thy Names sake that is for thy promise wherein thou affirmest that thou wilt helpe them that call vpon thee and for thy glories sake For the acceptable glory of God is spred abroade of the godly ones who after theyr deliuerances are true iust as I haue elsewhere oftentimes said also the blasphemous clamors of the enemies are refuted when examples are proponed which doe shew that God hath care of the poore and needie Congregation trusting in the Name of the Lord. Verse 5. Drawe me out of the nette that they haue priuilie layd for me for thou art my strength Hée craueth to be defended not onely against manifest violence but also against vngodly fraude of the enemies of the Gospell for there is no man so wise which without the safegard of the Sonne of God can eschew all the snares and deceypts which are layde by the enemies of the true doctrine for they know how to colour smoothe and faire causes wyth vniust dealings and with soft spéech how to dissemble Therfore there is no watchfull warinesse equall vnto the most craftie practises of the enemies but it hath neede of the Sonne of GOD to safegard and preserue the same Verse 6. Into thy handes I commende my Spirit for thou hast redeemed mee ô Lord thou God of truth A conclusion full of Fayth as if he sayd I doo well consider that I am not sufficiently furnished and armed against the violence and craft of the enemies Therefore béeing destitute of mans counsaile and helpe I flée to thee for refuge and yeeld my selfe wholly vnto thee in thy hand I repose all that I haue for I know that thou wilt keepe thy purpose with a firme fayth séeing also thou hast oftentimes before deliuered me For fayth béeing confirmed with remembrance of former deliueraunces beleeueth that God is not onely rich in those things promised but beleeueth also that he most aboundantly performeth the same hee hath promised and conceiueth a most assured hope of his deliuerances in time to come But seeing the Sonne of God rehearsed this verse a little before the seperation of the soule from the body who doubteth the same forme of words is to be vsed not onely in other dangers of life but also in the midst of death For then must we cry out with Stephen Lorde Iesus receiue my Spirit Acts. 7. verse 59. For Christ our Lorde not onely will but also can with a mighty hand plucke and deliuer our soule flitting out of thys frayle mansion and set the same free from the deadly assault of the deuils themselues séeing hee is both the Creator and Redeemer of our soules according to that saying I giue them eternall life and no man shall take them out of mine handes because I and the Father am one John 10. verse 28. Into thys hande therefore excelling in fayth and power let vs deliuer our selues wholy without doubting which when wee shall doo the thing it selfe shall shewe they are not vaine delectations which are said in this verse Thou hast redeemed mee ô Lord God of truth Verse 7. I haue hated them that tolde of supersticious vanities and my trust hath beene in the Lord. He amplifieth the proposition of y e Psalme by comparison of contraries that is of a True hope and Carnall hope for like as a true hope is not cōfounded because it dependeth of God so all other hopes are frustrate which depende vpon a rotten thredde for so humane helps seeme woorthily to be called for their incertainty and vnconstancie but if any man doo iudge these to be vaine delectations let him heare the complaints of wisemen confirming the purpose which I haue sette downe Cicero in his ninth Booke of Epistles concerning Pompeyes defences writeth thus Thou knowest well that Cnaius Pompeyus was neither safe in the glorie of hys fame nor of his acts nor with the sutes and seruices of Kings and kingdoms which he was oftentimes wont to boast of c. Cicero plainely affirmeth that Pompey was neyther wyth his owne possessions nor hys friends helps safely enough preserued against the assault of fortune for what so is sayde of the likenesse or forme the same euen in like manner may be sayd of the whole nature or kinde of any thing for al humane helps hold by a slender thred and things which haue beene of force suddainly fall to decay We shall therefore remember that against confidence in humane helps there are many sentences deliuered vs from God as in the 146. Psalme Trust not in Princes nor in the Sonnes of men in whom there is no helpe verse 2. And in that of Ieremie Chap. 17. Cursed is euerie one which putteth his trust in man Verse 8. I will be glad and reioyce in thy mercie for thou hast considered my trouble hast known my soule in aduersities Verse 9. Thou hast not shut me vp into the hande of the enemie but hast sette my feete in a large roome The effects of a true hope are heere descrbed wyth great excellencie of words Pompey béeing ouercome of Caesar was ouerwhelmed into Epicuriall opinions disputing as it were that God cared not for mens matters But Dauid beeing banished from hys kingdome beleeued that God both regarded and helped him with thys fayth when he is supported there followeth a consolation and a féeling of gladnesse For he was not shutte vp in the hands of hys Sonne Absalon like as K. Zedechias in his fleeing away was brought backe againe and at the Conquerours commaundement had his eyes put out but he was restored into his kingdome Therefore it is farre better to trust in God then in humane helps for God considereth both the painefull trauaile and the sorrow of the godly ones as it is written in the tenth Psalme and knoweth the way of the iust that is he not onely alloweth but also helpeth them And as furthermore S. Peter sayth The Lorde knoweth howe to deliuer his out of trouble or tentation 2. Peter 2. verse 9. Verse 10. Haue mercy vpon me ô Lorde for I am in trouble and mine eye is consumed for very heauinesse yea my soule and my body Verse 11. For my lyfe is wexen olde with heauinesse and my yeeres with mourning Verse 12. My strength fayleth me because of mine iniquitie and my bones are consumed Albeit the name of tribulation dooth comprehend all these words which in effect may happen vnto a miserable man Yet is it lesse to say the whole then all to effect lesse perceth as it were this breefe messenger Wherefore he layeth open all things that are included in one word to the end he may shew his miseries vnto God For as the onely daughter poureth out into her Fathers bosome her cares and griefes and orderly rehearseth euery euill affected part so Dauid and all the godly ones doo open themselues wholy vnto God and make manifest particularly the greefe or sorrowe of euery member vnto him But some man will heere obiect what needeth all this recitall seeing
God There are also other tryals or troubles much more sorrowfull and bitter which pearce into the very soule and spirit namely when with beholding the presence and goodnesse of God for a certaine season we feele no priuate thing but the sorrowes of death and the dangers of hell and do feare that we are for euer cast away amongst the deuils these deiections or downe-castings of vs can not be described with words but the examples shewe after a sort this degree of tryals or troubles Job without any deformitie patiently suffered the losse of his children and substaunce and pronounced thys speech full of godlinesse The Lord gaue and the Lorde hath taken awaie blessed be the Name of the Lorde Iob. 1.21 But this so greate a personage being burthened with the weight of spirituall tentations fretted fumed against God crying out Let the day perrish wherein J was borne c. Chap. 2. verse 3. So Jeremie betweene feares and tremblings sayd Cursed be the day wherein J was borne Chap 20 verse 14. For how much the strength of the mind is greater then that of the body so much more greeuous are those troubles which we conceiue in our mind then they which are borne in our body But to what end doe I say so much touching the degrees of temptations or troubles Surely to thys ende that thou maist vnderstand what obiects Dauid beholdeth in his thanksgiuing For first he rendereth thankes to God for defence against Saule and his other enemies who had conspired hys present death thys part of the Psalme dooth he amplifie with most sweete comparison of his afflictions and deliueraunces After that he celebrateth Gods goodnesse mortifying quickning bringing downe to hell and raysing vp frō thence That is striking mankinde with feares which are the feelings of Gods wrath and againe comforting vs that we shoulde not fayle or quayle and so be ouercome of our cruell enemie But of thys meaning we will say more as we doe expounde other things ⧠The Psalme and exposition thereof Verse 1. I will magnifie thee ô Lord for thou hast sette me vp and not made my foes to tryumph ouer me Verse 2. O Lord my God I cryed vnto thee and thou hast healed me Verse 3. Thou Lord hast brought my soule out of hell thou hast kept my life from them that goe downe to the pitte WHereas it had béene enough to say I render thanks vnto thee because thou hast deliuered mee with howe many wordes dooth Dauid adorne thys proposition for first hee vseth the word which properly signifieth a drawing out of the pit or poole As therefore Ioseph and Ieremie beeing drawne out of pits are deliuered from death so the Prophet héere affirmeth that he was drawne out of the perril of death not by mans helpe but with the right hand of the most High After that also he addeth thys circumstance that his peruerse and euill reioycing enemies had no matter wherein they shold or might bestow their most poysonfull byting gyrds and taunts against him Thirdly he compareth his deliueraunce vnto the healing of woundes for as Iob in his fift Chap. most swéetly sayth God woundeth and healeth he striketh his hande maketh whole Lastly he sayth That hee was raysed from death to life and as it were recouered out of hell when Saule and his other enemies fell headlong into present and eternall miseries So in like manner all and euery one of vs heere in Germanie may celebrate in word and wryting the benefits of God and may say vnfeinedly with Ieremie chap. 3. It is the mercies of the Lord that we are not consumed because his compassions fayle not verse 22. For had not the shadowe of the Lords hande shielded vs wretched and weake soules we had euen now lately beene destroyed of the Turks and other enemies but God who is not delighted with our destruction hath mercifully mittigated those punishments and hath kept vs as it were the apple of hys eye Verse 4. Sing prayses vnto the Lord ô ye Saints of his and giue thanks vnto him for a remembraunce of his holinesse Hée applyeth his example vnto the vniuersall Church to the ende others also might learne beeing partly confirmed by promises and partly by examples to craue deliueraunce of God and béeing preserued to celebrate the goodnes of God For God is no accepter of persons but receiueth and saueth all them that flée for mercy vnto the Mediator as in the 10. to the Romans it is written God is rich towards al them that call vpon him And Ioel in his second Chapter sayth Euerie one that calleth vpon the Name of the Lord shall be saued These promises which haue in them great swéetnes and excellencie let vs apply vnto our vse in the daily daungers of our life and let vs knowe that God is indeede iust righteous and that there is no respect of persons with God Verse 5. For his wrath endureth but the twinckling of an eye and in his pleasure is life heauinesse may endure for a night but ioy commeth in the morning I would to God our mindes in miseries coulde rightly be perswaded that God punisheth not to destroy but to saue vs and to restore vs vnto life and ioyfulnes For our mindes béeing confirmed with this vndoubted purpose of God shoulde passing well beare all the burdens layde vpon vs by God but experience sheweth how hard a thing it is firmely to retaine thys purpose of minde in our calamities For where the scripture nameth a short time of tribulation that seemeth vnto vs a space of many ages Let vs therefore discerne Philosophicall perswasion from fayth and let vs preferre the worde of GOD before the actions of our sences or vnderstandings In Philosophy a man beléeueth water is warme when he hath dipped his finger and experience hath taught that it is warme but in embracing the word of God there is wrought a contrarie thing Perswasion that is Fayth goeth before consolation As Ieremie though he saw his Countrey ruinating or neere her destruction yet he knew that Gods Church was not forsaken and hee béeing confirmed with this knowledge patiently beareth the present miseries for hee vnderstandeth theyr causes and that there should be an end of them and he knewe that the Church shoulde for all thys be restored and gathered againe Therefore let Psalmes of like meaning bee adioyned vnto this place which doo make declaration of the shortnesse of afflictions and of theyr ioyfull conclusion or ending Esay in his 54. Chapter sayth For a little while haue I forsaken thee but with my great cōpassions I wil gather thee for a moment in mine anger I hid my face from thee for a lyttle season but with euerlasting mercy I haue had compassion of thee verse 7.8 And in the 16. of Iohn the Sonne of God sayth You shall sorrow but your sorrow shall be turned into ioy verse 20. And your ioy shall no man take from you ver 22. And the Apostle S.
that neyther Apelles nor Durerus the most excellent Paynters if they had seene Christ before theyr eyes as he was hanged vpon the Crosse could better or more euidently haue expressed the same with theyr colours For although Dauid liued certaine yeeres before Christ was sent in the fleshe yet notwithstanding beeing fully inspired with the light of the holy Ghost he so describeth Christ suffering for vs and raysed from death to life with such notable words that this 22. Psalme may seeme more rather a declaration of the present deede then a Prophecie of those things that were to come For the Prophet taketh his beginning euen from those very words which Christ himselfe vsed as he hanged in his extreame agonie and hee foresheweth the venimous illusions wherewith those enemies of Christ beeing then in hys most greeuous calamitie insulted against him afterwardes hee addeth a most lightsome and large description wherein he most euidently layeth open the speciall or chiefe parts of this Tragedie viz. They pearced sayth hee my hands and my feete c. verse 17. Also They parted my garments amongst them and cast lots vpon my vesture verse 18. To these descriptions are manie complaints prayers consolations inserted which containe most feruent affections In conclusion there is added a most gladsome narration or discourse of the resurrection and glory of Christ which he enioyed after he had subdued his enemies vnder his power Let vs therefore loue and oftentimes reade this most sweete Psalme not onely to the end that it may instruct vs concerning the deedes doone by our Captaine and Redeemer but also for thys cause that it may confirme vs against Academicall doubtings of our aduersaries which oftentimes mightily shake mens mindes whither the doctrine which the Prophets and Apostles haue left for monuments be deliuered frō God himselfe who in very deede is Creator and conseruer of all things whom onely to worshyp with true godlines of minde whom to obey it behooueth vs. Against these weapons may a man oppose as it were a Buckler the godly and continuall meditation of this Psalme which witnesseth that the greatest matters of all are from God declared vnto the Prophets which things the euent it selfe also hath approoued and ratified Sithens therfore sure it is that these Prophecies haue theyr groundes from GOD it must needes be also that the other doctrine of the Church is of and from GOD. But now let vs heare Dauid himselfe speaking familiarly with vs. To him that excelleth vpon Aiieleth Hasshahar A Psalme of Dauid Verse 1. My God my God looke vpon me why hast thou forsaken me and art so farre from my health and from the words of my complaint Verse 2. O my God I cry in the day time but thou hearest not and in the night season also I take no rest A Most heauie or sorrowful lamentation is this which farre passeth our thinking or speaking and a complaint of the minde striuing wyth temptation of abiection for it cannot be but the same person which sustained Gods wrath came into that cogitation as if he were forsaken and cast away from God And although we in this instant and present fortune doo not attaine vnto the greatnesse of the cōplaint which Christ earnestly and not dissemblingly there vsed yet notwithstanding some of the members of his Church féele some small taste of these agonies When our first Parents had begotten of themselues two Sonnes they were brought into good hope it shoulde come to passe that euen these should become as it were the first young plantings of the true Church and with ioyfull minds thought they vpon the promise made vnto them by God touching their séede also afterwards when they saw their chéefest hopes suddainly to be quailed by the death of Abell whose slaine bodie they beheld and his other wicked brother to become a reprobate no doubt then they were in so great mourning sorrow that they often might cry out My God my God why hast thou forsaken me Why repressest thou not the raging deuill and breakest not nor enfeeblest his power Dauid béeing driuen into exile and not onely bereaued of his Kingdom but which was far greater then his Kingdome béeing spoyled of all opinion of holines and righteousnes no doubt vnderstoode well this verse and with often spéeches repeated the same especially heere looking vpon those distresses whereof hee knoweth himselfe to be both the Authour and originall crying in this verse My God my God c. Vnto these persons is King Ezechias also to be added For when he béeing himselfe as it were oppressed with a greeuous and deadly sicknes saw death euen at the dore he beganne to cry out saying Like a Lyon hath the Lord broken my bones Esay cap. 38. verse 13. And Ieremy the Prophet may well be numbred with these also as it séemeth where he sayth The comforter that should refresh my soule is far from me Lam. cap. 1. verse 16.17.18 For what thing may happen more sorrowfull and lamentable vnto a pittifull tender harted man and a louer of godlines then to see his Country together with the Temple most miserably fired or burning and his Cittizens partly to be slaine and partly carryed away into vnknowne places by the enemies But Christes sorrowes and greeuous perplexities had much more bitternesse in them for Christ bare in himselfe the whole masse of our sinne he felt the wrath of God poured vpon him euen as if he had polluted himselfe with our filthinesse Therefore thys great and vnspeakeable burthen not onely expressed vnto him a bloody sweat but also this tragicall complaint which signifieth that Christ had a greeuous conflict with the tentation of abiection Truly it is a great and huge calamitie to loose or forgoe visible helpes or succours and to be forsaken of fréendes but this by no meanes can be compared to the forsaking of GOD. For the eternal Father exercised not in the punishment of his Sonne his vertue and diuine power but suffered him to bee tormented with horrible miseries both in soule and bodie Moreouer the Word as Iraeneus most grauely saith in his third Booke and 21. chap. ceassed in Christ that his humane nature might die in him and be crucified that is The word or seconde person in Trinitie abused not his power against hys calling but gaue place vnto his Fathers wrath against sinne and became obedient vnto his Father vnto death euen the death of the Crosse Thus haue I breefely spoken touching the first and the seconde verses that the Reader may thus be instructed therein For this same greatnesse of the complaint can not be vttered by any speech but is to be learned in godly meditation and in the vse or course of our life Verse 3. But thou continuest holy ô thou worshippe of Israell The thirde verse setteth downe a consolation against the most sorrowfull complaint aboue recited for as hee that suffereth shypwracke beeing by the violent rage of the storme tossed vp and downe if
with vs as wyth guiltie persons and thys mercy he will haue to be so assured vnto vs as Esay sayth The Mountaines shall remooue and the Hylles shall fall downe but my mercy shall not depart from thee neyther shall the couenaunt of my peace fall away sayth the Lord that hath compassion on thee Chap. 54. ver 10. That is to say although all that is in the worlde shoulde vtterly perrish yet know thou that this my promise touching the Mediator shall remaine firme and stablished and therefore doo thou by fayth embrace the same and with thys consolation support thy selfe yea though many offences and many confusions of humane things with diuers temptations oppugne and assault thy fayth Neyther is there any guile in hys Spirite That is where the acknowledgement and confession of sinne is where acknowledgment of the mercy of GOD and promised free reconciliation is holding fast by fayth the forgiuenesse of sinne in such a hart there is no hypocrisie dissembling sinne or arrogating righteousnes vnto it selfe For the first place or principall proposition containeth two partes namely that all men are vnder sinne also a promise that God will forgiue sinne For if we be iust not for our worthinesse or merits but by God not imputing sinne and by him forgiuing sinne it ought to be a thing most euident that all men haue sinne and that God is able to impute sinne vnto al men therefore the summe of the first place of this Psalme is we are so reputed iust when wee acknowledge and confesse our selues to haue sinne and doo beléeue that our sinnes are forgiuen vs by Gods mercy for Christes sake This sentence doo not onely the sayings of the Scripture confirme but also the confessions of the godly Fathers for so S. Ierome in his Dialogue against Pelagius the Heretique sayth Then are wee iust when wee confesse our selues to be sinners and that our righteousnesse commeth not of our own desert but of the mercie of God And S. Augustine whom Prosperus citeth sayth Our righteousnes although it bee true for the true end of good wherunto it is referred yet such it is in thys life that it rather is apparant in remission of our sinnes then in the perfection of our vertues The second place THE second place is Dauids confession shewing an example of the proponed speech Thys confession is amplified with a discription of horrible feares and humblings touching which Ezechias the King sayd Like a Lyon hath he broken all my bones Verse 3. For while I helde my tongue my bones consumed away through my daily complaining Like as Minos the Iudge remooued the pitcher so God by laying punishments vpon vs namely with the feeling of his wrath expresseth vnto vs the confession of sinne And confession is to acknowledge sinne and to craue and beléeue to haue forgiuenesse thereof Contrariwise to be silent is to feele sin and not to craue or beleeue frée remission of sinne but to remaine in doubting and in feares or to seeke for consolation by our works lyke as some by Monckeries others by works doo seeke it Where he addeth My bones were consumed he meaneth his bones the feeling of sinne which the Lawe of God worketh in our harts or mindes to be consumed away For by thys féeling of Gods wrath against sinne the courage and strength of the body is quailed and wonderfully afflicted as in suddaine dangers of death and in other great sorrowes we sée by experience Touching thys breaking or consuming of bones reade Doctor Luthers exposition vpon the 51. Psal Verse 4. For thy hande is heauie vppon me day and night Hée expoundeth the cause from which these feares and humblings vnspeakeable doo rise for y e hand of God is mightie vnto both eyther to humble or to exalte according to that saying of Peter Humble your selues vnder the mightie hand of God that he may exalt you in time conuenient 1. Pet. 5.6 Great is the sorrowes which the bodies eyther slaine wyth sworde or torne in peeces with beastes doo feele but nothing are the most cruell tormentings of the bodie if they be compared with true feares and sorrowes of the minde which ryse by feeling the wrath of God and which are elsewhere often described in the Psalmes For how much more the force of the minde excelleth that of the body so much more greeuous are those things felt in the minde then in the body Idem And my moysture is like the drought in Summer Like as before he compared hys vnspeakeable sighes and grones vnto the roaring of Lyons which when all wilde Beastes doo heare they tremble with feare so nowe with a most pleasant figure hee describeth the faintnesse or languishing of hys hart for as in the Sommer season all things are parched and the fennie places are dryed vp with heate so the word Laschad that is the radicall humor by feeling the wrath of God is withered and scorched For the hart in great sadnesse is dryed vp and scorched as the Marques Câ—ssimiros his hart béeing taken out of his bodie when he was deade men say it was like vnto a dry Peare Neyther indeede can I deliuer you a more notable description of sadnes then that which is extant in the wrytings of Phisicke sadnes therefore is a motion of the hart wherewith the hart beeing striken with some contrary misliking is constrained pressed trembleth and languisheth with a sharpe feeling of sorrowe and except the sadnes surcease at length the hart béeing dryed vp vtterly perrisheth Thys vexation or torment is ordained for vs that both the feare of future euill might restraine vs and sadnesse for the euill past shoulde be a reuenger and the punishment for offences and the witnesse of Gods iudgement Verse 5. I will knowledge my sinne vnto thee and I wyll not hyde mine vnrighteousnes Verse 6. I sayd I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne After a large and lightsome description of hys feares now followeth a repeticion and declaration of the principall proposition so man obtayneth remission of sinne when he confesseth his sinne and craueth frée remission for the promise of Gods sake Thys is a swéete and firme consolation truely beginning in our hart life euerlasting which affirmeth that we haue forgiuenesse assuredly yea though wee bring no merits with vs but thys same very groning acknowledging sinne and crauing forgiuenesse of sinne For seeing thys Psalme perspicuously treateth of the frée forgiuenesse of sinnes alwaies let vs beare about with vs in our minde and hart thys doctrine and consolation and let vs exercise the same in daily prayer and repentance which wheÌ„ wee shall doo the proper and natiue meaning of the Psalme shall be more excellent in vs. Verse 7. For thys shall euery one that is godly make hys prayer vnto thee in a time when thou mayst be founde Hée trans-ferreth or applieth the example of the manner of iustification that is of the confession of sinne
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