most aboundantly ratifie and confirme hys promise in the tenth of Saint Iohns Gospell extant viz. My sheepe heare my voyce and they follow me and I giue them euerlasting life and no man shall take them out of myne handes because I and the Father am one verses 4 11 14 16 18. Verse 2. He shall feede me in a greene Pasture and bring me foorth beside the waters of comfort In the first verse hee described the Shéepehearde of the Church and called him Iehoua and added therewith that through thys Gouernour nothing shoulde be wanting vnto vs now with a pleasant phrase he setteth foorth the féedings or manner of lyuing which the flock hath For like as Shéepe doo féede vpon thrée-leaued grasse and of greene grasse and drinke of the Riuer which runneth through the stones more purer then Amber passeth into the fielde so the Church is fed with the Gospell Which is the power of God vnto saluation to all beleeuers Rom. 1 16. and drinketh out of the pure fountaines of the Prophets and Apostles consolation which is the beginning of life euerlasting But let thys contrarietie or Antithesis of doctrine be considered which greatly beautifieth thys verse Philosophie and the Law doo not deliuer a man from sinne and from death but doo leaue the halfe dead man succourlesse as the Leuite and the Priest did in the tenth Chapter of S. Lukes Gospell verse 31 32. For Philosophy is onely a meditation of death that is a funerall complaint deploring mans miseries and death The Lawe not onely bringeth no helpe to humane nature spoyled gréeuously wounded but also more and more encreaseth the dolor or greefe of the wounds moysting them with the Vineger of malediction or cursing But the Gospell bringeth peace and life to those that beléeue in the Sonne of GOD and setleth theyr mindes with full confidence of this Mediator in God How much therefore places sandie sette with thornes doo differ from pleasant and soft Pastures and how much filthy muddie Pooles doo differ from the cléere and most wholesome Springs so much difference there is betwixt Philosophie the Law and the Gospell For as no man is able to take meate out of the fire or water out of the Flint stone so is it not onely hard difficult but indéede also not possible to finde remedie of vnfained sorrow eyther from Philosophy or from the Law But they which by the preaching of the Gospell doo see the saluation of God which is prepared before the face of all people these with Simeon doo sing that ioyfull tryumphant song Lord now let thy seruaunt depart in peace according to thy worde c. Luke 2 29. that is nowe I féele my selfe to rest in Gods fauour now doo I take the taste of eternall life and doo easilie despise the miseries of thys life after that I haue acknowledged my Mediator the Sonne of GOD and so acknowledged haue taken sure hold of him by fayth and haue receiued by him both remission of my sinnes and reconciliation also with God according to the saying of S. Paule If GOD be wyth vs who shall be against vs Rom 8 verse 31. Who spared not his owne Sonne but gaue him for vs all to death howe should he not with him giue vs all things also verse 32. Who shall lay any thing to the charge of Gods chosen it is GOD that iustifieth verse 33. Who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. ve 34. These are the ioyful pastures and most wholsome springs from whence wee may both féede vppon peace and drinke also of ioy in the holy Ghost from out of all other doctrines we can gather nothing but vaine Cockle and Darnell Let vs loue these Pastures and fountaines therefore and let vs not suffer the riches of our possession eyther to be polluted wyth filthinesse or corrupted with poyson that is let vs flée from all corruptions of doctrine and deadly Sophistry to y e Church and let vs pray That we may be sanctified in the trueth like as the Sonne of God himselfe prayed for vs. Iohn 17 verse 17. Verse 3. Hee shall comfort my soule and bring me foorth into the pathes of righteousnes for his Names sake Wée doo not sette downe diuers interpretations vpon euery verse as many men doo in the Psalmes which wil speak all things euery where and boast vpon theyr rare learning and therewith satis-fie the eares of Diuines but we séeke out a principall proposition in euery writing and thereunto so much as may be doone we aptly and rightly apply the other parts Hee spake before of the féeding and watering of the Church which two containe the speciall benefite of the Church namely remission of sinnes and as wee els where haue vsed to speake the righteousnesse imputatiue ioyned with the gyft of the holy Ghost Nowe hee preacheth as concerning the ordering of our lyues and conuersations agréeable vnto the will of God For as the sillie Sheepe can not gouerne her selfe so cannot thys life be gouerned by mans alone power and wisedome as in the tenth of Ieremie it is sayd O Lord I knowe that the way of man is not in himselfe neyther is it in man to walke and direct his steppes verse 23. For so great is the blindnesse and infirmitie of our nature so manie and so diuers are the snares of the deuill finally such a heape of businesses and dangers that both our life and our vocation can not soundly and wholsomly be gouerned and ordered but by GOD therefore are these spéeches so oftentimes repeated in y e Psalmes crauing of God to be gouerned as in the fift Psalme O Lord leade me in thy righteousnes because of mine enemies make thy way plaine before my face verse 8. Also in the 86. Psalme O Lord teach me thy way and I will walke in thy truth knit mine hart vnto thee that I may feare thy Name verse 11. And in the 119. Psalme Direct thou my steps according to thy worde and so shall no wickednesse haue dominion ouer mee Pars 13 verse 5. Also in the 143. Psalm Teache mee ô Lorde to doe thy will because thou art my God let thy good Spirit bring me into the right waie verse 10. The necessity of these prayers doo the examples of mighty personages well shewe that is to say Adam Lot Aaron Gedeon Sampson Saule Dauid Salomon Iosias and others innumerable who béeing forsaken of GOD haue horribly fallen and some of these haue returned into the right waie some haue béene cast headlong into eternall destruction Let vs not therefore thinke it a slender benefit so to be gouerned of God least we filthily violate the rule of right and honest workes and least we fall into tragicall mischiefes and into tragicall calamities But the particle is not any thing vaine which is added in the ende of this verse for his Names sake
will sette enmitie betweene thee the Woman yea betweene thy seede and her seede Neyther indeede may it otherwise be but that the deuill burneth with beastly cruell hatred against Christ and hys Church sithence hee knoweth that by this one Captaine hys power is broken and enféebled Verse 14. I am poured out like water Hée amplyfieth the narration to the discription by parts or diuision first of all he saith He is poured out like water This part containeth a most swéete consolation for it is witnessed by Christ that hee hath paide a sufficient raunsome for sinne for although the bloody sweat wherewith the Sonne of God was all ouer washed when he was in the Garden might haue pacified his Fathers wrath yet notwithstanding least any man shold be ouercome with desperation by reason of the greatnes of his sins hée gaue his soule euen vnto the death and shed his bloode then the which nothing is more precious like water most plentifully to redéeme vs or as it were bring vs out of bondage into libertie We must therefore hold still our opinion against the Nouatians the commaundement of GOD is immutable or vnchangeable that although our sinnes be great yet when wee truely repent let vs returne vnto GOD with full trust of reconciliation for Christ his sake and let vs not despayre for the greatnes of our fault but that the power of Gods Sonne is to be accounted of and to be preferred farre beyond all the sinnes of euery man And let vs not adde blasphemy vnto our other faults which accuseth God of vntruth and denieth that mens sins can be forgiuen them Like as Saule and Iudas are therefore condemned because they beleeue not that for the Sonne of Gods sake their sinnes are forgiuen them Caine was accused of thys blasphemie that hee returned not vnto God but also added blasphemie therunto saying My sinne is greater then that it may be forgiuen These things haue I bréefely spoken touching the particle which setteth before vs necessary consolation that God will haue none to despaire be theyr sinnes neuer so gréeuous Idem My hart melteth within my bodie like waxe all my bones are dispersed Hée sayd before that all his whole body was so dryed vp as there was no moisture therein left Now he complaineth of the féeblenesse of his bones wherin a cheefe strength was wont to be They were dispersed and so shaken that they coulde not performe theyr dutie Thirdly hee describeth the melting or consumption of the hart My hart saith hee is melted within me as waxe melteth at the fire O inspeakeable humility Christ heere sustaineth the wrath of God and is made faultie as if he had defiled himselfe wyth mine thine and all mens sinnes Thys féeling of Gods wrath against sinne is the obiect and cause of horrible feares which Christ suffered that we shoulde not suffer them Hee is made as it were our shadow of refuge because the Creature of God is not able to endure his wrath But I am mooued by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luke 22. ver 44. to thinke that Christes bloody sweat was the resolution of his whole bodie now vtterly enfeebled yeelding vp breath drying vppe hys blood and all his strength Verse 15. My strength is dryed vp like a potsheard c. In the fourth of Deut. verse 24. it is sayd Thy God is as a consuming fire For the féeling of Gods wrath is as a fyre consuming the hart and strength of man as Hezekias most truly sayth in Esay cap. 38. verse 13. who had but once tasted a little of the same viz. Like a Lyon hath he broken al my bones But Christ felt the wrath of God against the sinnes of al men and thys he perceiued to be poured vpon him euen as it were for a sacrifice Therefore elegantly compareth hee heere his weakenes vnto a Potshearde which is dryed at the fire and hath no moisture or liquour left therein Let vs therefore looking vpon Christ thinke vpon both these viz. That GOD is vnfainedly angry with sinne and that by meanes of this sacrifice we are receiued into fauour These things are alwaies to be remembred and repeated of vs. My tongue cleaueth to my Gummes All men when they sée that death approcheth neere doo féele a drinesse of theyr tongue and desire drincke greedilie the better to moisten and refresh theyr dryed mouthes For when the blood hath recourse in great feares vnto the fountaine that is the hart it must needes be that the outward members are destitute of moysture and so doo require the steepeture So Christ vppon the Crosse cryed out I thirst for thys word is not onely to be applyed vnto the signification y t Christ thirsted for the saluation and restoring of Mankind but ought first to be taken as the worde soundeth touching the naturall thyrst Idem And thou shalt bring me into the dust of death Thys is a sorrowfull lamentation as are many others in this Psalme as if he sayd the eternall Father was not satisfied with the languishing and enfeebling of my body shyuering of my bones consumption of my hart and finally extreame drought of my gummes but it was his pleasure also that I should die and be buried Verse 16. Manie dogges are come about me and the counsell of the wicked layd siege against me Those whom before he called Oxen and fat Buls which mightily runne vpon men whom they méete the same persons nowe he calleth many dogges And he hath heerein also respect vnto the title of the Psalme wherin Christ is compared vnto a Harte which is coursed by many dogges Verse 17. They pearced my handes and my feete I may tell all my bones They stande staring and looking vpon mee Verse 18. They part my garments among them and cast lots vpon my vesture Like as Fuluia reioyced in the death of Cicero so the Priestes and vngodly Teachers reioyced in the punishment of Christ who had reprehended theyr false opinions and theyr deceiuable traditions and finally because he seemed to wythstande and hinder theyr authoritie and gaine But although there be many vicious affects or motions in man yet notwithstanding the great ioy or gladnesse which euill men receiue by the calamity of good men is a sure token of theyr mind bewitched of the deuill and stirred vp of infernall Furies For so is mans nature created and all men of good minds hold this meaning that they doo nothing reioyce at the punishments of euill persons but doo rather bewaile the miseries of mankinde which in a short space is cast downe into tragicall calamities It appeareth then that in the Iewes thus ioyfullie applauding and like deadly enemies insulting against Christ who was condemned by theyr wicked decrées there remained no pittifull affection or commiseration towards him but that all feelings and motions agreeable to nature were euen by the deuill vtterly taken from them Thys profiteth vs to consider for thys cause that we may craue of God to
It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of
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
God of himselfe knoweth all thinges and that God is not honoured with the tragedies of Captiues thereto I aunswer Wee haue not to deale with God absolutelie like as he is in his Maiestie but with God by relation which hath so made himselfe knowne vnto vs that he is more mooued with the feeling of our calamities then any father is mooued seeing the great calamitie of his most deerely beloued Daughter Therefore when we are in praying we speake familiarly with GOD and in the same matter wee imitate the example of God himselfe who doth sweetly frame and aply hys worde vnto our weake capacitie We knowe that vnto vs a childe is borne and vnto vs a Sonne is giuen In the confidence of thys childe and Sonne doo we come vnto God and vtter our words with a certaine freedome as in the thirde to the Ephesians it is written By whom we haue boldnesse and enteraunce with confidence by fayth in him verse 12. And as in the fourteene Chap. to the Hebrues Hauing such an High Priest let vs goe boldly vnto the throne of grace ver 16. But let the little clause be wel marked as if he said my strength by reason of mine iniquitie is weakened because he reciteth the first and speciall cause of all calamities For therefore are we burdened with so many and so great calamities because we all liue ill and euery one of vs doo offend and finally wee beare about with vs sinne enlarged in vs. As therefore The Spirit liueth for righteousnesse sake so the body is mortified by reason of sinne Romans 8. verse 10. But of thys in other places Verse 13. I became a reproofe among all mine enemies but specially among my Neighbours and they of mine acquaintance are afraide of me and they that dyd see me without conueied themselues from me Verse 14. I am cleane forgotten as a dead man out of mind I am become like a broken vessell Verse 15. For I haue hearde the blasphemie of the multitude and feare is on euery side while they conspyre together against me and take theyr counsaile to take away my life Hée describeth with notable words the image of a godlie exiled person and there needes no long interpretation in these complaints because they are vnderstood with their examples considered especially in asmuch as we ourselues doo suffer the like things For GOD will haue vs that in such calamities both euen when wee are assaulted of our enemies and also when we are forsaken of our friendes we should verie neere resemble the image of hys Sonne as it is written in the 8. to the Romans He will also haue vs to lay away from vs the cōfidence in humane helps and to craue helpe and deliueraunce from him as in another Psalme it is sayd My Father my Mother forsooke me but the Lord taketh me vppe Psalm 27. verse 12. Verse 16. But my hope hath beene in thee ô Lorde I haue said thou art my God Verse 17. My time is in thy hande deliuer mee from the hand of mine enemies and from them that persecute mee Verse 18. Shew thy seruaunt the light of thy countenaunce and saue me for thy mercies sake Verse 19. Let mee not be confounded ô Lorde for I haue called vpon thee Hée repeteth the principall proposition as it was wont to be doone in all wrytings as if he sayd neyther am I so ouercome with the forsaking of my friendes neyther am I so broken with mine enemies furies as to cast away hope of saluation but when there remained no good aduertisement in mee I turned mine eyes to thee and with vndoubting faith I sayd Thou art my God O blessed are they who in great violence of aduersities and concourse of calamities doe flee vnto God O wretched are they which fall downe vnder sorrow as Saule and many others flee from God Furthermore let the little clause be marked of vs viz. My time is in thyne hands For God giueth euery Pastor or Teacher his rase of life and in meane time preserueth his body in health hee gyueth him safe dwelling good pollicie a place for teaching and lyuing to preserue the shyppe wherin Paule iournied so long till he safely ariue into his wished Hauen Acts 27 verse 44. Hetherto appertaineth that saying of Christ Suffer these to depart away As if he had saide although it be a thing certaine and deliberated vppon by you not onely to seeke the death of the Teacher and Maister but also of his Schollers and Disciples yet I appoynt how farre you shall rage and doe fortifie sufficiently enough my Ministers against your crueltie For if all the Apostles had beene at one instant put to death who should haue borne about and spread abroad the Gospell in the world Let vs therefore hold still thys consolation the Teachers of the doctrine cannot be at any time oppressed before they shall haue ended theyr course Paule was often nerer death then when he was beheaded by Nero but because the last end of Paule life was limitted in the handes of God it was not yet fully finished but by a wonderfull meanes was he saued and defended Idem 19. Let the vngodly be put to confusion and be put to silence in the graue Verse 20. Let the lying lyps be put to silence which cruellie disdainefully and despitefully speake against the righteous The Histories of all ages doo notably declare these threatnings 2. Mac. 15. Nicanor when he had proudly threatned the destruction of the Temple of Ierusalem beeing slaine in the battell suffered condigne death for hys cruel proude and reprochfull speech against the Church and Ministery of Gods word verse 5. 28. So Arbogastus that Tyrant when hee had threatned he wold change the Churches into Stables for Horses beeing ouercome of Theodosius the Emperour in a great battell slew himselfe as Saule did 1. Sam. 31. I omit the Histories of Herod Iulian and others which had the lyke endes when God exercised vpon them his wrath or iustice distributiue Verse 21. O howe plentifull is thy goodnesse which thou hast layd vp for them that feare thee and that thou hast prepared for them that put theyr trust in thee euen before the Sonnes of men Verse 22. Thou shalt hyde thē priuily by thyne owne presence from the prouoking of all men thou shalt keepe them secretly in thy Tabernacle frō the strife of tongues Verse 23. Thankes be to the Lord for he hath shewed me meruailous great kindnesse in a strong Cittie Augustine sayth notably in a certaine place Let others meruaile at Gods power whose steps shine in the most beautifull Theatre of the world I will meruaile at Gods goodnes and mercy promised for Christ his sake Euen so Dauid as it were one amased with meruailing at the mercifull louing kindnesse of GOD cryeth out How great is thy goodnes which is not onely secretly hidde as in a Treasurie but also openeth and spreadeth it selfe abroade For in the gouernment and defence not onely of the vniuersall
but by the Lord God as it is sayd Hosea 1. verse 7. Wherefore in the most sorrowfull spectacles of ciuill broyles and which as yet sticke by the rybs of Germanie and in beholding the confusion of opinions let vs cast our eyes vnto thys most swéete promise But in the great water floods they shal not come nigh him As if he said Thou art vnto me a defence or shade thou knewest to deliuer me out of temptation whether it be by glorious deliueraunce in thys life or by inwarde consolation or by other meanes which are pleasing vnto thee and are wholesome for me Last of all he sayth Thou shalt compasse me about with Songes of deliueraunce For as they who when they seeme to bee taken prysoners haue escaped safely and ioyfully haue sunge some solemne song of victory so shall I with all thy vniuersall Church magnifie thy goodnesse wherein thou hast not giuen vs as a pray vnto the enemies iawes and hast deliuered our soule as the silly byrde out of the Fowlers share finally breaking the snare thou hast deliuered vs as it is most sweetlie said in the 124. Psalme But no speech may sufficientlie bee able to expresse at full and enlarge the worthines of this promise therefore I will be more breefe and wil nowe come to the verses following ⧠Of the fourth place of the Psalme Verse 9. I wyll enforme thee and teach thee in the waie wherein thou shalt goe and I will guide thee wyth mine eye The Way signifieth vsually our vocation and there is no vocation whereunto mans alone wisedom or vertue without God can be answerable Like as Ieremie in hys tenth Chapter sayth O Lord I know that the way of man is not in himselfe neyther is it in man to walke and direct his steppes ver 23. As if he sayd I acknowledge by proofe it selfe I finde that we sillie wretches in euery our vocation are by al means besette and assaulted with our infirmitie of the deuill and of diuers scandales and daungers thou therefore gouerne vs and make vs vessels of mercy c. For as the silly sheepe hath neede of defence not onely against Wolues and Lyons but also of gouernment that shee fall not into the Fennie rotten groundes and other inextricable mischaunces so surelie wee had neede in so great infirmitie of ours and amongst so many snares of the deuill not of defence only but also of gouerning our minde will and hart that eyther our opinions and enterprises swerue not from the will of God or that our affections rashly ranging doo make dispersions or scatterings from the flocke and stirre vppe offences hurtfull vnto the Church Heereof are all those speeches so often repeated in the Psalmes as in the fift Psalme Lorde leade me in thy righteousnes because of mine enemies direct my way in thy sight And in the 143. Psalme Teach mee to doe thy will because thou art my God let thy good Spirit leade mee in the right way And in the 119. Psalme Direct my steps according to thy word that no vnrighteousnesse haue power ouer me c. So in thys place the promise of Gods gouernment is wyth most sweet words recited I will enforme thee and teach thee in the way wherein thou shalt walke That is I will rule thée with counsaile and will bring to passe that thy labour shall not be in vaine but that my glory may be aduaunced by thee and that many by thy ministerie may be called vnto the societie of eternall life Finally I will guide thee with mine eye That is like as Princes doo not alwaies vse words and speeche so often as it pleaseth them to commaund any thing but oftentimes euen with a becke or eye-wincke onely doe giue notice what their pleasure is so I with an inwarde consolation will support thee least thou fayle or least thou be ouercome of thyne enemies The same figure then which none is more pleasant may be beautified by the example of the Goldsmith Hee when hee hath cast hys golde into the fire neuer turneth hys eyes from it but firing them thereon stedfastlie beholdeth the same and taketh dilligent heede that it be left no longer then reason requireth in the earthen vessell Euen so in like manner God hath an eye to our counsels actions conflicts and dangers and suffereth vs not to be tempted aboue our strengthes but with temptation giueth an ende that we may be able to abide the same But the sweetnesse of thys figure cannot be expressed with any eloquence ¶ Of the fift and last place Verse 10. Be yee not like to Horse and Mule which haue no vnderstanding whose mouthes must be holden with bitte and bridle least they fall vpon thee Verse 11. Great plagues remaine for the vngodly but who so putteth his trust in the Lorde mercy embraceth him on euery side Alwaies in the true Church both the doctrines doo sounde viz. Preaching of repentaunce and the voyce of the Gospell touching forgiuenesse of sinnes therefore he now addeth the preaching which exhorteth to repentance Bee yee not like to Horse and Mule c. That is acknowledge the wrath of God against sinne nourish not euery your lustes continue not in offending against your conscience but cast yee away the purpose of sinning and flee yee vnto God in confidence of hys Sonne and in thys fayth receiue yee the forgiuenesse of sinnes and begin ye newe obedience acceptable to God For except ye doo repent you God will bridle you and chastise you sharpely for death and other humane miseries are the prysons of the vngodly and the Inne lodging or schoole place of the godly ones which ought to admonish men touching the wrath of God against sinne Horrible plagues were dispersed throughout all y e world Sodom Egipt Ierusalem Babilon and Rome are destroyed God by these examples both brideleth the vngodly ones and warneth all men to acknowledge that God is vnfainedly angry with sinnes and that to the ende some may be conuerted vnto God Furthermore he teacheth that the holy ones yea though they be together afflicted yet they are preserued and at length deliuered from death and all euils For both the godly and vngodly ones are burdened with death and vexed with horrible calamities But the vngodly doo vtterly perrish and fall into eternall destruction because they will not be conuerted vnto God and receiue forgiuenesse of sinnes but contrariwise they which craue remission of sinnes know themselues by reason of sinne to be subiect vnto death and other miseries and yet they are not cast away from God for all these punishments Therefore they endure calamitie and craue forgiuenesse and know that they are vnfainedly heard and helped of God and at length haue theyr deliuerance appointed them Verse 12. Be glad ô ye righteous and reioyce in the Lorde and be ioyfull all ye that are true of hart Very many Psalmes are like vnto Epigrams wherein some sentence béeing proposed after that followe amplifications taken out of vsuall
she is cast out of her stacion examples of knightly personages doe shew touching which I haue spoken in another place doubtlesse nothing is more vncertaine then the wealth of thys world and he is soone a poore Irus which of late was a rich Craesus Which things sith so they be let vs lift vppe our harts for the Lords sake who can giue vs the principall the best the greatest yea the euerlasting endlesse good which no assiduitie or continuance of time can exhaust or dry vp In the third verse there is a consolation or comfort whereby hée exhorteth the vniuersall Church to worshyppe and magnifie GOD. For as in our prayer we ought to aske and craue those things which are for the peace of Ierusalem vnto the peticion to adioyne supplications for our owne busines or necessities for the welfare of the whole bodie so Thanksgiuing must be referred to thrée purposes whereof the first is that glory may be giuen vnto God for his power and presence in in the Church and that Epicures Stoicks and other blasphemous persons may be refuted The second is that we admonish our selues benefits are not bestowed vppon vs by chaunce but that God indeede hath care ouer vs that he heareth our prayers and that the same God helpeth vs. The third is that thys our confession may be a testimony amongst other men touching Gods prouidence and confirme others to beleeue vndoubtedly that God hath care ouer humane matters and that the prayers of the Church are heard of him Verse 4. I sought the Lord and he heard me yea he deliuered me out of all feare Verse 5. They had an eye vnto him and were lightened and theyr faces were not ashamed Verse 6. Loe the poore cryeth and the Lord heareth him yea and saueth him out of all his troubles Hée passeth heere from the figure Hypothesin that is frō the grounde of the matter vnto Thesin that is his determinate purpose That is to say hee setteth downe his owne example to be followed by the vniuersall Church for wee must not imagine that Gods promises doo pertaine but onely to a few as priuiledges belong vnto certaine persons onely but let vs most stedfastly beléeue that the promise touching the Gospel is vniuersall fréely made according to Christes saying Come vnto me all yee which labour and are laden and I will refresh you Math 11. verse 18. Also as S. Paule sayth Therefore is it of fayth freely that the promise may be sure Gala. 3.14 These things sith so they be let vs learne that though wée be wretched and vnworthy yet we are regarded helped and heard of God and when we be helped let vs acknowledge confesse and declare vnto our selues and to others that God is the Actor of our benefit and that not by chance or humane industry but by God our helper dangers are driuen away Verse 7. The Angell of the Lord tarrieth round about thē that feare him and deliuereth them Héere is a notable consolation touching the watches and safegard of Gods Angell ouer vs for the deuill cruelly assaulteth the Church as the verse sayth VElut celsum oppugnat qui molibus Vrbem Aut montana sedet circum castella sub armis Nunc hos nunc illos aditus omnemque pererrat Arte locum et variis assultibus irritus vrget AS one with mightie Engines which assaults a Cittie great Or all in Armes about the Bulwarks stately hath his seate Now giues he these attempts nowe others and by euery sleight Inuades each place with diuers faults yet vaine both force and fight Against thys enemie we are enuironed with necessary defences and sauegardes of Angels which represse danquish the violent rages of euill spirits these things though we see not with eyes and prophane persons doo déeme them thinges fabulus yet that thus indeede it is with vs many notable testimonies in hystories and among the sayings Propheticall and Apostolicall sufficientlie doo shew the same The histories of Iacob Elias and Elizeus are knowne and Dauid sayth For he shall giue his Angels charge ouer thee to keepe thee in all thy waies Psal 91. verse 11. Let vs therefore render thanks vnto God that he hath giuen vs his Angels to be our preseruers and with so much more quiet mindes let vs dutifully employ our selues in our vocation Verse 8. O taste and see how gracious the Lord is blessed is the man that trusteth in him A conclusion celebrating the goodnesse of God and the confidence in hys vnspeakeable goodnesse and although no spéech may suffise for the greatnesse of such a matter yet I wil follow the principall poynts of things and will briefely shew how gracious the Lord is and how much a friend vnto mankinde First of all it is sufficiently apparant that all euery other thing was made for the vse of mankinde and the same man so created and expressed to the Image of God that God was delighted and full pleased in him as in his last and most excellent worke for that signifieth the Saboth which GOD ordained after the creation of the man and the woman But afterwards when they had fallen deserued euerlasting perdition amongst the deuils God of hys vnspeakeable mercie restored hys ruined Church by setting forth his promise of the Sauiour to come which beeing heard wretched man woman then knewe that they were receiued againe into Gods fauour and thereby conceiued assured hope of life euerlasting Thys promise did he after that eftsoones repeate and make knowne in speaking with the Fathers or Patriarks Prophets and at length according to hys promise so often repeated God sent his onely begotten Sonne taking vpon him our nature and pacifying by his death the most iust wrath of God against our sinnes he also poured out of hys owne and hys Sonnes bosome hys holie Spirit vpon his Apostles and other true beleeuers which bare witnesse that wee are the Sonnes of God and healeth our infirmitie and sanctifieth vs vnto life euerlasting Thys vnspeakeable goodnes of God dooth S. Paule celebrate or reuerence in the thyrde Chapter to Tytus saying But when the bountifulnesse and loue of God our Sauiour toward man appeared Not by the workes of righteousnesse which we had doone but according to his mercy he saued vs by the washing of the newe birth and the renuing of the holy Ghost Which he shed on vs aboundantly through Iesus Christ our Sauiour That we being iustified by his grace shoulde be made heyres according to the hope of eternall life verses 4 5.6.7 But goe to that wee speake not alwaies of spirituall gyfts what haue wee that is not bestowed vppon vs by the bountifull hand of God towards the sustentation of this our mortall lyfe For he is our life and the length of our dayes through his goodnes the sillie bird indéede sterueth not as I may say with the Christian Poet. By the graunt and gyft of thys Lord we enioy peace habitations meane gouernments in
of words God destroyed the whole race and of-spring of Saule excepting the posteritie of Ionathas so an vniuersal destruction oppressed the whole race of King Alexander The whole progenie of the Kings of Syria and Egipt for their heynous offences was pluckt vp by the rootes Let therefore not onely obscure and base persons feare the iudgement of the Lord but also euen they which excell in power for there is no power so great nor so florishing in glory wealth but God can easily turne topsituruie or vpside-downe as the historie of all ages doo shew Verse 16. The righteous cry and the Lord heareth them And deliuereth them out of all theyr troubles Verse 17. The Lorde is nigh vnto them that are of a contrite hart and will saue such as be of an humble Spirit Howe hard it is to embrace in calamitie thys consolation experience teacheth for mans reason iudgeth not that GOD is present with wretched persons but the doctrine of the Gospell witnesseth that men are not cast away from God by reason of theyr miserie but rather that God euen then promiseth helpe and mittigation and deliueraunce from mischifes Let vs therefore gather héere some promises of helpe mittigation of punishments presence and deliuerance of God The Lord is good and as a strong hold in the day of trouble and he knoweth them that trust in him Nabum 1. verse 7. Turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes and repenteth him of the euill Ioel 2 13. The Lord healeth those that are broken in hart and bindeth vp theyr sores Psal 147. verse 3. Call vpon me in the day of trouble and I will heare thee and thou shalt glorifie me Psal 50. verse 15. Dwelling with the broken and humble spirit that he may quicken the harts of the sorrowful Esay 57. To him will I looke euen to him that is poore of a contrite spirit and trembleth at my words Esay 66. verse 2. That is a contrite and humble heart is the store-house of GOD. Verse 18. Great are the troubles of the righteous but the Lord deliuereth him out of all Verse 19. Hee keepeth all his bones so that not one of thē is broken GOD at length deliuereth hys Church out of all miseries but in meane time while we liue héere needefull it is that we obey in some calamities because hee will haue hys Church subiect vnto persecution and yet deliuereth he manie dailie yea euen out of corporall miseries and when he dooth not altogether deliuer yet hée mittigateth theyr punishments Thys mittigation dooth the Prophet often describe and pray for and let vs learne also to pray for the same For this weake nature of man were not able to abide the greatnesse of Gods wrath if he shoulde be hotely angry against vs as our sinnes deserue Therefore cryeth Dauid out in the 6. Psalme Lorde reprooue me not in thy wrath Againe in the hundred and thirtie Psalme If thou Lorde wilt be extreame to marke what is doone amisse ô Lord who may abide it verse 3. Verse 20. But mis-fortune shall sley the vngodlie and they that hate the righteous shall be desolate All mans lyfe long is full of examples which confirme and sette foorth this sorrowfull sentence but now for breuitie sake I will be content with the History of Marcus Crassus Marcus Crassus purposing to fight against the Parthians came into Syria the next yéere after his Consulship the yeere fiftie and one before Christ our Sauiour was borne Thys Crassus when hee had vnderstoode that there was a greate masse of money hidden in the Temple of the Iewes went to Ierusalem and hauing leaue to come into the secrete places of the Temple against his promise made vnto them tooke away from thence more then a thousande Talents that is thréescore tunnes of Golde but within a while after thys extraordinary Consull most couetous as he was payd the price of hys periurie and sacrilidge together with his sonne Publius a most excellent young man beeing slaine himselfe more then threescore yeeres olde where with him thirtie thousand Romane Souldiours were ouerthrowne and taken prisoners Verse 21. The Lorde deliuereth the soules of his seruants and all they that put theyr trust in him shall not be destitute The most part of men doo openly despise hate the Gospell after that the Ministerie that is the office of teaching doo they iudge to be the fyer-brand of seditions and of the scattering of al mankind And truely S. Paule himselfe with notable words describeth the bitternesse of mens hatred against the Teachers of the Gospell where hee saith The Apostles are reputed as men appointed to death and are made a gazing stocke vnto the world 1. Cor. 4. verse 9. That is for execrable forlorne persons wherewith God is angry without pacifying from whom all and euery creature abhorreth and whose shadow hurteth as it were a contagion the whole societie of men but although the greater part of the worlde burdeneth and ouerchargeth the Gospell with these exceeding crymes yet S. Paule with a mightie minde cryeth out against these false iudgements I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation to euery one that beleeueth Rom. 1 verse 16. So Dauid with hys voice confirmeth vs All they that put theyr trust in him shall not be destitute With thys consolation let all good men especially they which haue authority in the Church comfort themselues against vnrighteous iudgements and let them knowe that God hath care ouer them who shall doubtlesse deliuer the soules of his Seruants So bée it FINIS Psalm 9. verse 14. That I may shewe all thy prayses within the ports of the daughter of Syon I will reioyce in thy saluation Ecclus. 14. verse 16. Giue and take and sanctifie thy soule c. Reuel 19. verse 1. Hallelu-iah Saluation and glory honor and power be to the Lord our God Radiantem Solem non restringam Per me Ric. Robinson Faults escaped thus corrected PAge 27. for vacantibus reade vocantibus Page 29. for arcem reade acrem Page 112. for vnfeeble reade t'enfeeble Page idem for disertus reade desertus 1 Sam. 16.7 Dan. 7. cap. verses 4. 5.6.7 Iudges 5.9 Hest 15.22 Iudith 13.4.9 Luk. 10. * Or the Hynde of the Morning this was the name of som cōmon song Leu. 16.12 Gene. 39.7 13.20.21 Mat. 1.20 Luk. 1.38.44 Luke 2.19 Math 2.16 Simile in Psal 71 5. Gen. 4.13 Ioh. 19.28 * Esa 40.11 Ierem. 23.5 Eze. 34.23 Ioh. 10.11 1. Pet. 2.25 Titus 3.4 1. Reg. 3.9 Luke 15.12 1 Reg. 18 1. Reg 19 4.5 Gene. 14.17 Gene 20.2 * Deu. 10.14 Iob. 28.24 1. Cor 10 16. Prou. 18. 2. Chro. 22 11.12 Gene. 39. ver 1.13.21 Dan. 9.7.8 Gene. 9. Exod. 14.23 * 2. Sam. 7.2 Deut. 20 5 Gene. 37.20 and 39 13 Iere 38 13 1. Sam. 23 14 Psalm 71.1 2. Sa. 15.14 2. Reg. 25.7 1. Reg. 18 4 1 Mac. 7.35 2. Mac. 15.30 1. Sam. 21 11 2. Sam. 3.1 2 Sam. 7.13