that God is not a Stoicall God but dooing freely that he dooth and not tyed to second causes yea that he for our sighings or sorrowes dooth moderate second causes or hinder or change them but I néede not to bring hether any more thinges touching these circumstances seeing they are at large explicated elsewhere Verse 8. Let all the earth feare the Lorde stande in awe of him all yee that dwell in the world Verse 9. For he spake and it was doone he commaunded and it stoode fast I sayde in the Argument that thys Psalme contained not onely Thanksgiuing but also doctrine touching The feare of God and Fayth in him He therfore exhorteth in this verse all mankinde and specially the Church to feare the Lorde whose power is so great that all things are by him created at his onely word euen from the beginning and that he thenceforth preserueth and gouerneth the same For as the name of Father which is attributed vnto GOD procureth vs to beleeue so the description of Gods power and Maiestie styrreth vp feare in vs. Verse 10. The Lorde bringeth the counsell of the Heathen to naught and maketh the deuises of the people to be of none effect and casteth out the counsels of Princes Verse 11. The counsell of the Lord shall endure for euer and the thoughts of his hart from generation to generation Hée amplifieth the power of God by an Antithesis or contrarietie the counsels enterprises of men without the helpe of God are frustrated and made voide but the will of GOD is immooueable and euerlasting All Bookes are full of the examples which confirme and sette foorth thys contrarietie They of Carthage contended for rule with the Romans a long time but all these enterprises in as much as they were not helped by God were vaine and made ridiculous and at length Carthage béeing vtterly destroyed could not any way withstande or let the Romans from obtaining the rule or gouernment of them both Nicanor the Captaine of King Antiochus did proudelie threaten the destruction of the Temple at Ierusalem but thys proude Captaine together with hys Hoste did Iudas Maccabaeus ouerthrow and causing his members both head hand and shoulder to be heawen off from the body they hanged them on the other side of Ierusalem Arbogastus Francus when he came to Millan being furnished with an Hoste of most cruell Nations barbarouslie enough threatned that he would change the Churches into stables for horses but thys seditious person did the good Emperour Theodosius ouercome in a great battell and as hee was fleeing away brought him into such a straight of perplexitie that he slew himselfe The tyme might fayle me if I would commemorate not onely auncient Histories but also the examples of our time which sufficiently doo shewe that the enterprises of wicked counsels euen for the welfare sake of Gods Church haue béene ouerthrowne and that the counsell and enterprise of GOD hath and shall remaine immooueable in the gouernement of his Church Verse 12. Blessed are the people whose God is the Lorde Iehouah and blessed are the folke that he hath chosen to him to be his inheritance Hée annexeth vnto the amplification a notable conclusion touching the Church which containeth most plentifull doctrine consolation for he teacheth which is the true Church namely the Congregation hearing and embracing the worde deliuered from God as touching the Creation and other Articles and calling vpon Iehoua the Lord of Hostes that is the true and lyuing God manifested vnto the people of Israell And hee therewith also affirmeth that the Church of God shall remaine for euer and that the preaching of the Gospell cannot be vtterly extinguished for if the Church be the inheritance of God as oftentimes it is called elsewhere no man shall be able to shake the same out of Gods hands no though he bluster out fire and lightnings But because these consolations are often repeated and are not vnknowne to the godly ones I proceede vnto the verses following Verse 13. The Lord looked downe from heauen and beheld the children of men from the habitation of his dwelling he considereth all them that dwell vppon Earth Verse 14. He facioneth all the harts of them vnderstandeth all theyr works Like as he spake before of the Creation so now hee disputeth of Gods prouidence Mans infirmitie although it doe thinke that God is the Creator yet it afterwards imagineth thereof as if the Shipwright departeth from his shyppe newe builded and leaueth the same to the gouernement of the Seamen that so God departeth from hys worke and that hys Creature is onely left to the gouernement of it selfe Thys imagination seperateth God from his Creatures and faineth him to be idle against thys filthy errour mens mindes must be taught that God highly discerneth of mankind and what manner of person euery one is what he doth what he taketh vpon himselfe with what minde with what godlines he embraceth Religion thys God beholdeth and hath regard of the godly and vngodly ones But although he supporteth the Creatures in theyr natures and substances and for a great part preserueth the order of the bodies which he hath ordained yet in hys vnspeakable mercy he moderateth many parts and eyther helpeth or hindereth second causes and oftentimes changeth them as the examples of the Miracles recited in the Propheticall and Apostolicall hystorie declareth But most often hee turneth mens wils and counsels whither it pleaseth him without second causes as when hee mooued King Alexanders minde to fight against the Persians and after that gouerned the warriours right hande or when hee made the enemies afrayde in theyr running away As the 76. Psalme sayth Hee shall refraine the Spirit of Princes and is wonderfull amongst the Kings of the earth verse 12. So let vs know that God most fréely in mens natures and wils with his wisedome mercie moderateth many things yea and that besides seconde causes But many aske the question why are euill things doone séeing God is present at his workmanshyp Touching thys question let that most true and most simple aunswere be alwaies in our sight That God doth worke most freely and freely is present at second causes moderateth many things in them and worketh at once so farre as according to his vnspeakeable wisedome he iudgeth is to be wrought at once Verse 15. There is no King that can be saued by the multitude of an hoste neyther is any mightie man deliuered by much strength Verse 16. A horse is counted but a vaine thing to saue a man neyther shall hee deliuer any man by his great strength Thys is a contrarietie betwéene Gods helpe and humane defences All things pertaining to men are vncertaine and frayle and soone fall away as little flowers but Gods helpe is assured and safe in our vocation and in our necessary businesse whether second causes doo helpe vs or that they séeme to forsake vs. Let it suffise to declare thys sentence by the example of
God There are also other tryals or troubles much more sorrowfull and bitter which pearce into the very soule and spirit namely when with beholding the presence and goodnesse of God for a certaine season we feele no priuate thing but the sorrowes of death and the dangers of hell and do feare that we are for euer cast away amongst the deuils these deiections or downe-castings of vs can not be described with words but the examples shewe after a sort this degree of tryals or troubles Job without any deformitie patiently suffered the losse of his children and substaunce and pronounced thys speech full of godlinesse The Lord gaue and the Lorde hath taken awaie blessed be the Name of the Lorde Iob. 1.21 But this so greate a personage being burthened with the weight of spirituall tentations fretted fumed against God crying out Let the day perrish wherein J was borne c. Chap. 2. verse 3. So Jeremie betweene feares and tremblings sayd Cursed be the day wherein J was borne Chap 20 verse 14. For how much the strength of the mind is greater then that of the body so much more greeuous are those troubles which we conceiue in our mind then they which are borne in our body But to what end doe I say so much touching the degrees of temptations or troubles Surely to thys ende that thou maist vnderstand what obiects Dauid beholdeth in his thanksgiuing For first he rendereth thankes to God for defence against Saule and his other enemies who had conspired hys present death thys part of the Psalme dooth he amplifie with most sweete comparison of his afflictions and deliueraunces After that he celebrateth Gods goodnesse mortifying quickning bringing downe to hell and raysing vp frō thence That is striking mankinde with feares which are the feelings of Gods wrath and againe comforting vs that we shoulde not fayle or quayle and so be ouercome of our cruell enemie But of thys meaning we will say more as we doe expounde other things ⧠The Psalme and exposition thereof Verse 1. I will magnifie thee ô Lord for thou hast sette me vp and not made my foes to tryumph ouer me Verse 2. O Lord my God I cryed vnto thee and thou hast healed me Verse 3. Thou Lord hast brought my soule out of hell thou hast kept my life from them that goe downe to the pitte WHereas it had béene enough to say I render thanks vnto thee because thou hast deliuered mee with howe many wordes dooth Dauid adorne thys proposition for first hee vseth the word which properly signifieth a drawing out of the pit or poole As therefore Ioseph and Ieremie beeing drawne out of pits are deliuered from death so the Prophet héere affirmeth that he was drawne out of the perril of death not by mans helpe but with the right hand of the most High After that also he addeth thys circumstance that his peruerse and euill reioycing enemies had no matter wherein they shold or might bestow their most poysonfull byting gyrds and taunts against him Thirdly he compareth his deliueraunce vnto the healing of woundes for as Iob in his fift Chap. most swéetly sayth God woundeth and healeth he striketh his hande maketh whole Lastly he sayth That hee was raysed from death to life and as it were recouered out of hell when Saule and his other enemies fell headlong into present and eternall miseries So in like manner all and euery one of vs heere in Germanie may celebrate in word and wryting the benefits of God and may say vnfeinedly with Ieremie chap. 3. It is the mercies of the Lord that we are not consumed because his compassions fayle not verse 22. For had not the shadowe of the Lords hande shielded vs wretched and weake soules we had euen now lately beene destroyed of the Turks and other enemies but God who is not delighted with our destruction hath mercifully mittigated those punishments and hath kept vs as it were the apple of hys eye Verse 4. Sing prayses vnto the Lord ô ye Saints of his and giue thanks vnto him for a remembraunce of his holinesse Hée applyeth his example vnto the vniuersall Church to the ende others also might learne beeing partly confirmed by promises and partly by examples to craue deliueraunce of God and béeing preserued to celebrate the goodnes of God For God is no accepter of persons but receiueth and saueth all them that flée for mercy vnto the Mediator as in the 10. to the Romans it is written God is rich towards al them that call vpon him And Ioel in his second Chapter sayth Euerie one that calleth vpon the Name of the Lord shall be saued These promises which haue in them great swéetnes and excellencie let vs apply vnto our vse in the daily daungers of our life and let vs knowe that God is indeede iust righteous and that there is no respect of persons with God Verse 5. For his wrath endureth but the twinckling of an eye and in his pleasure is life heauinesse may endure for a night but ioy commeth in the morning I would to God our mindes in miseries coulde rightly be perswaded that God punisheth not to destroy but to saue vs and to restore vs vnto life and ioyfulnes For our mindes béeing confirmed with this vndoubted purpose of God shoulde passing well beare all the burdens layde vpon vs by God but experience sheweth how hard a thing it is firmely to retaine thys purpose of minde in our calamities For where the scripture nameth a short time of tribulation that seemeth vnto vs a space of many ages Let vs therefore discerne Philosophicall perswasion from fayth and let vs preferre the worde of GOD before the actions of our sences or vnderstandings In Philosophy a man beléeueth water is warme when he hath dipped his finger and experience hath taught that it is warme but in embracing the word of God there is wrought a contrarie thing Perswasion that is Fayth goeth before consolation As Ieremie though he saw his Countrey ruinating or neere her destruction yet he knew that Gods Church was not forsaken and hee béeing confirmed with this knowledge patiently beareth the present miseries for hee vnderstandeth theyr causes and that there should be an end of them and he knewe that the Church shoulde for all thys be restored and gathered againe Therefore let Psalmes of like meaning bee adioyned vnto this place which doo make declaration of the shortnesse of afflictions and of theyr ioyfull conclusion or ending Esay in his 54. Chapter sayth For a little while haue I forsaken thee but with my great cōpassions I wil gather thee for a moment in mine anger I hid my face from thee for a lyttle season but with euerlasting mercy I haue had compassion of thee verse 7.8 And in the 16. of Iohn the Sonne of God sayth You shall sorrow but your sorrow shall be turned into ioy verse 20. And your ioy shall no man take from you ver 22. And the Apostle S.
happily he fall vpon any Rocke or boorde of the broken shyp which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a boorde to swim vpon he layes all the holde thereupon that hee can and so amongst the outragious roring stormes of the North succoureth himselfe thereupon for a season So Christ in midst of the waues of his troubles and tryals embraceth consolation to himselfe wherby he establisheth and confirmeth his minde least he should faint or quaile and be ouercome of the cruell enemy And the first place of consolation is the manifestation of God But thou continuest holy when thou makest thy selfe knowne amongst vs and hast giuen thy worde vnto vs it resteth agréeable thereby that our prayer and our gronings are not in vaine nor frustrate For neither in deede vainly nor without cause hath God so oftentimes made himselfe knowne with so euident testimonies Let vs not esteeme these things to be as vaine visions and imaginations or delusions and pastimes God hath doone great and mighty matters heereby he would shewe plainly that he is carefullie affected for our saluation and he would heereby deliuer vnto vs the testimonies of his word and doctrine wherein hee imparteth vnto vs the heauenly gyfts and societie of his blessednes Finally he hath for that cause manifested himselfe so as hee would witnesse that he will both be acknowledged and called vpon and that he will also heare and saue vs. Like as therefore the Sonne of God in his most troublesome stormes or tempests hath first a respect vnto the manifestation of God as men say the Phenician Marriners espying theyr Cynosura that starre in the night guiding them in the Skyes they are of good confidence as it were to ariue in a safe Port. So let euery one of vs first and formost cast our minde and eyes vnto the notable testimonies of Gods manifestation and beeing with these confirmed let vs craue of God help and deliuerance or at least mittigation of our present calamities And where he addeth ô thou worship of Israell the studious sort may knowe that the nowne Relatiue is put for the foundation For the worship of Israell in this place signifieth the same people or congregation praysing and worshipping God with a true hart And what may be thought more sweete then that we surely know that the Congregation is the Temple of God wherin God dwelleth and abideth as in the 2. Cor. cap. 6. it is written You are the Temple of the liuing God as God saith because I will dwell in them and will walke amongst them and I will be their God they shall be my people And Christ saith most swéetly If any man loue me he will keepe my worde and my father will loue him and we will come and make our dwelling with him Iohn 14. verse 23. Verse 4. Our Fathers hoped in thee they trusted in thee thou didst deliuer them Verse 5. They called vpon thee and were holpen they put theyr trust in thee and were not confounded The second place of consolation is héere brought from an example of the societie of our Fathers wherein are deliuerances many and meruailous sette downe and left vs and that I may omitte the rest which almost are innumerable who would not by good right meruaile at the most ioyfull ende or conclusion of those calamities which Ioseph that most holy young man patiently suffered For first hee was taken awaie from his Parents cherishing which he held most entire and most deerely loued after that vpon a false suspition of adulterie hée was cast into pryson In these inconueniences which are not slenderly to be accounted vpon doubtlesse Ioseph craued of God nothing more then that béeing deliuered from false accusation he might safely and soundly be restored into his natiue Countrey But most true is the saying of S. Paul Eph. 3 God can giue all things more aboundantly then we eyther can hope or can conceiue in our mindes Verse 20. For Ioseph was aduaunced with such glory that he reteyned that place which was the next or second vnto the Royall principallitie of Egipt Vpon this example and such like Christ heere nowe looking was stirred vppe and conceiueth some consolation For Gods will was there should a memoriall of such like déedes remain to the end the Church might aske and looke for of him the like deliueraunces Verse 6. But as for me I am a Worme and no man a verie scorne of men and the outcast of the people Verse 7. All they that see me laugh me to scorne they shout out theyr lips and shake theyr heads saying The sixt little verse reciteth a complaint which declareth that the godly are exercised in a certaine perpetuall turmoyle and enterchange of temptations and consolations Marie felt in herselfe a ioy not common when shee hearde the Angels Sheepheards and Wisemen make mention and witnes that which they had séene and hearde of Christ the infant but thys ioy within a while after was diminished whē she vnderstood of the subtill deceipts which were layd by Herod for Christ And euen so heere now in Christ great is the varietie of his motions or affects for although he before recited two notable consolations wherein he both might and ought to settle his mind yet notwithstanding he is ouercome with the greatnes of the sorrow and once againe falles to complayning But hee maketh aunswere by way of examples shewing the difference which was betwéene him and the rest of the Fathers As if he sayde they were men but I am no man but a worme Thys humilitie wherin Christ vouchsafed for our sakes to debase and abiect himselfe exceedeth all wisedome and eloquence of Angels and of men For although Christ was in forme of God that is in nature and power equal with God yet he vsurped not this equalitie of God namely against his calling but as S. Paule most wisely saith He humbled himselfe in the shape of a seruaunt Phil. 2.7 And although the greatnes of these things cannot be comprehended of vs yet let vs render thankes vnto the Sonne of GOD that he is carefully mooued for our saluation and that he manifested thys hys vnspeakeable humility loue towards vs in thus suffering for our sake The other parts of thys sixt and seauenth verse may enough be vnderstoode out of the History left vnto vs in the wrytings of the Apostles Wherefore I come to the next verse wherein there is a poysonfull deadly byting taunte of the vngodly High Priestes and their companions insulting against Christ Verse 8. He trusted in God that he would deliuer him let him deliuer him if he will haue him The eyght little verse is a byting taunte of the reprochfull crew of the Iewish Nation as if they said goe to thou goodly Champion seeke nowe to saue both thy selfe and vs And as the vngodly Iewish people did spitefully reuile the Sonne of GOD so Epicures doo in all ages scorne and mocke at Christian Religions or
ceremonies Finally shée shall be the kéeper or preseruer of the Gospell deliuered from Christ as it were by hand and shall studie by all care and industry to defend and sette foorth the puritie of this doctrine touching the righteousnesse of Fayth This is the disposition of this Psalme which by no meanes satisfieth the greatnesse of the matter therein contained but yet somtimes it admonisheth the godly Readers what is to be soundly considered as touching the most profitable and most graue or profound sentences in the same ⧠A PSALME OF DAVID Dominus regit me The Argument LIke as Homer in the third Booke of his Iliades compareth two Orators together Menelaus and Vlisses and indeede attributeth vnto the one eloquence like vnto the winter snow but vnto the other short and pithy speech wherin fewe but very sweet things were vttered so the holy Ghost vseth in certaine Psalmes plentifull and excellent phrase of speech which lacketh no speciall commendation of eloquence when hee not onely teacheth but also may mooue and delight men in some he vseth a short but a verie sweet phrase of speech For it is the part of one and the selfe same cunning Sayler or Pylot to sayle with largerspread and shorter gathered sayles that is a man may lengthen out hys speech and with a learned breuitie speake what he thinketh How much plentie and excellencie of phrase is there in the 103. Psalme wherein the corporall and spirituall benefits of God are celebrated in thys Psalme may the same argument indeede more breefe but in farre more excellent figures be expounded For heere whē the Prophet Dauid is holden as amazed with admiration of the greatest benefits of God bestowed vpon him and vpon the whole Church acknowledged that he wanted wordes to sette foorth both the sweetnes and plentifulnes of them at length he entereth into the cogitation of two figures then which nothing is more louely nor any thing may be proponed which may more allure the godly ones vnto gyuing of thanks For as it is the Sheepheards office or dutie to bring leade forth the flocke into feeding places and make them to drink of wholesome water and the same to gouerne and defend against the rage of Wolues finally to lay to his helping and healing hands when the sheepe are sicke or diseased so the Sonne of GOD who calleth himselfe The good Sheepheard Ioh. 10.14 exerciseth the same offyces in gathering gouerning defending and succouring hys Church for first he feedeth and refresheth vs wyth the Gospell Which is the power of saluation to all that beleeue Rom. 1. verse 16. Next of all hee gouerneth hys Church and all the godly ones with the holy Ghost that they may be his eternall heritage and Populus peculiaris sectator bonorum operum his peculiar people a follower of good works as it is sayd Titus cap. 2. verse 14. Thirdly he defendeth hys Church against the outrages of the deuill and the worlde that she may acknowledge her prayers to be receiued and thorowlie hearde and not to doubt that shee is the beloued darling of GOD. Last of all he executeth the offyce of a Phisition in healing our wounds that is our sinnes and calamities for he both forgiueth them theyr sinnes which vnfainedly repent and of hys vnspeakeable goodnes mittigateth the punishments Then this figure or similitude of a Pastor which he setteth downe in the beginning nothing may be thought more sweete for as in the first figure or similitude he resembleth GOD vnto a Sheepheard and his Church vnto a flocke of sheepe so in the other figure he compareth GOD vnto a rich Hoste and himselfe vnto the guest And it is the offyce and dutie of an Hoste to furnish the Table with meate and drinke whereby the hunger and thyrst which the guestes haue gotten may be quenched and whereas he may with fragrant smels recreate and refreshe his guestes these same things doth the Sonne of GOD as a most liberall Hoste largely and liberally bestow vpon vs for he feedeth and refresheth vs not with meate and drinke fecht from els where but he giueth himselfe vnto vs to feede and drinke vppon according to that saying extant in the 6. cap. of S. Iohn My flesh is meate indeede and my blood is drinke indeede verse 55. c. Vnto these most delicate repasts hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance of delicacie namely the gyft of the holy Ghost which of right and woorthily is compared vnto most sweet Balme But although Dauid heere speaketh of thys spirituall refreshing especially yet not absurdly is the circumstaunce of the Psalme applyed vnto the nourishing and defence of our bodies and vnto the sustentation of thys life Neither are these things bestowed vpon vs by chaunce which appertaine vnto this life but are distributed by the liberall hande of GOD for the causes which are often spoken of in the Church Furthermore vnto these figures are added notable conclusions which flow from a hart full of Fayth Yea though I shall walke in the vallie of the shadow of death yet I will feare no euill for thou Lord art with me verse 4. Also Because the Lorde himselfe is my Sheepeheard and mine Hoste I shall want no good things at any time J shall not be destitute of any solaces but they shall accompanie me euen till J come vnto the life euerlasting then which nothing can be more blessed neyther any thing be cōceiued more aboundant in all benefits Let vs therefore take out of thys Psalme manifold doctrine consolation let vs vse the same so often as we will aduaunce amplifie and magnifie the benefits of God by Christ our Mediatour bestowed vpon vs. The Psalme and exposition Verse 1. The Lord is my Sheepheard therefore can I lacke nothing THys is a short little verse but no spéech may be equall in greatnes of matters which it containeth therefore also will wee be the breefer in expounding the same and will onely follow the speciall principall poynts of the matters thereof Of all figures which sette foorth The goodnesse and as I may say with S. Paule the bountifulnesse and loue of God our Sauiour towards man I know not whither any other may be more louelier then thys same which attributeth to GOD the person of a Sheepeheard For a feeder of sheepe knoweth right well how tender beasts the sheepe are how naked how needy of others helpe gouernment and defence therfore remembring his Office according to these verses thus he dooth STabulis in mollibus sinit herbam carpere Oues Dum mox frondosa reducitur Aestas Et multa duram stipula filicumque maniplis Sternit super humum glacies ne frigida ledat Molle pecus scabiemque ferat turpesque podagras At vero Zephiris cum laeta vacantibus Aestas In saltus gregem atque in pascua mittit Dum mane novum dum gramina canent Et ros in tenera pecori gratissimus herba est Inde vbi
this roring Lyon which seeketh to catch ouercome and carry away the same Fourthly he bringth into the right way and healeth those that goe astray and offende without contumacie or stubborne disobedience neyther casteth he vs away which are the shéepe of his pasture by reason of our infirmities but hanging about hys necke he louingly beareth vs and with hys blood washeth vs when we are filthy and deformed Thys admirable and almost incredible louing kindnes of our Shéepheard let it stirre vs vp So as we denying all vngodlines and worldly lusts may liue godly iustly and soberly in thys present worlde looking for the blessed hope and appearing of the glory of the great GOD as S. Paule most sweetly wryteth in his second chapter to Titus verse 12. Lastly vnto all these hee addeth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance for the helping sustentations of this our life namely fruitfulnesse of the earth of the liuing creatures prosperous health liuing clothing meane dwelling places peace good Princes quiet and sweet wedlock necessarie gyfts in our calling good successe in our counsels studies prosperitie of our children and finally other good gifts which are innumerable But wilt thou vnderstande howe necessary the benefits of thys Pastor are then haue in thy mind the silly Sheepe and vnto her compare the great infirmitie of our own nature The silly Sheepe hath in herselfe neyther any wit nor counsell but the flesh wandereth at randome till she light into the Wolues iawes and what is the wandering sheepe when shee cannot without the Shéepeheards helpe be brought againe to the fold Furthermore she neither hath any courage nor defence wherwith she may or is able to resist or withstand the violence and assault of the Wolues Finally that I may manifest the matter in one word The shéepe is a beast foolish fearful weake and layd open for all iniuries of the Wolues if she be destitute of the Shéepheards watching and warding Neyther indéede is one Egge so like another or Milke like vnto Milke as the state of humane nature is resembling thys figure For in the darke places and in the darkesome night our mindes doo wander astray neither haue they any prouidence which respecteth life euerlasting we all like shéepe haue wandered out of the way which leadeth vnto eternall blessednesse yea except we be layd vpon Christes shoulders and be carried hanging about his necke we shall plunged headlong in darknesse and errours perrish euerlastingly And what in vs is there wherewith wee are able to resist the deuill when he assaulteth vs There is no such wisedome or power without GOD but the deuill is able to ouerthrow and quite extinguish it which things sith so indéede they be let vs in our daily prayers remember that we are the sheepe of this Shéepheard and let vs flée for succour vnto him and craue help defence and gouernment of him But in thys place some man woulde aske the question why the Shéepeheard of the Church ought to be Iehoua that is the true GOD Creator of heauen and earth There are many causes for which it is néedfull that the guide and Sheepeheard of the Church should not onely be man but also by nature GOD. The first is Nature onely which hath ende cannot destroy the workes of the deuill namely sinne and death and restore vnto the Church righteousnesse and life euerlasting The second is no creature can alwaies and euery where bee present with the Church and euery member thereof The thyrd is no creature can sée the sights of the hart and discerne true inuocation from hypocrisie And the fourth cause is no creature entreth into counsell with the diuine nature For these causes which els where are largely explained it is needfull that the Sheepeheard and Bishoppe of our soules be Iehoua that is GOD whose nature and power is eternal vnspeakable and infinite Thus farre haue I spoken of the first part of the Syllogisme indéede more breefe then for the greatnesse of the matter but as the manner of these Comments ought in truth to be now wyll I speake of the other part or member which of Logicians is called the Consequent I shall not lacke or nothing shall be lacking vnto me It is a most sure rule hee that hath the word of God he hath God himselfe hee y t hath God to him can nothing of the principall blessednes be lacking because God was before the worlde was made and by his word he made all things therefore the word of God maketh and bringeth all things vnto vs but contrariwise hee that hath not the word hee hath nothing but fainteth amidst the floodes like vnto Tantalus and as he séemeth most to haue any thing so yet within a while after euen that is taken away from him according to that saying of Christ To hym that hath shall be giuen and from him that hath not namelie the word euen this that he seemeth to haue shall be taken away from him Luke 19 verse 26. But although these spéeches are proudly scorned hatefully handled of prophane persons yet notwithstanding let vs beléeue Christ affirming them who is Trueth it selfe so to vs saying First seeke ye the Kingdome of God and all other things shall be giuen vnto you Math 6 33. As if he said if any man haue by Gods graunt and gyft the chéefe good things acknowledgment and calling vpon God consolation and gouernment of the holie Spirit obedience agreeable to the wyll of God and specially remission of sinnes and deliueraunce from the power of the deuill and from euerlasting death finally if he haue righteousnes and life euerlasting to him are none appurtenaunces lacking or helping sustentations of thys our mortall life and calling This sentence dooth the example of Salomon and the figure of the prodigall Sonne notably describe Salomon in the beginning of hys raigne required nothing of GOD but wisedom to acknowledge GOD with a true feare and fayth and to gouerne his Subiects according to Gods wil. This prayer so pleased God that he said vnto him I haue giuen thee a wise and vnderstanding hart so as not any one before thee was like vnto thee neither shal any be thy like after thee But these things also which thou hast not asked I haue giuen thee namely riches and honour so as there shall neuer be thy like at any time heereafter 3. Reg 3 12. The prodigall Sonne returning home required nothing els of hys Father but to be reconciled into his fauour and swéetly applauding himselfe héerein hee desired to be but placed amongst the basest hyrelings but what happened Hys Father by and by commanded a Ring to be giuen him a new Garment vpon his back and shooes to his féete and prepareth a delicate banquet wherewith he might entertaine his recouered and reconciled Sonne Let vs therefore followe the guide and good successe of thys our Shéepeheard and let vs not doubt but that in purpose and euent he will
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
Christ in hys prayer call vpon God Finally the thing to be craued is described when he saith Least I become like them that goe downe into the pit And a little after O plucke me not away nor destroy mee with the vngodlie ones Therefore notably is it said of one of the auncient Fathers That Prayer is a most hard worke or labour because not onely the intention is required but also the consideration of the reuelations and testimonies of God and a distinction to be made from the Ethnicks maner of praying and a thinking vppon the promises and a fayth in the same reposed But who can expresse the greatnes of this affect Thinke no scorne of me For as in the ciuill conuersation of men the mouth silent or musing countenaunce makes some shewe of disdainfull meaning so in the spirituall conflict God seemeth silent and as it were estranged from vs when hee deferreth our deliueraunce and suffereth vs to be vexed in great calamities As when Ioseph was not only sold of his Bretheren but also cast into prison with daunger of life and good name what els might he thinke but that God was deafe and dumbe all that while But thys sorrowfull or heauie cogitation is to be vanquished by fayth as Iob sayth Yea though he kyll me I will yet trust in him and hee shall be my Sauiour Thys victorie giue vs O God through our Lorde Iesus Christ and strengthen our infirmitie which is so farre vnable to enter into such conflicts except it be fully by thee instructed and armed with the fortitude of Fayth Verse 3. O plucke me not away neyther destroy me with the vngodly wicked dooers which speake friendlie to theyr Neighbours but imagine mischiefe in theyr harts Thys is a principall proposition of thys Psalme wherein he beseecheth God wyth most feruent prayers and euen with all his hart that he might not be hurt eyther with the pestilencie of hypocrisie which with a flattering face workes mischiefe or be plunged in the punishments due to hypocrits But I pray you consider with what colours hee painteth out the most mischieuous beasts he calleth thē expresly Vngodly and wicked ones because hypocrisie is a sinne disagréeing with the first Table For although hypocrites are not defiled with outward Idolatries yet in theyr hart they are with out true feare of God and without fayth in him frame their opinions of Religion according to the pleasures of Princes next of all they worke iniquitie because such as finally differ from theyr meanings and doo not applaude or like of al theyr Paradoxes or strange opinions they endeuour to deface and oppresse by slaunder for they differ not meanely frō others but manfully performe that which the old saying admonisheth them Serpens non fit Draco nisi multos Serpentes deuoret A Serpent can no Dragon be Except he deuoure Serpents many But although they worke all these mischiefes yet they will speake of peace vnto theyr Neighbour that is with a populer plausible shewe they sette foorth themselues theyr owne dooings For so they dispute that they are mooued with a righteous zeale to defende the glory of God and doo seeke and prouide for mans euerlasting saluation By thys goodly speech they gaine themselues the fauors of the common people and others who for constancie accept of rigor and in euill begun matters wilful boldnes séemeth better then repentance As therefore Dauid prayeth that he may not be pluckt away nor destroyed with the vngodly ones So doo I with all my hart pray that God the eternall Father of our Lord Iesus Christ will neuer suffer me to be a sociate or companion of such hypocrites nor once take his worde of truth from my mouth but that he woulde direct my steps according to hys word and that he would for euer keepe me in simplicitie and righteousnes which are enemies vnto hypocrisie Verse 4. Reward them according to theyr deedes according to the wickednesse of theyr inuentions Verse 5. Recompence them after the works of their hands pay them that they haue deserued These cursings are read in the Psalmes not as mens indignations but as the voice of the holy Ghost giuing iudgement vpon the punishments of hypocrites which are not conuerted vnto God neyther obey the commaundement which is deliuered in the Apocalips Remember from whence thou art fallen and repent and doe the first workes Apoc. 2. verse 5. For like as other sinnes are plagued with horrible punishments so no doubt of it cruell punishments are the companions of hypocrisie which practise to cast a glimmering mist before the eyes of God and men that they shoulde not see that which they sée I would therefore haue all thys speech to be vnderstoode with the exception of repentance whereby the mittigation of punishments is obtained according to that saying If your sinnes be red as the scarlet they shall be white as snow That is though you be guiltie and defiled yet if you returne vnto God not onely your sinnes shall be forgiuen but also the punishments shall be taken away or mittigated Let not therefore a dissembling hypocriticall defence of sinne be added to the rest of our slydings but let both our hart and tongue pronounce the confession of Daniell Vnto thee ô lord belongeth righteousnesse but vnto vs shame and confusion we haue sinned we haue doone wickedly wee haue departed from thy waies heere vs for the Lordes sake Thys is the meane whereby the woundes of the Church may be healed not to follow our first Parents who after theyr fall couered theyr nakednes with figge leaues Verse 6. For they regard not in theyr mind the workes of the Lord nor the operation of his hands therefore shall hee breake them downe and not builde them vp Hée explaneth the cause fountaine of hypocrisie whereof I haue spoken therefore hypocrites in shew good in effect worst of all cease not to heape vppe braules and contentions because they consider not the works of the Lord who suffers his seruaunts sometimes for a season to be ouerwhelmed but not to be vtterly oppressed And yet at length after Haman hath published his slaunders and mischiefes there hath beene tranquillitie restored to the Church But it yrcketh me to stay long vpon the description of thys hypocrisie then which not any more sorrowfull plague hath burst out of the whirlepoole of hell therfore now I come vnto the second part of thys Psalme Verse 7. Praysed be the Lorde for he hath heard the voyce of myne humble peticions Verse 8. The Lord is my strength and my sheelde my hart hath trusted in him I am helped therfore my hart daunceth for ioy and in my song will I praise him Verse 9. The Lord is my strength and he is the wholsome defence of his annointed The thanksgiuing towards God is truth which acknowledgeth that benefits are receiued of God and that he is God indeede that he is omnipotent present with vs and our helper and it is
Paule sayth The afflictions of thys present time are not woorthy of the glory which shall be shewed vnto vs. Rom. 8.18 And in the second Epistle to the Corinthians he sayth Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory Chap. 4 verse 17. Wherefore with a good courage let vs suffer momentanie incōueniences for while we looke about vs as they say and doo heere busie our selues loe immortalitie shall approche Verse 6. And in my prosperitie I sayd I shall neuer be remooued thou Lord of thy goodnesse hast made my hill so strong Verse 7. Thou didst turne thy face from me I was troubled The meaning of these verses is most simple which D. Luther now and then in expounding the Booke of Genesis reciteth We were all wont in time of victory tryumph of the Spirit against the flesh to be strong and couragious but whē incredulitie assayled our harts by by we wexe faint-harted Ieremie féeling the consolation and victory of fayth sayth thus in hys twentie Chapter The Lorde is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile but shall be greatly confounded c. ver 11. But the same man within a while after with most sorrowful complaints describeth the debased estate of his minde Idem How is it that I came forth of the wombe To see labour and sorrow that my daies might be cōsumed with shame Wherfore not in vaine nor vnaduisedly dooth he pray in the seuenteene Chapter saying Be not terrible vnto me thou art mine hope in the day of aduersitie verse 17. So all and euery such of vs as are replenished with spyrituall ioy let vs couragiously abide the assault of sathan and the worlde and let vs not wey all the inuentions or practises of our enemies no not the value of a trifle But when we are plunged into sorrowfulnesse by the sufferaunce of God and feele not the Spirit of fortitude in vs then indeede are wee by nature fearefull and wee are amased euen as much wyth the sounde of a leafe falling from the Tree as if all the world crushed together should suddainly oppresse vs. I my selfe knowe a certaine Pastor of the Church who when he had with a mighty courage endured very many and most great calamities and was well addressed and armed against the threatnings of Tyrants euen at the last point as it were béeing cast downe from the step of fayth he begun to be so tossed with sorrowfull sadnes that hee was not very far from vtter desperation But goe to let vs not alwaies speake of spirituall combats and conflicts which of vs all is endued with so great strength of Fayth that he is not sometime troubled in mind how to liue and to obtaine other necessary benefits for his bodie Seeing therefore it is a hard and difficult thing to keepe such a course as our shyppe may escape both the Rockes viz. Pryde and Desperation let vs daily pray with the Apostles Lord increase our fayth Luke 17. verse 5. For true it is that the Church singeth of the Spirit of Fortitude Loue and Chastisement Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in man Nought well he doth nor well he can Thys good Spirit helping vs we are able euen from on high to despise death and all daungers but when the same Spirit dooth not imprint and fixe in vs his power or vertue we then lie ouerthrowne and yeelde the victorie to the verie shadowes of our enemies Verse 8. Then cryed I vnto thee ô Lord and gat mee vnto my Lord right humbly Verse 9. What profit is there in my bloode when I goe downe into the pit Verse 10. Shall the dust giue thanks vnto thee or shal it declare thy truth Verse 11. Heare ô Lord and haue mercy vpon me Lorde be thou my helper S. Augustine sayth notably in a certaine place Whether shall I flee from God angry vnto God mercifull For there is nothing more wholesome then to returne vnto him when he striketh vs and of him to craue remedies for our sorrowes Like as Iob in hys thirteenth Chapter sayth Yea though he should kill me yet will I trust in him and he shall be my Sauiour Thys example let vs followe in great violence of tempests and in the concourse of calamities and let vs not séeke inordinate remedies but let vs flée vnto the fountaine of the lyuing water that is vnto GOD which when so we shal doo wée shall assuredly prooue the helpe and presence of God and finde the restitution of eternall lyfe But while we are praying vnto God there are both other causes to be proponed and also euen specially this final cause Tu mihi praesidium tua me protectio seruet Vt tibi seruatus carmina grata canam Thou art my safegarde thy defence keepe mee That beeing safe I may sing thanks to thee Thou art not delighted with our destruction therfore preserue me together with thy Church that I may in thys life and in all eternity magnifie thée but as touching thys cause of deliueraunce I haue elsewhere oftentimes spoken Verse 12. Thou hast turned my heauinesse vnto ioy thou hast put off my Sackcloth and girded mee wyth gladnesse Hée affirmeth plainely that prayer is not a vaine noyse but obtaineth of GOD a ioyfull end of miseries Thou hast turned saith he my heauinesse vnto ioy such as Boyes and Gyrles in a calmetime of the Common-weale were wont to sport themselues withall and my mourning wéede béeing cut in péeces thou hast adorned me with a wedding garment so no doubt of it as I may so say with Tobie God will restore to euery one which call vpon him in confidence of the Mediator after heauines gladnesse Verse 13. Therefore shal euery good man sing of thy praise without ceasing ô my God I will giue thanks vnto thee for euer Euen as in hys prayer he made mention of the final cause Therefore deliuer me that I may prayse thee so now after hys deliueraunce he is not a dissembler or vniust but with an excellent fayth performeth hys promises and hee dooth not onely for a small time declare the goodnes of GOD but with euerlasting prayses magnifieth God The same must al we doo neyther must we after benefits receiued nourish in vs Epicuriall cogitations as thus perhaps thou hast deliueraunce by good hap or by humane industries This horrible vnthankfulnes let vs as they say with Oares and sayles that is by all possible meanes auoide and eschew and let vs most firmely beleeue that through Gods alone helpe the danger is driuen away To him that excelleth ⧠A Psalme of Dauids deliuerance In te Domine speraui The Argument THE sentence of Plato in his Epitaph is praised which Cicero expresseth in these words Nam cui vero ex seipso apta sunt omnia quae ad beate
viuendum ferunt nec suspensa aliorum aut bono casu aut contrario pendere ex alterius euentis et errare coguntur huic optime viuendi ratio comparata est viz For vnto what man all things are of hys owne industrie at his vse which serue to a blessed life not suspended eyther with the good or sinister fortune of others are not compelled to depende of another mans haps so to fayle this man hath gotten a rule of the best kinde of life Thys sentence dooth the thirtie one Psalme notably interprete discerning a true hope from a carnall hope For as Pluto warneth vs that all our hope or confidences should not depende vpon the benefits of fortune or of humane friendships the same doth this Psalme allowe But wheras it bringeth vs to the consideration of our own vertues that part of Platoes sentence doth this Psalme reiect refuse for we must be brought to the consideration of Gods goodnes seeing many things happen vnto man when mans vertue with out Gods helpe vtterly fayleth Therefore it commaundeth that God be of vs acknowledged and called vpon and it promiseth helpe but the whole Psalme shall be more excellent in vse if the figure of some godly Pastor or Teacher banished for the confession of hys fayth be heere represented For like as Christ in the time of his passion was not onely cruelly handled of his enemies but also forsaken of his friends falling from him for very feare so godly exiled persons doe feele both the crueltie of enemies and vnfaithfulnes of theyr owne friendes for it is most truly written by Tyrteus the Musitian Curat nemo vagos et laedere nemo veretur Non Exul curae ducitur esse Deo No man cares for the wandring wight To hurt him none dooth feare Men thinke that God forgetteth quite Poore Exiles liuing heere What then shall the godly man doe in such a case whether shall hee flee for succour Hee shall haue in minde and mouth the promises and consolations of thys Psalme The Lord preserueth them that are faithful Againe In thee O Lorde haue I put my trust let me neuer be put to confusion verse 1. That this is no vaine Rethorick we shall well prooue if in vnfained sorrow which the crueltie of enemies causeth vs and the forsaking of friends we shall call vpon God Thys our age seeth the examples of good men who being driuen from theyr abyding places for the constancie of theyr confession are meruailously defended and preserued of God Wherefore trusting in the helpe of God let vs not cast awaie our confession of the true doctrine but let vs preach the same constantlie for the glorie of God and for the saluation of our soules and let vs commende vnto God all the euents of our businesses who suffereth vs not to be ashamed but in hys righteousnesse will deliuer all them that call vpon him ⧠The Psalme and exposition thereof Verse 1. In thee ô Lorde haue I put my trust let me neuer be put to confusion deliuer mee in thy righteousnesse THere is a notable Emphasis in the particles In thy righteousnesse as if he sayd many trust in theyr money some mighty persons in the fauour of Friendes and some in theyr wisedome and righteousnes But I trust not in visible things thē which nothing is more vncertaine nor any thing more fading but all hope of welfare I doo repose in God and I craue that I may be hearde not for my righteousnes which is eyther none at all or indeede stained but for the righteousnes of God himselfe made knowne in the Law of the which the Law and the Prophets doe beare witnes And it is the righteousnes of God which the Gospell hath made knowne and Fayth apprehendeth frée remission of sinnes and the acceptation vnto life euerlasting Thys hope is not confounded but surely obtaineth deliuerance according to the purpose of God But some man wold obiect I sée not how Iohn Baptist Paule Stephen and Laurence were at all deliuered which were most cruelly slaine of Tyrants The aunswer is not difficult to such as vnderstand the doctrine of the Church concerning the causes of calamities for although they were put to death for theyr confession yet they felt ioy in theyr harts which is the ouercommer of death and their death is glorious in the sight of the Lord not onely because it setteth forth adorneth the glory of God but also because it shal haue a glorious end in the life euerlasting where God shal fully and wholie deliuer his Elect from sinne and death and shall be all in all Let therefore the obiects be discerned concerning which Hope is exercised for although eternall life is assuredlie for the Sonne of Gods sake to be looked yet notwithstanding there are other deliuerances according to the purpose of God in this life to be looked for Let vs also haue alwaies in our sight the most graue and most godly sentence which Iob in hys thirtéenth Chapter reciteth Yea though he shoulde kyll me yet will I trust in him and he shall be my Sauiour These cannot be vnderstoode of men liuing in idlenes pleasures but in vnfained sorrowe when we are assaulted as the stone with the Sea waues euery where beaten vpon Hic animis opus est opus est hic pectore firmo vincente omnia spectra quae in occulos incurrentos fidem langue-faciunt viz. Heere courage needfull is and constant hart likewise All Goblins rushing in our sight Our fayth vnfeeble for to conquer quite Verse 2. Bow downe thine eare to me make haste to deliuer mee Verse 3. And be thou my strong Rocke and the house of defence that thou maist saue me The Poet sayth Dole tantum sponte disertus eris Onely sorrowfull if thou be Thou art distressed willingly For the Prophet heere is not satis-fied with the worde Deliuer but enlargeth his Prayer with moe wordes As if hee sayd gyue not eare vnto my Prayers as though thou wert in hande with an other matter doe not deferre thy helpe but with great listening know my cause and béeing euen at the first oppressed and suffering not my deserts deliuer thou me be vnto me a well defenced forte whereunto I may safely flee for succour and wherin I may safely hyde me Verse 4. For thou art my strong Rocke my Castle bee thou also my guide leade me for thy Names sake The rule of hys prayer is borrowed out of the first precept I am the Lord thy God Exod. 20. As if the Prophet here sayd seeing thou hast made thy selfe knowne vnto vs of thy great goodnes and hast giuen vs thy word and wilt not that the same shall be extinguished preserue and defende vs that some Congregation of GOD may alwaies remaine vppon earth that there may be both Teachers and learners least doctrine be extingushed least learning doo perrish For so oft as mencion is made of Gods Name let vs comprehende the causes impulsiue and finall For
thy Names sake that is for thy promise wherein thou affirmest that thou wilt helpe them that call vpon thee and for thy glories sake For the acceptable glory of God is spred abroade of the godly ones who after theyr deliuerances are true iust as I haue elsewhere oftentimes said also the blasphemous clamors of the enemies are refuted when examples are proponed which doe shew that God hath care of the poore and needie Congregation trusting in the Name of the Lord. Verse 5. Drawe me out of the nette that they haue priuilie layd for me for thou art my strength Hée craueth to be defended not onely against manifest violence but also against vngodly fraude of the enemies of the Gospell for there is no man so wise which without the safegard of the Sonne of God can eschew all the snares and deceypts which are layde by the enemies of the true doctrine for they know how to colour smoothe and faire causes wyth vniust dealings and with soft spéech how to dissemble Therfore there is no watchfull warinesse equall vnto the most craftie practises of the enemies but it hath neede of the Sonne of GOD to safegard and preserue the same Verse 6. Into thy handes I commende my Spirit for thou hast redeemed mee ô Lord thou God of truth A conclusion full of Fayth as if he sayd I doo well consider that I am not sufficiently furnished and armed against the violence and craft of the enemies Therefore béeing destitute of mans counsaile and helpe I flée to thee for refuge and yeeld my selfe wholly vnto thee in thy hand I repose all that I haue for I know that thou wilt keepe thy purpose with a firme fayth séeing also thou hast oftentimes before deliuered me For fayth béeing confirmed with remembrance of former deliueraunces beleeueth that God is not onely rich in those things promised but beleeueth also that he most aboundantly performeth the same hee hath promised and conceiueth a most assured hope of his deliuerances in time to come But seeing the Sonne of God rehearsed this verse a little before the seperation of the soule from the body who doubteth the same forme of words is to be vsed not onely in other dangers of life but also in the midst of death For then must we cry out with Stephen Lorde Iesus receiue my Spirit Acts. 7. verse 59. For Christ our Lorde not onely will but also can with a mighty hand plucke and deliuer our soule flitting out of thys frayle mansion and set the same free from the deadly assault of the deuils themselues séeing hee is both the Creator and Redeemer of our soules according to that saying I giue them eternall life and no man shall take them out of mine handes because I and the Father am one John 10. verse 28. Into thys hande therefore excelling in fayth and power let vs deliuer our selues wholy without doubting which when wee shall doo the thing it selfe shall shewe they are not vaine delectations which are said in this verse Thou hast redeemed mee ô Lord God of truth Verse 7. I haue hated them that tolde of supersticious vanities and my trust hath beene in the Lord. He amplifieth the proposition of y e Psalme by comparison of contraries that is of a True hope and Carnall hope for like as a true hope is not cōfounded because it dependeth of God so all other hopes are frustrate which depende vpon a rotten thredde for so humane helps seeme woorthily to be called for their incertainty and vnconstancie but if any man doo iudge these to be vaine delectations let him heare the complaints of wisemen confirming the purpose which I haue sette downe Cicero in his ninth Booke of Epistles concerning Pompeyes defences writeth thus Thou knowest well that Cnaius Pompeyus was neither safe in the glorie of hys fame nor of his acts nor with the sutes and seruices of Kings and kingdoms which he was oftentimes wont to boast of c. Cicero plainely affirmeth that Pompey was neyther wyth his owne possessions nor hys friends helps safely enough preserued against the assault of fortune for what so is sayde of the likenesse or forme the same euen in like manner may be sayd of the whole nature or kinde of any thing for al humane helps hold by a slender thred and things which haue beene of force suddainly fall to decay We shall therefore remember that against confidence in humane helps there are many sentences deliuered vs from God as in the 146. Psalme Trust not in Princes nor in the Sonnes of men in whom there is no helpe verse 2. And in that of Ieremie Chap. 17. Cursed is euerie one which putteth his trust in man Verse 8. I will be glad and reioyce in thy mercie for thou hast considered my trouble hast known my soule in aduersities Verse 9. Thou hast not shut me vp into the hande of the enemie but hast sette my feete in a large roome The effects of a true hope are heere descrbed wyth great excellencie of words Pompey béeing ouercome of Caesar was ouerwhelmed into Epicuriall opinions disputing as it were that God cared not for mens matters But Dauid beeing banished from hys kingdome beleeued that God both regarded and helped him with thys fayth when he is supported there followeth a consolation and a féeling of gladnesse For he was not shutte vp in the hands of hys Sonne Absalon like as K. Zedechias in his fleeing away was brought backe againe and at the Conquerours commaundement had his eyes put out but he was restored into his kingdome Therefore it is farre better to trust in God then in humane helps for God considereth both the painefull trauaile and the sorrow of the godly ones as it is written in the tenth Psalme and knoweth the way of the iust that is he not onely alloweth but also helpeth them And as furthermore S. Peter sayth The Lorde knoweth howe to deliuer his out of trouble or tentation 2. Peter 2. verse 9. Verse 10. Haue mercy vpon me ô Lorde for I am in trouble and mine eye is consumed for very heauinesse yea my soule and my body Verse 11. For my lyfe is wexen olde with heauinesse and my yeeres with mourning Verse 12. My strength fayleth me because of mine iniquitie and my bones are consumed Albeit the name of tribulation dooth comprehend all these words which in effect may happen vnto a miserable man Yet is it lesse to say the whole then all to effect lesse perceth as it were this breefe messenger Wherefore he layeth open all things that are included in one word to the end he may shew his miseries vnto God For as the onely daughter poureth out into her Fathers bosome her cares and griefes and orderly rehearseth euery euill affected part so Dauid and all the godly ones doo open themselues wholy vnto God and make manifest particularly the greefe or sorrowe of euery member vnto him But some man will heere obiect what needeth all this recitall seeing
cast downe and greeued with the greatnesse of calamities for certaine sinnes which horribly doe wounde his conscience Wherefore if there had beene no other cause why to eschew sinnes yet this had beene great enough whereby wee might the easilier beare or endure the greatnesse of calamities layd vpon vs. But of the tytle thus farre enough it followeth that I nowe speake touching the Argument of thys Psalme The Argument LIke as a garland finished of diuers flowers is not only pleasant in sight but also meruailously refresheth with smell thereof the sence of the nosethrils euen so this Psalme with the goodnes of the words and sentences thereof allureth and inuiteth the Reader vnto it For it comprehendeth most graue precepts most sweete promises most seuere threatnings and delectable exhortations and amongst all these he hath comprised his owne example wherein he bids vs looke least eyther by our vnworthinesse or by the vaine dreame of particularitie we be driuen from God and from calling vpon him Our vnworthines murmureth against vs so often as wee pray and endeuoureth to take away all hope of his hearing vs. To the same ende tendeth the cogitation of his election as if the benefits of God pertained but to certaine persons as the benefits of Princes Courts appertaine vnto some fewe persons Dauid in thys Psalme healeth both these doubts affirming that God heareth him yea wretched and vnwoorthy as he was and bidding that others also confirmed by this example be lesse afraide to come vnto God and that they doe not imagine there is any acception or respect of persons with God seeing God is iust according to one rule which he hath sette downe and dooth not admit of any prerogatiue besides thys rule Therefore we beeing encouraged with both consolations which is deliuered in the Gospell that the promise of grace dependeth not of our worthines and is vniuersall let vs more willingly and feruently call vpon God and let vs not doubt but that he wyll mercifully and very fatherlie heare our prayers yea though we be vnworthy deserue punishments so we doe turne in time vnto him and cease to offende against our conscience What shall I say touching the lightsomnes of the words which like notable precious stones do shyne in this Psalme He bids vs not onely to looke vp to the Lord but is an exhorter vnto all that are afflicted that they woulde make haste vnto God and without tarrying runne to him forgetting theyr vnworthines and theyr filthinesse How greatly doth the Militarie metaphore delight mee wherin he most pleasantly describeth the watches guardes of Gods Angels ouer vs. The Angell of the Lord saith he tarrieth rounde about them that feare him deliuereth them ver 7. Furthermore where hee sayth O taste and see howe gracious the Lord is c. verse 8. dooth signifie that the mercifull louing kindnesse of God is so euident as it runneth not onely in to the eyes and eares which are called the sences of doctrine but also is embraced with the handes and may almost be perceiued in taste But these I will with moe words expound as I am expressing this Psalme ⧠The Psalme and exposition thereof Verse 1. I will alwaies giue thanks vnto the Lord his praise shall euer be in my mouth Verse 2. My soule shall make her boaste of the Lorde the humble shall heare thereof and be glad Verse 3. O prayse the Lord with me and let vs magnifie his Name together THE Kingdome of God sayth the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost Rom. 14.17 The hart of man béeing replenished with thys spirituall ioy doth not maruell at nor magnifie any thing nor prayseth nor extolleth any thing but the Lord onely who bestoweth himselfe wholy vpon vs in manifesting himselfe in sending his Sonne and enduing vs with his holy Spirit in forgiuing our sinnes in giuing vs lyfe euerlasting and in distributing vnto vs his benefits which are the helps and furtheraunces of our present life and vocation For it cannot be but the bestowing of so many so great benefits dooth styrre vppe the godly minde to sing a song of Thanksgiuing for the same but let the destruction of tymes elsewhere often recited be héere considered For like as Christ the head of the Church reioycing in the Spirit gaue thankes vnto hys Father that he had made knowne his Gospell vnto the slender flocke when it was hidden and not knowne to the wisemen of the world Again also he béeing at hys Passion oppressed with greatnesse of sorrowes cryed out My GOD my God why hast thou forsaken mee Marke 15.34 So all the godly ones doe féele the enterchange of gladnes and sorrowe and beeing indéede glad doo giue thanks vnto GOD vsing the very verse of thys Psalme I will alwaies giue thanks vnto the Lord hys prayse shall euer be in my mouth But they that are brought low and almost crushed with greatnes of calamities doo sing theyr funerall songs such as these are I sayd in my heauines I am cast away from the sight of thine eyes Psal 31 21. Again How long wilt thou be angry ô Lord for euer c. Like as therfore in the nature of things there are interchanges of the day and of the night of Summer and of Winter so in the harts of men dooth the féeling of blessednes and gladnes shine foorth out of some more and out of some lesse Therefore notably sayd the auncient Writers as touching spirituall ioy Rara hora breuis mora The sildest happie howre of daie Hath in our time the shortest staie For indeede our flesh kéepeth vs vnder as it were a certaine burden and dooth not suffer vs alwaies to lift vppe our minde and eyes vnto heauen Wee are also assaulted by the deuill and the world by innumerable sleights as the Rocke in the Sea is dashed vpon with raging waues In these conflicts the same thing befalleth vs which happened vnto Paule who sayth Inwarde feares outward frightings In the second verse My soule shall make her boast of the Lord c Let there be considered a contrarietie a man may sée some Idiots or sottish persons foolishly flattering themselues for theyr shadowe or small smoke of wisedome or eloquence or power or riches or other gyfts which are onelie the vanishing shadowes or figures of thys world But Dauid héere glorieth or boasteth in the Lorde whom he beléeueth is hys wisedome righteousnes holines redemption and blessednesse as if he said I as for other good gyfts eyther of body or minde also I adde outwarde good things whatsoeuer they are vncertaine and more vehemently vanishing thē the wate◠flood Doubtlesse small is all mans wisedome as Cicero cryeth out O me nunquam sapientem et aliquando id quod non eram frustra existimatum A lack for me that was neuer yet wise and sometimes haue beene that which I was not in vaine reputed for How féeble a thing mans vertue is and how soone
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
sette downe by S. Paule is immoouable God is true and without falshood Verse 5. He loueth righteousnesse and iudgement An other reason taken from the moderation of the righteousnes and mercy in God God dealeth not with vs by strickt Law but moderateth his iustice with clemencie When thys purpose is confirmed in our mindes the Feare of God Faith or Confidence and Hope of pardon appeare in theyr order Dauid assuredly feared and looked for punishments for his adultery but he knew that there were degrees appointed of Feare and of Fayth according to that saying of S. Paule Grace aboundeth aboue sinne Rom. 5. verse 21. Hee therefore craueth pardon and knoweth that the faithfull are accepted and doo obtaine mittigation of theyr punishments Idem The earth is full of the goodnesse of the Lord. Verse 6. By the word of the Lord were the heauens made and all the hostes of thē by the breath of his mouth Verse 7. He gathereth the waters of the Sea together as it were vpon an heape and layeth vp the deepe as in a treasure house The thyrd reason is taken from the Creation because he is the Creator and preseruer of all and euery thing whatsoeuer thys reason is amplified in the distribution for the scripture reciteth three parts of the world the Heauen the Earth and the Sea now let the Reader consider what fitte Metaphors thys our Poet hath and dooth vse in describing the parts of the world In the Heauen he sayth that the proportion of the hostes is there liuely ordained most worthy of consideration and admiration for the Sunne is the Captaine and Ruler of the other lights thys Captaine doo the Plannets as it were Officers of account eyther goe before or followe or goe by hys sides Also most elegantly hath Manilius written almost euen like as the degrees of men are in a Common wealth some béeing Noble men others Knights and others Common people so doo some starres excel others in theyr power or might Hys verses are these VT que per ingentem populus describitur vrbem Praecipuumque Patres retinent et proximum equester Ordo locum post quem succedunt agmina Plebis Jn qua vulgus iners magna sine nomine turba est Sic Natura gradus stellarum condidit vt sint Et procerum similes aliquae primasque sequatur Languidior tenui splendens fulgore Caterua Sydera nam paribus si certent omnia flammis Jpse suos ignes Aether tollerare nequiret Totus et accenso Mundus flagraret Olympo AND euen like as by Cittie great the people is compard Where cheefest place the Fathers haue the Knights next afterward The order then which followeth is the Commenaltie by name Which dooth include a multitude deuoide of skill or fame So Nature hath ordaind degrees of starres in stately skie Some like to Lords and some againe Inferiors to supplie But multitude of starres is made of meane and slender might For if all starres should once contend with equall flame of light The Element could not endure to feele such feruent heate But with heauen fyered all the world should burne with blazing great Touching the Earth he sayth It is full of the goodnes of the Lord for who would not of right meruaile at the effectuall propertie of the Earth and at the fruitfulnes thereof in all kinde of growing things We enioy and haue daily vse of so many herbes so many remedies such diuersitie in iuyces and smels which the selfe same earth bringeth foorth all which spring vp and grow out of one and the same Earth and doe flourish with a most incomprehensible and a most hidden increase Neyther indéede in the outward face onely dooth shee sende forth these riches to vs but also holdeth diuers kinds of Mettals conceiued in her very bowels most excellent precious stones and other miracles with admiration whereof Dauid béeing amazed rightly cryeth out The Earth is full of the goodnesse of the Lord. Lastly touching the Sea he addeth that the fame hath an incredible greatnesse as it were shutte vp in a wombe or bellie least bursting the bancks it ouercome all and with a déepe surge getting ouer all opposite stops runneth with rage carried into the open groundes with such increase and through all the fieldes that it carrieth away by force both the Cattell and theyr harbouring places But he rightly compareth the depth of the Sea vnto a Treasure house seeing that in them are many kindes of Fishes secretly hidden whereof some in theyr hugenesse farre exceede other liuing beastes vppon the Lande I might héere desire in thys place to runne into the Historie of the notable singuler ornaments of all the parts of the worlde but I néede not to stay any longer vpon these séeing there are Bookes abroad largely and notably written of the Heauens and of the whole worlde Therefore letting passe the hystoricall commemoration I will admonish the Reader touching fiue circumstances of the creation and preseruation of all things The first wherof is that the Creation is a common worke of the Father the Sonne and the holy Ghost that indeede dooth the meaning of thys Psalme teach which expresly reciteth the names of the persons By the word of the Lord Caeli that is by the word of the Father of Heauens and by the spirite of his mouth not indeede created but creating all the hostes of them The second circumstance is that all thinges are made of nothing of thys sentence thys very Psalme is a manifest witnesse when it saith in the ninth verse He spake the word and it was doone he commaunded and it stood fast That is when God spake or commaunded the things were begun then not of any former matter were they begunne as the Stoicks fayned two eternall things The Minde and The Matter The third circumstance is that God fréely and willinglie then when it pleased him did make the world and that he did thys worke most fréely not of necessitie did erect this frame Touching thys circumstance let the sayings be retained of the 114. Psalme The Lord hath doone all things as it pleased him And of the 135. Psalme What soeuer the Lord pleased that did he in Heauen in Earth in the Sea and in all the deepe places verse 6. The fourth circumstance is that he departed not from his worke but was and is present with euery creature and preserueth the circumstances of things that he vpholdeth the Heauen and heauenly motions that he maketh the Land fruitefull brings foorth the fruite on the earth and gyueth life vnto all creatures liuing Thys presence of God doo these testimonies confirme In him we liue mooue haue our being Acts. 17.28 Bearing vp all things by his mightie word Heb 1 2. By him all things were created c. Col. 1 16. He quickeneth all things 1. Tim. 6.13 The fift circumstance is that he is not tyed vnto second causes touching thys circumstaunce the godly mindes are to be instructed to knowe
Tygranes Tygranes King of Armenia and Syria going about to defende his Sisters sonne Mithridates King of Pontus against the power of Lucullus and the Romans had gathered an host of two hundred and fiftie thousande Souldiours and beeing highly proude of thys iolly company he burst out into manie haughty speeches like as if not Gods helpe but humane expedition and force were the cause of victory But thys proude King did Lucullus with a small power ouercome and put to flight before the battell was begun hauing slaine in the Host 150000. enemies as sayth Plutarch in the history of Lucullus Let vs therefore learne that the facioned figure of this world is a slender shadow and vanquishing dreame and that in God alone all our hope of saluation ought to be reposed Verse 17. Behold the eyes of the Lord are vpon them that feare him and vpon them that trust in his mercie Verse 18. To deliuer theyr soules from death and to feede them in the time of dearth Hée spake before of the generall prouidence wherewith God prouideth for all humane kinde nowe he most sweetlie maketh mention of the speciall care wherewith God embraceth meruailously gouerneth defendeth and preserueth hys Church Beholde sayth he the eyes of the Lord are firmelie bent vpon the members of the true Church which both feare God and call vpon him the acknowledgement and confidence in the Mediator Iesus Christ first shining foorth in theyr mindes He sayth these are taken out of a thousand dangers which threaten present death and are nourished with foode euen in penury of victuals in vacation time So did he preserue Elias when Iesabell raged and gaue him intertainement wyth the woman of Sarepta 1 Reg. 17 15. 19.2 So in like manner preserueth he mercifully vs miserable and vnworthy persons in the common shypwracke and fier flame of Germanie and that he would thenceforth mittigate these punishments which we haue deserued we most humbly beséech him Verse 19. Our soule hath patiently tarryed for the Lorde for he is our helpe and our shielde Verse 20. For our hart shall reioyce in him because wee haue hoped in his holy Name Thys is a conclusion which of greatest consequence agreeth with the whole Psalme séeing that God hath created and preserued all things and is able such is his wisedom and goodnes to withstand and hinder all the sinister practises which are prepared for the destruction of hys Church and seeing hée is true in kéeping his promises and tempereth his iustice with a wonderfull clemencie may we any thing doubt but that our hope ought to be fixed and take roote in God who is our helper and our shielde both in other dangers and euen then specially in that clause when we are destitute of all creatures Let vs therefore goe on with cheereful lightsome courage and in thys hope let vs asswage these calamities difficulties in that we know assuredly that God will be present with vs yea though the broken shiuered boordes of the shyp forsake vs vtterly as it were suffering shypwrack Verse 21. Let thy mercifull kindnesse ô Lorde be vppon vs like as we doe put our trust in thee There can be no Thanksgiuing without Prayer for these two worshippings are so in themselues knitte together that they may rather be seperate in thought then in déede Hee therefore concludeth thys most swéete Psalme with a prayer then which nothing can be thought more swéete as if he said Embrace vs louingly with thy mercy and goodnes and not onely forgiue vs eternall punishments but also mittigate those that are present least our hope be vaine and frustrate but rather indeede effectuall and safe And that vouchsafe thou to doo both for thy excellent glory and fame and also for and in respect of our infirmitie touching which all is lost wyth vs except thy mercy doo recreate and refresh the same ⧠A Psalme of Dauids thanksgiuing after deliueraunce Benedicam Domino in omni tempore c. Of the Tytle IT is harde to sette downe the seasons of times wherein Saule was cast away from God and Dauid was annointed of Samuell but seeing it is manifest that Dauid after Saules death raigned fortie yeeres and that the historie of the first Booke of Kinges declareth Dauid to be made King when hee was but young it standeth well agreeable to truth that Dauid was called to gouerne the people of Israell about the twentie yeere of hys age There shall be then according to this computation tenne yeeres from the time he was called vnto his kingdome to the tragicall end of Saule All those ten yeeres space continuall snares were laid for Dauid and all things made readie for his destruction when Saule sought all the meanes hee coulde to dispatch out of this lyfe the successour of his Kingdome Whereby it is a thing most manifest with what stormes and raging floodes of mischiefes Dauid was tossed and howe often hys life was sette euen vpon the very edge of the Razor that is in extreame danger and vtmost perrill of death And to omit the other parts of the historie of Dauid who would not be thorowly mooued with pittie reading the circumstaunces sette downe in the 1. Sam. 21. which witnes Dauid to be brought into so great distresse that he was compelled to flee vnto the King of that wicked Countrey of the Palestines which he knewe with deadly hatred disagreed from the Church or Religion of the people of Israell and not that onely did he but also to escape the snares layd for his lyfe was enforced with vnseemely behauiour and gestures most vnfitting such a personage to deforme himselfe and faine himselfe as one out of his wits Let vs therefore knowe that in thys Psalme a Thanksgiuing is contained not onely for deliueraunce in particuler whereof mention by name is made in the tytle and in the first of Sam. 21. but also for all his tenne yeeres defence and cherrishing while hee was banished and was layde open for all the weapons of an vngodly King and became as it were a cast away from God But although Dauid in this long exile escaped diuers mischaunces and many distresses yet notwithstanding the calamities of his sixe monethes banishment which was the punishment for his adultery other sinnes did more greeue Dauid then the distresses dangers of so many yeres For a good conscience in aduersitie is a great solace according to those common sentences of the Poets Est aliquid magnis crimen ab esse malis Some faulte yet sure remaines in me From mischiefes great though I be free Againe according to that saying Conscia mens recti miseris tutissima res est The minde assured of her dooing well In miseries most safely sure doth dwell For it is a light matter to suffer calamities and feele no wounde in conscience But that is a greeuous thing I know not whether any thing be more harde then for a man to beare about the signes of guiltines and to be