and all the godly ones are exercised in greatest dangers neyther can the truth of the doctrine be retained without great contention the most sweete figure heere then promiseth defence vnto the Church viz. He shall hide mee in hys Tabernacle For as Iehoshebeah the wife of Iehoiada the Priest when wicked Athalia raged in putting to death all the Kings seede of the house of Iuda kept and preserued the young King Ioas and sixe yeeres hid him safely in the house of God so the Lord knoweth how to deliuer his owne out of temptation and to defende them euen as it were poore supplicants flying to some place of refuge Vnto thys most swéete promise let vs annexe examples of Gods wonderfull deliuerances let vs confesse so the matter is that we all in the horrible tempests stormes of Germanie are helped and defended by GOD himselfe for these great benefits let vs giue thanks vnto God the eternall Father of our Lord Iesus Christ and let vs hartily beséech him for his sonnes sake Iesus Christ our Lorde for vs crucified and raysed from death to life that he henceforth and for euer would defende vs in his Tabernacle as it were secretly hydden for our refuge for there is no stronger safegarde or defence in all kind of dangers then is the Tabernacle of God or as Esay saith the bosome of God Verse 6. And now shall he lift vp my head aboue all mine enemies rounde about me Verse 7. Therefore will I offer in his dwelling an oblation with great gladnesse I will sing and speake prayses to the Lord. Well doe the Lawyers say That they which haue receiued a benefit are naturally bounde according to the manner of theyr abilitie to render due recompence And what is it I pray you that wee are able to render vnto God besides our sacrifices of thanksgiuing Let vs therefore rightly thinke with Dauid that any danger falling vpon vs is not by chance dashed aside or driuen away but that wee are helped preserued euen by God himselfe and that he heareth our prayers Let our minde honour God aright that hee hath not a vaine name and that hee dooth not neglect men but that hee vnfainedly heareth them that calleth vpon him in his Church and that he vndoubtedly beholdeth and helpeth his Church and keepeth his promises with his seruaunts These also let vs inculcate and beate into our memories and let vs commemorate the same vnto others let vs publish the same abroade when we are helped and deliuered that euen others also may be stirred vp to the due acknowledgment of GOD. Verse 8. Harken vnto my voice ô Lorde when I cry vnto thee haue mercy vpon me and heare me Verse 9. My hart hath talked of thee seeke ye my face thy face Lord will I seeke Verse 10. O hide not thou thy face from me nor cast thou thy seruant away in displeasure In the fourth verse he required to be cooptate or chosen into the societie of the true Church then which benefite none was more wishfull now because it is no lesse vertue to kéepe that is gotte then to gette that we can he prayeth feruently and craueth of God that he may be able euermore to remaine A Cittizen with the Saints and one of the housholde of God For he saw the example of Saule who when hee was the first King ouer the people of God and vndoubtedly at the first had the Spirit of God in him afterwards by reason of his contempt in greeuous offences hee was not onely forsaken of God but also was cast foorth into eternall destruction While he lookes vpon this example he oftentimes sendes foorth both prayers and sighes as if he said Lord make me a vessell of mercie and cast me not away amongst the vessels of wrath Cast me not away from thy face and take not thy holy Spirit from me Psalm 51. verse 11. Séeing then so great a personage as King Dauid with often spéeches vsed these prayers forsake mee not nor cast me away it is not our parts to doubt but that God is continually to be prayed vnto that hée would confirme that which hee hath wrought in vs and seeing he hath made vs to haue a will that he will enable vs also to performe the same so as we may render some acceptable seruice vnto him Heere also let the godly Reader consider in what manner Dauid while he was praying lifted vp and supported himselfe with remembraunce of precepts and promises My hart said vnto thee seeke ye my face that is thou commaundest in thy vnspeakeable goodnes and mercy that we should craue good things of thee and thou addest most large promises to stir vs vp vnto true prayer Although therefore great is the imbecilitie and great is also the amasednes of mans minde flying from God yet notwithstanding béeing stirred vp and prouoked by so many precepts promises let vs correct our doubting and let vs begin to come vnto God hauing Christ for our guide and let vs not thinke that Gods promises are vaine soundes or pronounced speeches as Epicures doo imagine For God hath not in vaine manifested himselfe by so excellent testimonies not in vaine hath he declared his will he will haue our darknes and doubtfulnesse to be by his word amended for he is a true God and kéepeth his promises as in the 25. Psalme it is said All the waies of the Lord are mercie and truth c. verse 9. Verse 11. When my Father and my Mother forsake me the Lord taketh me vp This is an amplification borrowed from the vnfaithfulnesse of friendes whereof Plato speaketh saying A friende yet an vnconstant creature by nature And Sophocles saith Nullum atrocius vulnus est quam defectio amici viz. No wound more greeuous nor more great Then when a friend dooth friendship breake Against this great sorrowe which the forsaking of most néere allied friendes procureth let vs oppose the consolation wherewith Dauid supporteth himselfe saying My father my Mother haue forsaken me but the Lorde hath taken
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.
God There are also other tryals or troubles much more sorrowfull and bitter which pearce into the very soule and spirit namely when with beholding the presence and goodnesse of God for a certaine season we feele no priuate thing but the sorrowes of death and the dangers of hell and do feare that we are for euer cast away amongst the deuils these deiections or downe-castings of vs can not be described with words but the examples shewe after a sort this degree of tryals or troubles Job without any deformitie patiently suffered the losse of his children and substaunce and pronounced thys speech full of godlinesse The Lord gaue and the Lorde hath taken awaie blessed be the Name of the Lorde Iob. 1.21 But this so greate a personage being burthened with the weight of spirituall tentations fretted fumed against God crying out Let the day perrish wherein J was borne c. Chap. 2. verse 3. So Jeremie betweene feares and tremblings sayd Cursed be the day wherein J was borne Chap 20 verse 14. For how much the strength of the mind is greater then that of the body so much more greeuous are those troubles which we conceiue in our mind then they which are borne in our body But to what end doe I say so much touching the degrees of temptations or troubles Surely to thys ende that thou maist vnderstand what obiects Dauid beholdeth in his thanksgiuing For first he rendereth thankes to God for defence against Saule and his other enemies who had conspired hys present death thys part of the Psalme dooth he amplifie with most sweete comparison of his afflictions and deliueraunces After that he celebrateth Gods goodnesse mortifying quickning bringing downe to hell and raysing vp frō thence That is striking mankinde with feares which are the feelings of Gods wrath and againe comforting vs that we shoulde not fayle or quayle and so be ouercome of our cruell enemie But of thys meaning we will say more as we doe expounde other things ⧠The Psalme and exposition thereof Verse 1. I will magnifie thee ô Lord for thou hast sette me vp and not made my foes to tryumph ouer me Verse 2. O Lord my God I cryed vnto thee and thou hast healed me Verse 3. Thou Lord hast brought my soule out of hell thou hast kept my life from them that goe downe to the pitte WHereas it had béene enough to say I render thanks vnto thee because thou hast deliuered mee with howe many wordes dooth Dauid adorne thys proposition for first hee vseth the word which properly signifieth a drawing out of the pit or poole As therefore Ioseph and Ieremie beeing drawne out of pits are deliuered from death so the Prophet héere affirmeth that he was drawne out of the perril of death not by mans helpe but with the right hand of the most High After that also he addeth thys circumstance that his peruerse and euill reioycing enemies had no matter wherein they shold or might bestow their most poysonfull byting gyrds and taunts against him Thirdly he compareth his deliueraunce vnto the healing of woundes for as Iob in his fift Chap. most swéetly sayth God woundeth and healeth he striketh his hande maketh whole Lastly he sayth That hee was raysed from death to life and as it were recouered out of hell when Saule and his other enemies fell headlong into present and eternall miseries So in like manner all and euery one of vs heere in Germanie may celebrate in word and wryting the benefits of God and may say vnfeinedly with Ieremie chap. 3. It is the mercies of the Lord that we are not consumed because his compassions fayle not verse 22. For had not the shadowe of the Lords hande shielded vs wretched and weake soules we had euen now lately beene destroyed of the Turks and other enemies but God who is not delighted with our destruction hath mercifully mittigated those punishments and hath kept vs as it were the apple of hys eye Verse 4. Sing prayses vnto the Lord ô ye Saints of his and giue thanks vnto him for a remembraunce of his holinesse Hée applyeth his example vnto the vniuersall Church to the ende others also might learne beeing partly confirmed by promises and partly by examples to craue deliueraunce of God and béeing preserued to celebrate the goodnes of God For God is no accepter of persons but receiueth and saueth all them that flée for mercy vnto the Mediator as in the 10. to the Romans it is written God is rich towards al them that call vpon him And Ioel in his second Chapter sayth Euerie one that calleth vpon the Name of the Lord shall be saued These promises which haue in them great swéetnes and excellencie let vs apply vnto our vse in the daily daungers of our life and let vs knowe that God is indeede iust righteous and that there is no respect of persons with God Verse 5. For his wrath endureth but the twinckling of an eye and in his pleasure is life heauinesse may endure for a night but ioy commeth in the morning I would to God our mindes in miseries coulde rightly be perswaded that God punisheth not to destroy but to saue vs and to restore vs vnto life and ioyfulnes For our mindes béeing confirmed with this vndoubted purpose of God shoulde passing well beare all the burdens layde vpon vs by God but experience sheweth how hard a thing it is firmely to retaine thys purpose of minde in our calamities For where the scripture nameth a short time of tribulation that seemeth vnto vs a space of many ages Let vs therefore discerne Philosophicall perswasion from fayth and let vs preferre the worde of GOD before the actions of our sences or vnderstandings In Philosophy a man beléeueth water is warme when he hath dipped his finger and experience hath taught that it is warme but in embracing the word of God there is wrought a contrarie thing Perswasion that is Fayth goeth before consolation As Ieremie though he saw his Countrey ruinating or neere her destruction yet he knew that Gods Church was not forsaken and hee béeing confirmed with this knowledge patiently beareth the present miseries for hee vnderstandeth theyr causes and that there should be an end of them and he knewe that the Church shoulde for all thys be restored and gathered againe Therefore let Psalmes of like meaning bee adioyned vnto this place which doo make declaration of the shortnesse of afflictions and of theyr ioyfull conclusion or ending Esay in his 54. Chapter sayth For a little while haue I forsaken thee but with my great cōpassions I wil gather thee for a moment in mine anger I hid my face from thee for a lyttle season but with euerlasting mercy I haue had compassion of thee verse 7.8 And in the 16. of Iohn the Sonne of God sayth You shall sorrow but your sorrow shall be turned into ioy verse 20. And your ioy shall no man take from you ver 22. And the Apostle S.
thy Names sake that is for thy promise wherein thou affirmest that thou wilt helpe them that call vpon thee and for thy glories sake For the acceptable glory of God is spred abroade of the godly ones who after theyr deliuerances are true iust as I haue elsewhere oftentimes said also the blasphemous clamors of the enemies are refuted when examples are proponed which doe shew that God hath care of the poore and needie Congregation trusting in the Name of the Lord. Verse 5. Drawe me out of the nette that they haue priuilie layd for me for thou art my strength Hée craueth to be defended not onely against manifest violence but also against vngodly fraude of the enemies of the Gospell for there is no man so wise which without the safegard of the Sonne of God can eschew all the snares and deceypts which are layde by the enemies of the true doctrine for they know how to colour smoothe and faire causes wyth vniust dealings and with soft spéech how to dissemble Therfore there is no watchfull warinesse equall vnto the most craftie practises of the enemies but it hath neede of the Sonne of GOD to safegard and preserue the same Verse 6. Into thy handes I commende my Spirit for thou hast redeemed mee ô Lord thou God of truth A conclusion full of Fayth as if he sayd I doo well consider that I am not sufficiently furnished and armed against the violence and craft of the enemies Therefore béeing destitute of mans counsaile and helpe I flée to thee for refuge and yeeld my selfe wholly vnto thee in thy hand I repose all that I haue for I know that thou wilt keepe thy purpose with a firme fayth séeing also thou hast oftentimes before deliuered me For fayth béeing confirmed with remembrance of former deliueraunces beleeueth that God is not onely rich in those things promised but beleeueth also that he most aboundantly performeth the same hee hath promised and conceiueth a most assured hope of his deliuerances in time to come But seeing the Sonne of God rehearsed this verse a little before the seperation of the soule from the body who doubteth the same forme of words is to be vsed not onely in other dangers of life but also in the midst of death For then must we cry out with Stephen Lorde Iesus receiue my Spirit Acts. 7. verse 59. For Christ our Lorde not onely will but also can with a mighty hand plucke and deliuer our soule flitting out of thys frayle mansion and set the same free from the deadly assault of the deuils themselues séeing hee is both the Creator and Redeemer of our soules according to that saying I giue them eternall life and no man shall take them out of mine handes because I and the Father am one John 10. verse 28. Into thys hande therefore excelling in fayth and power let vs deliuer our selues wholy without doubting which when wee shall doo the thing it selfe shall shewe they are not vaine delectations which are said in this verse Thou hast redeemed mee ô Lord God of truth Verse 7. I haue hated them that tolde of supersticious vanities and my trust hath beene in the Lord. He amplifieth the proposition of y e Psalme by comparison of contraries that is of a True hope and Carnall hope for like as a true hope is not cōfounded because it dependeth of God so all other hopes are frustrate which depende vpon a rotten thredde for so humane helps seeme woorthily to be called for their incertainty and vnconstancie but if any man doo iudge these to be vaine delectations let him heare the complaints of wisemen confirming the purpose which I haue sette downe Cicero in his ninth Booke of Epistles concerning Pompeyes defences writeth thus Thou knowest well that Cnaius Pompeyus was neither safe in the glorie of hys fame nor of his acts nor with the sutes and seruices of Kings and kingdoms which he was oftentimes wont to boast of c. Cicero plainely affirmeth that Pompey was neyther wyth his owne possessions nor hys friends helps safely enough preserued against the assault of fortune for what so is sayde of the likenesse or forme the same euen in like manner may be sayd of the whole nature or kinde of any thing for al humane helps hold by a slender thred and things which haue beene of force suddainly fall to decay We shall therefore remember that against confidence in humane helps there are many sentences deliuered vs from God as in the 146. Psalme Trust not in Princes nor in the Sonnes of men in whom there is no helpe verse 2. And in that of Ieremie Chap. 17. Cursed is euerie one which putteth his trust in man Verse 8. I will be glad and reioyce in thy mercie for thou hast considered my trouble hast known my soule in aduersities Verse 9. Thou hast not shut me vp into the hande of the enemie but hast sette my feete in a large roome The effects of a true hope are heere descrbed wyth great excellencie of words Pompey béeing ouercome of Caesar was ouerwhelmed into Epicuriall opinions disputing as it were that God cared not for mens matters But Dauid beeing banished from hys kingdome beleeued that God both regarded and helped him with thys fayth when he is supported there followeth a consolation and a féeling of gladnesse For he was not shutte vp in the hands of hys Sonne Absalon like as K. Zedechias in his fleeing away was brought backe againe and at the Conquerours commaundement had his eyes put out but he was restored into his kingdome Therefore it is farre better to trust in God then in humane helps for God considereth both the painefull trauaile and the sorrow of the godly ones as it is written in the tenth Psalme and knoweth the way of the iust that is he not onely alloweth but also helpeth them And as furthermore S. Peter sayth The Lorde knoweth howe to deliuer his out of trouble or tentation 2. Peter 2. verse 9. Verse 10. Haue mercy vpon me ô Lorde for I am in trouble and mine eye is consumed for very heauinesse yea my soule and my body Verse 11. For my lyfe is wexen olde with heauinesse and my yeeres with mourning Verse 12. My strength fayleth me because of mine iniquitie and my bones are consumed Albeit the name of tribulation dooth comprehend all these words which in effect may happen vnto a miserable man Yet is it lesse to say the whole then all to effect lesse perceth as it were this breefe messenger Wherefore he layeth open all things that are included in one word to the end he may shew his miseries vnto God For as the onely daughter poureth out into her Fathers bosome her cares and griefes and orderly rehearseth euery euill affected part so Dauid and all the godly ones doo open themselues wholy vnto God and make manifest particularly the greefe or sorrowe of euery member vnto him But some man will heere obiect what needeth all this recitall seeing
Church but of all the godly ones also this is manifestly séene thys goodnes is to be magnified and praysed with great thankfulnesse like as Dauid magnifieth the same saying Thankes be to the Lord for he hath shewed me meruailous great kindnesse in a strong Cittie Verse 24. And when I made hast I sayde I am cast out of the sight of thine eyes Verse 25. Neuerthelesse thou heardest the voice of my prayer when I cryed vnto thee There can be no greater wounde made in mankinde by the deuill then the tryall of abiection they which feele thys wounde doo vnfainedly cry out with Dauid and Ionas I am cast out of the sight of thine eyes But against thys byting we must oppose prayer and vnspeakeable sighings like as Ionas in hys seconde Chapter sayth When my soule was vexed in mee I thought vppon the Lorde that my prayer might come vnto thee euen to thy holy Temple And that thys remedie or Medicine is most effectual working of all others this Psalme witnesseth which sayth in thys last verse Thou heardest the voyce of my prayer when I cryed vnto thee So often therefore as God suffereth vs not to be plunged into thys most sorrowfull tentation let vs followe the examples of Dauid and of Ionas and other the holy ones which were not tongue-tyed but with vnspeakeable sighing called vpon God haue had sufficient proofe of Gods deliuerance Forthys tentation differeth from desperation because desperate persons bring foorth no prayers nor prayses but are angry with God and doo flee from God but they which stryue with tentation of abiection doo as yet retaine still some sparke of fayth and sighing of prayer and at length by the helpe of our Lord Iesus Christ doth ouercome the deuill Verse 26. O loue the Lord all yee his Saints for the Lorde preserueth the faythfull and plentiously rewardeth he the proude dooer Verse 27. Be strong and he shall stablish your hart all ye that put your trust in the Lord. Thys is a comfort or consolation and an application of the example to the vniuersall Church as if he said euen as I am heard of God so shall you be heard also therefore be strong doo not become faint-harted doo not cast away your confession of the true doctrine comfort and confirme your minds in hoping expecting for Gods alone helpe And there is a most sweete promise added The Lorde shall stablish your hart all ye that put your trust in him that is all yee which are true and constant which embrace the truth of God and teach true doctrines without hypocrisie But contrariwise God shall destroy the proude persone which most impudently and most proudly contemne GOD trusting in humane power for that pryde is punished of God so often affirmeth the word of God namely in the 16. Chapter of S. Luke What soeuer is glorious in the world is abhominable before God verse 15. And as Saint Peter in hys fift Chapter sayth God resisteth the proude but giueth grace to the humble verse 5. ⧠A Psalme of Dauid to giue instruction Beati Quorum Of the Tytle THE title admonisheth the Reader of the Authour and of this kinde of doctrine which this Teacher professeth For GOD will haue no Bookes published in the Church without assured Authors But therefore hee calleth some Prophets and some Apostles adorneth thē with testimonies to the end we may know from whence and by whom the doctrine is accepted therefore it is needfull that Titles be sette before the Bookes And what manner of personage Dauid was and with what Spirite hee writ the Psalmes the very last words which Dauid the Sonne of Isai spake doe witnesse viz. Euen the man who was sette vp on high the annointed of the God of Jacob and the sweete singer of Israell sayth The Spirit of the Lord spake by mee and his worde was in my tongue 2 Sam. 23. verse 1 2. Let vs therefore reade thys Psalme and the rest which Dauid hath made euen as the Oracles of the holy Ghost and let vs not be otherwise affected in reading the Psalmes then as if we should heare the voyce of God sounding from heauen Hetherto I haue spoken of the Authour in truth more breefely then the greatnes of the matter requireth But there were not many moe words to be vsed sithence in other places often the prayse of the Psalmes is sette downe Now must we speake of the kinde of doctrine which is manifested in thys Psalme that we may hold still the Argument of the Psalme it selfe but the worde of the ministery of the Gospell is one and the same euerlasting euen from the first preaching after Adams fall namely the preaching of repentance reproouing sinne and from thenceforth followed the promise of forgiuenesse of sinnes and of reconciliation Wherefore in this Psal which by right and worthily is called Mascil that is The proper wisedom of the Church not knowne vnto Philosophers nor Phariseis there are speciall places contained as the accusing of sinne and the consolation which affirmeth that the sinnes of them which repent are forgiuen and that the Church shal yet remaine yea euen amongst the downefalles of kingdoms And although the selfe same goodnesse or excellencie of the things which are expounded in thys Psalme may sufficientlie stirre vp the godly ones vnto the perpetuall meditation of this writing yet notwithstanding by the same also may be esteemed howe much commendation is to be attributed or giuen vnto this Psalme so as Paule an Orator more rightly then Pericles thundering and lightning in the midst of his auditorie vsed the testimonie of thys Psalme in a most weighty cause For when in his fourth Chapter to the Romans he helde a sharpe and seuere disputation touching the righteousnesse of faith imputatiue he vsed two testimonies to confirme his yea the opinion of the whole Church of God Whereof the first is out of the History of Abraham which Moses writ lightsomlie and the other is repeated out of the thirty-two Psalme Paule lacked not for witnesses the consciences of all the Propheticall companie like as Peter sayth Vnto this man doe all the Prophets beare witnesse c. Acts. 10. But with a singuler aduisement he alledgeth two witnesses whose dignitie excellencie is great namely Moses and Dauid For as the shyning Sunne is the Captaine of the heauenly company so is Moses the Moderator of all the other Prophets For the other Prophets holde that for ratified which they see determined of this Graund Maister But Dauid is the naturall or lawfull Disciple of Moses amongst the Prophets which follow Moses shyneth as it were Hesperus or the morning star amongst the glimmering Night stars And although all thys mans wrytings are ful of testimonies touching the free remission of sinnes which are bestowed vpon the faithfull ones for Christes sake the Mediator yet notwithstanding seeing Paule out of thys Psalme taketh his proofe of a cause the greatest and largest of all others there is no doubt
but the thirtie-two Psalme in all the multitude scope of the Psalmes glittereth like a notable precious stone of rare vertue But let this suffise to haue beene breefely before admonished touching the Argument and dignitie wherewith thys Psalme excelleth many others ⧠The disposition of the Psalme Verse 1. Blessed is he whose vnrighteousnesse is forgiuen and whose sinne is couered Verse 2. Blessed is the man vnto whom the Lord imputeth no sinne and in whose Spirit there is no guile THE first place of thys Psalme is a notable and excellent testimonie of the manner of iustification For it teacheth how we may obtaine forgiuenesse of sinnes namelie by the mercie of GOD not imputing but couering our filthinesse and wretchednesse for the Mediators sake He plainely affirmeth They are blessed that is iust and the heyres of life euerlasting whose sinnes by the great mercy of God are forgiuen couered and not imputed vnto them Thys testimonie is so euident firme and perspâ—â—cuous that it cannot be weakened by any cauillation nor mooued out of place Thys testimonie as the Rocke immoouable in the Sea resisteth all stormes and tempests accorcording to thys verse VT Pelagi rupes magno veniente fragore Quae sese multis circum laâ—rantibus vndis Mole tenet scopuli nequicquam et spumea circum Saxa fremunt laterique illisa refunditur alga AS Rocke or huge Sea banck which sowsing tide With roring waues rush on doth firme abide Nor Rock nor foming stones doe fret or fume But flagge or Reede ytost to'th shoare consume The second place is an applying of the determinate purpose vnto the ground of the matter that is a framing of the example vnto the rule for Dauid by hys example teacheth the whole Church of a thing the greatest of all others namely of accusing and confessing of sinne in great feares and of conuersion vnto God which is wrought by the confidence in the promised mercy for the Mediators sake I sayth he went about with many sleights of secrete dealings to couer and as it were with certaine sayles to ouerspreade my sinne but whilst I am ashamed to confesse my sinnes I fel into so great feares and downefals rising by feeling Gods wrath that I am almost at deathes dore Therefore looking circumspectly about all my busines I had nought els remaining but one most safe receipt from feares that I might acknowledge and confesse my fault and craue pardon with confidence not of clemencie to be despayred but assuredly promised for the Mediators sake Therefore the rest of the holy ones looking well vppon myne examples may learne likewise to confesse theyr sinne and flee vnto the mercie of GOD and there to rest as in a most safe Hauen or Harbor Thys is the manner whereby we obtaine remission of sinnes Thys is the way either easie or hard to come vnto iustification By thys way it is néedefull that wee goe And if any man will seeke for other way let him call vppon Fortune as it was wont to be said The thirde place is a consolation the greatest of all and most cheefely necessary which affirmeth that the Church shal remaine yea euen amongst the stormes tempests of kingdomes surely at thys day all men haue neede of this consolation seeing not onely the Turkish Armie but also intestine and inward warres yet in Germanie sticking by the rybbes are within our beholding The fourth place is a most swéete promise of Gods gouernment which in so great infirmitie of our nature amongst so many snares of the deuill and finally in so great a heape of busines and dangers we cannot want at all The fift place is a preaching of repentance which witnesseth that God not onely reprehendeth sinne by preaching the Law and the Gospell but also compasseth vs about with tokens of our guiltinesse namely horrible calamities publique and priuate which are the punishments for sinne and the admonishments vnto repentance But least the godly ones shoulde be vtterly crushed and weakened with violence of tempests and concourse of calamities hée sheweth the very ende and as it were the Port of rest and tranquillitie and discerneth the godly ones from the vngodly ones Although sayth he punishments fall vpon the vngodly yet notwithstanding the godly ones shall bée preserued by meruailous meanes or surely shall be supported with a more inwarde consolation For the Lorde knoweth a thousand waies howe to deliuer his seruaunts out of theyr miseries and tentations This is the summe of thys Psalme to the daily reading whereof both the copiousnesse and sweetnesse of the matters therein contained and also the very troublesome estate of our daies doe exhort vs wherin surely both the doctrine and the consolation sette downe by Dauid is nenessary vnto all the godly ones Of the first place FOrasmuch as Grammer is the foundation of all true interpretation first of all let vs sée what is the natiue signification of the words which Dauid vseth speaking in the Hebrue tongue Nasa with He in the ende or Nasa with Aleph signifieth to take and lift away which therefore is vsually sayde Blessed are they whose iniquities are forgiuen that soundeth in the Hebrue tongue thus Blessed is hee who is lightened of hys iniquitie And S. Iohn the Euangelist seemeth to follow thys figure when he saith S. Iohn Baptist called Christ the Lambe of God which taketh awaie the sinnes of the world 1. John 36. Namely that a man may vnderstand sinne is an intollerable burden and plunging vs downe euen to the very bottom of hell Of which burden yet notwithstanding we are so deliuered that the Sonne of God taketh it vpon himselfe and lighteneth or easeth vs thereof I will adioyne heereunto the words of the reuerend D. Martin Luther in hys exposition vpon the fourth Chapter of Genesis If you apply the word Nasa vnto the corporal thing it signifieth to take vnto you or to lift vp on high as in the 6. Chapter of Esay it is sayd I saw the Lord sitting vpon an high throne and lifted vp verse 1. But thys is in a far other manner then that in thys 32. Psalme Blessed is the man whose sinnes are taken away and yet notwithstanding both one The Grammarian vnderstandeth that in Esay he vnderstandeth not thys because hee knoweth not the matter For it is one thing To sitte vppon an high throne and another thing To take away sinne that is to forgiue take away or doo away but specially it is elegant and fine that by the worde Lightening hee compareth sinne to a great burden vnder which Caine lyeth oppressed so that hee cannot take breath except it be remooued from him But the Epistle vnto the Hebrues declareth the manner whereby we are lightened and eased of thys burden where he sayth By fayth Abel offered a better sacrifice Chap. 11 verse 4. Chaschab Touching thys word excellently well saith the man of God D. Martin Luther expounding the 15. Chapter of Genesis I doe not greatly gaine-say whether you take that to repute
or to consider of for the matter commeth all to one effect For when the Maiestie of God thinketh vppon me that I am iust that my sinnes are forgiuen mee that I am free from euerlasting death I with thanksgiuing in faith do apprehend this cogitation of God touching me I am then iust not by my works but by fayth whereby I hold fast Gods thinking vpon me for the cogitation of God is infallible veritie Therefore when I wyth a firme fayth take hold of thys cogitation I am not iust with a wandering and doubtfull opinion For Fayth is a firme and certaine eyther cogitation or confidence in God that he is mercifull for Christes sake that for Christes sake he thinketh for our behoofe vppon the considerations of peace and not of affliction or wrath For these are Relatiues The cogitation of God or his promise and the fayth whereby I hold fast the promise of God Therefore S. Paule hath rightly rendered the word Chaschab by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repute or esteeme of which also alludeth vnto cogitation as the worde of reputing For if thou beléeuest God promising GOD reputeth thee for iust but hetherto indeede serue these Nowe let vs speake of the sentence Negatiue and Affirmatiue Blessed are they that is the iust before GOD and the heyres of euerlasting life not they which performe discipline without faith which is wretched and vncleane hypocrisie not vnlike to figge leaues wherewith our first Parents couered their nakednesse after theyr fall neyther they which extol themselues by reason of the prerogatiues of Circumsition or of Sacrifices But they who casting away and vtterly refusing all confidence in theyr workes and merits doo flee vnto the mercy of God for hys Sonnes sake the promised Mediator and doo beléeue that theyr sinnes are freely forgiuen them and that whether they be faultes doone and past or present blemishes the same are couered and not imputed vnto them For although God requireth our vertues and will not haue vs cherrish our selues in the lustes of the flesh but earnestlie commaundeth vs that we should not onely bridle them but vtterly mortifie them yet notwithstanding they can nothing auaile vs in the iudgement of God for they are polluted and all to defiled with concupiscence Except therefore God doo turne away his eyes from our sinnes yea also euen from our righteousnes and vertues and repute vs iust for hys Sonnes sake whom fayth taketh holde vpon all is lost on our sides the onely mercy or the onelie reputation of God saueth vs. Heere therefore is our doctrine grounded that we are made iust before GOD onely by the mercy of GOD forgiuing and couering and not imputing sinnes Out of thys Fountaine hath Paule drawne hys disputations to the Romans and Galathians wherein hee attributeth righteousnesse vnto fayth and not vnto works or to the Law But in thys place a plausible and populer cauillation is to be refuted which bringeth vnto the proper and natiue meaning of thys Psalme as it were a certaine darke night For our aduersaries doo say Why doe not you vnto thys Psalme cited by Paule adioyne other Psalmes in like manner expressing of workes As the man is blessed which considereth of the poore and needy c. Psal 41. If by the figure Synecdochen say they sayings of works and fayth might be ioyned together there would be seene a very fitte interpretation and the controuersie should be taken away I aunswer Alwaies in sayings touching works first it is needefull that the doctrine of reconciliation should be comprehended Because although Dauid dooth well in making battels yet the worke is not pleasing to God neyther dooth he call vpon God for helpe except he first craue and beléeue to haue his sinnes forgiuen for he hath alwaies sinnes in thys life but when by faith hee receiueth forgiuenesse of hys sinnes it is needfull that this faith sticke to the promise of the Mediator and not to his owne works Thys sentence therefore remaineth firme that reconciliation ought to goe before and that thys is by fayth doone freely so thys saying first shineth foorth Blessed are they whose iniquities are forgiuen beyonde all other spéeches which afterwards doe make mention of works And seeing reconciliation is made by fayth freely the Synecdoche must be shut out and shunned which confuseth the doctrine of Reconciliation and of Works and imagineth that reconciliation is made by meanes of our works For let the weightinesse of the wordes be marked in the Psalme first he nameth Forgiuenesse which is Reconciliation whereby God ceaseth to be angry with man and wil not cast him away into eternall punishments but receiueth him into fauour loueth him and will gouerne and saue him and both hys actuall sins past are forgiuen him and also the great infirmitie which as yet remaineth yea in the very regenerate persons in thys life Which thing indeede is more notablie signified in the words following Blessed are they whose sins are couered which may be vnderstoode both of actuall and sinnes remaining in mankinde like as elsewhere it is sayde Psalm 130. If thou Lord wilt be extreame to marke what is doone amisse who shall abide it verse 3. If GOD shoulde poure out all his wrath against our sinnes no man should be able to endure the greatnesse of hys punishments Like as Saule Iudas Dathan and Abiron were ouer-whelmed wyth suddaine terrors But of the holy ones it is often sayd as in Esay the fourth Chapter I haue couered thee with a shadow in the day verse 6. That shadow is our Mediator the Sonne of GOD for whose sake both our actuall sinnes are forgiuen our punishments are mittigated and our present manifold infirmitie though it be a sinne striuing with the Law of God yet is couered that is forgiuen for the Mediators sake making intercession for vs. Thys greatnesse of the mercy of God must be acknowledged that we may giue thanks vnto GOD and our prayers be the lesse hindered for our owne distrust alwaies murmureth crying out against vs Why doost thou pray seeing thou art vniust and vnworthy But against thys distrust let the greatnesse of Gods mercy be thought vpon who wil heare vs and receiue vs though we be vncleane because hee couereth with a shadow our sinnes and our vncleanenesse like as it is sayd in the eyght to the Romans There is now no condemnation vnto thē which are in Christ Iesus ver 1. Thirdly it is sayd Blessed is the man vnto whom God imputeth no sinne as if he said Truely euery man hath sinne in his corrupt nature like as S. Iohn sayth 1. Iohn 1. If we say we haue no sinne wee are lyars verse 8. There resteth in the regenerate a great doubting of God some lewde securitie or distrust confidence in humane helps and many wandering flames of lustes Because of these mischiefes God may iustly condemne vs and punish vs with horrible plagues But hee imputeth not our sinnes to vs that is he is not angry
sette downe by S. Paule is immoouable God is true and without falshood Verse 5. He loueth righteousnesse and iudgement An other reason taken from the moderation of the righteousnes and mercy in God God dealeth not with vs by strickt Law but moderateth his iustice with clemencie When thys purpose is confirmed in our mindes the Feare of God Faith or Confidence and Hope of pardon appeare in theyr order Dauid assuredly feared and looked for punishments for his adultery but he knew that there were degrees appointed of Feare and of Fayth according to that saying of S. Paule Grace aboundeth aboue sinne Rom. 5. verse 21. Hee therefore craueth pardon and knoweth that the faithfull are accepted and doo obtaine mittigation of theyr punishments Idem The earth is full of the goodnesse of the Lord. Verse 6. By the word of the Lord were the heauens made and all the hostes of thē by the breath of his mouth Verse 7. He gathereth the waters of the Sea together as it were vpon an heape and layeth vp the deepe as in a treasure house The thyrd reason is taken from the Creation because he is the Creator and preseruer of all and euery thing whatsoeuer thys reason is amplified in the distribution for the scripture reciteth three parts of the world the Heauen the Earth and the Sea now let the Reader consider what fitte Metaphors thys our Poet hath and dooth vse in describing the parts of the world In the Heauen he sayth that the proportion of the hostes is there liuely ordained most worthy of consideration and admiration for the Sunne is the Captaine and Ruler of the other lights thys Captaine doo the Plannets as it were Officers of account eyther goe before or followe or goe by hys sides Also most elegantly hath Manilius written almost euen like as the degrees of men are in a Common wealth some béeing Noble men others Knights and others Common people so doo some starres excel others in theyr power or might Hys verses are these VT que per ingentem populus describitur vrbem Praecipuumque Patres retinent et proximum equester Ordo locum post quem succedunt agmina Plebis Jn qua vulgus iners magna sine nomine turba est Sic Natura gradus stellarum condidit vt sint Et procerum similes aliquae primasque sequatur Languidior tenui splendens fulgore Caterua Sydera nam paribus si certent omnia flammis Jpse suos ignes Aether tollerare nequiret Totus et accenso Mundus flagraret Olympo AND euen like as by Cittie great the people is compard Where cheefest place the Fathers haue the Knights next afterward The order then which followeth is the Commenaltie by name Which dooth include a multitude deuoide of skill or fame So Nature hath ordaind degrees of starres in stately skie Some like to Lords and some againe Inferiors to supplie But multitude of starres is made of meane and slender might For if all starres should once contend with equall flame of light The Element could not endure to feele such feruent heate But with heauen fyered all the world should burne with blazing great Touching the Earth he sayth It is full of the goodnes of the Lord for who would not of right meruaile at the effectuall propertie of the Earth and at the fruitfulnes thereof in all kinde of growing things We enioy and haue daily vse of so many herbes so many remedies such diuersitie in iuyces and smels which the selfe same earth bringeth foorth all which spring vp and grow out of one and the same Earth and doe flourish with a most incomprehensible and a most hidden increase Neyther indéede in the outward face onely dooth shee sende forth these riches to vs but also holdeth diuers kinds of Mettals conceiued in her very bowels most excellent precious stones and other miracles with admiration whereof Dauid béeing amazed rightly cryeth out The Earth is full of the goodnesse of the Lord. Lastly touching the Sea he addeth that the fame hath an incredible greatnesse as it were shutte vp in a wombe or bellie least bursting the bancks it ouercome all and with a déepe surge getting ouer all opposite stops runneth with rage carried into the open groundes with such increase and through all the fieldes that it carrieth away by force both the Cattell and theyr harbouring places But he rightly compareth the depth of the Sea vnto a Treasure house seeing that in them are many kindes of Fishes secretly hidden whereof some in theyr hugenesse farre exceede other liuing beastes vppon the Lande I might héere desire in thys place to runne into the Historie of the notable singuler ornaments of all the parts of the worlde but I néede not to stay any longer vpon these séeing there are Bookes abroad largely and notably written of the Heauens and of the whole worlde Therefore letting passe the hystoricall commemoration I will admonish the Reader touching fiue circumstances of the creation and preseruation of all things The first wherof is that the Creation is a common worke of the Father the Sonne and the holy Ghost that indeede dooth the meaning of thys Psalme teach which expresly reciteth the names of the persons By the word of the Lord Caeli that is by the word of the Father of Heauens and by the spirite of his mouth not indeede created but creating all the hostes of them The second circumstance is that all thinges are made of nothing of thys sentence thys very Psalme is a manifest witnesse when it saith in the ninth verse He spake the word and it was doone he commaunded and it stood fast That is when God spake or commaunded the things were begun then not of any former matter were they begunne as the Stoicks fayned two eternall things The Minde and The Matter The third circumstance is that God fréely and willinglie then when it pleased him did make the world and that he did thys worke most fréely not of necessitie did erect this frame Touching thys circumstance let the sayings be retained of the 114. Psalme The Lord hath doone all things as it pleased him And of the 135. Psalme What soeuer the Lord pleased that did he in Heauen in Earth in the Sea and in all the deepe places verse 6. The fourth circumstance is that he departed not from his worke but was and is present with euery creature and preserueth the circumstances of things that he vpholdeth the Heauen and heauenly motions that he maketh the Land fruitefull brings foorth the fruite on the earth and gyueth life vnto all creatures liuing Thys presence of God doo these testimonies confirme In him we liue mooue haue our being Acts. 17.28 Bearing vp all things by his mightie word Heb 1 2. By him all things were created c. Col. 1 16. He quickeneth all things 1. Tim. 6.13 The fift circumstance is that he is not tyed vnto second causes touching thys circumstaunce the godly mindes are to be instructed to knowe
that God is not a Stoicall God but dooing freely that he dooth and not tyed to second causes yea that he for our sighings or sorrowes dooth moderate second causes or hinder or change them but I néede not to bring hether any more thinges touching these circumstances seeing they are at large explicated elsewhere Verse 8. Let all the earth feare the Lorde stande in awe of him all yee that dwell in the world Verse 9. For he spake and it was doone he commaunded and it stoode fast I sayde in the Argument that thys Psalme contained not onely Thanksgiuing but also doctrine touching The feare of God and Fayth in him He therfore exhorteth in this verse all mankinde and specially the Church to feare the Lorde whose power is so great that all things are by him created at his onely word euen from the beginning and that he thenceforth preserueth and gouerneth the same For as the name of Father which is attributed vnto GOD procureth vs to beleeue so the description of Gods power and Maiestie styrreth vp feare in vs. Verse 10. The Lorde bringeth the counsell of the Heathen to naught and maketh the deuises of the people to be of none effect and casteth out the counsels of Princes Verse 11. The counsell of the Lord shall endure for euer and the thoughts of his hart from generation to generation Hée amplifieth the power of God by an Antithesis or contrarietie the counsels enterprises of men without the helpe of God are frustrated and made voide but the will of GOD is immooueable and euerlasting All Bookes are full of the examples which confirme and sette foorth thys contrarietie They of Carthage contended for rule with the Romans a long time but all these enterprises in as much as they were not helped by God were vaine and made ridiculous and at length Carthage béeing vtterly destroyed could not any way withstande or let the Romans from obtaining the rule or gouernment of them both Nicanor the Captaine of King Antiochus did proudelie threaten the destruction of the Temple at Ierusalem but thys proude Captaine together with hys Hoste did Iudas Maccabaeus ouerthrow and causing his members both head hand and shoulder to be heawen off from the body they hanged them on the other side of Ierusalem Arbogastus Francus when he came to Millan being furnished with an Hoste of most cruell Nations barbarouslie enough threatned that he would change the Churches into stables for horses but thys seditious person did the good Emperour Theodosius ouercome in a great battell and as hee was fleeing away brought him into such a straight of perplexitie that he slew himselfe The tyme might fayle me if I would commemorate not onely auncient Histories but also the examples of our time which sufficiently doo shewe that the enterprises of wicked counsels euen for the welfare sake of Gods Church haue béene ouerthrowne and that the counsell and enterprise of GOD hath and shall remaine immooueable in the gouernement of his Church Verse 12. Blessed are the people whose God is the Lorde Iehouah and blessed are the folke that he hath chosen to him to be his inheritance Hée annexeth vnto the amplification a notable conclusion touching the Church which containeth most plentifull doctrine consolation for he teacheth which is the true Church namely the Congregation hearing and embracing the worde deliuered from God as touching the Creation and other Articles and calling vpon Iehoua the Lord of Hostes that is the true and lyuing God manifested vnto the people of Israell And hee therewith also affirmeth that the Church of God shall remaine for euer and that the preaching of the Gospell cannot be vtterly extinguished for if the Church be the inheritance of God as oftentimes it is called elsewhere no man shall be able to shake the same out of Gods hands no though he bluster out fire and lightnings But because these consolations are often repeated and are not vnknowne to the godly ones I proceede vnto the verses following Verse 13. The Lord looked downe from heauen and beheld the children of men from the habitation of his dwelling he considereth all them that dwell vppon Earth Verse 14. He facioneth all the harts of them vnderstandeth all theyr works Like as he spake before of the Creation so now hee disputeth of Gods prouidence Mans infirmitie although it doe thinke that God is the Creator yet it afterwards imagineth thereof as if the Shipwright departeth from his shyppe newe builded and leaueth the same to the gouernement of the Seamen that so God departeth from hys worke and that hys Creature is onely left to the gouernement of it selfe Thys imagination seperateth God from his Creatures and faineth him to be idle against thys filthy errour mens mindes must be taught that God highly discerneth of mankind and what manner of person euery one is what he doth what he taketh vpon himselfe with what minde with what godlines he embraceth Religion thys God beholdeth and hath regard of the godly and vngodly ones But although he supporteth the Creatures in theyr natures and substances and for a great part preserueth the order of the bodies which he hath ordained yet in hys vnspeakable mercy he moderateth many parts and eyther helpeth or hindereth second causes and oftentimes changeth them as the examples of the Miracles recited in the Propheticall and Apostolicall hystorie declareth But most often hee turneth mens wils and counsels whither it pleaseth him without second causes as when hee mooued King Alexanders minde to fight against the Persians and after that gouerned the warriours right hande or when hee made the enemies afrayde in theyr running away As the 76. Psalme sayth Hee shall refraine the Spirit of Princes and is wonderfull amongst the Kings of the earth verse 12. So let vs know that God most fréely in mens natures and wils with his wisedome mercie moderateth many things yea and that besides seconde causes But many aske the question why are euill things doone séeing God is present at his workmanshyp Touching thys question let that most true and most simple aunswere be alwaies in our sight That God doth worke most freely and freely is present at second causes moderateth many things in them and worketh at once so farre as according to his vnspeakeable wisedome he iudgeth is to be wrought at once Verse 15. There is no King that can be saued by the multitude of an hoste neyther is any mightie man deliuered by much strength Verse 16. A horse is counted but a vaine thing to saue a man neyther shall hee deliuer any man by his great strength Thys is a contrarietie betwéene Gods helpe and humane defences All things pertaining to men are vncertaine and frayle and soone fall away as little flowers but Gods helpe is assured and safe in our vocation and in our necessary businesse whether second causes doo helpe vs or that they séeme to forsake vs. Let it suffise to declare thys sentence by the example of
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
of words God destroyed the whole race and of-spring of Saule excepting the posteritie of Ionathas so an vniuersal destruction oppressed the whole race of King Alexander The whole progenie of the Kings of Syria and Egipt for their heynous offences was pluckt vp by the rootes Let therefore not onely obscure and base persons feare the iudgement of the Lord but also euen they which excell in power for there is no power so great nor so florishing in glory wealth but God can easily turne topsituruie or vpside-downe as the historie of all ages doo shew Verse 16. The righteous cry and the Lord heareth them And deliuereth them out of all theyr troubles Verse 17. The Lorde is nigh vnto them that are of a contrite hart and will saue such as be of an humble Spirit Howe hard it is to embrace in calamitie thys consolation experience teacheth for mans reason iudgeth not that GOD is present with wretched persons but the doctrine of the Gospell witnesseth that men are not cast away from God by reason of theyr miserie but rather that God euen then promiseth helpe and mittigation and deliueraunce from mischifes Let vs therefore gather héere some promises of helpe mittigation of punishments presence and deliuerance of God The Lord is good and as a strong hold in the day of trouble and he knoweth them that trust in him Nabum 1. verse 7. Turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes and repenteth him of the euill Ioel 2 13. The Lord healeth those that are broken in hart and bindeth vp theyr sores Psal 147. verse 3. Call vpon me in the day of trouble and I will heare thee and thou shalt glorifie me Psal 50. verse 15. Dwelling with the broken and humble spirit that he may quicken the harts of the sorrowful Esay 57. To him will I looke euen to him that is poore of a contrite spirit and trembleth at my words Esay 66. verse 2. That is a contrite and humble heart is the store-house of GOD. Verse 18. Great are the troubles of the righteous but the Lord deliuereth him out of all Verse 19. Hee keepeth all his bones so that not one of thē is broken GOD at length deliuereth hys Church out of all miseries but in meane time while we liue héere needefull it is that we obey in some calamities because hee will haue hys Church subiect vnto persecution and yet deliuereth he manie dailie yea euen out of corporall miseries and when he dooth not altogether deliuer yet hée mittigateth theyr punishments Thys mittigation dooth the Prophet often describe and pray for and let vs learne also to pray for the same For this weake nature of man were not able to abide the greatnesse of Gods wrath if he shoulde be hotely angry against vs as our sinnes deserue Therefore cryeth Dauid out in the 6. Psalme Lorde reprooue me not in thy wrath Againe in the hundred and thirtie Psalme If thou Lorde wilt be extreame to marke what is doone amisse ô Lord who may abide it verse 3. Verse 20. But mis-fortune shall sley the vngodlie and they that hate the righteous shall be desolate All mans lyfe long is full of examples which confirme and sette foorth this sorrowfull sentence but now for breuitie sake I will be content with the History of Marcus Crassus Marcus Crassus purposing to fight against the Parthians came into Syria the next yéere after his Consulship the yeere fiftie and one before Christ our Sauiour was borne Thys Crassus when hee had vnderstoode that there was a greate masse of money hidden in the Temple of the Iewes went to Ierusalem and hauing leaue to come into the secrete places of the Temple against his promise made vnto them tooke away from thence more then a thousande Talents that is thréescore tunnes of Golde but within a while after thys extraordinary Consull most couetous as he was payd the price of hys periurie and sacrilidge together with his sonne Publius a most excellent young man beeing slaine himselfe more then threescore yeeres olde where with him thirtie thousand Romane Souldiours were ouerthrowne and taken prisoners Verse 21. The Lorde deliuereth the soules of his seruants and all they that put theyr trust in him shall not be destitute The most part of men doo openly despise hate the Gospell after that the Ministerie that is the office of teaching doo they iudge to be the fyer-brand of seditions and of the scattering of al mankind And truely S. Paule himselfe with notable words describeth the bitternesse of mens hatred against the Teachers of the Gospell where hee saith The Apostles are reputed as men appointed to death and are made a gazing stocke vnto the world 1. Cor. 4. verse 9. That is for execrable forlorne persons wherewith God is angry without pacifying from whom all and euery creature abhorreth and whose shadow hurteth as it were a contagion the whole societie of men but although the greater part of the worlde burdeneth and ouerchargeth the Gospell with these exceeding crymes yet S. Paule with a mightie minde cryeth out against these false iudgements I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation to euery one that beleeueth Rom. 1 verse 16. So Dauid with hys voice confirmeth vs All they that put theyr trust in him shall not be destitute With thys consolation let all good men especially they which haue authority in the Church comfort themselues against vnrighteous iudgements and let them knowe that God hath care ouer them who shall doubtlesse deliuer the soules of his Seruants So bée it FINIS Psalm 9. verse 14. That I may shewe all thy prayses within the ports of the daughter of Syon I will reioyce in thy saluation Ecclus. 14. verse 16. Giue and take and sanctifie thy soule c. Reuel 19. verse 1. Hallelu-iah Saluation and glory honor and power be to the Lord our God Radiantem Solem non restringam Per me Ric. Robinson Faults escaped thus corrected PAge 27. for vacantibus reade vocantibus Page 29. for arcem reade acrem Page 112. for vnfeeble reade t'enfeeble Page idem for disertus reade desertus 1 Sam. 16.7 Dan. 7. cap. verses 4. 5.6.7 Iudges 5.9 Hest 15.22 Iudith 13.4.9 Luk. 10. * Or the Hynde of the Morning this was the name of som cōmon song Leu. 16.12 Gene. 39.7 13.20.21 Mat. 1.20 Luk. 1.38.44 Luke 2.19 Math 2.16 Simile in Psal 71 5. Gen. 4.13 Ioh. 19.28 * Esa 40.11 Ierem. 23.5 Eze. 34.23 Ioh. 10.11 1. Pet. 2.25 Titus 3.4 1. Reg. 3.9 Luke 15.12 1 Reg. 18 1. Reg 19 4.5 Gene. 14.17 Gene 20.2 * Deu. 10.14 Iob. 28.24 1. Cor 10 16. Prou. 18. 2. Chro. 22 11.12 Gene. 39. ver 1.13.21 Dan. 9.7.8 Gene. 9. Exod. 14.23 * 2. Sam. 7.2 Deut. 20 5 Gene. 37.20 and 39 13 Iere 38 13 1. Sam. 23 14 Psalm 71.1 2. Sa. 15.14 2. Reg. 25.7 1. Reg. 18 4 1 Mac. 7.35 2. Mac. 15.30 1. Sam. 21 11 2. Sam. 3.1 2 Sam. 7.13