bee gyuen vnto you Math 6 33. Verse 2. For he hath founded it vppon the Seas and prepared it vpon the floodes Hée amplifieth the wisedome and power of the Heade of the Church which shineth and is notably seene in the framing and preseruation of the world for who woulde not be astonished thinking that the earth could without props be setled at rest in the midst of the world Who meruaileth not by right that the Sea sith it is farre greater then the lande dooth not ouerwhelme all mankind with the ouerflowing therof Furthermore who can without great admiration beholde the Heauen and the Clowdes aboue vs wandering without pyllers to support such a mightie masse and varietie of bodies These are the works of the Workmaisters vnspeakeable wisedome and power the consideration whereof might mooue vs to thys purpose that we shoulde beleeue the Church is preserued and defended by God without visible helpes safegards For if God on this manner nowe sustaine these creatures sencelesse and which shall perrish in the consuming of thys world by fire who doubteth that the Church which is Gods heritage and shall worshyp him in all eternities shall be by Gods mighty hande nourished and sustained as most swéetly it is sayde in the forty sixe Chapter of Esay You are borne of me from the wombe and brought vppe of mee from the byrth verse 3. I haue made you I will also beare you and I will carry you and I will deliuer you verse 14. I omitte to speake of the Philosophers disputations touching the setling or stay of the earth least I heere seeme to be rather reasoning philosophically then diuinely Verse 3. Who shall ascend into the Hill of the Lorde or who shall rise vp in his holie place Verse 4. Euen he that hath cleene handes and a pure hart and that hath not lift vp his minde vnto vanitie nor sworne to deceiue his Neighbour Hée proponeth a question concerning a matter the greatest of all others namely which what a one and where the true Church of GOD is and thereunto maketh aunswer The Church saith hee is a Congregation embracing the word deliuered from GOD and acknowledging calling vppon and worshipping God according to the rule of his word and abhorring from all opinions and worshippings which agree not with that rule Thys description is made more notable by considering an Antithesis or contrariety betweene the true Church and the pontificall crew which for riches and promotions falsely challenge vnto themselues the most holy name of the Church For in thys pontificall crewe first dooth vanitie florish and rule the rost that is confusion of opinions and worshippings for who knoweth not how filthy things are Idoles prayer for the dead and the prophaning of the Lords Supper in funeral Masses and Masses for money It is manifest also that their Bookes touching canonicall satis-factions are full of errors darkning the light of the Gospell Finally sure it is that theyr Bookes speake not rightly touching remission of sinnes and to be the suppression of faith embracing remission of sinnes yea and that by thē a contrarie opinion is defended viz. That men ought alwaies to doubt of the remission of sinnes Moreouer the harts of hypocrits are vncleane that is without true feare of GOD and without fayth because they are proude with the perswasion of theyr wisedome and righteousnesse in loue with themselues and debase despise others farre vnder themselues as did the Pharisie in the 18. of S. Lukes Gospell These sinnes with a malignant countenaunce repugne the feare of God and the confidence in the mercie of GOD. Thirdly theyr tongue is full of periuries that is blasphemies against the true doctrine which they vniustly condemne of herisie and sedition Last of all their hands are imbrued with the blood of the godly ones which they sley for the profession of the Gospell and for the reprehending of theyr Idolatry Nowe on the contrary part let the Image of the true Church be considered First of all the true Church embraceth the Gospell giuen by Christ and declineth not vnto vanitie that is dooth not corrupt the doctrine mingling therevnto lewde opinions and worshyppings but shunneth and with all her hart trembleth to haue corruption of doctrine and voluntary seruing of God Moreouer she hath a cleane hart that is as S. Peter interpreteth it A hart purified by Fayth 1. Peter 1.22 And as S. Paule sayth commeth with boldnesse vnto the throne of Grace Heb. 4.16 Finally she hath not a blasphemous tongue nor hands defiled with the bloode of the holy ones but rather suffereth the vnrighteous iudgements of the world and is layd open to al chaunces of suddaine dangers But heere is a necessary admonition to be repeated that thys description of the Church so properly called is not sette downe as touching hypocrites intermingled with the true Church in outward societie for although they of the true Church professe true doctrine and are not polluted with manifest Idoles yet in hart they are carelesse and without repentance Such a great multitude are there alwaies in the Church like as the Parable of the seede signifieth Math. 13. Verse 5. Hee shall receiue the blessing from the Lord and righteousnes from the God of his saluation When we see the Church to be oppressed with a greater weight or force of calamities thē the rest of the skom of mankinde is we were wont to aske the question what peculiar good gyfts or what treasures had the Church for it seemeth a thing absurd that the Church dare promise vnto her hearers great benefits when she herselfe is ouerlayd with greatest miseries With thys obiection heere he méeteth thus affirming that the Church receiueth excellent gyfts of God viz. Righteousnes blessing and euerlasting saluation Let vs suffer the Heathen people the Mahometists and the Popish sectaries to preache and extoll theyr promotions riches and pleasures we will highly magnifie thys prerogatiue of the Church that in thys certaine Congregation righteousnesse blessing and euerlasting saluation is bestowed But let the word of righteousnesse be vnderstoode not of discipline which is an vncleane hypocrisie but of the imputation of righteousnesse in thys life and of the righteousnesse finished or consumate after this life which shall be such as the Lawe requireth namely the excellent acknowledgement of GOD and the loue vndefiled Blessing is opposed against cursing and signifieth deliuerance from Gods wrath destruction of sinne and of death and the gyft of the holy Ghost beginning in vs newe light sanctifying vs vnto life euerlasting In the name of saluation are contained all merueilous deliuerances of y e Church euen frō the very first beginning and the raysing from death vnto glorie and life euerlasting Let vs therefore meruaile at and highly aduaunce these proper benefits of the Church and for them let vs render thankes vnto God and let vs not followe the foolishnes of Glaucus who preferred brasen Armour before golden Let vs not more loue pleasure
me O Lorde in thy iudgement not in thy furie least thou bring me vnto nothing verse 24. Verse 9. All the pathes of the Lord are mercy and trueth vnto such as keepe his couenaunt and his testimonies In thys most swéet little verse hee comprehendeth the summe or substance of his promises as if he sayd God is trulie mercifull and beneficiall towards his Church which embraceth the word deliuered by him and in faith of hys worde calleth vppon him and worshippeth him so S. Paule as touching the gathering of the Church from out of the Iewes and Gentiles sayth in hys 15. Chapter to the Romans Nowe I say that Iesus Christ was a Minister of the Circumscition that is of the people circumcised for the truth of God to cōfirme the promises made vnto the Fathers verse 8. And let the Gentiles prayse God verse 9. c. And to omit other testimonies of the Mercy and Truth of GOD howe greatly dooth that Prayer of Ieremie delight mee in the thirde Chapter of hys Lamentations It is the mercies of the Lord that wee are not consumed because his compassions fayle not verse 22. But to the end the phrase both in thys place els where often mentioned may be rightly vnderstoode I wyll heere make aunswere vnto the obiection of the Munckes God is gracious and mercifull vnto them that keepe his testimonies No man keepeth the testimonies of God because no man satis-fieth the Law therefore no man is loued of God I aunswer we must looke vpon the kinde or maner of y e argument vnto which the Maior apertayneth whether it be the voyce of the Lawe or in truth the saying of the Gospell bidding vs to embrace this doctrine with fayth and good conscience as the phrase is such in all the 119. Psalme euery where I haue kept thy Law Therefore the Maior is not to be vnderstoode as the Lawe speaketh of the perfit fulfilling but it is to bee vnderstood as touching the profession of the true doctrine as the Gospell speaketh in hauing fayth and a good conscience therefore to keepe the Testament of GOD and his testimonies is to embrace the doctrine deliuered from God wyth fayth and good conscience and to professe and aduaunce the same Concerning this profession such as all the godly ones haue and such as is both necessary and possible to be doth the Maior speake and the whole sentence containeth both most sweet doctrine and consolation It teacheth that they are the members of the Church who doo embrace and loue the true doctrine and not the enemies or despysers of the doctrine and he addeth a proper promise vnto the Church thus All the waies of the Lord are mercy and truth If we make manifest the Maior we must denie the Minor No man keepeth the testimonies of God yea they all doo keepe them which embrace the true doctrine with fayth and good conscience vnto all these is consolation heere sette downe to the ende they may know that they indeede are the members of the Church and that God hath care ouer them Verse 10. For thy Names sake ô Lorde be mercifull vnto my sinne for it is great Hée repeateth a principal peticion notably amplified with three circumstaunces whereof the first is a frée and meere confession of sinne The seconde a consolation in the forgiuenes of sinnes And the thirde a recitall of the causes impulsiue and finall Therefore as to that which concerneth the confession of sinne let that speech be alwaies in our sight which S. Iohn hath in hys first Epistle and first Chapter If we say that wee haue no sinne we deceiue our selues and there is no trueth in vs. But if we acknowledge our sinnes God is faythful and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse verse 8.9 For GOD requireth an earnest acknowledgement and confession of sinnes and he will haue the prayse of righteousnesse and mercie attributed vnto him of righteousnes truelie in accusing and punishing sinne but of mercy in receiuing and sauing such as fall which turne and are conuerted vnto him Which things sith so they be let euery one acknowledge him selfe as a wretched person in this blindnes and securitie horribly to neglect the wrath of GOD and by many meanes to stray away from his precepts and to hurt others with many scandales and to procure punishment vnto themselues and others and that they can not vnderstand eyther the greatnes or multitude of theyr sinnes or strayings but let euery one confesse that he hath deserued present eternall punishment and with vnfeyned sorrowe let him cry Against thee onelie haue I sinned and doone this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Psalm 51. verse 4. And let not feares onelie remaine in vs but let a consolation of fayth come thereunto also which beléeueth the wrath of GOD is pacified by his sonne and that for his sonnes sake our sinnes are forgiuen vs and that righteousnes and life is restored vnto vs. Let vs also ascribe vnto God in asking forgiuenes of our sinnes two causes the impulsiue and the finall The impulsiue is the vnmeasurable and true fatherly mercie wherin he will not the death of a sinner but that hee be conuerted and liue for as the Father hath compassion ouer his Children so the Lord hath mercy of them that feare him This cause dooth Esay ascribe vnto God in hys 64. Chapter and 8. and 9. verses saying thus But thou ô Lorde thou art our Father c. Be not angry ô Lorde aboue measure neither remember iniquitie for euer The finall cause is that the excéeding greatnesse of thy mercy may be honoured and that others which are in great feare and trembling may returne vnto thée and worshippe thée againe vnfeinedly You see then that euery worde héere hath hys propper efficacie and that in a very little verse greatest matters are included Verse 11. What man is he that feareth the Lord him shal he teache in the way that he shall chuse Verse 12. His soule shall dwell at ease and his seede shall inherite the Land Verse 13. The secrete of the Lord is among them that feare him and he will shew them his couenaunt Godlines saith S. Paule is profitable vnto all things hauing the promises of this present life and of the life to come 1. Tim. 4.8 And godlines containeth the feare of God fayth and other vertues of the first Table what be then the fruites of godlinesse The first and most necessary of all is the doctrine and gouernment in our priuate life and vocation For mans wisedom except it be gouerned by God is vnhappy according to that saying of Ieremie in his tenth Chapter I know ô Lorde that the way of man is not in himselfe neyther is it in man to walke and to direct his steppes verse 23. The other fruite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonorum the additions of some good things which
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
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
A Proceeding in the Harmonie of King Dauids Harpe That is to say An exposition of 13. Psalmes of the Princely Prophet Dauid from the 22. vnto the 35. Psalme being a portion of the Psalmes expounded by the reuerend Doctor Victorinus Strigelius professor in Diuinity in the Vniuersity of Lipsia in Germany Translated out of Latin into English by Richard Robinson Citizen of London Anno Christi 1591. Seene and allowed Briefe Contentes of these 13. Psalmes Of Prophecy and Prayer 22. Thankes giuing 23.30 Doctrine onely 24.29.32 Doctrine and thankesgiuing 33.34 Of Prayer onely 26.28.32 Prayer as Psalme 25 Consolation 27 Psal 34. Verses 25. 16. The eies of the Lord are vpon the righteous his eares are open vnto their praiers The countenance of the Lord is against them that do euill to roote out the remembrance of them from the earth Printed at London by Iohn Wolfe and are to be sold at his shop ouer against the great South dore of Saint Paule TANDEM SI HONI SOIT QVI MAL Y PENSE To the right Honorable Sir Christopher Hatton Lord high Chauncellor of England Knight of the most noble order of the Garter and one of her Maiesties most honorable priuy Counsell Grace Mercy Peace and plenitude of Temporal and eternall Beatitude in Christ Iesus our Lord and Sauiour euerlasting KIng Dauid the man beloued of God after his owne hart Right Honorable and most worthy Mecenas though he was also the faithfull feeder the Shepheard of God the seruant of the Lord the Conquerour inuincible the Captaine of the destitute the sacred Psalmograph the melodious Musitiō the sweet singer of Israel and Patrone of singers the praise-worth Prophet of God the annointed of the Lord and princely figure of Christ the soueraigne King of all kinges Albeit I say he was such an earthly personage endewed with mo heauenly graces then euer any was either before or after him yet in himselfe feeling and of himselfe confessing great and manifolde infirmitie of humane nature by many his most greeuous conflicts betweene the Spirit and the Flesh suffering according to the saying of Saint Paul that old beaten souldier of Christ Inward feares outward feightinges 2. Cor. 7. 5. he found also by experience in the world both inward and outward enuy both domesticall and forreine enmity and vnder the handes of the highest Iehouah both temptations of abiections troubles of deiections and tryalles of his truth constant faith and vnfained conuertion So as by the prouidence of God seeing all this sorting for his best behoofe beyond either his desire or desert As all thinges worke for the best to them that loue God c. Rom. 8.28 amongest his other greeuous complaints in his sacred Psalmes to mollify his miseries with meditating of Gods mercies hee eftsoones tooke into his handes the harpe of his heauenly harmony sounding thereuppon and singing to the same such like consolatary conclusions of Gods goodnes towards his elect as this is Great are the troubles of the righteous but the Lord deliuereth him out of all Psa 34. vers 19. And againe such like testimonies of Gods indignation against the reprobate as this is ibid. But mallice shall slay the wicked and they which hate the righteous shall perish vers 21. That these effectes apparantly were thus proued in him and his enemies the history of his life and actions and the euents of his enemies enterprises most euidently do testify For it was a thing past his and all humane expectation and helpe that he so mighty a Personage aduaunced from the sheephooke to the scepter 2. Sam. 7.8 From a Kings page 1 Sam 16.21 to a kings personage 1. Sam. 5.3 Long persecuted by Saul 1. Sam. 18. whose life he saued 1 Sam. 24.13 committing those two horrible sinnes 2. Sam. 11. And so vtterly destitute of all sauegard and safety in himselfe for which he felt Gods iudgement and iustice threefolde viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the Childe borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his banishment for the facte and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of abiection for exercise of his faith his owne sonne his hartes greefe 2. Sam. 17. and so many nations his vtter enemies Ps 18. It was I say a thing impossible with man and past all his expectation that this desolate Dauid should find such fauour with God and man as to reobteine a right recouery of that which he had before lost with so great iniustice viz. Gods grace and fauour his estate of dignity kingdome life and felicity Notwithstanding such was the prouidence presence promise of the most highest Iehouah as is affirmed by the holy Ghost the true witnes of Gods most worthy will working herein The Lord in his mercies so looked vpon him with his louing fauour that he searched the secrets of his hart heard his sorrowfull sighes salued his sore renued his spirit remitted his sin healed his harmes saued his life prolonged his dayes continued his kingdome and finally clothed his enemies with shame but made his Crowne to florish Ps 132. vers 19. Then all which blessings none could bee more at any time or greater by God bestowed vppon any mortall Prince or Potentate vpon earth whereuppon highly commending the great goodnesse and mercie of Almighty God as the onely vmpier in this spirituall and corporall conflict well and worthily ascribing the glory of this triumph vnto the highest Iehouah doth this learned expositor Victorinus Strigelius thus profoundly inferre of this Warriour and wrastler Dauid being tempted prayeth praying hee was deliuered and being deliuered he gaue thankes O excellent order of a princely warfare O more surpassing vertue of diuine deliuerance O most blisfull Conquerour by the crowning Creator Many proud pompus and mighty Monarckes of old time as idolatrous tirannous and wicked Pharao Nabuchadnezar Antiochus and such others extolling themselues for Gods contemning the true God and afflicting his people for their true profession haue warred against those weaklinges to the distruction of their bodies soules kingdomes and infinit thowsandes others of their aliaunces and after them such other prophane princes foreprophecyed of by Daniell as the Assirian and Caldean Lyon the Percian Beare the Macedonian Leopard and the Romane beast farre differing from the others all warring against the Sainctes of God attributing their victories to their owne valors derogating the glory of the immortall God haue destroyed diuers kingdomes their owne and others with infinit thousandes of bodies and soules into perpetuall perdition with Sathan and his angels for euer But this diuine Dauid the Lords Conquerour so fought his battels against the enemies of God and his truth as this interpreter inferreth of him in the 7 Psalme that the very youthes of his people and dominions might at home in the Church and Scholes heare reade learne profite in the law of Moyses and doctrine of the Prophets touching the promises infallible of the euerlasting kingdome of Christ and the saluation of all the
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
ceremonies Finally shée shall be the kéeper or preseruer of the Gospell deliuered from Christ as it were by hand and shall studie by all care and industry to defend and sette foorth the puritie of this doctrine touching the righteousnesse of Fayth This is the disposition of this Psalme which by no meanes satisfieth the greatnesse of the matter therein contained but yet somtimes it admonisheth the godly Readers what is to be soundly considered as touching the most profitable and most graue or profound sentences in the same ⧠A PSALME OF DAVID Dominus regit me The Argument LIke as Homer in the third Booke of his Iliades compareth two Orators together Menelaus and Vlisses and indeede attributeth vnto the one eloquence like vnto the winter snow but vnto the other short and pithy speech wherin fewe but very sweet things were vttered so the holy Ghost vseth in certaine Psalmes plentifull and excellent phrase of speech which lacketh no speciall commendation of eloquence when hee not onely teacheth but also may mooue and delight men in some he vseth a short but a verie sweet phrase of speech For it is the part of one and the selfe same cunning Sayler or Pylot to sayle with largerspread and shorter gathered sayles that is a man may lengthen out hys speech and with a learned breuitie speake what he thinketh How much plentie and excellencie of phrase is there in the 103. Psalme wherein the corporall and spirituall benefits of God are celebrated in thys Psalme may the same argument indeede more breefe but in farre more excellent figures be expounded For heere whē the Prophet Dauid is holden as amazed with admiration of the greatest benefits of God bestowed vpon him and vpon the whole Church acknowledged that he wanted wordes to sette foorth both the sweetnes and plentifulnes of them at length he entereth into the cogitation of two figures then which nothing is more louely nor any thing may be proponed which may more allure the godly ones vnto gyuing of thanks For as it is the Sheepheards office or dutie to bring leade forth the flocke into feeding places and make them to drink of wholesome water and the same to gouerne and defend against the rage of Wolues finally to lay to his helping and healing hands when the sheepe are sicke or diseased so the Sonne of GOD who calleth himselfe The good Sheepheard Ioh. 10.14 exerciseth the same offyces in gathering gouerning defending and succouring hys Church for first he feedeth and refresheth vs wyth the Gospell Which is the power of saluation to all that beleeue Rom. 1. verse 16. Next of all hee gouerneth hys Church and all the godly ones with the holy Ghost that they may be his eternall heritage and Populus peculiaris sectator bonorum operum his peculiar people a follower of good works as it is sayd Titus cap. 2. verse 14. Thirdly he defendeth hys Church against the outrages of the deuill and the worlde that she may acknowledge her prayers to be receiued and thorowlie hearde and not to doubt that shee is the beloued darling of GOD. Last of all he executeth the offyce of a Phisition in healing our wounds that is our sinnes and calamities for he both forgiueth them theyr sinnes which vnfainedly repent and of hys vnspeakeable goodnes mittigateth the punishments Then this figure or similitude of a Pastor which he setteth downe in the beginning nothing may be thought more sweete for as in the first figure or similitude he resembleth GOD vnto a Sheepheard and his Church vnto a flocke of sheepe so in the other figure he compareth GOD vnto a rich Hoste and himselfe vnto the guest And it is the offyce and dutie of an Hoste to furnish the Table with meate and drinke whereby the hunger and thyrst which the guestes haue gotten may be quenched and whereas he may with fragrant smels recreate and refreshe his guestes these same things doth the Sonne of GOD as a most liberall Hoste largely and liberally bestow vpon vs for he feedeth and refresheth vs not with meate and drinke fecht from els where but he giueth himselfe vnto vs to feede and drinke vppon according to that saying extant in the 6. cap. of S. Iohn My flesh is meate indeede and my blood is drinke indeede verse 55. c. Vnto these most delicate repasts hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance of delicacie namely the gyft of the holy Ghost which of right and woorthily is compared vnto most sweet Balme But although Dauid heere speaketh of thys spirituall refreshing especially yet not absurdly is the circumstaunce of the Psalme applyed vnto the nourishing and defence of our bodies and vnto the sustentation of thys life Neither are these things bestowed vpon vs by chaunce which appertaine vnto this life but are distributed by the liberall hande of GOD for the causes which are often spoken of in the Church Furthermore vnto these figures are added notable conclusions which flow from a hart full of Fayth Yea though I shall walke in the vallie of the shadow of death yet I will feare no euill for thou Lord art with me verse 4. Also Because the Lorde himselfe is my Sheepeheard and mine Hoste I shall want no good things at any time J shall not be destitute of any solaces but they shall accompanie me euen till J come vnto the life euerlasting then which nothing can be more blessed neyther any thing be cōceiued more aboundant in all benefits Let vs therefore take out of thys Psalme manifold doctrine consolation let vs vse the same so often as we will aduaunce amplifie and magnifie the benefits of God by Christ our Mediatour bestowed vpon vs. The Psalme and exposition Verse 1. The Lord is my Sheepheard therefore can I lacke nothing THys is a short little verse but no spéech may be equall in greatnes of matters which it containeth therefore also will wee be the breefer in expounding the same and will onely follow the speciall principall poynts of the matters thereof Of all figures which sette foorth The goodnesse and as I may say with S. Paule the bountifulnesse and loue of God our Sauiour towards man I know not whither any other may be more louelier then thys same which attributeth to GOD the person of a Sheepeheard For a feeder of sheepe knoweth right well how tender beasts the sheepe are how naked how needy of others helpe gouernment and defence therfore remembring his Office according to these verses thus he dooth STabulis in mollibus sinit herbam carpere Oues Dum mox frondosa reducitur Aestas Et multa duram stipula filicumque maniplis Sternit super humum glacies ne frigida ledat Molle pecus scabiemque ferat turpesque podagras At vero Zephiris cum laeta vacantibus Aestas In saltus gregem atque in pascua mittit Dum mane novum dum gramina canent Et ros in tenera pecori gratissimus herba est Inde vbi
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
mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ⧠The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in
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
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
Tygranes Tygranes King of Armenia and Syria going about to defende his Sisters sonne Mithridates King of Pontus against the power of Lucullus and the Romans had gathered an host of two hundred and fiftie thousande Souldiours and beeing highly proude of thys iolly company he burst out into manie haughty speeches like as if not Gods helpe but humane expedition and force were the cause of victory But thys proude King did Lucullus with a small power ouercome and put to flight before the battell was begun hauing slaine in the Host 150000. enemies as sayth Plutarch in the history of Lucullus Let vs therefore learne that the facioned figure of this world is a slender shadow and vanquishing dreame and that in God alone all our hope of saluation ought to be reposed Verse 17. Behold the eyes of the Lord are vpon them that feare him and vpon them that trust in his mercie Verse 18. To deliuer theyr soules from death and to feede them in the time of dearth Hée spake before of the generall prouidence wherewith God prouideth for all humane kinde nowe he most sweetlie maketh mention of the speciall care wherewith God embraceth meruailously gouerneth defendeth and preserueth hys Church Beholde sayth he the eyes of the Lord are firmelie bent vpon the members of the true Church which both feare God and call vpon him the acknowledgement and confidence in the Mediator Iesus Christ first shining foorth in theyr mindes He sayth these are taken out of a thousand dangers which threaten present death and are nourished with foode euen in penury of victuals in vacation time So did he preserue Elias when Iesabell raged and gaue him intertainement wyth the woman of Sarepta 1 Reg. 17 15. 19.2 So in like manner preserueth he mercifully vs miserable and vnworthy persons in the common shypwracke and fier flame of Germanie and that he would thenceforth mittigate these punishments which we haue deserued we most humbly beséech him Verse 19. Our soule hath patiently tarryed for the Lorde for he is our helpe and our shielde Verse 20. For our hart shall reioyce in him because wee haue hoped in his holy Name Thys is a conclusion which of greatest consequence agreeth with the whole Psalme séeing that God hath created and preserued all things and is able such is his wisedom and goodnes to withstand and hinder all the sinister practises which are prepared for the destruction of hys Church and seeing hée is true in kéeping his promises and tempereth his iustice with a wonderfull clemencie may we any thing doubt but that our hope ought to be fixed and take roote in God who is our helper and our shielde both in other dangers and euen then specially in that clause when we are destitute of all creatures Let vs therefore goe on with cheereful lightsome courage and in thys hope let vs asswage these calamities difficulties in that we know assuredly that God will be present with vs yea though the broken shiuered boordes of the shyp forsake vs vtterly as it were suffering shypwrack Verse 21. Let thy mercifull kindnesse ô Lorde be vppon vs like as we doe put our trust in thee There can be no Thanksgiuing without Prayer for these two worshippings are so in themselues knitte together that they may rather be seperate in thought then in déede Hee therefore concludeth thys most swéete Psalme with a prayer then which nothing can be thought more swéete as if he said Embrace vs louingly with thy mercy and goodnes and not onely forgiue vs eternall punishments but also mittigate those that are present least our hope be vaine and frustrate but rather indeede effectuall and safe And that vouchsafe thou to doo both for thy excellent glory and fame and also for and in respect of our infirmitie touching which all is lost wyth vs except thy mercy doo recreate and refresh the same ⧠A Psalme of Dauids thanksgiuing after deliueraunce Benedicam Domino in omni tempore c. Of the Tytle IT is harde to sette downe the seasons of times wherein Saule was cast away from God and Dauid was annointed of Samuell but seeing it is manifest that Dauid after Saules death raigned fortie yeeres and that the historie of the first Booke of Kinges declareth Dauid to be made King when hee was but young it standeth well agreeable to truth that Dauid was called to gouerne the people of Israell about the twentie yeere of hys age There shall be then according to this computation tenne yeeres from the time he was called vnto his kingdome to the tragicall end of Saule All those ten yeeres space continuall snares were laid for Dauid and all things made readie for his destruction when Saule sought all the meanes hee coulde to dispatch out of this lyfe the successour of his Kingdome Whereby it is a thing most manifest with what stormes and raging floodes of mischiefes Dauid was tossed and howe often hys life was sette euen vpon the very edge of the Razor that is in extreame danger and vtmost perrill of death And to omit the other parts of the historie of Dauid who would not be thorowly mooued with pittie reading the circumstaunces sette downe in the 1. Sam. 21. which witnes Dauid to be brought into so great distresse that he was compelled to flee vnto the King of that wicked Countrey of the Palestines which he knewe with deadly hatred disagreed from the Church or Religion of the people of Israell and not that onely did he but also to escape the snares layd for his lyfe was enforced with vnseemely behauiour and gestures most vnfitting such a personage to deforme himselfe and faine himselfe as one out of his wits Let vs therefore knowe that in thys Psalme a Thanksgiuing is contained not onely for deliueraunce in particuler whereof mention by name is made in the tytle and in the first of Sam. 21. but also for all his tenne yeeres defence and cherrishing while hee was banished and was layde open for all the weapons of an vngodly King and became as it were a cast away from God But although Dauid in this long exile escaped diuers mischaunces and many distresses yet notwithstanding the calamities of his sixe monethes banishment which was the punishment for his adultery other sinnes did more greeue Dauid then the distresses dangers of so many yeres For a good conscience in aduersitie is a great solace according to those common sentences of the Poets Est aliquid magnis crimen ab esse malis Some faulte yet sure remaines in me From mischiefes great though I be free Againe according to that saying Conscia mens recti miseris tutissima res est The minde assured of her dooing well In miseries most safely sure doth dwell For it is a light matter to suffer calamities and feele no wounde in conscience But that is a greeuous thing I know not whether any thing be more harde then for a man to beare about the signes of guiltines and to be