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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

highly to be praised in the city of our God euen vpon his holy hill Verse 2 The hill of Sion is a fayre place and the ioy of the whole earth vpon the north side heth the Cittie of the great King God is well knowen in her pallaces as a sure refuge THe Churches proper glory as I haue oft elsewhere said is true knowledge of God with true inuocation worshiping of him this glory doth this psalme with great exiellē●y of words describe For it compareth the Church to a City and a hi● wherein God is praised and worshipped partly with doctrine deliuered from himself partly with obedience which he requireth Furthermore he compareth the church vnto a farre place bringing forth most wholsome balme which healeth woundes without sorowe For the preaching of the gospell which the Church soundeth in the world is a remedy effectuall taking away sinne and death But why maketh he so often mention of the hill Sion Because the Sone of God was in Jerusalem crucifyed and raise● from death to life and after that disperfed his gla● tidings of the gospell throughout the whole world Like as Isayias in his 2. chap. 3 verse and Micheas in his 4. chap. 2 verse did forshew the same Out of Sion shall the lawe goe and the word of the Lord out of Ierusalem Unto this hill shall al the nations runne that is they shall embrace the do●●rme published out of Sion They their which altogether either refuse and despise this worde the preaching where of is begunne in Sion as the Mahometisis and blasphemous Jewes do or they which vngodly filthily corrupt the same as the heritikes of all ages and the stubberne Papistes do Let vs knowe that these are not the Church but the enemies of the sonne of God and the chaffe ordayned vnto the eternall fire But some man will obiect what difference is there betweene the Church of God and other Sectes seeing all men do acknowledge there is a God the creator and ruler of the world and that we must obey him according as there is difference betwene good and bad Truly this is somewhat to purpose but in this thing consists not all things For although other sects do affirme that there is one deuine essence yet not with standing they are ignorant of the three persons the Father Sonne and Holyghost eternall For Christ saith expresly in Iohn 5. 23. Hee that honoureth not the Sonne honoureth not the Father Againe Iohn 14. 6. No man commeth vnto the Father but by mee Furthermore although they knowe in some part the will of God manifested in the lawe or decalogue yet the knowledg of the first table touching the true worshipping of our God and the vnderstanding of the sixt commaundement touching Chastitie is almost vtterly extingushe with people of other Sectes as the horrible Confusion in their worshipings and lustes doth shewe Thirdly they are altogether ignorant of Gods will in the gospell manifested touching remission of sines and life euerlasting freely to be giuen vnto beleeuers for the Soune of God our Lord Jesus Christ sake Therefore they cannot perswade themselues that God is a deliuerer and helper in their miseries but they do remaine in doubting and at length fall headlong into desperation These differences betweene the true Church and other sects let euery one of vs imprint as seales in our minds ●est that wee straying from that Congregation which is and is called the true Church should be entangled with other Se●ts which are condemned by God Verse 3 For loe the Kings of the earth are gatherred and gone by together Verse 4 They marueiled to see such things they were astonied and sodainely cast downe Verse 5 Feare came vpon them and sorrow As vppon a woman in her trauell Verse 6 Thou shalt breake the Shippes of the se a through the cast winde Verse 7 Like as we haue harde so haue wee seene in the cittie of the Lord of hoasts in the Cittie of our God God vpholdeth the same for euer Hetherto hath he described the true Church Nowe addeth he vnto her a consolation touching her perpetuall stability And all men vnderstand that the Church had great neede of this Consolation against Her●tilies Tyrantes and their champions yea against Deui●●●s which rage more cruelly because they knowe within a while their iudgement is at hand where in their filthines shall be plainely manifested or laid open before all Angels and men But to the end the meaning of these verses may be more apparant I will breefely rehearce out of the fourth booke of Theodoretus the history of Valence the Emperor whome God not onely resirained with fearefull famine but also with a tragicall death de●●r●ied that he should not be able to vse cruelty against the Church after the lust of his owne heart When Valens would needes confirme with his subscription letters conteyning a Commaundement to banish quyte Basilius the bishop of Casaria he was not able to make one letter no when as God would he had worne his penne to the vtmost which when it hapned the second time and yet he would needes enforce the confirmatiou of an vngodly decree euen then did his right hand shake and tremble with feare There he at length beeing fearefull troubled straitway cut in peeces the paper which he had taken betweene both his handes and he is a moderator of all his affects though hee had so done well and found that others had tasted like vexation by his sufferance and that Basilius was proued a better man then that he was worthy of any such iniurie Afterward the Gothes hauing taken the streete wherein Valence purposed to hide him selfe beeing knowen by the vproare made by his owne men they both set fire vpon the place and with all burned to death the very same enimy to christian Religion This punishment suffered Valence for his mischefes and that euen in this life But the verse which foloweth last of these Like as we haue heard so haue we seene in the City of our God c. admonisheth the Reader of two cheefe things first touching the efficacie of Gods word next of the difference betweene philosophicall and Christian assenting For the worde of God is not a vayne sound and as the Graetians say No vaine prating or langling but is approued in purpose and euent For seeing God is true he sheweth with horrible examples of punishments that his threatnings are sure and certaine Moreouer the promises of God are not vayne delectations after a sort pleasing mens mindes but are consolations in very deede the efficacy whereof al s●ch as truly repent and beleeue the gospell haue sure triall of For as we do heare that they which are iustified by fayth haue peace of conscience So in true conuersion we feele peace and tranquilitie of heart to rise from confidence or sure trusting in the Mediator Againe like as the promises are published touching stabilitie of the Church so the thing sheweth that the Church cannot

be destroyed by the furies of tyrants and heretikes Let vs therefore put great difference betweene the word of God and the word of creatures For he spake and it was done he commaunded and it stoode fast verse 9. Also this place as I saide admonisheth vs touching difference betweene philosophicall assenting and christian faith For in philosophie assent followeth experience as the ●●hysitian hauing approoued that ginger doth warme the stomacke afterwardes affirmeth the same But in diuine consolation we must assent or graunt vnto the externall word and then followeth consolation These things must we learne in the true exercises of repentance and inuocation Verse 8 We wait for thy louing kindnes O God in the middes of thy Temple Verse 9 O God according vnto thy name so is thy praise vnto the worldes end thy right hand is full of righteousnes Verse 10 Let the mount Sion reioyce and the daughters of Iuda be glad because of thy iudgements Forsomuch as thy promises are not fabulous vaine but true ratified and effectuall we looke for mercy according to thy promises that is benefites necessary for the body and soule for mercy is oftentime taken for well-doing and that indeede in the middest of thy Temple that is in the societie of the true church without the which there is neither any saluation nor life Unto this acknowledgement doth spirituall worship and ioy appertaine for rightly and learnedly saide Augustine touching the blessed ones Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent They shall reioyce so much as they shalloue they shal loue so much as they shall know For euery affect or motion riseth from the knowledge shewing the obiect as it is saide Ignoti nulla cupido Men desire not that they knowe not To this intent or meaning the Psalme saith here O God according vnto thy name that is thy acknowledgement so is thy praise that is the worship following that acknowledgement For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God which he describing saieth Let the mount Sion reioyce and the daughter of Iuda be glad that is the vniuersall church and all the godly ones because of thy iudgements or because thou art Judge For euen as God sharply punisheth his enemies the epicures and blasphemous persons so he exerciseth lenitie or mercy towardes the godly ones and always in his anger thinkes vpon mercy This great mercy of God mitigating punishementes which we haue deserued all mindes and tongues ought to haue in reuerence like as Ieremy saith Lament 3. 22. It is the mercies of the Lord that we are not destroyed Verse 11 Walke about Sion and goe round about her and tell the towers thereof Verse 12 Marke wel her bulwarkes set vp her houses that ye may tel them that come after Verse 13 For this God is our God for euer and euer he shalbe our guide vnto death Plato saieth Magis amandam esse Patriam quam Matrem quia paetria sit diuinum quiddam We must loue our country more than our mother because our countrey is a diuine benefit But our true countrey ought to be the church and this is diuine indeede for it is the temple of God and the congregation of Christes members Wherfore to loue adorne help and preserue this ought euery man to bestow the addition of their dueties Let the teachers teach aright and with good conuersation adorne the doctrine and let them bee studious of publike concord and let them suffer and beare with some inconueniences lest they troble the publike peace of the church let the Magistrates maintaine peace and discipline and shew themselues nursing fathers of the church and of the schooles Let schollers learne the doctrine necessarie touching God and other good effectes needefull for mankind lest the knowledge of God be extinguished amongst men but let the church be preserued and many bee made heires of eternall life and let discipline be kept in vre Finally let euery one pray for those things which concerne the peace of Hierusalem as in the 122. psalme and sixt verse it is saide which thing who shall so do the hoped for haruest shall not disappoint their good expectation for that psalme promiseth much peace to them that loue the church PSAL. XLIX Audite haec omnes Gentes To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THe whole Psalme is an antithesis or contrary description of the Church and vngodly ones agreeing with the history of the rich Glutton and Lazarus full of vlcers as in the sixeteenth of saint Lukes gospel The thing sheweth that the church is in this life subiect vnto persecution and is oppressed with the kingdomes of this world But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit This inequalitie of euents so troubleth many that they deeme the doctrine of the Church to be like a Cypres tree which though shee be thicke in shew yet is voide and barren of fruit But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto which is borrowed of the issue or euent as if he said Exitus acta probat careat successibus opto c. The end approoues thats done before A wisher may want welfare the more Euery man thinketh the deeds are to be marked by their euents I acknowledge that the Church and all the godly ones for many causes are not opressed with a light burthen of calamities and that the vngodly ones doe by Gods sufferance now and then flourish for a time but at the time of death there is a great difference betweene the godly and vngodly ones For as the dead which die in the Lord that is in true acknowledgement and calling vpon him are blessed Apoc. 14. 13. Because they enioy the eternall company of God So the death of the vngodly ones is the passage vnto eternal misery For as touching the godly ones it is said expresly God shall deliuer my soule from the power of hell because hee shal receiue me verse 15. that is he shall not leaue me in death and destruction But contrarywise of the vngodly ones it is saide They shall neuer see light any more verse 19. That is they shall not feele consolation and gladnesse reposed in God but they shall remaine in torments for euer Seeing therefore all things are in this life short and momentany this Psalm calleth vs from the loue of brittle fading things and carieth vs to the consideration of death and of the future indgement wherein the chaffe shalbe separated from the wheate and the wheate cornes shal for certaine be gathered into the barne of euerlasting life but the vaine chaffe shall be burned with neuer quenched fire If we will regard this iudgement let vs with mightie courage suffer discommodities heere momentany because while we looke and turne vs about as they say behold immortality shall strait be heere Psal XLIX And

exposition thereof Verse 1 O heare ye this all yee people ponder it with your eares all yee that dwell in the world Verse 2 High and low rich and pore one with another Verse 3 My mouth shall speake of wisdome and my heart shall muse of vnderstanding Verse 4 I will incline mine eare vnto the parable and shew my darke speech vpon the harpe THe Psalme purposing to speake of a speciall matter vseth a stately beginning I exhort all persons without exception to draw neare and take knowledge what is to be thought of the difference betweene the godly and vngodly ones and of the future iudgment For so it shall come to passe that they shal not onely prouide for this mortall life but shall with a true feare and faith and other duties pleasing God prepare themselues vnto that iudgement which is to come Beasts frame themselues fit vnto that thing onely which is present and as the time serueth very little regarding either that is past or that which is to come But men because they are partakers of reason and are created to the iudgement of God let them so order the course of their whole life that they go not astray from the Commaundement of God Whatsoeuer thou doest do it wisely and regard the end And surely the end of our life is either eternall society with God or otherwise eternall miserie Let vs therfore chuse the meane wayes leading vnto the hauen of euerlasting beatitude and withal indeuour as they vse to say let vs eschew perpetuall and most miserable death Cheled is deriued of the word Chadal that is cessauit hath ceased For it is a familiar transposition of the letters vsed in the hebrue tongue This phrase of speech then signifieth that the world within a while after shall haue his end as in the I. Corin. 7. it is said The fashion of this world goeth away verse 31. Neither in deede is it hupostasis a Forme not Substance as the Philosophers speake but Emphasis that is a banishing away Furthermore the difference knowen betweene Homo and Vir which is oftentimes vsed by the Prophets and Apostles as in Iohn I. verse 13. Not of the will of the flesh nor of the will of man For as Homo signifieth a base and obscure person So Uir signifieth a great and noble personage excelling others in wisdome power Justice and authoritie Like as then Saint Paul saith Rom. I and 14. verse That he is debter both to the wise man and to the vnwise So this Psalme calleth vnto this sermon both high and low learned and vnlearned persons Finaly it calleth the doctrine of future iudgement and of life and death euerlasting wisedome vnderstanding a parable and darke speech because this secret wisdome placed far beyond the sight of mans reason must be discerned from Phylosophy For the alone doctrine of the church affirmeth there is a life remaining after that wee shal depart from hence she alone preacheth vnto vs touching the iudgment that shall be vppon all mankind and nameth certaine witnesses which shalbe the beholders of many that being dead shall liue againe Verse 5 Wherefore should I feare in the euill day and when the wickednes of my heeles compasseth me round about Verse 6 There be some that put their trust in their goods and boast themselues in the multitude of their riches Unto the beginning is annexed a Proposition which setteth downe a consolation to be applyed from the example of one member vnto the whole body of the church as is here sayd Like as Lazarus being all full of soares straied not away from God because he sawe the rich man abound with wealth and pleasures and himselfe placed in an extreame state of miserable perplexity So let not any the other Godly ones be ouercome with the threatnings and inticements of the world that they thereby cast away the gospell or doe any thing against the other Commaundements of God This is the effect of the Proposition Verse 7 But no man may deliuer his Brother nor make agreement vnto God for him Verse 8 For it cost more to redeeme then soules so that hee must let that alone for euer There followeth a Reason which appeareth in the Antithesis or contrarietie as in the argument it is saide For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world and lose his owne soule That is the whole world is not a sacrifice for sinne nor for death eternall no nor yet for the death of the body Why then are men so greatly carefull for things appertaining vnto this life or why with such disquietnes seeke they after those benefits which can neither take away sinne nor death But this preposterous care and greefe which the poet describing crieth out vpon thus O Ciues Ciues quaerend a pecunia est virtus post nummos riseth of a blindnes and security neglecting or contemning the iudgement of God which euery one of vs after this death shall abide and suffer Whereas if our whole life should looke well vpon that Iudgement truely ambitious honour wealth and filthy pleasure should lesse trouble vs which three the world doth esteeme as three gods But seeing this disease is farre more furious then that it may by our owne abillityes be healed or remedied let vs flee vnto the Sonne of God and craue that hee would illuminate our hearts with his holy spirit so as vnto that iudgement we may bring but the beginnings of righteousnes Verse 9 Yea though hee liue long and see not the graue Verse 10 For he seeth that wise men also die and perish together as well as the ignorant and foolish and leaue their riches for other In the full polishing of the former verses hee repeateth the same meaning that riches power and pleasure are the fading benefits of this mortall life and can neither driue away death nor yet profite those that are dead For as we came naked out of our mothers wombe so surely shall we returne into the earth either naked or very thinly clothed And here the Reader may repeate that saying in the 39. Psalme 7. verse For man walketh in a vaine shadowe and disquieteth himselfe in vayne he heapeth vp riches and cannot tell who shall gather them That is as Cicero in his dialog of Frendship sayth Catera cum parantur cui parantur nesciunt nec cuius causa laborent Other things when they are prouided or for whome they may be prouided they knowe not nor for whose sake they take al that paines Verse 11 And yet they thinke that their house shal continew for euer And that their dwelling places shall endure from one generation to another and call the land after their owne names Verse 12 Neuertheles man wil not abide in honour seeing he may be compared vnto the beasts that perish This is a patterne of the vngodly mens liues which dwell in goodly

diuine power as that he is able both to destroy sinne and death and to giue righteousnesse and life euerlasting vnto all beleeuers al these things doth the only word of blessing there comprehend Verse 4. Gird thee with thy sword vpon thy thigh O thou most mighty according to thy worship and renowme Verse 5. Good lucke haue thou with thine honour ride on because of the word of truth of meeknes and righteousnes and thy right hand shal teach thee terrible things Verse 6. Thy arrowes are very sharpe and the people shal be subdued vnto thee euen in the midst among the kings enemies The sworde and arrowes here doe not signifie carnall weapons of warfare but the effectual preaching of the gospell bringing into captiuity euery thought to the obedience of Christ 2. Cor. 10. 5. For Christ fighteth not with weapons but with the word which is the power of God vnto saluation to all that beleeue I. Rom. 16. And because good successe very much auaileth to do notable exploits the Psalme addeth vnto those forenamed ornaments good successe Good lucke haue thou saith he with thine honour that is All things shal submit themselues vnto this King and all things are ready to obey him He shall take nathing in hand but with most special speede and with woonderfull successe he shall fully accomplish the same for he is Schilo that is happy and fortunate and hee is Porek that is a Breaker vp as Micheas the prophet calleth him For he so bursteth open the kingdome of the Diuell that as the Latin verse saieth Vt aggeribus ruptis cum spumeus amnis Exit oppositásque euicit gurgite moles Fer●ur in arua furens tumulo campósque per omnes Cum stabulis armenta trahit As when a surging foming floud the broken bankes ouer●onnes And so contrary mighty stoppes by great increase ouercomes Of vehement force is caried forth throgh al the field euen there With folde or cotage quite away the cattell so doth beare Verse 7 Thy seate O God endureth for euer the scepter of thy kingdome is a right scepter Verse 8 Thou hast loued righteousnesse and hated iniquitie therefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes Hitherto hath the Psa described the king armed fighting the greatest battels now doth he paint out as it were the liuely por●rature of a peaceable ruler or gouernor For Christ is both a most gracious king an inuincible warriour sithence then iustice or righteousnes in domesticall gouernment is a chiefe vertue it affirmeth that The scepter of Christ is a right scepter neither let righteousnes bee vnderstood of vs in that sence as if it were ment in Christ himselfe but as touching the same to be bestowed vpon others like as the promise saith Gen. 18. 18. In thy seede shall all nations be blessed Al other persons are accursed that is guilty before God and oppressed with sinne and death but this our king is not only blessed bicause he pleseth God and is endued with diuine wisedome righteousnes and life but therefore also because he destr●yeth sinne and death and restoreth vnto his people righteousnes and life and the vertue very neare vnto righteousnes is that Nemesis or Zeale that is a iust displeasure against sinnes with this godly zeale ought all good Princes and rulers to be inflamed wherefore euen this also doth he pronounce to be in the Messias in the 8. verse Thou hast loued righteousnes and hated iniquity So in the 69. Psa it is said For the zeale of thy house hath euen eaten me ver 9. That is I bring my life in danger for the deliuerance of thy church which I loue and to suppresse those reproaches wherewith God is dishonoured which bring me great griefe and sorrow and doe thorowly mooue my displeasure against this blasphemy Last of al this our King is annointed that is ordained from the eternall father vnto this kingdome and endued with the holy ghost for accōplishing of this marueilous deliueraunce of the Church which shal be gathered out of all mankinde and rewarded with righteousnes and life euerlasting But why saith he in the same verse aboue thy fellowes Uerily because he may discerne the Messias from the prophets and from al men whose vertue was excellēt As Moyses had a glorious calling he brought the people out of Egypt and ruled them in the wildernesse But yet this calling did not deliuer the people from euerlasting death Also the same Moses had in him a light or acknowledgement of God and a righteousenesse onlie newe begunne and as then hee was troubled with a doubting or mistrust which shewed it selfe when hee smoate the rocke twise So may it in like manner be saide touching the vocation light and righteousnes of each other of the Prophets but Christ is farre aboue all other Prophets in fulnes of the holy ghost and in calling for as Iohn Baptist saith cap. 3. God giueth not the spirite by measure vnto his sonne Christ ver 34. Therefore hee aboundeth in the knowledge and righteousnes of God and hath a greater calling he deliuereth from sinne and death and giueth righteousnes and life euerlasting and that hee may effect this he so aboundeth with the holy ghost that he may therewith sanctifie and quicken others inflaming this light in them namely the knowledge of God righteousnes and life euerlasting Let vs therefore hisse out of dores those dreames imagined of the politicall kingdome of the holy Messias and let vs think vpon the things euerlasting Our Messias hath ordained a kingdome euerlasting abolishing sinne destroying death and restoring euerlasting righteousnes and life These benefits let vs craue and looke for from him Verse 9. All thy garments smell of mirh aloes and Cassia out of the Iuory pallaces whereby they haue made thee glad Verse 10. Kings daughters were among thy houourable women vpon thy right hand did stand the Queene in a vesture of gold wrought about with diuers colours Although these verses do describe a royal excellent state yet signifie they somewhat secretly as touching both the crosse and the consolations in the same Myrh purgeth and is more sharp in taste and scent therefore it signifieth crosse and sorrowes but such as are wholesome Aloe though it be of a grieuous sauour and a bitter taste yet it comforteth the stomacke stancheth blood and wonderfully healeth vp wounds therefore it signifieth consolation and the preaching of the gospell wherewith the woundes of the heart are healed and in the heart is thereby ioy and life euerlasting enlightened Cassia is much like vnto Cinamon and with her sauour doth comfort the braine I know there are diuers and differing opinions which the best learned men haue touching the proper names which are vsed in this place But in so great variety of opinions I doe follow the vsuall translation vntill skilfull interpreters in the Hebrew language doe deliuer vs more certaine knowledge Verse 11. Harken

pars pro toto wherein some men haue a will to trifle out the whole matter handled in this point All are gone out of the way For the saying of Saint Paul is most true which no wise man can gaine-say Al men haue neede of the glorie of God that is of true acknowledgement of God and of obedience agreeable with the decalogue or table of the commandements of God which God esteemeth for glorie doone vnto him and wherewith he is glorified and worshipped Verse 5 Are not they without vnderstanding that worke wickednes eating vp my people as if they would eate bread they haue not called vpon God Verse 6 They were afraide where no feare was for God hath broken the bones of them that besieged thee thou hast put them to confusion because God hath despised them Hitherto hath he spoken of the note that is of the sorrowfull and lamentable corruption of mankinde now reciteth he the fruits of the most wicked tree whereof first is vniuersall vnrighteousnes which filthily in diuers and sundry maners breaketh the law of God an other is tyranny of gouernours who as Nazianzene saith besides their owne rightfull reuenues that is tributes and taxes doe take with the hands of Briareus what themselues lift from the possessions of their subiects The third fruit is either neglecting of prayer or a false kinde of prayer which is the breach of the second commaundement The fourth and last fruit superstition which feareth a fault where no fault is and maketh more account of mans traditions then of Gods commandements but lest any man should slide into such opinion that he should thinke tirants and others do sinne vnpunished hee addeth a threatning touching present and eternal punishment in the sixt verse he hath broken the bones of them that besieged thee that is the Lord scattreth confoundeth and abhorreth extortie tortioners that is all sinners which turne not from grieuous sinnes but do go forwards in contempt of God and fall he adlong out of some mischefs into others And because the punishments of Tirants are more heinous in sight I will recite certaine tragical ends of some enemies of the church that others looke well into these examples may learne righteousnes and not to contemne or despise God Nero who first practised persecution against Christ procured his owne death and destruction Domitian was slaine of his frends conspiring against him euen in his owne palace Maximinus was slaine of Pupienus at Aquilia Daetius was destroyed in the morish ground of Misia when he fled from the Gothes Valerian together with his brother was slaine at Insubres Airelianus was ouerthrowen of his owne Notary at Heraclia and Dioclesian died poysoned at Salonia Verse 7 O that the saluation were giuen out of Sion vnto Hierusalem O that the Lord woulde deliuer his people out of captiuitie Verse 8 Then shoulde Iaacob reioyce and Israel should be right glad All the prayers and all the sighes of the holy ghost haue their force and effects of promises as elsewhere often I haue saide This verse then is a promise touching the Mediator whome Simeon in his song Luke 2. 30. calleth the saluation of God From him saith he must we craue and looke for true libertie that is deliuerance from sinne and from euerlasting death and restitution vnto righteousnes and life euerlasting This Lord as Simeon also saith ibid. vers 32. is a light to lighten the Gentiles and the glory of the people of Israel Therfore as S. Paul saith 2. Cor. 10. 17. He that reioyceth let him reioyce in the Lord. PSAL. LIIII Deus in nomine tuo saluum me fac To him that excelleth on Neginoth a Psalme of Dauid to giue instruction when the Zephims came and saide vnto Saul is not Dauid hid among vs 1. Sam. 23. 19. THE ARGVMENT THe histories are knowen whose mention is made in the title For the Ziphims twice betraied Dauid as it is written in lib. 1. reg 23. 26. But although the history of Dauid doth not admonish vs of many things yet surely in this very place especially let vs consider two examples one of a marueilous deliuerance the other of a rare and vnaccustomed patience For not in all his histories is there any like example which may be compared with Dauids moderation in this place For other men do both vnderstand and in effect proue the saying of Pendaerus which is extant in the second Ode or Song of the Pithians Amico volo esse amicus hosti autem vt hostis ●●u lupus occurram alias aliunde veniens obliquis viis Vnto a friend a friend I will bee And an enemy vnto an enemy Or euen as a woolfe will I my selfe set By crooked wayes comming elsewhere him to let But first let vs speake of Dauids wonderfull deliuerance and almost incredible Saul was by many means letted of his purpose that he could not kill Dauid For at one time he was called away by the irruption of the Philistims at an other time by a heauy and not indeede naturall sleepe but by Gods prouidence being so ouercome hee could not hurt Dauid for it is expresly saide The Lord had sent a dead sleepe vpon them vers 12. These things though Democritus and the epicure would say they hapned by chance yet let vs know that Dauids soule was by God preserued as Abigael most sweetely said Like as it were bound in the bundle of life with the Lord his God 1. Sam. 25. 29. For according to the saying in 2. of Pet. 2. 9. The Lord knoweth to deliuer the godly out of temptation seeing he doth that which is most lawfull and is not tied to second causes So at this day in diuerse maners the practises of the enemies of the gospel and of the church are hindered letted and the seely litle flocke keeper of the heauenly doctrine is so defended and preserued that these deliuerances may not be referred but vnto God onely There followeth an example of Dauids patience farre exceeding the moderation of philosophers For reason after a sort mooueth them vnto gouernement of moueable matters or of externall gifts that they doe not any thing against iustice or other vertues But this Dauid doth the holyghost gouerne and guide and as S. Paul saith 5. Galat. 24. 3. Coloss 5. mortifyeth the deedes of the flesh in him For though by great right he might haue put Saul to death and especially in the very best oportunity of all circumstances yet he spared his intrapping enimy and in that point obserued the most graue rule of S. Paul 1. Cor. 10. 23. Al things are lawful for me but all things are not expedient as if he should say we must not alwayes looke for what we may do with great right but much more what may bee more profitable by example For if Dauid vsing the law of defence had slaine Saul he should haue blemished an excellent cause which hee had and shoulde haue beene the

Church and in midst of death giueth life to those that are put to death The comparison of the Mariage and the league that is betweene Christ and his Church doth greatly adorne the reading of the 45. Psalme Psalme XLV And exposition thereof Verse 1. My heart is inditing of a good matter I speake of the things which I haue made vnto the king Verse 2. My tongue is the penne of a ready writer LIKE as Orators are placed next vnto Kings so vnto the heart of man are added the instruments of vtterance and speech that if nature be sound and vpright of her selfe there should be an excellent consent or agreement of heart and tongue namely mans heart enflamed with the light and loue of God shoulde manifest diuine motions with the tongue honouring God and in speaking things iust and vpright towardes men the hearte and tongue should agree in one Now in this corruption of mans nature the heart oftentimes disagreeth from the tongue as Cicero saith Frons vultus oculi persaepe mentiuntur oratio verò saepissime The face the countenance and the eies very often deceiue men but the speech of tongue most often deceiue them But yet in those that are newe borne of the holy ghost the consent of heart and tongue is restored as in this place the S●nnes of Chora do say My heart is inditing of a sweete song and that the tongue is the interpreter of godly cogitations This prouidence of the almighty worke-master in knitting the heart and tongue togither let vs first of all consider so often as we reade the beginning of the 45. Psalme Next of all let vs embrace and extoll this Psalme seeing the holie ghost affirmeth that he setteth downe vnto vs a certain excellent kinde of song Also the thing it selfe sheweth that this verse was largely and plentifully written and both replenished and adorned with all the most choyse words and most graue sentences of Rhetoricke Lastly the subiect of the matter as we in schooles doe argue doth allure vs much vnto the reading of this Psalme For he saieth profoundly that he singeth this song concerning the King the Messias and the mariage which he maketh vp with the true Church Verse 3. Thou art fairer then the children of men full of grace are thy lips because God hath blessed thee for euer First here is praised the person of the Messias and is preferred before the beauty or comelinesse of all men because in very deed neither is the wisedome nor vertue of any man like vnto the wisedome and vertue of Christ of which things the beauty or excellency is sincere and speciall aboue all other for in him clearely shineth a most firme acknowledgement of his eternall father and in him is inflamed a special loue towards the eternall father and other most excellent vertues Wherefore when we thinke vpon the Messias let vs thinke vpon this sincere excellency of personage that is of the wisedome shining foorth in him and all other vertues wherewith he is most speciallie adorned and as the Husband bestoweth not only his body but also al his worldly substance vpon his Wife So Christ the husband endoweth his wife the Church withall his benefits or blessings namely wisedom which is the acknowledgement of the mercy of God for his sake in the gospell promised also righteousnes life euerlasting Although therefore we are by nature deformed and without all fauour that is in very deed defiled with sinnes and therefore guilty before God and worthy of all miseries and calamities yet by reason Christ imparteth vnto vs his beauty or excellency we are receiued by God as if we were without any blemish as in the 2. Cor. 5. cap. it is said For he hath made him to be sinne for vs which knew no sinne that wee shoulde bee made the righteousnes of God in him vers 21. Christ knew no sinne for as the Prophet Isay saith cap. 53. vers 9. He did no sinne neither was any guile foūd in his mouth And what say you to that where he was not only conceiued and borne without sinne but also liued and died without sinne And yet was hee made sinne that is a certain guilty thing a castaway into most grieuous punishmēts For God powred forth his displeasure vpon the Sonne who was made our Mediatour and sacrifice for sinne and therefore suffered iudgement and punishment that wee might become righteousnes of God by his meanes that is iust and acceptable vnto God for the Mediator sake Last of all the eloquence of this King is praised Full of grace is thy lips as if hee said Thou art not onely of an excellent mind but vnto thy eloquent speech there is a speciall grace also annexed And we were went to behold him whom God had adorned with eloquence as the verse saith in Homer Attentique ●udire omnes cum dulcia fundit Verba ver●cunde ciues verisque gubernat Consiliis longe quos inter hic eminet vnus In dubiis rebus cum concio magna coacta est When he should speake they all were bent to heare Sweet modest words vnto them forth he giues His citizens and with counsels sinceare He rules as one in honour high which liues In doubtfull matters hee's the only man To speake for him and his constrained than What hony sweet eloquēce is that in Christ thē Certes I beleeue there is no man of so base a minde but when he heareth these words Come vnto me all yee which labour and are loden and I will refresh you Math. 11. 28 also So God loued the world c. Iohn 3. 16. that they are sweeter then the hony or hony combe he wil easily confesse For no Mother can with more sweete perswading wordes call vnto her her only and most dearest childe then Christ doth vse in calling sinners vnto him Touching this eloquence of Christ speaketh Io. Baptist where he saith Ioh. 3. He that hath the Bride is the Bridegrome but the friend of the Bridegrome which standeth and heareth him reioyceth greatly because of the Bridegromes voice This my ioy therefore is fulfilled vers 29. But although Wisedome Vertue and Eloquence are singular ornamentes yet notwithstanding without power and strength in doing things they are not much worth For often time Wisedome is driuen away and Might ruleth the matter and as the verse saith Spernitur Orator bonus horridus Miles amatur Men do despise the speaker good And loue the souldier fierce of mood Non doctis dictis certatur sed maledictis Some not with learned speech contend But with euill tearmes their cause defend As the Poet Ennius saith in those verses Therefore the Psalme not only attributeth these thinges vnto Christ which I haue spoken of but also armeth as it were this king with diuine power or might in these words Therefore hath God blessed thee for euer He expresly calleth the Messias a blessed king that is acceptable or pleasing to God and so furnished with