testimonie of a good conscience neither thinke I to the contrarie but I shoulde both be accursed of God and man if I be such a one as this most impudent Sicophant would haue me accounted to be For all the whole multitude of the people of Israel wel know that I haue beene fauourable vnto Saule and for a publique peace sake haue forgeuen priuate iniuries and thereupon haue taken great sorrwe without simulation when worde was brought me of the miserable death of Saule But if these things be true which are reported by Semeus I wish and desire yea I pray vnfaynedly and not dissemblingly that the enemies hoast which pursueth the charge and safecondite of my sonne may not onely take me and carry me away captiue with triumphe ouer me but also take awaye my life from me and spoyle me of all the glorie of those thinges which I haue done for the welfare of gods people For the sorow which the losse of his glorie brought vnto Dauid was far sharper vnto him then death it self So Athanasius when he was often slaundered with gréeuous crimes so acquyted himselfe that he not onely perswaded the Iudges but also shewed them and declared his innocencie as it were before their eyes For in déede so many enemies as Athanasius had and so mightie coulde not proue any one dishonest poynte by him For as the froath of the sea dashing vpon the rockes doth againe fall of when the Rocks themselues stande immoueable So is trueth the vanquisher of all calamities and cannot be vtterly oppressed Verse 6. Arise O Lorde in thine anger and exalte thy selfe against the furies of mine enemies and restore vnto me iudgement which thou hast appointed Verse 7. That the Congregation of the people may flocke about thee and for this cause ascende thou on hie HEtherto doth he answere Semeus by way of denyall Now because prayer is the speciall defence of a godly minde in so great sorrowes of this common life He craueth of God with vnfayned sorrow that he may be defended against the furies of his enemies and to be restored into his kingdome not for vanitie and pleasure sake but for his Church sake To whom he knew his gouernment was acceptable For in déede so Dauid warred against his enemies as that boyes and gyrles at home in the Church and in schooles might be perfect in learning might reade the Law in Moyses and here the Interpreters of the Law and of the promises wherein God had made himselfe knowen Vnto this rue doe few Gouernours bende their indeuour Iulius Cesar warred because he would not be spoiled of his dignitie by the enuyous Anthonius warred to the ende he might deuoure that which another had gotten But in the Church of God all godly gouernors ought to foresée that good ende and purpose how the pollicies therof ought to be carâ—â— for defended and preserued that in them the knowledge of God might be aduaunced For in déede to that ende are men created vnto societie that in this their often assâ—nâ—blie the knowledge of God might shine soorth amongst them and that God might be honoured and called vpon and that some by others might be edifyed in that doctrine which plainly openeth the way vnto eternall ioy and fellowship with god Vnto this speciall work namely the aduauncement of the doctrine ought all pollicies and degrees of life to serue For as a Lanthorne without a light in it serueth to no vse in darknes So Cities wherein the knowledge of God and doctrine of his benefites is extincte are vnprofitable monumeÌ„ts Neither in déede are these wordes to be so read by the way as if that the Sinagogue of the people should flock about a man But let che conflict in Dauid euen with his owne affections be considered of vs. For not without great motion of the minde was this finall cause of his reduction or recouerie of Gods fauour pronounced He prayeth that he may be reduced and is therwith prepared vnto obedience He is willing to obey gods will yea though he be not reduced and yet doeth he not cast away faith touching sorgeuenes of his sinnes neither prescribeth he any maner of time Yea he wisheth not to be reduced againe if he might deliuer his sonne from eternall damnation rather then so reduced that thereby he should for euer and for euer destroy his son and a great multitude of his Citizens This maner of deliuerance grieued Dauid more then the losse of his kingdome But he knew that when God brought him back again he must obay his wil and that through zeale towardes God and his Church our affections must needes be vanquished So Religion in vs and pietie towardes God and his Church vanquysheth other motions of the minde But where he speaketh of the ascending of God on high that may be vnderstoode by relation and not absolutely so in deede For then is God exalted in our sight when he is knowen of vs aright called vpon and worshipped according to his worde deliuered and when we reiect all false opinions and worshippinges which are wide from the rule of his deuine Institution Wherefore seeing that studies after the heauenly doctrine in tune of tumultes wax more fainte and the due honour of God might so be hindered Dauid being very carefull for these speciall benefites with a godly zeal craued restitution into his kingdome not to seek after vanitie and pleasures but that he might againe gather together and restore the Schooles Churches scattered and defaced with ciuil warres So Athanafius being dryuen into exile by the faction of those Arrians prayed to God to be restored into his state againe for the Churches sake Verse 8 The Lorde iudgeth nations Iudge meâ—â—h Lorde according to my righteousnes and according to mine Innocencie THe sentence of nature and of the Law written is knowen which forbiddeth him to geue iudgement who defendeth the contrarie parte of the controuersie Wherfore Dauid neither arrogateth vnto himselfe authoritie of iudging in this controuersie neither yet granteth he the same vnto his enemies but he appealeth vnto the Iudge in whom there is no respect of persons and which beholdeth thorowly the deepe secretes of mannes heart But he in this Court alleadgeth the righteousnes not in deede of the person but of the cause and setteth against those false forged slaunders the testimonie of a good Conscience as a Gorgon or Shield to terrifie his enemies withall Furthermore many are the causes which exhort vs to defend the integritie of our Conscience The first is the commaundement of God 1. Tim. 1 Fight the good fight keeping faith and good Conscience Also The ende of the commandement is loue from a pure hart and good conscience and faith vnfayned Let these sayinges be fixed in our mindes and guide vs that we doe not any thing against conscience That is that we wittingly breake not the law of God The second cause is that faith may be retayned for there are two contradictorie or gainsaying affectes
our infirmities and the manifold mercies of God To prayse the Lorde vvith the Harpe and voyce of Psalmes Psalm 98. And so vvith the Tribes of the Lord to goe vp to Hierusalem To pray for her peace and prâ—speritie Psal 122. Yea for the collection of her outcastes And the healing of their â—riefes Psa 147. And finally with thankeful Dauid as thankefull Israelites to laude the Lord before his arke all the dayes of our life in holynes and righteousnes according to his good pleasure and measure of his grace bestowed vpon vs. Where amongst manye farre more meete members for this purpose in acknowledginge my selfe to be Little Laodocus in arte magna not any thing like countâ—â—uaileable to Nicostratus in re parua magnus yet putting to my prest best good will Amongst those I say Quos Musicen docet amor si sint indocti prius Whome Zeale teacheth knovvledge though they be vnlearned before Which loue well learning and haue but little themselues which tender the wellfare of Gods Church and yet are no diuines Whiche labour for learninge and lacke liuinge And which imitate other mens workes to instruct themselues So in experience of translatinge as my Summum Singulare Speciale Bonum Animi Corporis Fortunae donum to profite my selfe and others I chauneed lately vpon these Expoâ—itary Schâ—lia of the Godly Learned and Reuerend D. Victorinus Strigelius a singuler Professor of diuinitie in these our dayes yet liuing very briefly godly learnedly and profoundly expounding the whole booke oâ— King Dauids Psalmes Out of whiche whole volume conteyning two Coines I haue tranâ—laâ—ed onely The firste one and twentie Psalmes and expositions thereof but specially the verse according to the Latine Exemplar being of the Geneua translation after the Hebrue sence and so neere as I could imitate the authors meaninge therein nothinge dissonante from our vulgar and vsuall translation dayly read in the Churche of Englande Not without the helpe of a rare well disposed diuine and learned Achates scintillas graecas obâ—curioresue theologicas locutiones excudens as Virgill saith Of â—â—home being sometime my Scholefellow vnder the Reuerend M. Robert Baâ—ter Schoolemaster euen then of Neâ—â— arke deceased as I maye nowe saye wyth Plutarck Plus Didimus habâ—â—it Plus Philomelus habet recompâ—ing what I then was and what hee nowe is I heere haue by Gods helpe and his perfourmed perhaps Velut demulsor minor in re magna my not vâ—polished altogether nor yet vnprofitable translation as I trust in God Accordinge to my humble and hartye prayer beseeching the most beneficiall goodnes of God to tourne and transpose the same to good purpose of publike vtilitie in his chosen church as seemeth best to his glory my Princes honour and commoditie of my natiue countrey Whereas especially in the Royall Court of her Princely Maiesty God by his gratious prouidence hath of longe time prosperously planted and replentshed your honourable good Lordshippe with rare and excellent indumentes of body and minde as true godlines perfecte vertue graue wisdome wholesome counsell constant fidelitie and noble magnanimitie with a sincere supportant â—eale to true Religion godlines vertue and good letters to the aduauncemente of her Maiesties Royall Regiment and profite of the weale publike in her Highnes dominions So on my poore behalfe In testimony of a Christian weale to Gods glory loyall harte to my Princes honour earnest good wil to the weale publike of my natiue countrey but specially of true harted Synterisin Proerisin towardes the heauenly country of the hiest Iehouah that celestiall Hierusalem I haue withall humble and duetiful regard adressed this my poore trauell vnto your Honors moste noble patronage as one whose Heroicall vertues in patrociny counterpoysable to the Princely protection of the first noble patrone that Honourable Augustus High Marshal of the most sacred Empire that now is Your Honor assuredly shall by Gods grace of your godly â—eale adorne both patrones expositors godly purposes aduaunce the honor of God your Prince and country not a little aduâ—â—brating by your accustomed clemency the true and vnfayned good-will of me the Translator Who humbly beseechinge your Honorable Lordship to accept in good woorth the same my good wil and duetifull endeuour in this respecte doe rest continually and faithfully prayinge vnto the Almightie and immortall God to preserue your Honor with the Honourable Lady and Counteâ—â—e your louing Spouses w t long life prosperous health encrease of honor and perpetual fruition of life and blessednes euerlasting in the eternall kingdome of God and his Sonne Christ that Roote and of spring of Dauid the bright shining day starre Apoc. 22. To whom with the Holy Ghost three in person and one eternall God be all dominion power prayse honor and glory for euer and euer Amen Your Honorable good Lordships most humble and duetyfull Oratour in the Lord. Rich. Robinson citizen of London ⧠The Exposition vpon the first Psalme Beatus vir qui non abijt in cousilio THE ARGVMENT NO greater beatitude there is then to bee a Citizen of the Countrey most praiseworthy of all The Church that is of that congregation vnto whom God hath made himselfe knowen by his worde and excellent testimonies for whom he created all thinges whom he redeemed with the bloud of his Sonne and sanctified with the holie Ghost whose head and captaine is the Sonne of God vnto whome the Angels shew themselues Ministers Finallie in which God shalbe for euer and for euer all in all This beatitude doth the first Psalme describe also teaching which and what maner a one and where the true Church of God is and who be liuely members of this Congregation For what so is saide as touching the whole bodie the same in like maner may be spoken touching euery particuler member Therefore it clerelie and manifestly affirmeth that Congregation to be the church of God which heareth learneth and embraceth the Gospell all fanaticall opinions and worshippings of God deuysed by mans boldnes being vtterlie reiected and forsaken For the pure voice of the Gospel is the proper token and infalible badge of the church which being pronounced from the bosome of the eternall father the sonne of God through his manifolde goodnes hath made knowen vnto mankinde As it is saide in the 10. chapter of Iohn My sheepe heare my voice And in the 14. of S. Iohns gospell If any man loue me he will keepe my commandement And to keepe his commaundemente is to embrace the true doctrine with faith and good conscience and the same to professe and set forwardes Therefore this Psalme containeth doctrine chieflie necessarie and most sweete consolation It teacheth as I saide that those are the members of the church which imbrace and loue the true doctrine and not the enemies or contemners of the doctrine Moreouer it addeth a peculiar promis of the true Church The Church shall be like vnto a Palme tree neuer wanting fruite and it shall haue prosperous successe yea though the
gates of hell grudge and repugne against it Also let vs perswade ourselues that this most sweete sermon pertaineth vnto vs and let vs include our selues into this saying Let vs know that wee also are florishing and fruitfull palmes if wee be faithfull hearers and keepers of the doctrine of the gospell In the ende he compareth the true Church with the multitude of the enemies of the gospel and of hipocrites by a contrarietie opposite and vnto this vngodlie multitude at continuall enmitie with the true church doeth hee denounce in felicitie of their counsels and euentes and an vniuersall ouerthrowe and destruction For the true Church standeth vnmoueable as the verie Rockes in the sea Vt pelagirupes magno veniente fragore Quae sese multis circumlatrantibus vndis Mole tenet scopâ—li nequicquam spumeae circum Saxafremunt laterique illisa refunditur alga As Rock or huge sea banke which sousing tide With roaring waues rush on doth firme abide Nor rock nor foming stones do fret or fume But flag or reede itost toth'shore consume Contrariwise the vngodlie enemies of the church are like vnto grasse on the house sides which before it be plucked vp withereth away as it is saide 129. Psalme And in 58. psalme the vaine enterprises of the vngodly are described in fiue similitudes 1. They shall passe away swiftlie as the water 2. They shall shoote their shaftes and not hurt 3. They shall waxe drie as snailes in the shelles 4. They shall die as the vntimelie borne fruite 5. They shall be taken away as young thornes before they be growen Or as the texte saith Before that your thornes become sharpe pricking That is ere tender thornes become greate and sharpe But the whole meaning of this Psalme is paraphrasticallie expounded excellently set forth in the 119. Psalme Therfore let the godly confer this brief example with that more ample explication there set forth that they may see what difference there is betweene a little running riuer and a mayne flood That is betweene Dialectica which is to bee thought as a briefe and stricte eloquence and that same right eloquence which they take to be Dialectica dilatata or inlarged maner of disputing Verse 1. Blessed is the man which hath not walked in the counsell of the vngodlie nor stoode in the way of sinners nor sit in the seate of scorners Verse 2 But whose delite is in the law of the Lorde and in his law will exercise himselfe day and night IT is an vsuall thing in definitions which are more ample and elegant not onelye to contein the affirmatiue sentence declaring what the thing is but also the negatiue remouing from the subiecte thinges opposite and contrarie So in this place this psalme describeth negatiuelie and affirmatiuelie the true members of the Church that the speeche might be more full and large They saith he are Citizens of the true Church and the dwelling places and temples of God whiche fall not into the furies of Epicures or into other fanaticall errours neither establishe Idolatrie nor further the crueltie of the enemies of the Gospell but with all their heart abhorring the societie or companie of the contemners and enemies of the doctrine deliuered from God doe heare the pure worde of the gospell and embrace the same with faith and good conscience and the same doe professe and aduaunce Then are not the Saduces Pharises Bishops of Rome and their champyons members of the church of God yea though they beare a Title and sway in the world which doe defende prophane and idolatrous furies such as are prayer vnto the dead a manifolde prophanation of the Supper of the Lord in their masses and the Percian pompe wherein the bread is carryed about against vsuall maner and is worshipped contrarie vnto the vse of the Sacrament The law of single life which is the originall of greatest mischiefes and which S. Paul calleth plainly The Doctrine of deuils Perpetuall doubting of remission of sinnes Wicked foule errours of contrition confession and satisfaction Pardons for money The fable of purgatorie The snares of mans traditions Finallie the cruell salaughter of honest persons whom they kill and slay onely for that they disalowe these foule and manifest errours and doe prosesse the trueth These being cleane contrarie vnto the eternall and vnmoueable rules of Gods worde Thou shalt haue none other Gods but me Also Eschew Idolatrie Againe If any man teach any other doctrine let him be holden accursed It is plaine that the defenders of those are not the members of the Church of our Lorde Jesus Christ but the instrumentes of the diuell and vesselles of wrath as Paule calleth them But because in other wrytinges the whole place touching the church is plentifully expounded I will now be content to admonishe That the beginning of this Psalme is to be adioyned vnto the other descriptions which are euery where recyted in the scripture Verse 3. And hee shall be like the tree planted by the Riuer side which shall bring foorth her fruite in due season and his leafe shall not wither away but all thinges that hee shall doe shall haue prosperous successe HItherto hath he deliuered doctrine touching the greatest matter of all namely which what maner a one and where the true Church of God is Now doth he effectually comfort vs agaynst all temptations and tryals which all the godly ones do suffer We sée the barbarous crueltie of the Turkes dayly further to spread We see hurly burlyes to arise betwixt Christian Princes amongst them selues hurtfull vnto the Church The matter itselfe doth declare that the maynteiners of Popish Idolatrie do burne with most bitter hatred agaynst the godly because they forbid the Gospell to be published and cruelly kill and slaye many honest persons What other thing in these shewes may mans reason conceiue but that shortly both the true doctrine it selfe and the studies of the same should vtterly perishe But agaynst this humane reasoning let vs oppose the moste sweete consolation which affirmeth That there shall shall alwayes some true Church remayne yea though the Diuell labour to extinguish the same And that the Sonne of God shal raigne for euer and that the labours of suche as teache and learne shall not be in vayne As elsewhere S. Paule maynely crieth out Your labour shal not be frustrate in the Lorde Which things sith they so be let euery man diligently trauell in his vocation neither let him cast it of for any terrours hatred imuries nor dangers But let him with fayth looke for helpe of God and hope for prosperous euentes according to the most sweete promise in this place deliuered He shall be like a tree planted by the riuer side which shall bring foorth her fruite in due season For where as the circumstances in this verse declare that Dauid alludeth vnto the nature of a Palme tree to the which in the 92. Psalme the Church is compared The iust shall florishe as the Palme tree vers
doubtfullnes Seing therefore Philosophy doth confesse her darknes it is nedefull that kinde of doctrine be embraced which God himselfe delyuered which doth make manifest so great matters For there are three chief and speciall good thinges of man which are shewed in this heauenly doctrine The first is True acknowledgment and calling vpon God The second Firme consolation in calamitics The third is The order of our life These good giftes doth this psalme comprehend when it sayeth But thou O Lord shewe vs the light of thy countenance That is sâ—ing that mans reason is ignorant of God and of true inuocation neither hath in her selfe any firme consolation and is much more seeble then that shee can direct her life and vocation amongst so many snares of the deuil and in so great a heape of buysines and daungers I beseech thee our Lord that with the Gospell and with the holy Spirit thou wouldest illuminate in vs that wisdome which truly knoweth God and calleth vpon him a right that thou wouldest strenghthen our hartes with firme consolation and gouerne the whole course of our life and vocation vnto the glory of thy holy name and saluation of the Church vniuersall Verse 11. Thou hast made me to reioyce in my hart whiles they haue plentie of wine and Corne. THis verse setteth out the degrees of good thinges although saith he The benefits pertaining vnto this lyfe are the blessinges of God and are to be craued of God yet notwithstanding both when other earthly benefits rise and fall too and from vs we haue an inwarde consolation worthely fixed and established in vs an other way and we preferre this consolation â—aâ— beyond al. swete pleasures of this slâ—tting and vanishing life wherin all thinges as it were hang by a â—â—ale thrid Ethings which haue bene of force by soden chaunge come to naught So in the 45. Psalme it is said All the glory of the kinges daughter is within c. that is to say the proper beautie of the Church is ioy of the holy ghost kindled in the heart of the faithfull ouercomminge all feares of death and daungers of hell and beginninge in vs eternall life Verse 12. I will therfore lye downe in peace and take my rest PEace in this place and in other places often signifieth tranquâ—itie of hart springing of faith hope and good conscience For faith holdeth not onely that a man is acceptable vnto God through the Mediator but also that obedience newe begonne pleaseth God through this hye Priest bringing our worshippinges vnto his Father Hope looketh for delyuerance in time to come according to Gods prouidence whether it chaunge in this life eyther els after the resurrection from death For although wee obtaine not alwayes corporall delyuerance yet we surely knowe that there shall folow an vniuersal delyuerance of the Church after the resurrection wherein God shall wipe away all teares from the eyes of the Godly Conscience setteth her selfe at rest in goodnes of the cause whereof God is the author approuer and defender as Teucer â—aith in Sophocles In a good cause it becometh vs to haue a good courage These three namely Faith hope aud good conscience are the causes of peace touching the which this last verse mencioneth I will therefore lye down in peace and take my rest Because thou only oh Lord hast made me to put my trust in thee ⧠The fifte Psalme Verba mea auribus percipe Domine THE ARGVMENT THe fift psalme is a feruent prayer against vngodlie teachers whose mindes are defiled with madde worshippinge of Idolles theire tongue with blasphemies their handes embrewed with the blood of the godly and their other meÌ„bers stained with wicked lustes These teachers as furies sent out of hel to trouble the church prayeth to be destroyed and that the puritie of doctrine and therewith his churche also might be preserued and defended There may also be obserued in this psalm a manifest figure of the vngodlie doctrine and of the vngodlie councels which tend hereunto that true inuocation prayer vsed in the church might vtterlie be extinguisht And because euerie prayer conceyued by the holie ghost hath effecte of promise let vs not doubt but God will helpe vs to the end the vngodlie may be confuted which say where is now theire God Psal 114. Ver. 9. Verse 1. INcline thine eares O Lorde vnto my wordes consider my meditation Verse 2. Hearken vnto the voice of my prayer my kinge and my God because I will praie vnto thee THere are two differences of true and false Inuocation viz. whereof me must continually consider in reading of the Psalmes The one is touching the essence of God The other touching the will of God So often as a man begins his prayer let him consider with himselfe what he calleth vpoÌ„ and what God he is which he calleth vpon or prayeth vnto After that also the Will must be considered what maner God he is and why he doeth heare vs. So in this place Dauid discerneth by the same Inuocation or prayer the true God from counterfet and false gods For Iehoua is a peculiar name whereby the Church alone of the fathers and the Israelites called vpon God And there is a great Emphasis or force in the wordes My king and my God As if he sayde Thou which truely beholdest and curest my griefe thou which truely receiuest and hearest me for thy Sonnes sake the Mediator which is the king of the Church This admonition of the difference of true and false inuocation is in another place largely delyuered which in déede ought to be considered vpon in all our Inuocation and thankesgeuing Also let that be considered that true Inuocation is of two sorts The one which worketh by cogitation of the minde and with confidencies illuminated or enlightened in the will fleeing vnto God inwardly crauing and expecting Gods benefites The other which with the voice or tongue expresseth those motions of the heart and consenteth with the heart Because god requyreth the expresse voice also and that others may be instructed and confirmed yea to the ende that the very deuils when they heare the true god called vpon might tremble for feare and flee away Finally let there be obserued ardent affections of wordes wherin he earnestly vrgeth to be heard as thus Heare me consider me And Geue eare vnto me Verse 3 O Lorde thou shalt heare my prayer betimes I will stande before thee earlie in thy Courte and in thy Congregation ALthough God is not tyed to any places or times and alwayes heareth them that call vpon him inlightned with acknowledgement and faith in the sonne of God yet notwithstanding the morning season is déemed most méetest for meditation and prayer when oure bodies are neither ouercharged with meate nor with fumes of stomack and a most earnest intention may be in an emptie stomack And it is not amisse sayde of a certaine auncyent wryter That Praier is a most harde worke because not onelie the intention or
suffer violence if the Magistrate be either negligent or cruell in doing his office Neither in deede is it patience to be silent and as it were to confirme the aduersaries false and wrongful cause with keeping silence Nay rather confession of doctrine ought to be perspicuous or cleare as it is written He that confesseth me before men c. So Dauid performeth them both Hee affirmeth that he is not guiltie of the crimes which were obiected by Semeus and suffereth grieuous reproches without desire of reuenge As in the 2. lib. Reg. cap. 16. it is written Let him goe that he may curse c. For the Lord hath commaunded him to curse Dauid O wonderfull patience which was perswaded that not by happe we are afflicted but by the knowledge and sufferance of God And although afflictions come of the deuill or from the crueltie of men yet this patience knoweth that they are suffered by some determination of God that there is prescribed them theire limites beyonde the which neither can the malice of the deuill nor of men rage in crueltie This example in manie affaires of our life it is profitable to folowe If anie man hurt or hin 〈…〉 er thy good name it is not necessarie for thee to keepe silence but thou maiest innocentlie excuse thy self and refute thine aduersarie If he geue no place being refuted neither the arbitrators or iudges defend thee as they ought Dauid by his example doth comforte thee that thou maiest know why thou must haue patience and after what maner it pleaseth God I doe also vnderstand howe it is by Dauid reasoned in the 8. verse thus Iudge me O Lord according to thy righteousnes But the application of this saying with other sentences is easie and familier vnto him which vnderstandeth the boundes of humilitie and of glorie Glorie is the testimonie of our owne conscience iudginge others rightlie and of other mens iudging vs rightly Humilitie is a vertue wherewith acknowledginge our owne infirmitie we geue God the Glorie and in our vocation lyue obedient with confidence in Gods helpe and in time of punishment confesse that we are iustly punished Euen as therefore humilitie hath commendacion so often as we eyther haue to doe with God with our selnes or with our frendes So glorie whereof I spake before is to be opposed as a Gorgon against the slaunders of our aduersaries So Dauid rightly and without arrogancie declared that hee tooke not the kingdome and Iurisdiction vpon him perforce but was obedient vnto the calling of God and that hee exercised not priuate desires in ruling when as Semeus obiected that Dauid for gouernment sake both violated the Law and godlines This also may be answered that we must make a difference betweene the righteousnes of the person and the righteousnes of the cause For albeit that the person before god is iust by faith alone yet in the reconciled ones righteousnesse of good conscience is necessarie both for other causes and specially for this that we may therein rest and settle our selues as in a safe hauen when surginge stormes in the troublesome sea appeare that is in time of slaunder and reproche which indeuour not onelie to staine our person but also to blemish and contaminate our doctrine In such a chaunce most true is that saying of Horace Hic murus ahaeneus esto nil nonscire sibi nulla palescere culpa That is As brasen wall impregnable stande here If guiltlesse thou let no blame chaunge thy cheare But hetherto haue we spoken sufficiently of the Title and Argument Now let vs come to the Psalme Verse 1. O Lorde my God in thee haue I trusted saue me out of the handes of all them that persecute me and deliuer me Verse 2. Least as a Lyon he greedelie catch my soule and deuoure her and there be none to deliuer me HE cryeth not out as the tyrant in the Tragedie I louinge solitarines doe perish in despaire But as forsaken of frendes and destitute of visible defences yet hee craueth helpe of the true God which made himselfe knowen vnto the people of Israel nether once againe suffereth he him selfe to be dismayed from prayer as one guiltie by euident tokens wherewith he was by Gods will beset round about For he knoweth and by all meanes holdes it for assured that God alone is his firme and faithfull frend and most sure defence in all calamities according to that saying My Father and Mother forsooke me but the Lord tooke me to his tuition Psal 27. verse 9. With this example then being admonished let vs learne to flee vnto God and craue benefites of him yea though creatures forsake vs striue againste vs. But how harde it is for vs to retaine the light of Faith in such force of stormes and concourse of calamities experience teacheth vs. All men so long as they can seeke for visible helpes and preseruations When they deceiue them many are broken in mind and receiue no comforte But let vs sith all thinges humane rise and fall haue all our confidence of safetie reposed in God alone and let vs crie out with Iob Yea if he shall kil me I will yet trust in him and he shall be my Sauiour That is Though I lose all thinges in this life and this same corporall life also yet I know it is the will of God that I should keepe still this Faith that I should haue care of my selfe that I am receyued into gods fauour that I am an heire of eternall saluation and in this faith and hope dee I comfort my selfe I know that calamities are not the tokens of reiections neither doe I iudge of the will of God as of my miseries but as of his promises For although I acknowledge my selfe to be a sinner and guiltie in the iudgement of God yet hauing confidence in his promise and mercie I beleeue that hee will bee my Sauiour The seconde verse admonisheth vs of dangers which are moe and greater then that they may be comprehended in wordes The Church alwayes so liueth as Daniel sitting amongst the Lions The deuils are alwaies laying snares for vs and afterwardes oft times destroy many Vngodly persons alwayes threaten cruell attemptes against the Church Against so great dangers let vs with great diligence and prayer vnto Christ our preseruer more carefully seeke our defence Verse 3 O Lorde my God if I haue done this if there be iniquitie in my handes Verse 4 If I haue rendered euill vnto him that hath done me good If I haue spoyled mine enemie without causes Verse 5. Let the enemie persecute my soule and lay holde vpon me and take away my life vpon earth lay mine honour in the dust ALthough saith hee by reason of other offences I beare about with me the manifest tokens of guyltines and confesse that I am iustly punished yet as touching the slaunder of Semeus I know my selfe to be altogether innocent and vnworthie of reproche and doe constantly set against them the
To doe willingly and wittingly against Gods commaundementes and to haue a desire to repent without which faith cannot be An euil conscience therefore and faith cannot be in the heart both at once The thirde cause That true prayer might be perfourmed of vs. For he that hath still an euill purpose of minde calleth vpon God in vaine Nay he cannot pray at all because he commeth vnto God without repentaÌ„ce and faith Now let a man consider what a wretchednes it is to liue carelesse of God that is not to bee able to craue and hope for the help of God but to be forsaken of God and enthralled of the deuill The fourth cause is Confidence in the helpe and protection of God This cause ryseth of the former causes For hee that with a good conscience endeuoureth himselfe hath euer a good confidence which is the swéete Nurse of olde age The fifth cause is Tranquillitie of minde Touching this cause let vs holde fast that most swéete saying of Gre. Nazianzen No thing so much reioyceth vs as a pure conscience and a good hope The siste cause is The mitigation and deliuerance in calamities For surely some help it is when sinne and mischiefes meete not together For these causes and such like wee must endeuour our selues that our conscience in all actions agree with the worde of God neither that we doe or allowe of any thing against conscience And when we retaine such integritie of conscience the minde is at quyet it holdeth fast faith and remayneth in fauour with God and man Verse 9 Let the wickednes of sinners I pray thee come to an ende and saue thou the iust O God that searchest heartes and raynes Verse 10 My help commeth of the Lord which preserueth them that be true of heart Verse 11 God is a iust Judge and a God which is angrie euerie day GOd will be acknowledged and discerned from all other natures by certaine properties because we can not feele or embrace him in our corporall armes And these properties in euery our prayer must we thinke vpon that we may discerne the true God from all natures and false gods For it is needfull a man know to whom he speaketh where god hath here made him selfe knowen what maner of God he is whether and why he heareth vs. In this place Dauid recyteth while hee is in praying three notable and cléere properties Whereof the first is Omnipotencie For it is onely proper vnto the Omnipotent nature to looke into all mens harts and to discerne true sorrowes from dissembling sorows And seeing this propertie may not be attributed vnto any creature it must needes be a cleere thing that wee ought not to make our prayers vnto men that are dead The second propertie in this place recyted is The Righteousnes of God who is angrie against al sinnes and wickednesse which are oppâ—gnant to his law Of this propertie we haue spoken more in the fifte Psalme The third propertie is The goodnes of God which helpeth those that are true of heart That is truely calling vpon him in Spirite and trueth without any other causes incident So happened it with Adam and Eue after their fall when they could not be helped by angels nor by their own pollicies neither yet by any other creature Then comes God from his secrete throane and receiued sinners to his fauor and geues them life Let our minde therefore behold this true God which made himselfe knowen by sending his sonne publishing witnes of him by raysing from death to life and other miracles done And let our minde therewith thinke that this is the true Creator and helper which is wise which heareth vs and is both true bountifull Just and sincere punishing also wickednes and sinnes which are contrarie vnto his righteousnes Verse 12. If the wicked wil not be conuerted he hath sharpned his Sworde hee hath bent his Bowe and prepared the same Verse 13. And he hath made redy for them weapons of death and he hath prepared for them whot burninge arrowes THe godly Reader without any Expositor well vnderstandeth how gallant a Description this is and how fearefull vnto the vngodly multitude For hee paynteth out as in a Table how God is armed with his Sworde purposely prepared and with his Bow not vnbent but redy bente whose Arrowes misse not the marke but hit home surelie and cast downe whatsoeuer they are leuelled at Beholding this Similitude let vs acknowledge the most iust wrath of God let vs craue with vn ayned repentance for his Sonnes sake that hee would asswage the same Vndoubtedly if wee were not of heartes as harde as Iron this heauie sight would thorowlie moue vs and would leaue the prickes of repentance in our heartes But we are too frosen hearted to thinke vpon so great matters Wherefore let vs crie â—ut and say with Hieremie Cap. 2. Turne mee O Lorde and I shall be turned Correct me O Lorde in thy iudgement not in thy furie least I be brought vnto nothing Let vs also learne the difference of chastisement towardes the godly and of punishment towardes the wicked For of the godly it is saide in another Psalme I will visite their sinnes with the rod. This Fatherly chastisement is not a token of reiection but an exercise of godlines And vnto this tryall of faith may those little verses of Mantuan be rightly applyed Sit licet in Natos facies austera parentum Aequa tamen semper mens est amica voluntas Though Parentes cast their countenance sterne vpon their children yet An equall minde and friendly will alwayes they vse most fitte But of the vngodly ones Amos recyteth a heauye sentence All sinners shall die with the Sworde That is shall fall out of present punishmentes in this life vnto eternall tormentes Which thinges sith so they be let vs with Dauid earnestly pray for their destruction vniuersallie And for the godly Lord reprooue mee not in thy wrath That is chaâ—â—en vs as a Father not with a Sworde but with a Rodde which within a little while after is cast into the fire Verse 14 Behold he hath conceaued vnrighteousnes and is greate with sorrow and bringeth foorth vanitie Verse 15 He diggeth a pit and delueth the same and is fallen into the pit which he made Verse 16 His labour shall bee turned vpon his owne head and his iniquitie shall rebound vpon his owne pate HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones which truely call vpon God For though the vngodly bende and practise all their counsels to the subuersion of the Church yet so much as to the effecte of the purpose pertaineth they bring foorth vanitie and fall into the same pit which they digged for the godly Finally theâ— mischieuous practises whereby they endeuour to subuert and destroy the godly ones redâ—uÌ„d vpon their owne pates The histories of Senacherib Iulianus and others are knowen which in
for my banishment and losse of my kingdome but for an other farre more lamentable mischiefe because I feele the wrath of God and acknowledge that I haue geuen the cause therof by so many my sinnes and offences which haue folowed my fall For my sake saith he God being angry with me hath suffered sedition to be stirred vp euen of my owne Sonne After the sedicion folowed the defyling of my wyues and much slaughter through out my whole kingdome and many other mischiefes which accompany ciuill discordes and innumerable soules oppressed with eternall wrath of God by meanes of the sedicion Many of the saintes because of offences dyed for sorowe and also many of the saints through contagion of sedicion haue shaken of the holy Ghost and are oppressed with the eternal wrath of God Neyther is it doubtfull but some of my wyues are euen dead for very sorow Thus I beholding so huge a multitude of euils saith Dauid do thinke my selfe to be the plague of Gods Church a vessell of his wrath and peraduenture am for euer cast from Gods fauoure Verse 3. But thou O Lorde art my defender my glory and the lifter vp of my heade EVen as in the nature of thinges there are chaunges as of the day and of the night of sommer and winter So in the brests of the Godly ones ther is great interchaunge of temptations and consolations Wherefore as the next verse discribed a most sorowfull temptation So this verse painteth out faithe wherein he assureth himselfe he was not forsaken of God But truly receyued hearde and shall féele helpe mitigation and deliuerance from God And although not onely mine enimies cry out that I am forsaken and cast awaye of God but also my conscience accuseth me by the Law Yet notwitstanding I do not swerue away from thee but I flee vnto thee crauing and expecting delyuerance or surely mitigation For I knowe that prayer made in faith of the Sonne of God is not in vayne as Epicures do thinke for as much as thou hast both geuen vs commaundementes of prayer and a promise of hearinge Verse 4. I cryed vnto the Lorde with my voyce and he heard me out of his holie hill Verse 5. I slept and slombered and awaked again because the Lord did comforte me A Consolation taken from the verie deed Thou hast often times preserued mee callings vpon thee Therefore I nothinge doubt but henceforth thou wilt saue me calling vpon thee And with this verse agreeth that saying of S. Paule 2. Cor. 1. Wee haue receyued in vs the answere of death to the end we should not put confidence in our selues but in God which raiseth vp the dead which hath taken vs out of so great daungers whereupon also we do conceyue hope that it shall come to passe that he will hereafter deliuer vs also Therefore being confirmed with these examples of deliuerances let vs be more feruent in praying and let vs crâ—ue that our determinatioÌ„s and the euentes thereof may be gouerned by God For as saith S. Paule He is the same Lorde ouer al and rich towardes al that call vpon him For as without respecte of any personne he is angry with sinne in all men so he receyueth all men equally which flee vnto his Sonne the Mediator Verse 6. I shall not feare many thowsandes of people which encompasse me rownde about IN the whole Booke of Psalmes this order is to be obserued He being tempted Prayeth Praying he is delyuered and being delyuered he geueth thankes So in this place Dauid being delyuered from feares which are the feelinges of Gods wrath doth now with a cherfull voyce geue thankes vnto God for his consolation and victorie witnesseth that faith is not an idle knowledge but a confidence setled in God and from an hye dispysing the furtes of the worlde and of the deuill according to that saying 1. Iohn 5. This is the victorie that ouercometh the worlde euen our faith Verse 7. Arise O Lorde saue me my God because thou hast smitten all mine enimies vpon the iawe bone thou hast broken the teeth of the vngodlie HE mixeth a prayer with thankes geuing as S. Paule knitteth these together in the 1. Thessal 5. without ceasinge praye in all thinges geue thankes Neyther in deed is it obscure why God requireth thanks geuing For first he will haue vs assure our selues that good thinges are not geuen vs by chaunce but that God doth truly care for vs and that he heareth oure prayers and that we are helped of God Moreouer he will haue this our confession to be a witnesse before other men of his prouidence and he will that others shoulde be confirmed that they may truely belieue that God hath care ouer mans affaires and that the prayers of the Church are heard of him Verse 8 With the Lorde there is saluation and thy blessing is vpon all thy people IN conclusion he prayseth God that this name is not a vaine thing that he doth not neglecte men but trulye heareth such as vnfainedlye praye vnto him in the church and kepeth his promises He discribeth also his church from other nations which blaspheme Christ affirming his blessing that is to say promise of the forgeuenes of sinnes and of lyfe euerlasting is no where to be founde but in his church With this consolation or comforte let vs confirme our selues against the thunder boltes of the Popes vniust excommunication and let vs beleue that God blesseth when our enimies vniustlye curse vs. ⧠The fourth Psalme Cum inuocarem exaudiuit me Dominus THE ARGVMENT SEeing there be many things which can disturbe the godlie minde from his quyet state Then euen speciallie doth that tentation trouble vs when we consider our own miseries the prosperitie of the vngodlie For the thing it selfe the euent thereof sheweth that the Church and all the godlie ones are burdened with greater multitude of calamities then the other filthy skome of mankind And contrariwise wee may see the vngodlie puffed vp with fortunes fauour and despising a farre of the miserable and sorrowfull societies obseruers of the heauenly doctrine These sorrowful spectacles doe often moue the godlie ones to thinke that in vaine they bestow so great studie and diligence in expounding and defending the doctrine deliuered from God that they are much wiser which follow pleasures whatsoeuer pertaineth therunto with al care and trauaile For they which singularlie loue the studies of heauenlie doctrine not onely neglecte worldlie matters but also are proudlie derided and troden vnder foote by the wicked and are caste out to all tormentes of Tirantes and Heretickes But vnto this no light stumblinge block is opposed a strong conclusion drawen from a comparison beetweene benefites spiritual corporal And though riches and honoures are the giftes of God yet they onelie serue but to the vse of this mortall and fickle life neither are they that principall good thing to the which mans nature is speciallie ordeined For what
laboures of our vocation and sanctifieth vs vnto life euerlasting But the effectes are largly expounded in the 119. psalm and are easely vnderstoode of the godly which knowe the exercises of faith and inuocation Verse 14 Who can comprise his faultes Clense me from all secrete sinnes THe last part of this Psalme is a prayer wherein there is a plaine petition for remission of sinnes He saith not as hypocrits do who hath sinnes or trespasses but he asketh what man is he which considereth the burden of sinnes sticking in the nature of man But this verse is rightly opposed against the counterfet ceremony of Monckes touching scrupulous numbering vp of sinnes which is neither commaunded by god neither is possible to do but leadeth godly mindes into doubtfulnes and enfeebleth theire faith Verse 15 And from presumptuous sinnes keepe thy seruant that they haue no power ouer me so shall I be vndefiled and shalbe clensed from the greatest sinne MOst rightly out of this place is borowed the difference of sinne raigning not raigning Sinne not raigning is the originall euill and motion stryuinge with the lawe of God which mans will notwithstanding resisteth being helped of the holy ghost that we should not obey that wicked motion against all conscieÌ„ce and this will by faith craueth and beleueth that this infirmitie is forgeuen vs for the Sonne of Gods sake making intercession for vs. Vnto this degrée and steppe pertaine negligences and ignorances not wilfully performed Sin raigning in the fall after conuersion is the breaking of Gods lawe against conscience which taking place the person is made guiltie of eteruall punishment except againe in conuersation forgeuenes be had And in this degrée or step we comprehend sinnes of wilfull negligence that is wilfull negligence in duetie and wilfull ignorance Verse 16 And the wordes of my mouth shalbe suche that they shall please thee and the meditation of my hart is in thy sight oh Lord my helper and my redeemer THe holy ghost is not in vaine called the spirite of grace and of prayer For as he beareth witnesse with our spirite that we are the children of god so doth he stirre vp and prouoke our hartes vnto prayer So Dauid when he had asked of God forgeuenes of his sinnes made humble pentions that god woulde receyue his prayer confession and thankesgeuing as a reasonable seruing of god séeing ther is nothing els which we are able to render vnto God for his greate benefites The XX. Psalme Exaudiat te Dominus c. THE ARGVMENT PRayers of the church are most worthie of diligent consideration not onlie because they aske thinges necessarie and wholsome of god but also because they instruct vs of great matters So this Psalme sithe it prayeth for the Prince or cheefe magistrate teacheth the reader as touching politique order verie profitably For first it plucketh out of mens mindes an vniust imagination which discerneth not betwene gouernement and spoiles like as that Pyrate saide to Alexander Why is it more lawfull for thee to spoyle vpon the land then for me vpon the seat For seeing the scripture so often commandeth prayers to be made for the magistrate that gouernment may remaine vnharmed and be established needfull it is that thing bee good and acceptable vnto god and not anie sinne because we must not pray that sinnes should be established But of this praying there are precepts extant in the 24. of Ieremy Pray ye for the kingdome of Babilon because in the peace thereof you may also haue peace He biddes them praye for the empire which at that time was the harboure or succour of the church And in 1. Tim. 2. Is deliuered a precept full of erudition I exhort you that prayers and thankes geuinges be made for all men For kinges all which are in authoritie vnder them that we may lyue a quiet and peacable life in all godlynes and honestie Hereupon it is cleare what difference there is betwene ruling and robbing For rulinges or gouernements are the ordinance of god and these must we obey for gods cause who is the author of this ordenance But robbings or spoilings are the destructions of gods ordinance and the furies of the deuill wherewith God is horriblie angrie Secondlie this psalme teacheth that gouernments are not preserued by fortune or by the counsels of men onlie but by god who is not onelie so the author of politique order that he alloweth of lawful gouernments but also by this meanes Because like as both by his prouidence he ordeyned the course and mouinges of the starres and also by his power preserueth the same So also politique order is the worke of God and howe much soeuer of this ordinaunce abideth in the confused state of humaine nature is by God truelie and effectuallie preserued For the deuill woulde altogether destroie honest societie but that God represseth his furies and did protecte parte of mankinde And that God is the preseruer of this ordniance the punishments of seditious and rebellious persons do not onlie shewe but also that same burden of affaires and daungers which mans wisdome without God is not able to endure Most truelie therefore is it saide of Plato lib. 4. de legibus whereasnot God but some mortall man beareth rule there is none escape from mischiefes and miseries Finallie he reprehendeth the pride of mans minde which imagineth that greate matters and profitable thinges are gouerned by our wisdome and vertue Like as Timotheus the sonne of Conon saide of a matter happelie exploieted This did I and not fortune And Aiax in Sophocles saide Dasterds and sâ—uggards had need of Gods helpe but he euen without God was able to ouercome Let this therefore be in vs perswaded and let vs altogether holde it approued that mans alone diligence is not sufficient for the weightie charge of gouernement as in the historie sette downe by Herodotus lib. 7. Xerxes rightlie saide That the kingdome of Persia increased vnder the gouernement of God and the kinges themselues redily folowing him For a weightie and hard matter it is the gouernement of a common welth neither can it be ruled by the alone diligence of man the which thing these heauenlie sayinges do teache Ieremy 10. I knowe O Lorde that mans way is not his neither is it in man to direct his owne footesteppes Againe Psalme 127. Except the Lord do keepe the Citie he watcheth in vayne that keepeth the same Which thinges sith they so be let vs feruentlie beseech of God that God woulde gouerne the counsels and successe of godly Princes or Magistrates which geue succour vnto the Church and vnto learning and which also are the obseruers of the workes of God as of the Law of righteousnesse and of peace The disposition of the partes of the Psalme THere are three partes of this Psalme The first is a feruent prayer for prosperitie of the Counsels and successe in gouernments which are the succoures of the Church The second part is a Thanksgeuing for preseruation and