Selected quad for the lemma: book_n
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A16199
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An exposition vppon the thirtie two psalme describing the true manner of humbling and raising vppe of Gods children. Set foorth by Maister David Blak.
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Blake, David, fl. 1600.
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1600
(1600)
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STC 3122; ESTC S118251
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32,594
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98
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And this administration oâ— God doeth astonishe the worlde woâ—derfullie when they see a poore sillie â—odie who hath no abettor or maynâ—eyner nor any man of countenance â—o back him but that he is like a lowe â—edge which euery man may step ouer â—ot to bee dismayde with all this but â—o lay him downe as DAVID sayeth and sleepe in much securitie when his â—nemies keepe stout watche and pitchâ—th their tentes against him IOBS wife â—sketh such a question of her husband â—nd that with muche indignation Doest thou still persist in thine integritie Thinking it absurd that he should bee â—onstant in avouching the righteousnes â—f God when there appeared no token â—ut of his wrath and furie Assuredly all â—he confidence of men which they â—aue in worldlie munitions and all oâ—her meanes of safetie are like the house â—f a spyder in comparison of this And â—herefore we see oftentimes their Sun â—oeth downe at noone but when God â—â—deth his children vnder the lappe of â—s garment neyther men nor diuells enemies shall not terrifie vs but ouâ— eyes being opened by prayer shall be hold the mountaines over-spread witâ— Angels and wee shall see that whicâ— they cannot discerne namely that therâ— are more with vs than vvith them as thâ—â— Scripture sayeth The next reason to mooue God tâ— saue his Children in their straight iâ— that he may compasse them about witâ— songes of thanks-giuing that is by deâ—â—uering them he might minister occaâ—â—on of his owne prayses as it is in the 〈◊〉 Psal Open my lippes and my mouthe shaâ—â— shew foorth thy praise This as I saide is thâ— second part of prayer where-unto thâ— people were moued vnder the ceremoniall law by streight paying of voweâ—â— least the feare of God should be dimâ—nished in them by prosperitie hearâ— case whereby appeareth that this duâ—ty of thanks-giuing carefully perfoâ—med is a singuler exercise of faith wheâ— men standing vpon the shoare and beholding the dangerous tumultuouâ— Seas which they haue passâ—d are stirred 〈◊〉 to sacrifice prayse and glorie to him 〈◊〉 the same And thiâ— seruice the Lorde â—oth greately accept and taketh much 〈◊〉 light in it yea it is a further worke of â—â—ith then petition which is the former â—â—rte of prayer for those which are but â—â—lightned against death may serue in a â—â—â—t to make some petitions to God but â—â—ey neuer be-think them at all of the â—â—tie of thanks-giuing when they haue â—â—câ—â—ued benefites of him And for this â—â—uâ—e nine of the leapers which Christ â—eâ—sâ—d are defamed to all posteritie by â—â—e holy Ghost in the Gospel For there as nothing more odious nor this sin â—â—d therefore God hath not so much â—â—t it to the censure of the Church but â—â—th reserued it to his owne judgment â—et vs then labour to purge our selues 〈◊〉 â—uch a wickednesse spending much 〈◊〉 our time in the songes of thanks-giâ—â—ng since God hath compassed vs aâ—â—ut with them and hath giuen vs so â—â—nie occâ—siones to prayse his name The book of the Psalmes though it consist much of the first part of prayer anâ— be full of petitions yet in the Hebrew title is called A Booke of prayses nameâ— by the Church as it were of the moâ—â— honorable part of prayer and indeede such hath bene the thankfulnesse oâ— Gods children that their loue cannoâ— keepe within the bankes but burst fortâ— into the prayse of God in the middeâ—â— of some other treatise as wee may obserue in Saint PAVLL in the first to thâ— Romans verse 25. To be briefe the exceâ—lencie of thanks-giuing sheweth it selâ—â— here in that whereas men make petitâ—ons it is of loue and care of themselues For the supplie eyther of spirituall oâ— bodily wantes but where men offeâ— thankes it is of a kinde heart of a louing and honorable affection conceiued towards God when they striue with theâ—selues and are in a sorte grieued thâ—â— they haue nothing worthie in them tâ— render for all his louing kindnesse anâ— that their loue cannot extend to him aâ— we reade in the 16. Psalme 8 I will instruct thee and teach thee in the â—â—y that thou shalt goe and I will guide thee â—ith mine eye 9 Be ye not like a Horse or like a Mule which â—nderstand not whose mouthes thou doest â—nde with bitte and bridle least they come â—eere thee 10 Manie sorrowes shall come to the â—â—cked but he that trusteth in the Lord merâ—â—â— shall compasse him Hytherto reacheth the first parte of â—he application as touching the duetie â—â—t Prayer The second parte followeth â—erswading to obedience For the betâ—er performance whereof the Prophet DAVID turning himselfe to the faithful promiseth to be their guide therein â—nd this his guidance he saith shal conâ—â—st first in instructing them advising â—hem in the way wherin they shuld walk 〈◊〉 then in guiding them with his eye By â—he first hee meaneth that he will teach â—hem out of the worde of God the true â—uties of obedience according to his Propheticall function and the performing of this dutie â—e signifieth by varying the same thinges with diuerse Phrases that hee will bee painefull and plaine in teaching them giuing such manifest directions as if the waye were chalked before them Thus hee vseth an argument to perswade to obedience which indeede in foldeth in it manye argumentes That King DAVID that Prophet of the Lorde a man of singular experience in spirituall affaires would be their skoole-maister that in most playn paineful maner whereout we learne this doctrine That when the Lord sendeth fit instruments into the Church which haue both skill and will to feede it with handes of discretion it ought to be an argument oâ— obedience to all that haue a sparkle of Gods grace To this purpose the Apostle Sant PAVLL putteth the Galathians in minde that he had vsed such diligence and playnenes in preaching the passioÌ„ of the â—ord had done it so liuely as if indeed they had seene CHRIST IESVS crucified before their eyes because the labour of the Prophetes performed in this plaine manner wrought nothing among the Iews The Prophet ESAIâ— cap. 18. denounceth Gods judgments against them after he sheweth by two familiar comparisons how they had bene instructed as Children that learne the A. B. C. which name the letters after their skoole maister and as they which haue their handes ledde when they learne to write which hee meaneth by these phrases that precepâ—â—ath bene vpon precept and lyne vpon line And herein they to whose charge it â—ppertayneth are taught not to bee stamering or squemish but like louing nurses to take all in good woorth though they haue manie a foule hande with the rude people euen as Saint PAVLL setteth himselfe foorth for â—n example when hee sayeth that hee travelled againe with the GALATHIANS although one trauell is as much as a woman is able to beare for her own childe I would we had learned well this lesson that such as teach others were not caried