Common-wealthes and Schooles honest and quiet wedlocks learning and finally other helping reléefes almost innumerable for our vocation and life So often therfore as we enter into cogitation both of thys plentie and pleasure of benefits let vs say aloude with Dauid O taste see how gracious the Lord is and let vs repose all our inward cares vpon so great goodnes according to that saying of S. Peter Cast thy care vpon the Lord and he shall nourish thee 1. Peter 5 verse 7. Verse 9. O feare the Lorde yee that be his Saints for they that feare him lack nothing Thys verse containeth a precept and a promise for hee exhorteth the godly ones that they woulde liue in the feare of the Lord whereunto fayth is adioyned or rather most neere and vnto these he promiseth plenty of all things necessary and wholesome The examples of Abraham Isaack and Iacob are knowne whom God in greatest scarcitie of victuals nourished Also let there be in our sight thrée causes for which God deliuered his promises touching corporall things The first is that we imagine not these benefits are brought vs by chance but let vs beléeue that they are distributed vnto vs by the vnspeakeable goodnesse of God The seconde is that wee may know God will alwaies preserue some Congregation which will kéepe his doctrine who doubtlesse hath néede of harbourings and other helpes The thirde cause is that we may in prayer and expectation of and for such helps exercise our faith but these were wont to be more plentifully discussed vpon in the summe of Christian doctrine Verse 10. The Lyons doe lack and suffer hunger but they which seeke the Lord shall want no maner of thing that is good Hée amplifieth a promise with a contrarietie the rich which lyonlike doo seaze vpon all things for themselues are oftentimes shaken out of all theyr possessions some also pine away with hunger as Pithius who was Purueyor of the victuals for Xerxes hoast is said to haue dyed with very hunger But the godly ones which seeke the Kingdome of God and hys righteousnesse are not destitute of necessary benefits for the body that is are by God nourished and defended meruailously Like as in the time of Ierusalems destruction sixe thousand of the godly ones at the forewarning and bidding of an Angell departed into the Cittie Pella within the Countrey of Decapolis and were there preserued and defended against all mens opinion So at thys day amongst so manie troubles of Germanie God preserueth the néedy and poore Congregation trusting in the Name of the Lord. Verse 11. Come yee children and harken vnto mee I will teach you the feare of the Lord. Verse 12. What man is hee that lusteth to lyue and would fayne see good daies keepe thy tongue from euill and thy lips that they speeake no guile Verse 13. Eschewe euill and doe good seeke peace and ensue it In the holy Scripture are thrée thinges specially deliueuered First doctrine touching the Articles of our faith Next vnto that consolations which are the remedies of sorrowes Last of all precepts of actions As therfore in other Psalmes sentences are sette downe touching the true acknowledgement and calling vpon God besides consolations so in thys Psalme are rules touching life and manners which shine as it were certaine precious stones and the sum of the precepts are these So runne that thou maist haue an eye to thy mark take good choyse of the meanes leading thee to the mark Let the Marke of our studies labours be the glory of God and the flourishing and peaceable state of the Church the meanes or waies leading vnto this Make let be the studies of the heauenly doctrine conioyned with the loue of righteousnesse chastitie truth and publique concorde for the safe and sure estate of the Church touching which I haue sayde cannot without these and many other vertues eyther be ordered or retained in right course The foundation of thys excellent and most beautiful estate is the swéete agréement in the true doctrine and a bitter hatred of Sophisticall or cauilling doctrine Therfore the Sonne of God Christ Iesus prayeth for the Church Father sanctifie them with thy truth thy word is truth John 17 verse 17. Vnto thys studie of truth let loue of vniuersall righteousnes be adioyned which is the auoyding of vices and studie of well dooing finally let vs haue such moderation of mindes that we may be able to suffer and beare with certaine inconueniences though against our wils to the end that publique concord be not thereby disquieted These most wise and most chéefely wholesome precepts are deliuered in two little verses Keepe thy tongue from euill and thy lips that they speake no guile Eschewe euill and doe good seeke peace and ensue it Verse 14. The eyes of the Lord are ouer the righteous and his eares heareth theyr prayers A most sweet promise describing the prouidence of God beholding and hearing his Church and all the godlie ones In Creete men say there was Iupiters Image made without eares which a certaine Epicure there sette vp as he signified God to be deafe and did not heare mens prayers Against these vile obscurities or absurdities Dauid confirmeth vs nay sayth he God is neyther deafe nor dumbe but séeth and heareth all things which are doone in the Church neyther is hee an idle beholder of mens matters but vnfainedlie careth for kéepeth gouerneth and defendeth his Church For it cannot be that hee which with meruailous workmanshyp made both the eye and the eare should be voide of séeing and hearing according to that saying in the 94. Psalme He that planted the eare shall he not heare or hee that made the eye shall he not see verse 9. But who be righteous that must bée learned out of the Gospell for the worde of the Gospell dooth teach we are righteous not in our owne sinceritie séeing all are sinners and haue neede of the glory of God but by imputation for the Sonne of Gods sake thys consolation must we sette against our owne vnworthines which driueth vs away from praying vnto God Verse 15. The countenaunce of the Lorde is against them that doe euill to roote out the remembrance of thē from the earth It should be too long a Catalogue if we héere recited the destinies of mightie personages which were horribly ouerthrowne and came to vtter ruine as of Hercules Achilles Aiax Iason Phillip of Macaedonia Pompey Caesar Anthonie and others innumerable the tragicall endes of these personages doo well declare thys sentence or verse The countenaunce of the Lord is against them that doe euill to roote out the memorie of them from the earth And although it may be disputed vpon why he sayth To roote out the memory of the vngodly when of truth in sacred prophane histories there are long descriptions of the vngodly ones yet notwithstanding the explication or meaning héereof is simple plain if vnto theyr vniuersall end or destruction you will apply thys forme
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
our enterprises and actions we may godlie and inuiolately follow the rule of thy word For they that step a nayle breadth from this rule and follow the opinions of reason are tossed with great errour and wrapped in the ignoraunce of the greatest matters Verse 21. Deliuer Israell ô God out of all his troubles God will haue vs in prayer to be mooued with godly care for the welfare of others of the whole Church as it is written Pray for the peace of Ierusalem Psalm 122. verse 6. Let vs therefore when wee pray for our owne matters ioyne thereunto our prayers for the preseruation of the whole Church and because as I haue often said the prayers conceiued by the holy Ghost haue effect of Gods promises no doubt of it there remaineth life euerlasting wherein the Church béeing deliuered from all euils shall so peaceably rest in God ⧠A PSALME OF DAVID Iudica me Domine The Argument TO him that considereth the daungers and calamities of the Church the meaning of this Psalme is not obscure which daungers she endureth for the profession and publishing of the true doctrine for although the industry of setting forth the heauenly doctrine be necessary seeing it is most seuerely enioyned vs by God yet there doe meete wyth and accompanie that industry contempts hatred pouerty banishments and manifolde miseries The enemies of the Gospell most cruelly accuse vs and lay in our dish the crimes most of all to be abhorred as of moouing sedition and heresies in the Church and call vs both hereticks and scismatiques Vnto these poysonful slaunders they adioyne a Nero-like cruelty and put many to death But to the end the feare of their raylings and punishments may nothing dismay our mindes we must with feruent prayers beseech of God that he would be the Patrone Iudge of our cause and that he would maintaine and defende the same against the rage of that murthering Congregation of Caines deuotion These prayers and these sighes shal not be in vaine but shall assuredly obtaine preseruation of the bodie of the Church though in some members of her she be persecuted For so saith Christ in the 18. of Luke Now shal not God auenge his elect which cry day and right vnto him yea though he suffer long for them I tell you he will auenge them quickly verses 7.8 Therefore thys Psalme shall be the more excellent and sweeter to those that continually doe pray for the Church and earnestly consider of the greatnes of the dangers wherein the Church is tossed nights and dayes ⧠The Psalme and exposition thereof Verse 1. Be thou my Iudge ô Lord for I haue walked innocently my trust hath beene also in the Lorde therefore shall I not fall Verse 2. Examine me ô Lorde and prooue me try out my reynes and mine hart Verse 3. For thy louing kindnesse is euer before mine eyes and I will walke in thy truth VNto thy iudgement saith hee doo I appeale who art the searcher of the heart and reynes thou knowest that I am neyther mooued with curiositie or any lewde lust nor with any blind obstinacie to embrace and professe the Euangelicall doctrine of true inuocation of the true acknowledgement of our Lord Iesus Christ and which concerneth all the necessary parts of a Christian life and that I deeme it not as a thing to be reiected or cast away but that I therein fauour and obey thy most seuere and immutable commaundements which enioyne men rightly to call vpon God according to his Gospell and forbid that Idols should be worshipped Wherefore séeing I haue not rashly but for thy glorie and my soules health sake embraced y e doctrine of the Gospel and that I endeuour by all meanes to aduaunce the same of thee I craue most feruently that thou wouldest take vppon thee the patronage both of thy cause and of him which embraceth the doctrine of thy Church and deliuer those that are vniustly oppressed I will not with perspicuous words make any longer declaration of these verses but I beseech the Son of GOD that he would mercifully protect the true doctrine and the succouring places of the Gospell and that he woulde not suffer the word of truth to be extinguished which hee hath made manifest vnto mankinde as it was deliuered from the bosome of his eternall Father Verse 4. I haue not dwelt with vaine persons neyther will I haue fellowship with the deceitfull Verse 5. I haue hated the Congregation of the wicked and will not sitte among the vngodly Verse 6. I will wash mine hands in innocencie ô Lord and so will I goe to thine Altar Both these vertues are necessary a confession of the true doctrine and a seperating of our selues from the enemies of the Gospell For as the loue of truth cannot be without a bitter hatred of Sophistry or dissimulation so needfull it is that the keepers of the heauenly doctrine doo withall theyr hart abhorre and abstaine from Caines murthering Congregation and this seperation of the true Church from the false is most lightsomly apparant First in refuting opinions and worshippings striuing with the word of GOD then afterwards in shunning false and dissembling partakings in Religion last of all in auoyding the colourable dealings which are wrought or brought to passe eyther for lucre or ease and rest sake Touching these three manner of waies I wyll speake bréefely least any man dreame that he may be a Neuter or of no Religion and sitte vpon both stooles at once First it appeareth sufficiently that the true doctrine is not onely to be proponed but that false doctrines are also to be refuted for although politique men doo hate nothing more then to contende for Religions yet needfull it is that manifest Idolatries and errours should be reprehended yea if the world crushed together fall vtterly down Touching this purpose a most manifest confirmation may be taken out of the commaundement of Christ Beware of false Prophets Math. 7. verses 15.16.24 For séeing men neither haue any desire for or flee from that they knowe not it is needefull that the sleights and snares of deceitfull persons should be made manifest vnto the worlde and that the vizors shoulde be plucked off from their false perswasions It is not therfore enough as many thinke to preach the true doctrine and yet least Princes should be displeased thereat either to be altogether silent in refuting contrary doctrines or to molifie or excuse anie errours Next of all let vs wisely and feruently beware least with dissembling felowships the true doctrine be obscured because as S. Paule saith A little sowre leuen marres the whole lump of dowe Gala 5. verse 9. And that speech also of Marcus Arethusius is true which is recited by Theodoretus lib. 3. cap. 7. Ad impietatem obulum conferre vnum perinde valet ac si quis conferat omnia Who to impietie bestoweth but one halfe penie in effect as much he doth as hee that all thereon bestoweth Wherefore as God himselfe
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
rigorous disposition that they exercise cruelty against the Teachers and professors of the Gospell Vnto such dooth the Psalme in thys place denounce punishments as if he said If you will wage your battayles against Christ know yee shall come to vtter destruction for he is the Lord of Hostes and mightie in battaile that is hée vanquisheth and destroyeth Tyrants as Iulianus the Apostata cryed out Thou hast conquered me ô Galilaean And in the Image of Senacherib as Herodotus sayth was written in Gréeke this sentence Jn me intuens disce pietatem By the beholding heere of mee Let godlinesse be learnd of thee ⧠A Psalme of Dauid Ad te Domine leuaui c. The Argument LET vs alwaies haue in our eyes the summe of that doctrine which Christ himselfe setteth downe when hee commaundeth to preache Repentance and Remission of sinnes for God wyll haue his Church by some means or other to acknowledge the greatnes of sinne sticking in the natures of men and the greatnesse of mercy for Christes sake promised to the ende she may know that she cannot satis-fie the Lawe of God nor by discipline be iust before GOD but ought to seeke remission of sinnes by and through the Mediator Vnto thys summe of doctrine appertaineth this twentie fiue Psalme for first it heapeth vp the greatnes of sinne which how soeuer it be may be so deemed or reputed by the continuall flames of mens lustes who is so sencelesse furious that dare boldly say there is little euill in mans nature when hee hath doubtings of Gods prouidence and blinde securitie whereby it comes to passe that men eyther doe lightly or not at all feare the iudgement and wrath of God Also the loue of our selues wherein wee serue more our owne pleasure and glory then the glory of God Touching all these euils thys Psalme sayth O remember not the sinnes and offences of my youth nor my transgressions verse 6. Againe Bee mercifull vnto my sin for it is great verse 10. that is much and manifold but it is to be lamented that there are in all ages lyings preached whereby the greatnesse of sinne is made lesse and obscured After thys he heapeth vp aduaunceth and amplifieth the greatnes of Gods mercie receiuing mans nature fallen not reiecting the same amongst the deuils for he saith expreslie Call to remembrance O Lorde thy tender mercies and thy louing kindnesse which hath beene euer of old verse 5. When our first Parents did fall and had procured vnto themselues eternall punishments God in his most iust wrath remembring his mercy receiued wretched mankinde into his fauour and turned the punishment vppon his Sonne vnto thys historie doubtles the Prophet heere alludeth where he sayth Remember thy mercies which haue beene of olde But least any man esteeme that out of the true Church this benefit namely remission of sinnes is giuen he bindeth expresly his promise vnto the Church on this manner All the pathes of the Lord are mercy and truth to such as keepe his Couenaunt and his testimonies verse 9. That is the Cittizens of the Church which heare and embrace the Gospell and obeying the preaching of the same doe truely repent and flee in theyr prayers vnto the Mediator doe obtaine from God remission of theyr sinnes and life euerlasting Therfore thys Psalme beautifieth a speciall Article in the Creede I beleeue the forgiuenes of sinnes And because wee haue not onely neede of forgiuenes of sinnes but also of other benefits he craueth of God the gouernment and gyft of the holie Ghost defence in daungers and the vniuersall deliuerance of the Church Heerehence it is a thing perspicuous what plenty of doctrine and consolation thys xxv Psalme setteth downe vnto the Reader ⧠The Psalme and exposition thereof Verse 1. Vnto thee ô Lord haue I lift vppe my soule my GOD in thee doe I put my trust ô let mee not be confounded neither let myne enemies tryumph ouer mee THere is a very great difference betwéene the prayers of the Heathen and our prayers for the Heathen people wander a wrong way and call vpon they knowe not what neither may they perswade themselues to be hearde as Haecuba of whom Euripides speaketh crieth O Iupiter auicquid es sine hoc coelum siue mens infidens huic coelo viz. O Iupiter what soeuer thou art eyther this heauen or the mind setled in this heauen so that a contrary wise they wander frō the true GOD and know not his will But our manner of calling vpon the true God beholdeth and speaketh vnto him who comming from his secrete seate hath by assured testimonies reuealed himselfe and made hys promises vnto vs and our prayer wisely and feruently discerneth him from the lying Gods of all Nations For like as the Fathers Abraham Isaack Iacob Moses Dauid Daniell and others in theyr manner of praying dyd know that they spake vnto this true God who had made himselfe knowne in his promises and by bringing the people out of Egypt and did pray beleeue that they were receiued and heard euen for the promised seede sake so doo we also call vppon the same true God who is the Father of our Lord Iesus Christ crucified for vs and raised from death to life and for thys Mediators sake we beléeue that we are heard That this admonition touching the difference of true and false inuocation is necessary no doubt at all it is which let vs vndoubtedly make familiar vnto vs so often as we begin our prayer and thanksgiuing But after wee haue seperated our manner of praying from the furies of them which worship Idoles let vs distinguish the same from the vaine babling of Hypocrites for Hypocrites make their prayers without any true motion of the hart as of the Pharisies it is said in the sixt of S. Mathewe But in vs let there be a consent of the hart and voice and a hart enflamed with the light and loue of GOD let it manifest our diuine motions with a voyce worshipping or praysing GOD. Therefore Dauid sayth héere expresly Vnto thee haue I lift vppe my soule furthermore because without fayth no Prayer is effectuall hee addeth heereunto a mention of hys fayth resting in God for the Mediators sake and vnto thys vertue which is the proper ornament of the Church he attributeth a notable effect because sayth he In thee I doe put my trust neither shall I be ashamed neyther shall I be any matter or cause vnto mine enemies wherein they shall laugh me to scorne or busie themselues against mee to reproche or reuile me for fayth is the vanquisher of the deuill and all his instruments and suffereth not the faythfull or beleeuing soule to be cast out of Gods fauour by any engines howe craftily and subtilly deuised soeuer they be Verse 2. For all they that hope in thee shall not be ashamed but such as transgresse without cause shall be put to confusion A most swéete promise wherewith hee stirreth vppe and confirmeth himselfe in time
is strong and a ielous God which cannot abide any societie betwéene Christ and Belial which doubtlesse is impossible so let vs flée from and beware of all succours of felowships or partakings séeing that saying of Sophocles is most true Hostium dona non sunt dona et non sunt vtilia The gyfts of our enemies no gyfts at all be Nor ought doe auaile our state or degree For when the enemy speaketh flatteringly and with a comicall countenaunce works his tragedy we must not trust him at any hande Because there are seauen abhominations lurking secretly in his hart as Salomon sayth in his Prouerbs chap. 26. verse 25. I would say more to this purpose had not our Country Germanie to her great losse learned howe much credite is to be giuen and attributed vnto sophisticall fellowships Last of all we must not colour vp the matter with our enemies eyther for peace or profit sake as some now adaies hauing a right perceiuerance in the true doctrine by sinister sleights practise to win the aduersaries good wils vnto them For the aduersaries are not appeased nor healed with such fayre spéeches but are euen much the more stirred vppe and conceiue good hope the time will come that these guileful flatterers leauing y e true Church at randon wil againe take thēselues vnto theyr Tents of mischiefes But let not vs sitte with vaine persons neither keepe company with the craftie or fraudulent dealers which comes to passe eyther by neglecting to refute the enemies errours or vsing a dissembling fellowship in opinions or with vngodly suggestion or colluding with the aduersaries but let vs beare a most bitter hatred against the murthering Congregation of Caines deuotion least we be polluted with the societie of theyr madde worshipping and crueltie but let vs wash our hands in innocencie that we may walke about the Altar of the Lord. Verse 7. That I may shew the voice of thanksgiuing and tell of all thy wondrous works Hée reciteth a finall cause whereunto is to be referred the ioyning together with the true Church therefore saith hee doo I desire to be a member and Cittizen of the most prayse woorthy Country the Church that I may performe the worshippings which GOD most seuerely requireth as in calling vpon him in thanksgiuing teaching and confessing For in the Church onely are exercised the true calling vppon God thanksgiuing and other workes of the first Table many other vertues as temperance gentlenes c. are also found euen in them which know not God as in Pomponius of Athens and other such like But true prayer is only proper to the Church and in truth is the speciall or cheefe wall of the Church as Salomon saith The Name of the Lorde is a strong Tower That is true calling vpon God But let vs discerne the degrées for eyther we craue some thing of God or we giue thanks for benefits receiued that is we witnesse that God vnfeinedly helpeth vs and so we giue him thanks and by the celebracion of this benefit we stirre vp our selues and others vnto the feare of GOD fayth in him and true calling vpon him But of these vertues proper to the Church I haue elsewhere spoken oftentimes Verse 8. Lord I haue loued the habitation of thine house and the place where thine honour dwelleth The whole Psalme is a Sermon which bids vs flee from the enemies of the true doctrine and the true Church and to embrace the true doctrine to loue helpe and aduaunce the true Church To thys effect also apertaineth this little verse I haue loued thy Church which is the Church and house wherein GOD dwelleth and which with true prayses worshippeth God To the cherishing helping and maintayning of thys Church I employ my studies counsels and labours For God will haue vs to loue his Church which teacheth aright and will haue vs manifest our zeale thereunto and hée will haue the Ministerie of the Gospell to be reuerenced and helped like as in the 122. Psalme he commaundeth saying Pray for the peace of Ierusalem verse 6. And straight is added his promise of reward They shal prosper that loue thee verse Idem Like as therefore in the honey Hiues euery Bée bestoweth his labour for the common profit of all so let euerie one of vs employ all our endeuours and duties for the safetie and tranquilitie of those societies which teach the Gospell aright and let vs helpe and further godly studies so as the pure doctrine touching God and our Lord Iesus Christ may bee aduaunced and preferred euen vnto our posterity Verse 9. O shutte not vp my soule with the sinners nor my life with the blood-thirstie Verse 10. In whose hands is wickednesse and theyr right hand is full of gyfts Hée not onely craueth thys that hee may be defended against the crueltie of enemies but another thing also namelie that he might not be defiled or stained with the societie of Idolaters and Manquellers wherewith the enemies of the Gospell doo defile themselues and he prayeth also that he may not be ensnared in their punishments For many there bee which are not ignoraunt of the true doctrine but yet for feare they dissemble theyr opinion and with theyr dissimulation doo confirme the rage of Tyrants Let such know there must needes be a manifest confession both for the glory of God and for to deliuer others which for confession of their fayth are violently carried to torments But heere must the Reader be admonished of the propper names of the enemies of the Gospel to the end he may learne to shunne them before in thys Psalme hee paynts them out with foure proper tearmes calling them vaine crafty malignant and vngodly persons Heere he precisely termeth them sinners blood-thirsty practisers of euill counsels and corrupt Iudges or money men I meane not to stay long vpon these least any man should thinke me to take pleasure in reproching them but I am mooued to exhort the godly ones that they woulde consider what manner of monsters the enemies of the Gospell are whom the holy Ghost heere affirmeth to be compact and framed of so many and so great vices and mischiefes Verse 11. But as for me I will walke innocently O Lorde deliuer me and be mercifull vnto me Hée repeateth his prayer for defence amplified vnto the Antithesis or contrarietie seeing with all my hart I doe eschewe and tremble to followe the vngodlinesse and mischiefes of the enemies of the Gospell and with a good conscience professe the true doctrine of thée doo I craue and from thée doo I looke for defence For I well know that I am not enuironed or fortefied with any power against the cruelty of the Enemies but am openly layd foorth to all theyr weapons except it please thee to be my protector and defender Verse 12. My foote standeth aright I will praise the Lord in the Congregations In the very last verse there is added a finall cause why he craueth to be preserued namely that
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