he had great consideration whereunto eche Psalme should serue So the wise and godly king appointed some to declare the vse of the Sabbath others to remember the benefits of their deliuerance some to celebrate the prouidence of God in all thinges and so many other Psalmes he wrote which he consecrated as tables to the honour of God and prayse of his mercie for his deliuerance out of his daungers and as glasses for the children of God to see their estate in This Psalme comprehendeth not one or two pointes but is left vs as a most beautifull and precious diamond wherein we might see almost all thinges For first he celebrateth the goodnes of God which appeareth in the whole world then particulerly the benefits bestowed on his Church Lastly the dutie of the children of God for these benefits with an exhortacion to the feare of God so that this Psalme is to vs as many Psalmes And for this cause it seemeth that he hath laboured to penne and write it artificially for it is made according to the Hebrewe letters euery halfe verse as they are in order beginning with a letter vnto the two last verses where he putteth three in a verse Which art and diligence which the spirit of God in him hath vsed exhorteth vs to giue diligent heede care to marke and vnderstand this Psalme For if it become all flesh to stand and giue care when God speaketh surely it becommeth vs to giue an excellent attentiuenes to the Lorde when he vseth a singular maner of writing or speaking and to adde to our accustomed diligence an artificial diligence where the Lorde speaketh by art and as it were to set our cares where he setteth his words This for vs that are hearers Further we are here to learne when God shall call vs to the ministerie of his worde in his Church that we ought not to come negligently to speake of the workes and mercies of God lest by our foolishnes and negligence the doctrine of God come into contempt But to stirre vp our mindes and senses and all the powers of our witts how we may in most excellent and frutefull kind of preaching speake and vtter it Therefore it behoueth vs now in the daies of our youth while the Lord of his mercy giueth vs time oportunitie that we omit not those good healpes which are fit for our furtherance profit in these studies neither idly negligently to let the daies months yeares passe ouer vs without consideration of ouâ— profiting from time to time lest we become but slubberers vnfit instruments for the Lords glory and praise by our owne naughty slothfulnes and idlenes Praise the Lord. This is the inscription or title of this Psalme where before he beginneth this song he calleth other into the fellowship of the same exercise with him Wherein we se what a notable zeale the Prophet of God had to the setting forthe of the Lordes glorye who is not content him selfe onely to prayse God alone but stirreth vppe other also thereunto Doe we thinke that such examples are left in the Scriptures that we shoulde ouerlooke them and not thinke that they are written for our example Nay doubt we not but the Lorde hath set such lights before vs that we should take light of them that we may also giue light to others that by our wordes and examples we shoulde also stirre vppe and inflame others to the prayse of God with vs For if we haue not that affection of calling others surely we deceiue our selues if we thinke we loue the Lorde Therefore not in this Prophet onely we see such excellent and so many exhortations to others to prayse the Lorde with him but also in many places of the Prophets and namely in the seconde of Esay where he prophesying of the kingdome of Christ bringeth in the people stirring one an other and saying Come and let vs goe vppe to the Mountayne of the Lorde to the house of the God of Iacob and he shall teache vs his vvayeâ— and we will walke in his pathes So thApostle to the Hebrewes sheweth that it becommeth the children of God to stirre vppe one an other to the feare of God wherevnto he applyeth that sentence Comfort one an other and strengthen the weake knees which is spoken of in the Prophet Esaye to all the faythfull So that we may not rest in our selues if we be in companye and heare and see the Lordes name abused or our brethren and companions abuse them selues in anye sorte but that in a Christian and godly manner we ought to admonishe them if not openly yet at the leaste secretely and not to be glad onely if we see their deformitie considering that it is well with vs in comparison but if we haue the spirite of God we are bounde to seeke their amendement also But what doe I speake of admonishing others Alaâ—â—yther we are mockers and vnpacient of all admonition or els we are not fit to speake to others being our selues so farre behinde Therefore we see heere what we ought to labour to attayne vnto euen to be filled with zeale and godlinesse with knowledge and wisdome that as the sea is full of waters so we mayn be full and plentifull in all goodnes so that we may water others with our fulnes And thus much the title of the Psalme teacheth vs for although it was then when the Psalme was made spoken to the singers yet now it is spoken to vs and all that since that time haue bene before vs or shall come after vs. I will praise the Lorde with my whole harte Here followeth nowe that noble and excellent protestation and profession of the praise of God which Dauid doth promise for the manifold mercies of god And although as I haue partly shewed the thing which he speaketh of are in deede wonderfull and excellent and worthy to be praysed yet Dauid had no more cause to praise God for them then any of vs For he remeÌ„breth no priuate benefite to him selfe but euen those which he hath common either with all the world or els with all the house of Israel It is therefore no lesse required of vs to whom these benefits doe equally belong or vnto whom the Lord hath shewed much more exceeding mercye then vpon Dauid and the house of Israell that we promise the same vowe and pay it to the lord For Dauid desired to see the dayes that we see yet God otherwise dispensed according to his wisedome that we shoulde see them who yet do not esteeme them But if Dauid had liued in these times wherein the kingdome of Iesus Christ is so manifest he woulde no doubt haue so farre passed that zeale and knowledge that he had then as we woulde haue bene worse if we had bene in those darker dayes Therefore let vs knowe that we all ought to make this protestation of the prayse of God euen as the benefites of God require of vs and be no
lesse earnest to sing this thankes giuing vnto him than Dauid was and seeing the benefites be common to ioyne with him praysing God for them Further we may learne here what lyeth vppon it if we take vppon vs to call other to the prayse of God it is that we our selues first giue example euen as Dauid who as he called others so he leadeth first and sheweth the way to them For if we call others and are deafe our selues if we bid other goe and we siâ—â— still if we pipe and singe to our neighbours and we be not our selues therewith delighted what doe woe but mocke God and condemne our selues Therefore in the 12. of Esaye the faythefull doe not onely exhorte other but they beginne the songe of prayse and thankes giuing them selues I will prayse the Lorde with my whole harte c. Here the Prophet teachethe vs a notable doctrine if we ascribe not to nature as the prophane Philosophers or to starres as vayne men or to fortune as the blinde and couetous or to any other thinge then to the Lorde alone this excellent order which we see in all the worlde or that redemption and these benefites which were bestowed vppon Israell at his departinge out of Egypt but that in bothe we acknowledge onely the wisedome and mercye of our God whose hande and power brought all these thinges to passe Yea let other prayse their Idolls which they fayne vnto them selues with the dishonour of God we will O Lorde acknowledge thee and make mention onely of thy wisedome and louing kindnes and truth that hath wrought this goodly order in all the worlde suche mercies and benefites for thy Churche and suche iudgementes againste the wicked and them that knowe not thy name I will prayse the Lorde with my whole harte Here the Prophet declareth what kinde of thankes giuing and songe this shall be that he purposeth to singe vnto the Lorde not an outwarde and hipocriticall prayse not in wordes onely to come neare vnto him not onely in tongue and mouthe but an hartie an earnest a true songe a songe and Psalme wherein all the partes and powers of his minde and vnderstandinge shall bee ioyned together in as muche as a man is able For he meaneth not that thiâ— songe of prayse shall aunswer to the exactnes of the Lawe wherein we are commaunded with all our harte and soule to serue the Lorde But the whole harte in this place is opposed to a dissembling and hipocriticall harte and as he speaketh in an other place to a harte and a harte that is a double harte So that here is no holde for anye to take that man is able to fulfill the Lawe if we admitte the Holye Ghoste Interpreter of him selfe But alas what should I dispute that man is not able to fulfill that commaundement of the full loue of God which is required whâ— is he that dare dispute for it I aske no other witnesse agaynst himselfe then his owne conscience if he vouchsafe to looke into it Shall he not there see a sea of wicked thoughtes a world of vayne deuises a hell of blasphemies and foule imaginations shall he not see a slaue and seruaunt of the body or rather an infinite number euen so many bonde men to sinne and ministers to Satan as he hath partes and members O the depth length and breadth of that wickednesse that remayneth and dwelleth in vs Well the Prophet teacheth vs that knowe our selues that we come not before the Lorde before whose eyes all our hartes are open and manifest with a face only and shew of godlines but that together with our tongue our spirite and soule be ioyned and so to come to sing or pray vnto the Lorde For if we come before the Lorde eyther hipocritically or negligently let vs be assured that he whose honor we staine by our boldnesse and impudencie will require it of vs to the vttermost It followeth In the congregation and assembly of the iust that is openly and in the face of the Church For that inwarde and darke godlinesse that yet men loue so muche that they will prayse God in their chambers in their studies in their hartes that can not suffice Naye that is no godlinesse whiche in tyme and place will not openly shewe it selfe to the prayse and glory of god But yet this profession and declaration of our seruice that is required of vs is not so muche for the Lordes cause as for our owne certayntie touching our election and for the furtheraunce of the children of God to the lyke by our example And if we consider who this is and what a man he was that speaketh this we will easilye graunte that I woulde proue For who was more diligent earnest and often in priuate prayers then Dauid Howe many nightes are witnesses of his godlynesse in the wildernesse in the mountaynes and caues of the earth in his priuie chamber and in his bedde howe was he accustomed to powre out his spirite before the Lorde Yet we seâ— this godly and great Prophet exempteth not him selfe from publike and common assemblies where the children of God were according to the appoyntmente of God gathered to prayse him and confesse vnto him their sinnes and to heare his worde with other exercises for the encrease of hys fayth and godlynesse But what do I saye that he did not exempt him selfe whiche thought it the greatest benefite vnder heauen to haue a parte and portion in the Churche and communion of Sainctes Therefore in banishment he so be wayleth and lamenteth his state being as it were by tyrannie excommunicated from that Paradise from that earthly heauen I meane the temple when were manyfest signes of the presence of god Not that Dauid knewe not but that he moued and liued and had his beeing in God or that the Lorde would not heare his prayers out of the temple but for the same causes that euery one of vs ought to be so affected to the common places of prayer and hearing the worde and receyuing the Sacramentes was this earnest desire in Dauids heart because there the Lorde had appoynted to be worshipped there the sacrifices to be offred there the ministerie of the Priestes there was the fellowship of Gods children there was a Sacrament of the presence of God which all more fully and clearely and liuely now in euery faythfull congregation gathered according to the worde of God do appeare to vs then they did in the temple And yet who accompteth it as the least parte of his crosse when he is sicke or otherwise hindered from the seruice of God who considereth the happinesse of their feete that treade in the temple of God Who wisheth for his appearance before the Lorde as the Hart brayeth for the riuers of water in the congregation O the wonderfull contempt of the benefites of God and the singuler patience of the Lorde Moyses when the people were kepte with Pharaos hande as with a chayne
in the congregation of the iust meaning in the temple wheâ— the children of God were gathered together to teach them whom God hath called out of darknes into light that they are called euen to his feare to his seruice to iustice to godlines to sobernes to modestie to all partes of holynes Thus the Prophet Dauid in the 50. Psal. in the person of God calling all the Iewes together before whoâ— the Lord would reproue the wicked vngodly men that notwithstanding their vngodly liues yet tooke the name of God 〈◊〉 their mouthes calleth them Sainctes And thApostle S. Paule writing to the Romaneâ— sayth Beloued of God called Saincts vnto the Church of Corinth Saincts by calling And to the Ephes he exhorteth them to pray with watching and perseuerance for all Sainctes And in the end of his Epistles the Saincts salute you Euen as the Scripture speaking of the reprobate describeth them by those frutes and practises to the which the deuill hath framed them My sonne if sinners doe entise thee say come let vs lay in wayte for blood and 1. Psalme Happie is he that is not conuersaunt with the wicked with sinners with mockers of al godly and profitable instructions so that by those names which the Scripture geueth vnto vs we see our calling we see the ende of Gods mercies and benefites bestowed vpon vs Not as they which know not God to feare no godly maiestie to serue no diuine power to lead a carelesse and dissolute life to walke in licence and wantonnes to geue our mindes and bodies as seruauntes to sinne and vanities but in feare and reuerence of him who hath powred his benefits vpon vs in his seruice and will to walke all the dayes of our life This we learne by this title of the faithfull which the Prophet geueth to them and because it commeth to be spoken of againe in this Psalme I referre it till then Onely beseching you that we lay our owne hartes in this balance see whether we answere to them or no. Alas I know before we be put in what waight we haueâ— how light we should be found although we shoulde take euen any of the least of Gods benefites to be wayed withall Let vs onely remember this pray which the Lorde hath geuen vs and wrong it out of the handes and teeth of the Epicures and Papistes which enioyed these liuings before vs our knowledge of the Gospel is somthing more our light greater our conuersation no doâ— somethinge better But howe litle is ouâ— knowledge howe obscure is our light hoâ— farre is our godlinesse from that we mighâ— haue knowne and attayned to if we had loued the Gospell of God with all ouâ— soules and all our desires Who is not gâ—tie to him selfe that in fewe yeares within the yeares of a Maister of arte he might haue gotten as much learning as we commonly get in seuen yeares more added vnto them that in foure or fewer yeares might not get all the artes that we attayne to commonlie in eight or nine yeares thaâ— might not in a yeares studie get such knowledge of the Scriptures as we get not iâ— seauen yeares For we spende the good tyme God geueth vs in feasting often in the countrie in bedde in walkinge in gaminge in idle and vnprofitable exercises that oftentimes a whole moneth together some thinke not of any thinge but cunninge and rehearsinge of partes to play and God knowes the least time is geuen to our studies our profitable and frutefull our godlye and honest studies In playing we are of labour pacient whole nightes and dayes In godly exercises for the encrease of our faith and knowledge too too vnpacient to tarie a litle time earnest in vanities slacke and slowe in prayers and wearie in sermon time carefull wise and swift in attayning th end of our deuises but negligent foolish and slowe to any good thinge quicke in vnderstanding euill but deafe and doltishe and not able at twise telling to perceiue a godly instruction As Hasael or as the Roe of the fielde to ouer take a vayne man whome we propounde to vs to followe but heauie as the sande and slowe as the wormes or messengers of euill newes to followe a good and vertuous and learned example And yet we say wherein are we to be reproued It is but for fashions sake or because we find a fitte phrase in the Scripture yet we may haue grace commendacions An idle belly ah prophane hart ah Epicure ah the depth and bottom of sinne my hart telleth me there be such euill beasts in the Colledge Nay my eyes and my eares are witnesses of this my minde telleth me a great deale more which the iust God will to the shame of these idle beasts bring vppon their heades as he hath done vppon some already Wel these be the frutes of the Egyptians whose spoyle the Lord hath giueÌ„ to vs to feare and serue him which he will if we hinder him not by our securitie and carelesnes make more plentifull with new blessings or els as to this people will giue these and more too but to our condemnation onely for his promise sake For it followeth he wil alway remember his couenaunt Here the Prophet noteth the cause of this benefit which the Lord bestowed vpon the Israelits not their fathers deseruings For Abraham Isaac and Iacob had their many infirmities as appeareth in the Scriptures much lesse their owne being now as it were Egyptians Idolaters worshippers of oxen and calues and serpents and hauing forgot the God of their fathers but for the mercifull couenant and promise which he made to Abraham their father that after their bondage in a straunge land foure ages he would bring them forth with great substaÌ„ce Here is the ground of the ioy and comfort of the Sainctes euen the Lordes mercie in promising truth in performing We haue no other title to the least of Gods benefites but euen his truth to clame them by that the worlde shall be no more destroyed with water what assurance haue we that deserue euery momeÌ„t to be ouerwhelmed with waters but onely his couenaunt that according to his mercie he wil alway remember What certainty haue we for our resurrectioÌ„ to life but only the truth of Gods promise Seeing we haue deserued euen the best of vs to lye and rotte in the earth for euer But O Lorde thy faith endureth for euer Thou wilt for thy promise sake haue mercie vpon vs although our sinnes the bondes and chaines of our sinnes are able to kepe vs in hell without redemption It followeth in the next verse He hath declared the power of his workes vnto his people c. As the Lorde presenteth stil his blessings vpon his people so the Prophet followeth the commendation of them And as the Lord riseth in mercie and fauour so Dauid accoâ—ding to thâ—â— degree speaketh of them The benefit of their deliuerance was as we haue seene wonderfully
of God they were For Moyses as a Mâ—diator betweene the Lorde and his people did in the giuing of the lawe binde theâ—e two God and his people together putting as it were the Lords hand into the hand of all Israell and giuing his likewise as a father into the power of God making of two on by Iesus Christ the head Therfore the Prophet Ezech. coÌ„pareth all other benefits that God gaue his people to the ornaments of apparel namely to her bracelits billiments to her rings and cheynes and earings to her Crowne of gold for her head white silke for her body and shooes of taxus for her feete to hony oyle and the finest flower of wheate for her diet but the giuing of his word and statutâ— vnto them to his mariage with her Therefore are all those complaints in this Ezechiel and in the rest of the Prophets concerning her fornication when she left the commaundements of God followed after straunge gods new lawes And therefore also there is mention of diuorcement betwene them This was then the greatest and highest and heauenliest benefit that euer came vnto them to be ioyned in league with God to haue him sweare binde him self vnto them to be their God that is their defender mainteiner if they would be his people he delt not so with any nation or kingdoÌ„ or city vnder the cope of heaueÌ„ Oh Israell oh house of Iacob what wast thou that the lord so rewarded thee or what was Abraham thy father that he so visited him he made for him selfe a people onely out of Sem cast away Cham Iaphet Gebal Ammon and Amaleck he abhorred but Iudah Leui Ioseph he loued he exalted honoured he made them of all the world his sonnes and first begotten all them he made Kings and Priestes vnto him as Melchisedech he made them all litle inferiors to the Angells ioyned theÌ„ with the sonne of God. The night then that they departed out of Egypt was a day of loue vnto theÌ„ the day that Mannah first fel from the heauens was in deede a day of ioy and great gladnes vnto them But that day that they receiued the lawes ordinaunces statuts of God although it was a cloudye a darke daye a day of tribulation anguish of feare sorrow of a noise sound of a terrible trumpet and thunder which all caused to the outward man heauines and sadnes yet in deed if we consider what good that day brought to his people what honor what preheminence what state what maiestie what as it were familiaritie euen with God that cloudye and mystye that darke and dreadefull daye was the blesseddest day that euer rose ouer them A sorte of poore and sinnefull men to be ioyned in league and as it were in mariage with God and to haue the companye of Angells as it were bridemen at the mariage My eyes are not so daseled with beholding the brightnes of the Sunne nor myne eares so astonished with the thunder not my minde so with ioy euer confounded as my vnderstanding at the consideration of this so greate mercye yea my wordes are swallowed in it and my iudgement vanisheth and melteth before it But the Lord as Moyses sayth in deede loued his people Well we see then what iust cause Dauid had to remember this benefit in the Catalogue of the Lords mercies He sent redemption to his people he commauÌ„ded his couenaunts for euer Nowe also let vs a litle leaue them thinke of our selues and the reuelation of the worde and will of God vnto vs that in knowing the goodnes of God towardes vs in this parte we may labour to loue the Lorde and embrace his gracious calling thankfully What theâ— is Englande this litle poore corner of the world to Italy and Spayne to the great and riche countries of Asia and Africa vnder the Turke and other barbarous and blinde Princes that God should from heaueÌ„ looke as it were and cast aside his eye to this litle hole passing ouer and contemning suche glorious and famous Monarchies kingdoms to cast the seede of his word and the precious stone of his glory amongest vs to make vs while other labour and trauell for earthly and corruptible wares to be Marchaunts of this such a iewell buyers of such a treasure wherein life and saluation is contayned and to lighten vs with the blessed beames of the glorious Gospell of Iesus Christ Oh before how many goodly rich nations hath he preferred vs how hath he loued and honoured vs before other kingdoms that in glory and riches doe farre exceede vs Oh whom shall they send to heauen to fetch the worde of God or whome shall they sende to the deepe places of the earth or beyonde the seas that may bringe thence this treasure for the Lord hath blinded them most iustly that they can not see the Sunne stopped their eares that they may not smell the body of the Gospell neyther follow the Egles that flye vnto it We were a farre of as they are straungers from God and his couenaunts with them sinners of the Gentiles as they vncircumcised vntaught vnholy nay dogges as our Sauiour Christ sayth and swine and tigers but we are illuminated we are taught we are sanctified we are made neare euen Citizens of Ierusalem sonnes of the kingdom heires of the promises and coheires with Iesus Christ who is God blessed for euer Amen Now no more vnholy no more blinde no more cruell no more idle no more abominable before god for we are if the kingdom of God be in deede come vnto vs and into vs that is euen into our mindes and consciences then we are the lambes and doues antes of the Lorde in all holines and pacience and diligence wayting for the comming of Christ our Sauiour For vnles we walke in these and such like fruites of godlines though the Sunne be risen in the Realme surely it hath not shined vppon vs but we remayne yet in ignoraunce as we did Yea surely it is an vndoubted truth that so much we know as we practise Otherwise let vs talke of the Gospell neuer so much we are still deade in sinne and ignoraunce let vs exalt it neuer so high it exalteth not vs but rather thrusteth vs downe to hel but if in deede we haue receiued the Gospel so that we both knowe the glory and mercy of God also seeke by all our power to glorifie set forth the same in our life studies then are we truely lightned and the light of God shall continue with vs and encrease in vs more and more till the day starre that is the ful and perfit knowledge of Iesus Christ arise in our hartes when we shall knowe no more in part but fully and absolutely as we shall be taught as thAp sayth for so I thinke that senteÌ„ce is to be interpreted Thus I say if the kingdome of God be come vnto