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
mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ⧠The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in
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
It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of
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
but by the Lord God as it is sayd Hosea 1. verse 7. Wherefore in the most sorrowfull spectacles of ciuill broyles and which as yet sticke by the rybs of Germanie and in beholding the confusion of opinions let vs cast our eyes vnto thys most swéete promise But in the great water floods they shal not come nigh him As if he said Thou art vnto me a defence or shade thou knewest to deliuer me out of temptation whether it be by glorious deliueraunce in thys life or by inwarde consolation or by other meanes which are pleasing vnto thee and are wholesome for me Last of all he sayth Thou shalt compasse me about with Songes of deliueraunce For as they who when they seeme to bee taken prysoners haue escaped safely and ioyfully haue sunge some solemne song of victory so shall I with all thy vniuersall Church magnifie thy goodnesse wherein thou hast not giuen vs as a pray vnto the enemies iawes and hast deliuered our soule as the silly byrde out of the Fowlers share finally breaking the snare thou hast deliuered vs as it is most sweetlie said in the 124. Psalme But no speech may sufficientlie bee able to expresse at full and enlarge the worthines of this promise therefore I will be more breefe and wil nowe come to the verses following ⧠Of the fourth place of the Psalme Verse 9. I wyll enforme thee and teach thee in the waie wherein thou shalt goe and I will guide thee wyth mine eye The Way signifieth vsually our vocation and there is no vocation whereunto mans alone wisedom or vertue without God can be answerable Like as Ieremie in hys tenth Chapter sayth O Lord I know that the way of man is not in himselfe neyther is it in man to walke and direct his steppes ver 23. As if he sayd I acknowledge by proofe it selfe I finde that we sillie wretches in euery our vocation are by al means besette and assaulted with our infirmitie of the deuill and of diuers scandales and daungers thou therefore gouerne vs and make vs vessels of mercy c. For as the silly sheepe hath neede of defence not onely against Wolues and Lyons but also of gouernment that shee fall not into the Fennie rotten groundes and other inextricable mischaunces so surelie wee had neede in so great infirmitie of ours and amongst so many snares of the deuill not of defence only but also of gouerning our minde will and hart that eyther our opinions and enterprises swerue not from the will of God or that our affections rashly ranging doo make dispersions or scatterings from the flocke and stirre vppe offences hurtfull vnto the Church Heereof are all those speeches so often repeated in the Psalmes as in the fift Psalme Lorde leade me in thy righteousnes because of mine enemies direct my way in thy sight And in the 143. Psalme Teach mee to doe thy will because thou art my God let thy good Spirit leade mee in the right way And in the 119. Psalme Direct my steps according to thy word that no vnrighteousnesse haue power ouer me c. So in thys place the promise of Gods gouernment is wyth most sweet words recited I will enforme thee and teach thee in the way wherein thou shalt walke That is I will rule thée with counsaile and will bring to passe that thy labour shall not be in vaine but that my glory may be aduaunced by thee and that many by thy ministerie may be called vnto the societie of eternall life Finally I will guide thee with mine eye That is like as Princes doo not alwaies vse words and speeche so often as it pleaseth them to commaund any thing but oftentimes euen with a becke or eye-wincke onely doe giue notice what their pleasure is so I with an inwarde consolation will support thee least thou fayle or least thou be ouercome of thyne enemies The same figure then which none is more pleasant may be beautified by the example of the Goldsmith Hee when hee hath cast hys golde into the fire neuer turneth hys eyes from it but firing them thereon stedfastlie beholdeth the same and taketh dilligent heede that it be left no longer then reason requireth in the earthen vessell Euen so in like manner God hath an eye to our counsels actions conflicts and dangers and suffereth vs not to be tempted aboue our strengthes but with temptation giueth an ende that we may be able to abide the same But the sweetnesse of thys figure cannot be expressed with any eloquence ¶ Of the fift and last place Verse 10. Be yee not like to Horse and Mule which haue no vnderstanding whose mouthes must be holden with bitte and bridle least they fall vpon thee Verse 11. Great plagues remaine for the vngodly but who so putteth his trust in the Lorde mercy embraceth him on euery side Alwaies in the true Church both the doctrines doo sounde viz. Preaching of repentaunce and the voyce of the Gospell touching forgiuenesse of sinnes therefore he now addeth the preaching which exhorteth to repentance Bee yee not like to Horse and Mule c. That is acknowledge the wrath of God against sinne nourish not euery your lustes continue not in offending against your conscience but cast yee away the purpose of sinning and flee yee vnto God in confidence of hys Sonne and in thys fayth receiue yee the forgiuenesse of sinnes and begin ye newe obedience acceptable to God For except ye doo repent you God will bridle you and chastise you sharpely for death and other humane miseries are the prysons of the vngodly and the Inne lodging or schoole place of the godly ones which ought to admonish men touching the wrath of God against sinne Horrible plagues were dispersed throughout all y e world Sodom Egipt Ierusalem Babilon and Rome are destroyed God by these examples both brideleth the vngodly ones and warneth all men to acknowledge that God is vnfainedly angry with sinnes and that to the ende some may be conuerted vnto God Furthermore he teacheth that the holy ones yea though they be together afflicted yet they are preserued and at length deliuered from death and all euils For both the godly and vngodly ones are burdened with death and vexed with horrible calamities But the vngodly doo vtterly perrish and fall into eternall destruction because they will not be conuerted vnto God and receiue forgiuenesse of sinnes but contrariwise they which craue remission of sinnes know themselues by reason of sinne to be subiect vnto death and other miseries and yet they are not cast away from God for all these punishments Therefore they endure calamitie and craue forgiuenesse and know that they are vnfainedly heard and helped of God and at length haue theyr deliuerance appointed them Verse 12. Be glad ô ye righteous and reioyce in the Lorde and be ioyfull all ye that are true of hart Very many Psalmes are like vnto Epigrams wherein some sentence béeing proposed after that followe amplifications taken out of vsuall