was by gods prouidence preserued So let the godly ones alwayes knowe that they are defended and preserued not by mans helpe or sauegarde but by god as it is saide in Oseas chap. 1. I will saue them not in strength of bowe nor sworde but in the Lorde God The other Figure is taken of warfare The chiefe defence of a Soldyer is a Shield or Buckler which beareth back the enemies weapons So Faith in time of Spirituall conflicte repelleth the deuils weapons or instrumentes For faith enuyroneth vs with the presence of Christ who helpeth vs that the enemie is not able to subdue vs euen when we are greatly ouerlayed and repelleth the insulting enemye As the deuill layde sore at Dauid and went about to subdue him as he did Saule but Dauid stoode to him not in his owne strength but in faith that is in confidence of gods presence of whom he was strengthned least he would haue fallen And hee beléeued that he was not deâ—â—late nor cast from out of gods fauour nor forsaken of god but that he was receaued and preserued vnder gods defence and that he should be deliuered from all euil and enioy the socyetie of gods Electe in the life eternall And neither was he satisfyed with the names of Tabernacle and Shielde but he addeth moreouer the Metaphore of Coronation or Crowning because he would signifie that God both helpeth them which fight in a good cause and also geueth them the victory whose badge is a Crowne according to that saying No man is crowned but hee which striueth â—awfullie Furthermore what force the blessing of God hath and what ioyfull gladnes the acknowledgement of the presence and helpe of God stirreth vp in the hearts of the godly ones the heape of wordes after a certaine sort declareth They are saith he glad and they shaell sing c. Finally they triumph as Conquerors deuyding riche spoyles but the peace and ioy which the holy ghost stirreth vp in theÌ„ cannot be expressed in words Therefore I am more bréefe as here and for a conclusion I ad herunto a prayer agréeable vnto this fifte Psalme The Prayer ALthough thou O eternall God Father of our Lord Iesus Christ which art iust and seuerelye punishest sinners yet notwithstanding in confidence of thy great mercie promised for thy sonnes sake Iesus Christ our Mediator I flee vnto thee as a petitioner And craue of thee with feruent prayers and with my whole heart that thou wouldest mercifullie take compassion vpon me and gouerne mee with thy holie Spirit that I swerue not from the rule of thy holie worde Deliuer thy vniuersal Church and me sillie sinner from the manifest violence of Tirantes and vngodly subtilties of Sophisters which bende and practise all industrie and force of theire kingdome vnto our destruction Be vnto vs a strong Forte and Shielde against all cruell enterprises and assaultes of the enemies of thy Gospell and vnto vs enuironed with thy fauour as with a Crowne grant and geue the victory through thy onelie Son our Lord and Sauiour Iesus Christ our Mediator our Propitiator our hie Priest Amen ⧠The sixte Psalme Domine ne in furore c. THE ARGVMENT THis Psalme is ful of doctrine concerning greatest matters as of sinne of the wrath of God of punishment of repentance and of faith imbracing forgeuenes of sinnes and mitigations of punishmentes For the Prophet acknowledgeeth his imperfection and deformitie and feeleth the wrath of God against sinne and feareth eternall abiection This tentation in the godly ones is much more sharper then death it selfe Neither in deede is it proper vnto a vaine and careles minde to enter into reasoninge with it selfe touchinge the greatnes of sinne the wrath of God and faith embracing forgeuenes of sinnes But this is the proper and secrete wisdome of the Church of God neither is it learned but in an vnfayned conflicte and true wrastling of the minde and in true Inuocation vpon god And as in euery conuersion there are two motions Mortification that is Contrition and Viuification that is Consolation which is wrought by faith So in this Psalme there are not onely most bitter complaintes and feelinges of the wrath of God but also Comfortes wherein the Spirite with inexpressible sorrowe craueth helpe and wrastleth thorowlie These are all and singular the conflictes of the godly ones wherein themselues discerne the greatnes of their sinne are in great feares and tremblings which no tongue of man can expresse at full But least they should vtterlie quaile with sorrowe they are againe raysed vp with Faith and Inuocation whereby they craue Gods fauourable mitigation of afflictions doe praie for the vniuersall end and Consummation of the same Whose examples are proponed in the deluge in the burning of Sodome in the destruction of Aegypte and in the subuersion of the Cananites So â—aith Hieromie in his 10. Chap. Correcte mee O Lorde but yet in thy iudgement not in thy furie least I be consumed and brought vnto nothing And Abacuck cap. 3. Lorde when thou art angrie remember thy mercie c. With such like sayinges doe the Prophetes craue mitigation of punishmentes and doe also witnes that their sinnes deserue greater punishment But that God doeth spare and beare with our infirmitie which cannot abide so great indignation or wrath Which things sith they so be let vs not without sorowe nor without feare of Gods horrible wrath Looke vpon our sinnes which publiquelie and priuatelie doe abound in mankinde but let vs thinke to feele smart therefore and let vs craue mitigation thereof For there is no doubt but through true repentance and ardent prayer both publique and priuate punishmentes are mitigated Verse 1. LOrde rebuke me not in thy furie nor chastize me in thine anger THis most sorowful prayer springeth not in the mouth of the secure or carelesse persoÌ„ neglecting or despysing the wrath of God but in the godly hearte which considereth how great a thing sinne is how great a thing the wrath of God is and so vnfaynedly sorrowing and trembling when hee feeleth himselfe accused by the Law and tasteth y â— wrath of God against sinne Such a heart vnfaynedly craueth forgeuenes of sinnes conioyned with mitigation of punishmentes For he knoweth that in God there is goodnesse surpassing which asswageth and mitigateth al iust displeasure as he himselfe saith in the 11. of Ose I will not execute the fiercenes of my wrath because I am God and not a man That is albeit I am horribly angrie with sinnes and doe threaten grieuous punishmentes vnto the disobedyent yet I lenifie with immense goodnesse this great displeasure and I asswage the punishmentes vnto such as truely repent them because I will not that my creature should vtterly pearish and the knowledge of my name to be vtterly extinguyshed vpon earth but it is my good pleasure that my Church haue her countenance and that there become many fitte and necessarie persons for the vocations of this life and of the Church
externall sinnes but also lewde disposicions in the hart But the Lawes politique are in maner of a bridle whereby externall discipline is gouerned and they onely accuse externall offences Also by the corrupt doctrine are pharisaicall opinions touching righteousnes confirmed which imagine that men are iust by discipline Therefore that Sinechdoehe must be reiected so as the Psalme it selfe refuteth it by the vniuersal parte so often times repeated and put into our heades but the efficacy of the wordes must be considered There is not one that vnderstandeth nor seeketh after God they haue all gone c. That is all persons cary about with them in theire mindes filthie erroures touching God they feare not God truely they loue him not truely neither rightly call they vpon him neither trust they in Gods helpe but haue many flames of lewd desires in them These euils are not onely in epicures which professe themselues before all men to beprophane persons but in others also which liue honestly It foloweth in the text They are become vnprofitable That is they are corrupted and become sinners as if he saide the light and integritie of nature is lost Nowe are there darknes and erroures in mens mindes and the will and hart of man haue in them vicious desires without measure and end by course of nature runninge headlong against Gods will Verse 5. Do not all workers of iniquitie knowe this which deuoure my people eating them vp as bread and haue not called vpon the Lord HEtherto with greate seueritie of wordes hath hee described the welspring and roote of al euils namely originall sinne Nowe describeth he the litle floodes and fruites thereof That by considering vpon the wrath of God against both mischiefes we should tremble for feare and seeke for reconsiliation through the mediator Most heauie sighes and showes are there in mankinde to see horrible examples of wise men and those in vertue excelling which being moued by the deuil become the practizioners of huge mischiefes they establishe idolatrie and exercise Crueltie vpon the church as Pharao Diocletian Iulian and innumerable others Touching all these he sayth They haue not called vpon the Lorde That is they deuise themselues opinions and religions after their own iudgement They retayne not the worde of God And this impietie of their heartes bringes foorth vngodly counsels and crueltie which 〈◊〉 exercise in killing and slaying the holy ones Verse 6 There trembled they with feare but the Lord is in the generation of the iust THis litle verse doe I vnderstand as concerning punishmentes due to the vngodlie For it signifieth that the wicked ones at length shalbe payed home with horrible punishmentes shall be destitute of al good haps and shall be fast snared with inextricable mischteses like as Pharao Saule and the Jewes after they had crueified Christ were ouer whelmed in great mischtefs wherin they found no succoure nor consolation Therefore pearished their soules into eternall desperation and eternall tormentes So did their punishmentes in this life heape sinne vpon sinne which thing hapneth so often as men without light of the Gospel are ouerwhelmed with punishmentes But why addeth he the little clause The Lorde is in the generation of the Iust Because hee would discerne the Church from the rest of the multitude of mankinde which heapeth vp Idolatrous seruinges of God and manifest fancies For that the whole huge multitude of mankind should not be damned altogether God hath chosen out some part of saluation namely the members of the true Church These doe truely worship God they retayne the doctrine of the Gospell call vpon him in fayth geue thankes vnto him obey him and in all eternitie worship him Vnto the same meaning pertayne the wordes which strayght way followe The Lorde is his trust and confidence That is The true Church though it haue not mannes sauegardes or defences yet she hath reposed all hope of her saluation in God and is marueylouslye preserued and defended by God Verse 7. You haue made a mocke at the councell of the po 〈…〉 t the Lord is his trust THe councell of the needie and poore congregation and yet putting theire trust in the Lord that I may so saye with Sophonie No doubt he calleth the word of God as in the 119. Psalme Thy testimonies are my ioy and my counsellers This wisdome of God saith he is contemned of prophane persons as if the same were dreames of them which dote Of politique worldlinges as if it were the firebrand of sedicions and finally of the hipocriticall crewe as the corrupt doctrine of good manners and the euill libertie of discipline Concerning these wicked iudgements where with the worde of the Gospell is condemned seing els where I haue oftentimes spoken my minde I am nowe more briefe and come to the last verse of this Psalme Verse 8. Who shall giue saluation out of Syon vnto Israell when the Lord shall turne away the captiuitie of his people Iacob shall reioyce and Israell shalbe glad IN the end he addeth a promis of the Messias which shall come and of publishing the Gospel from out of Sion to the end he would shew by whom this lewdnes of nature must be taken away the captiuitie of sinne and of death abolished or adnihilated But some man would perhaps say why do you transforme or chaunge the prayer into a promis or prophesie The rule is knowne most worthy of marking Euery prayer of the holy ghost hath effect of promis Because the holy ghost asketh things congruent with the will of God as paule in 8. Rom. witnesseth But in that he vnderstandeth by saluation to be the Messias It is not obscure vnto any man reading that verse of Symeons songe which saith Because mine eyes haue seene thy saluation which thou hast prepared before the face of all people Furthermore what the name of the Sauioure or of Jesus foresheweth Saint Matthewe in his firste Chapter teacheth viz. His name shalbe called Iesus because hee shall saue his people from theire sinnes But he saueth after a twofolde maner First by paying the randsome for our sinnes After that by distroying sinne and death and restoring vs to righteousnes and to lyfe euerlasting The which thinge is in this life begonne by the gifte of the holy ghost and shalbe fully and wholy finished in the resurrection of the dead For then being delyuered from sinne and death and being adorned with new and perfecte light and righteousnes shal we reioyce and be glad as the Psalme in this place saith The XV. Psalme Domine quis c. THE ARGVMENT IN all ages there is an accustomed Hypocrisie which arrogateth vnto her selfe praise of righteousnes by reason of her profession and ceremonies as the Iewes would seeme to be holie men because they were skilfull in the lawe and obserued certaine ceremonies So now manie kings and princes thinke they please God by meanes of their profession when they heare masse and obserue certaine ceremonies and by this diligence thinke they
do they deserue remission of sinnes This eroure most deeplie rooted in the mindes of Hipocrites doeth this XV. Psalme reprehende and setteth forth true religion For it leadeth the Reader not vnto ceremonies but vnto morall obedience and affirmeth that this pleaseth god by this foundation laid that is acknowledging the the Mediator and that for his sake remissioÌ„ of our sins reconsiliatioÌ„ with God is purchased For works without faith acknowledging the mediator and whereby for his sake wee receyue forgeuenes of sinnes are as the Grecians say c. And the Latines Hostium dona non sunt dona non sunt vtilia That is in inglish The giftes of enimyes no giftes at all be and nothing auaile our state or degrée Scipio was in deede a man iust and vpright in gouernement and a man of chaste life amongst his friendes and cuntrie men But because he had not the true opinion or knowledge of God but was ignorant also of the Mediator neither did his person please God neither yet his morall vertue of obedience to mans lawes But after that we are freelie receyued of God for the Mediator sake and reputed iust euen then and therefore also the obeydience begunne in vs pleaseth God although manie dregges of sinne are in vs remaining as els where more copiouslie is said of the same Verse 1. LOrd who shall dwell in thy Tabernacle or who shall rest in thy holie hill Verse 2. Euen he that entreth without spot and worketh righteousnes and speaketh the trueth from his heart HE begins his discourse touchinge good workes from a most weightie question which and what maner a one the true Church is which shall worshippe god in an euerlasting societie and gladnes and vnto whom hee himselfe will communicate his light wisdome and Righteousnes in all eternitie Touching this question he answereth That Congregation is the true Churche which publisheth the Gospel and word of God deliuered vnto the Prophets and Apostles and worshippeth the Father in spirite and trueth that is in true motions of repentance of feare faith confidence beholding Christ and finally perfourmeth morall obedience according to the Decalogue or Table of Gods commaundents to the ende it might declare thankefulnes vnto God and shew the will of God vnto others The same description of the Church is in the 119. Psalme Blessed are the vndefiled in the way That is which are not polluted with any error of Doctrine or vngodly Religion Such are not Hipocrites but for the most parte fauour idolatries and errours repugnant vnto the gospell and vse counterfette worshippinges of God which Paule calleth Voluntary seruing of God preferring them before y e works by God commaunded But although some profes the true religion and be not polluted with externall Idoles yet in their heartes they are secure and without repentance without feare of God and without true faith and doe more loue their owne sensualities and wealth then God Such a great multitude is there alwayes in the church yea where the true doctrine is preached like as the Parable of the seede sowen signifieth Therefore let the worde Thamyra be referred vnto puritie of doctrine and religion but let the worde trueth vnto affections not fayned which agrée with the Law of God Verse 3. Which with his tongue hath spoke no guile nor done euill vnto his Neighbour Nor hath not slaundered his next Neighbour Verse 4. In whose sight the malignant person is despised But maketh much of them that feare the Lorde Which promiseth his neighbour and disapointeth him not Verse 5 He which hath not lent his money vpon vsurie And hath not receiued rewardes to deceiue the Innocent LIke as the seconde Verse infreateth of workes pertayning to the first Table So the rest of the verses conteyne the necessarie vertues pertayning to the second Table And in deede the first vertue is Trueth which of right and deseruingly is called the foundation of other Vertues And it is a certaine firmenes in the will of man or a stedfast sounde purpose of well doing perfourming congruence in opinions in wordes and vtter appearance with effect neither through error malapertnes desire of hurtinge any man to thinke one thing and say another The seconde vertue is Justice particular which for biddeth hurting of other mens bodyes wyues gooddes and good fame The thirde vertue is Justice distributiue which at trybuteth vnto all persons conuenyent reuerence Like as Lucilius saith whose verses touching this vertue are knowen viz. A vertue tis to geue to honor that to her is due As aduersarie and enemie eke euil men to pursue Contrariwise good men and eke good maners euery where Next to their Countreies weale alwaies to deeme as thinges most deare The fourth vertue is the religion or profound mistery of taking an othe For an oth taken is an affirmatioÌ„ of a thing possible lawful made with inuocatioÌ„ of the true God wherin we craue y t he be witnes of such things as are spoken that he would punish the parties breaking their promise by oth made we binde our selues vnto y e punishment God himself witnessing the same according vnto his threatâ—ing as if we reproued him of vntrueth if he punish not y e breakers of their oth made like as in y e 3. precept he saith The lord wil not hold him guiltles whosoeuer taketh his name in vaine This definition sheweth how terrible a bond an oth is what a mischief is y e violation or breaking of y e same because y e violatioÌ„ by manifold waâ—es is reprochful vnto god seing he is called vpon to be witnes reuenger The violatioÌ„ deniâ—th him to be a true witnes despiseth his reueÌ„ge reproueth him of vn trueth Such reproches doth y e true iust god sharply punish in expres words hath deliuered his senteÌ„ce touching punishment due to theÌ„ confirmeth y e same daily by horrible exaÌ„ples it augmenteth y e grieuousnes of y t offence for so much as we bind our selues by oth vnto y e punishment These must be ofttimes considered of vs not only to y e end we should not break our othes but alsothat we should not be light or vnaduised in taking our othes Like as that lightnes is reprehended in the 5. of S. Mat. The 5. vertue in this place commanded is Justice in bying selling which in making of bargaines kéepeth equalitie eschueth vsuries other vniust meanes of getting mony And y t it is a thing vniust to aske receiue vsury the law of god witnesseth in the 25. of Leuit. Thou shalt not take vsury of thy brother nor more theÌ„ thou hast geuen And Christ saith Lend ye one to another not hoping for any thing therfore That is not asking again aboue measure Let vs embrace put in practise these diuine testimonies let vs know y â— vsuries do indéed displease God neither let vs seeke cauillatioÌ„s to excuse manifest vsuries as many men doe And let vs obserue y
Although Christe knoweth the euent of this matter yet he knoweth hys infirmitye and the greater his wisdome is so much the more vnderstandeth he what a thing the wrath of God is and knoweth how the same may not be borne without the helpe of God Therefore craueth he both helpe and delyuerance of his Father Verse 2 All my delight is among thy Saintes with them that excell in vertue vpon Earth HEre followeth the finall cause why hee requyred helpe and delyuerance This agony of minde sayth he is therfore by thee ordayned that this my obedyence might satifise thy righteousnes that thy most heauy wrath myght be pacyfied sinne might bee extinguyshed also a great part of mankinde restored vnto righteousnes and glory euerlasting and that God might haue an eternall Church or Congregation of whom he might be acknowledged and worshipped For let vs alwayes remember these wordes that we rightly beleeue that the Sonne of God was also made a sacrifice for vs and made intercession for vs and also applyed his sacrifice for our saluation in these wordes Among thy Saintes is all my delight c. That is these thinges suffer I for the holy ones sake and them doe I loue vnfaynedlye But let vs here vnderstande and know touching thys application that it must be taken of vs by fayth Christ applyeth hys Sacrifice vnto all persons but namely hée sayth Vnto the Saintes That is as Iohn interpreteth the same to all true beleeuers For so will he haue his sacryfice to profit thee if thou by fayth beleeuest the fruyte of thys Sacrifice pertayne vnto thee if thou beleeuest by reason of the same sacryfice the wrath of God is surely pacyfyed for thee and that thou art certaynly receyued into grace or fauor art hearde in thy Prayer and saued by his meanes Therfore sayth S. Paule Rom. 3. We are iustified freely through his grace by redemption which is in Christ Iesus whom God hath appointed our Mediatour by faith in his bloud So is he saith he thy Propitiator when thou beleeuest that because of his death God is pacyfyed with thée This doctrine of Applycation let vs alwayes and with speciall care remember and let vs consider both poyntes namely where Christ hath applyed for his Sacrifice and how all men ought to apply the vtility or fruyte of the Sacrifice vnto themselues Verse 3 But they that runne after another God shall haue great trouble Verse 4 I will not offer vp their sacrifices of bloud neither will I take the name of them in my lippes AFter that he hath spoken of the Application and of the true Church he addeth an Antithesis of the difference of the true Church and of other Sectes which heape vp Gods wrath by despising this so great a benefite namely the Sacrifice of the Sonne of God Christ loueth his Church onely which embraceth the Gospel he loueth not other sectes machometistes and heretickes Likewise againe the Church acknowledgeth Christ her onely Mediator and embraceth his doctrine onely neyther hath she defiled her selfe with the opinions or ceremonies of other sectes As therefore he saide a litle before In the holie ones which are vpon earth and with them that excel invertue is al my delighte c. That is the congregation which heareth me For their sakes in this my passion doe I bestow all these my labours All my functions are to this end ordeined that I may helpe them For this congregation am I careful for this do I labor and make intercession the same doe I gouerne defende and preserue So now addeth he That hee condemneth the sacrifices and Prayers of them which will not heare him I vvill not sayth he offer vp their sacrifices neither will I take their name in my lippes That is I will not make mention of them I will not make intercession for them vnto the Father These sayinges and such like discerninge the true Church from other Nations and true Prayer from hipocrisie Let euery one of vs diligently meditate in our mindes For they both in godly maner instructe oure mindes of thinges necessarie and they illuminate in vs faith and inuocation For the first part of this psalme agreeth with the Prayer of Christ which in the 17. of S. Iohns Gospell is recited I pray for them I pray not for the world but for those whome thou hast giuen me because they are thine Finally the Interpretation of them nothing offendeth me which accommodate or applye the Antithesis vnto the abrogation of Leuiticall Ceremony and the reiection of the people of Israel not acknowledging the time of their visitation Verse 5. The Lorde is the portion of mine Heritage and of my cuppe It is thou which supportest mine inherytance Verse 6 My lotte hath fallen vnto me in a pleasant place For in deede I haue an excellent heritage HE returneth vnto the descriptiō of the true church which he calleth his Heritage For what can be thought more sweete a thing then that the church gathered from amongeste mankinde is called an excellente and singular Heritage of the Sonne of God For although the Sonne be made heyre of all thinges vniuersally as the Epistle of S Paule Chap. 1. witnesseth yet hath hee redeemed no parte of his Herytage with his bloud but the Church amongest mankind Therefore let vs not doubt but that the loue of Christ towardes vs is true and feruent like as S. Paule in the 5. Ephes witnesseth thus Christ loued his Church and gaue himselfe for her that he might sanctifie her c. Also that particle is to be obserued where he saith that the Church shalbe supported by the eternall father amongst so great ruins of kingdomes and so gréeuous confusions of opinions religions and maners of men Let vs also set before vs this consolation in this our age wherein so many mightie Kinges do threaten that they will vtterly destroye the true ministerie of the Gospell and the true church Verse 7 I will magnify the Lord which hath prouided for me yea moreouer in the night season shall my raynes teach me THis verse which is the beginning of thanks giuing doth the epistle of S. Paule to the Hebrewes cap. 5. very well interprete in this maner who in the dayes of his humanitie offering vp his prayers and supplications with a mightie clamoure and with teares vnto him which hath power to saue from death was by reason of the true obedience and humilitie of his minde heard of his father And surely seing he was the Sonne of God yet by those tribulations whiche suffered did he learne obedience and was made perfect c. This clearely affirmeth that Christ powred forth his prayers with a feruent soule and was heard of his father by reason of his obedience receyued great fruite of his miseries euen the same obeydience wherewith God reioyceth more and is more delighted then with sacrifice For like as when we are tempted we praye and render thanks for delyuerance according to that Call vpon me in
PART OF THE HARMONY OF KING DAVIDS HARP. Conteining the first XXI Psalmes of King Dauid Briefly learnedly expounded by the Reuerend D. Victorinus Strigelius Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie Newly translated into English by Rich. Robinson Briefe contentes of these 21. Psalmes Of Doctrine Psal 1. 14. Of Prophefies Psal 2. 8. 16. 19. 21. Of Consolation Psal 4. 12. Of Thankesgeuing Psal 9. 18. Of Prayer Psal 3. 5. 6. 7. 10. 11. 13. 17. 20. Of Obedience Psal 15. Zachar. 12. I will power vpon the house of Dauid my Spirite of Grace of Prayer VBIQVE FLORESCIT LONDON Imprinted by John wolfe 1582. G. C. To the Translator Firme frendship feares no feeb le foes faith triumphes ouer all It may be tost and wrapt in woes but downe it cannot fall Did Christ disdaine for frendes to die their fatall doomes to pay Euen God for man iust for vniust his soule to pledge did laye Looke then on frendships force to foes and see it more abound In his triumphes we victors were and riches great haue found Some captaines of his hoast and some his guides and prophetes are And some Apostles for to plant of watring some haue care Muse not therefore that Prophets speake darke speeches which be wise In huskes most tart and shelles most hard the pleasant kernell lies Could greater secretes be conceiude then lurke in Dauids songes Vnknowen to purblinde Iewes to whom of right the law belongs S trigelius tels them plaine to those that latine language knowes Deep mysteries in termes most plaine to studious heads he showes Euen he the huske and shel hath broke to kernell you may come I know his speech all cannot reach he speaketh but to some Exchangde for english pleasant phrase he hath his romish stile Sincerely Robinson hath dealt the vulgar speech to file Therefore praise God as author chiefe for to reueale the same Esteeme the Princelie Scribe whose pen these suered songes did frame Thanke Strigell for the light he gaue to darkesome speech of Harpe Count Robinsons indeuours such as Mâ—â—â—us may not carpe How great a signe is this to thee the frend of God to be Reuealing of his secrete will and giftes bestowed on thee If seruantes may not know the will and masters treasure great Sure frendes and sonnes enioy them both they feede on daintiest meate Thus hast thou treasure lock and key at will to take and chuse In wretched state thou art enthralde if thou such giftes refuse F Frend Robinson thou hast a frend if thou like faithfull be E Euen God and Christ thee to defend gainst all loquacitie A All tinckling Cymbals cease your soundeâ— vaine heads mindes to please R Rest curious workemen of vaine artes your salue helps no disease E Egs of the Cockatrice you lay and weaue the Spiders cloth G Goodly to view no gayne to vse but shame and poyson both O Only Gods will to know and teach is wisdome ioy and blisse D Down with vayne toyes exalt all hands and hearts that brings vs this G Gâ—â—…ch not good will its vertues me ede let labouring bees be fed C â—â—… the drones that spende y t swete that toyling bees haue bred FINIS To the Right Honourable and Vertuous Lord AMBROSH DVDLEY Earle of Warwicke Baron Lisle Master of her Maiesties Ordinaunce Knight of the most noble Order of the Garter and one of her Highnes most Honourable Priuie Counsell Grace mercie and peace in the Sacred Trinitie IN Extolling Religiously the consonante vnitie of the Trinitie as the sacred harmonie of the heauenlye deitie Righte Honourable Eatle Aurelius Augustinus that aunciente Orthodoxus meriteth Christian coÌ„mendation and memorie not onely for those his six bookes De Trinitate greatly edifying the church of God in faith vnited and in concord established but also for that his learned trauell in Libro de Incarnatione Domini contra Iudaeos Endeuouring to win the way ward Iewes vnto God and his church as by that similitude especially where he saith Iudaee cytheram respice vt musicum melos sonisue dulcibus reddat Tria pariter adesse videntur c. For as he biddes the Jew behold the Harpe what musicall melodie it hath and in sweete tunes by those three cecurrentes videlicet Ars dictans Manus tangens and Chorda resonans which altogether working make consonant concord in Musicke So thereby allegorically figuring Monochordium Deitatis in Trinitate personarum as The vnitie of Trinitie in Deitie He meaneth none other thing but to diâ—wade the Iewe from ignorance of God to the knowledge of him from incredulitie to beleefe and of an enemie vnto God and his church to become an embracer of him and a member of his misticall bodie whereof S. Paule truely reporteth as in I. Cor. 12. There is one God which worketh all in all c. And againe Rom. 10. One God ouer all rich towardes all that call vpon him whether they be Iewes or Gentiles none which beleue in him shall be ashamed c. Also as in the 12. Rom. and in 4. Ephesians the liuely members and benefites of his churche are at large described These things then thus framing what more sacred substantiall Instrument then The Essence of God as in his holy word reuealed and of vs acknowledged videlicet John 1. There are thre vvhich beare vvitnesse in heauen The Father The Worde and The Holy Ghost and they three are one One God of diuine essence spiritual eternall and omnipotente sayth Dauid Chytrâ—us in regula vitae And what more sacred consonancy of heauenly harmony in Deitie then The vvill of God as in his word reuealed of vs acknowledged in a three folde benefite towardes mankinde videlicet 1 Touching our Creation Gen. 1. Let vs make man after our ovvne similitude and likenes 2 Touching our Redemption Ephes 1. By Christ vve haue redemption in his bloud and forgeuenes of our sinnes according to the riches of his grace And 3 Touchinge our Sanctification Ephes 1. VVe are sealed vvith the holy Spirite of promise vvhich is the pledge of our Inheritance Which Essence and Will of God as the heauenly instrument and sweete sound in his benefites is onely apparant by his sacred worde published to the Patriarkes Princes and Prophets and in the Gospoll of Christ Jesus and doctrine of the Apostles Like as our Sauiour himselâ— concludeth the same consonant concord of God and his church when on this manner he prayed vnto his father for the same John 17. That all vvhich beleeued in him might be as one That they might be one like as his father and he vvas one I in them and thou in me saith he that they may be made perfecte in one This verely is that duâ—cer Harpe whose consonante concorde S. Augustine so highly coÌ„mending would haue the Jewes to be hearers of this musicke in the church of God by faith followers in vnitie of Religion and fullfillers in life and
12. I will repeate a fewe wordes out of the 13. booke of Plinie concerning the nature of the Palme tree and I will apply the same vnto the Image of the Church The Palme sayth he groweth not but in the warme countrie and it is not fruitfull in any place but in the hotte countrie It increaseth in a lighte and grauelly grounde and for the most part in a saltie ground It also delighteth in a waterish or moyst ground and all the yere long loueth to sucke humiditie Also some thinke that doung is hurtfull vnto it We haue sayde that saltilhe ground is brooked well of this Palme tree Therefore where no suche soyle is they sprinkle salte not at the rootes but a litle from it c. These after the same maner maye be spoken concerning fayth and the Church Fayth springeth in the grauelly and saltish ground that is in a contrite or broken heart through acknowledging of sinne and as the Palme trees haue neede of warmth and moysture so sayth is kindled by the holy Ghost and is watered by the ryuers of the Gospell And it is hurte of doung that is by corruption of doctrine the woundes of the conscience Furthermore as the Palme tree is fruitfull so fayth is not fruitles but effectuall by loue And as the Palme tree beareth waighte of any thing layde vpon her the more she is borne downe so muche more hyer she ryseth agayne so fayth is the vanquisher of sorowes amidst afflictions specially shineth Finally the leaues of the Palme tree neuer fall of so the fruits of the teachers are euerlasting as in the 15. chapter of John it is most comfortably sayd In this is my father glorified if ye be made my disciples and that you beare muche fruite and that your fruite do continue Verse 4 So shall not the vngodly do but as the chaffe shall they be which the winde driues to and fro Verse 5 Therefore shall not the vngodly abide in iudgement neither shall sinners stande in the congregation of the righteous EVen as he compareth the godly ones which are the members of the true Church vnto the flourishing and fruitefull Palme tree So doth he compare the vngodly contemners or enimies of the Gospel vnto a most light and vile thing namely chaffe which is tossed with the winde But as the first figure is full of consolation so this other is fearefull And were not the multitude of the vngodly ones more sturdie then the rockes standing in the sea and not perswaded in any age although they are beaten vpon with continuall waues vndoubtedly beholding this heauy and sorowfull figure they woulde earnestly quake for feare But the prophane securitie of the vngodly is signified in the 48. chapter of Genesis Thy sinne shall lye or rest till it be reuealed For the vngodly feele not fearefulnes and humbling of themselues till beeing suppressed with plagues they fall headlong into eternall destruction and as it were vayne chaffe shall be cast into neuer ending tormentes As Saule Pompeius Crassus Cato Nero Iulianus and others innumerable had tragical endes and death is vnto them a waye vnto eternall miserie What can be imagined more dolefull then this Image And yet notwithstanding vayne chaffe do beare sway and carry stately countenaunces vntill that they be throwne headlong from the toppe of their glory into present and euerduring calamities But although Origen beeing deceiued with the subtiltie of this figuratiue speache Therefore shall not the vngodly stande in iudgement wrested these words of the Psalme vnto a straunge and false opinion touching the particuler resurrection of the dead in the vniuersal iudgement Yet we omitting to confute Origen heare which we purpose in another place to do will recite a simple and naturall interpretation of this fifth litle verse Certaine it is that the name of iudgement is often times taken for a function or office This is therfore the sense that the vngodly ones as Annas Caiphas and others which beare a sway in the world as Pharisees and Saduces euer warring with God and holding battell with the true Churche yea although they seeme notably to be sensed with princely powers agaynst all chaunces of fortune yet they shall be cast out of their stations and shall be seperated from the true Churche as those which are accursed of God And although nowe and then punishments are deferred and God doth not by and by execute this iudgement yet as it is sayd Sera tamen tacitis paena venit pedibus Although late yet punishment stealeth on For God doth at length iudge betweene the conflictes of the true Churche and hypocrites the blasphemous part extinguished as the heretikes of all ages are subuerted the Churche remayning unmoueable not shrinking out of place nor yet out of order For the peculier glory of the Church is the preseruation of the whole body yea though in some part or member she be afflicted or persecuted Verse 6 Because the Lord knoweth the way of the righteous but the way of the vngodly shall perishe MAny Psalmes are like vnto Epigrams wherein some sentence beeing propounded afterwards followe amplifications and lastly is added the conclusion So in this short Psalme after a determinate proposition which and what maner where the true Church is do folow two amplifications A similitude of the fruites and successe of the true Church and an Antithesis of the difference betweene the true Church and that furious multitude which the diuels stirre vp against the Church Therfore in the ende is added the conclusion conteining the effect of the whole Psalme The Lorde knoweth c. That is he not onely approueth but also helpeth and aydeth the vocations of the godly ones according to that saying of S. Paule God worketh in you to will and to performe That is he draweth your willes and then not only helpeth forwards those desires but also gouerneth the euentes and giueth successe therevnto So did he stirre vp in Samuel good motions and after that helpeth the same and therewith in his harde gouernment gaue vnto him force and strength that he might endure those trauels and gaue him prosperous successe Contrariwise Achas and other hypocrites not crauing nor looking for helpe from God are vnhappy and are ouerwhelmed in their course before they coulde see or attayne the hauen This is the summe of this firste Psalme whiche conteineth a description of the true Church and of all the godly But that our affection may accorde with Dauids harpe I will annexe vnto this Psalme in steade of a conclusion this prayer A prayer consonant with Dauids verse I Giue thee thanks O eternall Father of our Lorde Iesus Christ that thou hast brought me silly sinner out of the kingdome of darknes into the kingdome of the light of the sunne and hast seperated me from the company of Idolaters and manquellers whiche night and day meditate and practise this one thing to subuert the trueth and the godly ministers of the Gospell and destroy
For as God calleth all men vnto repentaunce so vnto all which repent and beleeue in his sonne doth he assuredly giue remission of sinnes and requireth of vs that we beleeue this voyce of the gospell and call vpon him in this fayth Thirdly the calling of the Gentiles teacheth vs the abrogation of the lawe and confuteth the opinion of the Pharisees which imagineth that men are iust through the lawe and the ceremonies of Moses But there is no discourse equall vnto the greatnes of things which the doctrine touching calling of the Gentiles comprehendeth Therefore I am nowe more briefe and do procéede vnto the third place I haue declared before that the kingdome of Christe differeth from other kingdomes in forme of gouernement in benefites and in stabilitie Now if it please you let vs adde the fourth difference which is taken as of the endes For in déede other kingdomes haue their limites and boundes as the kingdome of Rome in the time of Augustus stretched vnto Euphrates For the Romanes neuer had any successe in their warres with the Persians and Parthians and other people of the East partes as the Histories of Crassius and Iulianus and others do witnesse And yet although the Romish Monarchy contayned many Prouinces yet was she not the Lady of all Nations But this our king hath most ample boundes because he ruleth from sea to sea and from the floode vnto the ende of the world as it is written in the Psalme 72. But to what ende is al this recitall of the boundes of the kingdome of Christ Forsooth to this purpose that we maye vnderstande that the Church is not as a common wealth tyed vnto certayne kingdomes and comprised within certayne limittes But all persons whatsoeuer they be which call vpon God in faith and in true acknowledgemente of Christ and doe flee from idolatrie are the members of Gods Church Then are not the olde neither yet the later Donatistes to be heard which comprise the Church within narrow limites or bondes For as Donatus and they which procéeded from him haue prescribed y e church within the onely boundes of Aphrica So the Pontificall Doctors cry out that the Church is bound vnto an ordinarie succession of Bishoppes and that there is no true members of the Church out of their Pontificall gouernement But let vs so surely perswade our selues that the Church is a congregation of the godly ones dispersed throughout the whole world which are tied to the worde deliuered by the Apostles and that there are the members of the Church wheresoeuer any doe embrace the pure doctrine of the gospell So at this day vnder the Turkes gouernment and vnder the gouernment of other kinges and bishops enemies to the pure doctrine of the gospel there are some godly persons dispersed euery where But peraduenture some man would say that all nations are not the heritage of Christ Neither that Christ doth holde all men vnder the yoke of his gouernment There is nothing that wee can so easilie absolue For Christ is either Lord and Ruler of the gentiles in this respecte that he might restore vnto them righteousnes and life eyther els is he the fearefull iudge of the wicked and disobedyent Therefore they which wil not imbrace Christ as a Sauiour ought to feare Christ as the Iudge ouer quick and dead But it is now time that we come vnto the Exposition of those verses which remayne Verse 9. He shall bruise them with an iron rod and hee shall breake them in peeces like a Potters vessell ALthough this verse may by a subtile reason bee applyed vnto the ministery of the gospel wherof Christ speaketh Iohn 16. Cap. The holy Ghost shall rebuke the worlde of sin because they beleue not in me and of righteousnes because I goe vnto my Father c. Yet notwithstanding the meaning of this verse is playne that all the enemies and contemners of the gospel are like vnto an earthen vessell which hitting vpon an iron hammer is broken and dashed in peeces For as the holy ghost compared in the first Psalme the wicked vnto most light chaffe so in this place he compareth the same with a most fraile and brittle vessell of all others And as the winde by his blastes scattereth the chaffe so is iron the confusion and destruction of any Vessel of glasse or of earth This Similitude as also many others Esaias in his 30 Chapter borroweth of Dauid when he sayth Because sâ—deulie when he looketh not for it shall his confusion come vpon him and he shall be shaken in peeces as the Potters vessell is broken with a mightie strike and there shall not one shearde bee found of his fragments wherin so much as a litle fire may bee carried out of the Fornace or a litle water out of the Springe This Similitude not only paynteth out the frailty and brittle power of the enemies of the gospel and also the strength and stabilitie of the kingdome of Christ but also it afterwardes she wesh how reprobate vnto euerye good worke the enemies of the gospell are as it is written 1. Tit. So the Iewes being broken bruysed with this Iron mallet haue none vse neyther publiquely nor priuately and are vessels of Gods wrath But would to God that our aduersaries would looke well into this example which stifly strengthen Idoles that they would learne Jstice being admonished and not to despise the gods as it is sayd by Virgill Verse 13. Now O ye kings vnderstand these things be wise ye that iudge the earth HEtherto hath the Prophet full of the holy Ghost descrybed the king Christ and his kingdome now he maketh a Sermon commendatorie wherein hee exhorteth all kinges and gouerners to acknowledge and reuerence the person and office of this king Christ and not as bewitched with the loue of their owne wisdome and power they doe not despise this king anoynted and appointed of the Eternall Father For this king is the king of kinges and Lord of Lordes and not that only but also is a Teacher and Master whose hearers disciples we ought to be and not as controlers or Judges But how few kinges and Princes haue heard this Teacher S. Paule with a sorowful complaint 1. Rom. 1. sheweth in these wordes Take heede vnto your vocation Brethren because not many wise men after the flesh not many mightye personages not many noble men but the foolish thinges of this world haih God chosen c. Verse 11. Serue the Lord in feare and reioyce in him with trembling THe chiefest effectes or stinges which the preachings of the gospel leaueth in the hearts of the hearers are feare and faith For as feare is opposed against the securitie which contemneth Gods iudgement so faith is the ouercommer of doubting and desperation Wherefore if a man will comprehende the effecte of a christian life let him so define the same that feare of God may be ioyned with faith which amids feares reuyueth and comforteth our minde draweth neare
is more vncertaine then wealth Cum Irus sit subito qui modo Craessus erat When he is soone made a poore Irus which was erewhile a riche Creslus What is more vaine then honour when it is either fayned or not of continuance When the vngodlie therfore haue lost their slender and transitorie good thinges they lie in their miseries without God without consolation without calling vpon God neither see they in their minde anie remedie for these euils Pompey fleeing from out of the hoaste at Pharsalia was not onelie forsaken of his friendes but also was slaine by the commandement of the Egyptian king In this so great calamitie no riches no pleasures could afswage Pompeis sorrow but this mighty personage being destitute of al comfort perished euen like a sillie poore Sparrowe So Cato and Brutus being vtterlie broken with greatnes of calamities and with the sodaine change of their former good fortune killed themselues But the godly ones acknowledge Gods will in calamities and submitte themselues to God after a certaine sorte when he punisheth them but yet they craue of him mitigation of punishmentes and they finde that their prayers are heard and they truelie feele in their hearts a ioy ouercomming sorrowes These good thinges are proper vnto the Church onelie and doe farre excell all victories and triumphes of Pompey or Julius Cesar Let vs therfore learne to applie this Psalme vnto our vfe and the good thinges which the gospell bringeth vnto vs seeing they are permanent and eternal to prefer them before the shadowes of pleasures and other commodities wherewith those abound vvhich are vntruelie thought to be blessed But hovv harde a matter it is to vvithdravve the minde from these shadovves vnto the true good thinges and in them to settle our heartes vvhether vve haue or lack corporall commodities it may bee knovven by experience Verse 1. WHen I called the Lord of my righteousnes heard me GReat is this benefit which the church enioyeth and as the Grecians say The best possession in that it retayneth a certaine order how to call vpon God and hath his promise to be heard For other Nations know not after what sorte God is to bee called vpon and they stande in doubt whether they be heard because they haue not the promises of God vnderstoode nor knowen neither know they the Mediator who delyuereth our prayers vnto God Let vs therefore geue God thankes so much as our soules can conceiue for that hée hath made him self knowen in his Church by publishing his promise touching the Mediatour that we may assuredly holde why and wherefore mannes nature offending may be receiued into Gods fauour and be hearde of him And many were wonte to aske of vs why Dauid spake thus God my righteousnes Wee must borrowe the declaration of this particle from that place wherein the doctrine touching Justification is sincerely expounded God is our righteousnes not as Osiander declaimeth dwelling in vs effectually according to his diuinitie and working or mouinge vs to doe iustly But iustifying vs that is forgeuing vs our sinnes and imputing vnto vs righteousnes and if wée shall speake more amply receiuing vs and reconcyling to him selfe for his Sonnes sake our Mediator crucified for vs and raysed from death to life For although we denie not that God dwelleth in vs and that he is also effectuall in our hearts Yet notwithstanding not in such maner is he our righteousnes and so called whereby he dwelleth in vs as it were in temples but so farre foorth as he absolueth vs from our sinnes for his Sonnes sake As in another place it is more amply sayde and as hée pronounceth vs iust and coadopteth vs into the societie of his euerlasting blessednes But omitting to refute Osiander which to doe is not our purpose now let vs shew why the Psalme maketh mention of the Righteousnes of God Neither is there any thing in déede that we can so easily manifest For as Danyel in his 9. cap. prayeth We come vnto thee not in confidence of our owne righteousnes but of thy great mercie heare vs for the Lordes sake So Dauid teacheth vs by his example how wee may come vnto God and craue benefites of him sithens it is euident that we are defiled vnworthy and diuers wayes guilty and surely the bitter remembrance of this vnworthynes in vs is a greate impediment vnto our prayer I crie vnto thee saith he and beléeue that I am heard not for my righteousnes which is eyther none at all or surely vnpure but for thy righteousnes sake promysed in the gospell For I beleeue that when I flée vnto the Mediator I am iust that is I obteyne remission of sinnes also reconciliation and acceptation to the lyfe eternall Here is to be repeated the whole doctrine of Justification which is delyuered els where more at large Verse 2 Thou hast set me at libertie when I was in trouble Another good benefite of God geuen to his church is Firme Consolation which not onely healeth vp the scarres but also the woundes For what are the comfortes of Philosophers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or delectations in time of aduersitie as Virgil saith of Aeneas Dictis moerentia pectora mulcer He comforteth sorowfull hartes with wordes For neyther doth phylosophie shew the benefite wherein our mindes before tossed with stormes of calamities might as it were in a quyet hauē be setled at rest But the Gospel sheweth vs the wil of God not casting away his church because of calamities but exercysing her in this wrastling lest that the light of faith of inuocatiō should be extinguisht in idlenes For it promiseth the helpe of God delyuering vs or surely mitigation of calamitie to the end we may be able throughly to abide the same But here we can not at ful speake concerning difference of the places of philosophicall and christian consolations which is els where oftentimes expounded of vs. Also let the yonger sorte consider the most sweete figures which Dauid vsed in discribing both his sorowes and consolations Zar. signifieth with the Hebrewes A seege laid to any place To which is compared the persecution of the Church For there can no Citie be so sharply assaulted as the Church is assaulted of Deuiles their instruments For tyrantes with open vyolence endeuoure to extinguishe the Church and heretyks with vngodly dissimulation and craft vndermine the foundacion of doctrine yea what offences and confusions is there in the Church it selfe Finally most true is the sayinge of S. Paule touching the vniuersall Church and of all the godly ones Inwarde feares outward feightinge Rachab signyfieth an enlarging to the which rightlye and worthely is compared consolation and deliuerance For as when a seege is broken vp they which latelye were in great distresse and were shut vp as in a prison do afterwardes walke abrode at libertie and rushe out that way which is next vnto them So the Church perceyueth and feeleth the sorowes of her harte to be well ealed
and asswaged so often as she is eyther conforted with inwarde consolation eyther elles feeleth delyuerance redy prest before her eyes Verse 3 Haue mercy vpon me and heare my prayer LYke as in other affaires the minde which is ferueÌ„t in affaires oftentimes rehearsâ—th one sentence by garnishing of the same so Dauid in chaunging the wordes doth repeate the same thinge in the end of his verse which he had said in the beginning A litle before he craâ—ed to be heard for the righteousnes of God touching the which righteousnes the Gospel doth at large intreate Here he prayeth to be heard by the mercy of God But although the lawe discerneth Gods righteousnes from his mercy yet by the phraise of the Gospell righteousnes and mercy are both one thing in God For God iustifieth vs by mercy promised for his sonnes sake and for the righteousnes or obedience of his Sonne through his great mercy receyueth vs. Wherefore there is no difference betwene these two formes of speakinge viz. Heare me oh God of my râ—ghteousnes And Hake mercy vpon me and heare me Verse 4. Oh ye Sonnes of men how longe will ye dispyse my glory THis first part of the third verse grieueously rebuketh the vngodlyones sâ—â—â—â—ing and subuerting the studyes of heauenly doctrine For we may see many so light of disposit oÌ„ and so boldly bragging that they doutt not to compare the sayinges of the prophetes and of the apostles with Democritus his disputaâ—yons Who as Cicero saythe taught with greate Authority greatest vanityes or tryfles And Bembus who was after wards made Cardenall when hee came vnto Sadoletus and had perceyued that he bestowed some trauell in expounding Paules epistie vnto the Romanes Leaue of sayth hee these toyes suche foolish tryfles are vnfitting for suche a graue person as you are Italy is full of such lyke Judgments where when some doe enter into theyre Churches they say they come vnto a common erroure Others although they iudge not of the Gospell as of a vaine tale yet they abhor the natiue meaning or effecte thereof as it were a firebrand of seditions and the confusion of policies Some beinge bewitched with lewde opinions doe curse the wisdome of the Gospell as the corruption of good maners and the lousnes of discipline These vngodly and prophane iudgements doth Dauid with a graue speeche reprehend calling the Gospel his glory like as S. Paule saith I am not ashamed of the Gospel which is the power of God vnto saluation to euery one that beleueth And in Iohn 15. In this is my father gloryfied if you be mademy Disciples and that you beare much fruite The wisdome of the Lawe is a certaine magnificent and glorious thing whereby common welthes are gouerned and this humaine socyetie is kept in good order But a more necessarie and wholsome matter is the true acknowledgement of the Mediator which is vnderstoode by the Gospell and which is the right way leading vnto life euerlasting Let vs therefore learne to magnify this glory and to prefer the same before all humain matters Yea although we be proudlye deryded of Epicures politike men and of hypocrites Verse 5. You loue vanities and seeke after leasinge THis particle of the second verse may rightly be applyed vnto the doctrine and lyfe of the vngodly ones For what are the opinions of other nations touchinge God but sclaunders tryfling toyes and fables That I may vse Paules wordes And neyther are they onely so but many are the open erroures in such as worship Idoles as the examples of Ethnikes Turkes and Papistes do shewe which sith they be knowne vnto all men I thinke them not nedfull for me to remember theÌ„ And I tremble in eche parte of my body so oft as I think vpon the multitude of the gods which the Ethnikes haue with such madnes imagined of theire maner in sacrefysing of men of the wicked and damnable confusion of theire lustes But I beseech God to represse the rayginge deuil and not to suffer such furies to be sene in the Church And if a man turne him with minde and consideration to behold the lyfe of the vngodly ones he shall finde al thinges full of vanities and foolishnes The vngodly séeke after pleasures and such like thinges thereto pertayning But howe much vanitie there is in these thinges what wise man vnderstandeth not For mans bodye is weake his beauty fraile his health vncerteine his lyfe short his hououre vaine pleasure corrupte wisdome smale vertue seeble and his affections boysterous Finally all these faide away quickly like flowers and theire chaunge is more easie then of the swiftest flee that flyeth wherefore it is euident that not onely the doctrine of other nations but also the lyfe of the vngodly is most full of vanity and foolishnes Verse 6. Knowe ye that the Lord doth deale wonderfully with his holy one IN the third verse he beginneth a consolation which is to be opposed against sorowes which the godly endure But heare as I consider this verse I remember the elegant and learned Paraphrasis wherewith Eobanus Hessus openeth this same verse Mirificas Domini tandem cognoscite leges In quibus exercet quos amat ipse suos Depremit vt releuet premit vt solatia prestet Enecat vt possint viuere esse super The Lorde his marueilous Lawes at length knowe ye Wherein those whom he loueth he doth traine He bringeth lowe vnto the ende that he May them comforte and eke relieue againe He geueth griefe and solace sendeth ofte He killes that they may liue and dwell aloft But peradueneure same man will say It goeth well with the Just Iohn Baptist S. Paule and such like are Just and holy therefore it must néedes be well with them This Psalme meeteth with this obiection and answereth orderly vnto the propositions Although saith it the Maior be true That it ought to be well with the Just and after this life all good thinges shall bee geuen and bestowed vpon them yet not withstanding God in his secrete and wonderfull counsell deferreth rewardes and punishmentes in this life and more straitly exerciseth the chiefe members of his church then others The causes of this his connsel are manifolde wherof some are recyted in the doctrine of the Church For the calamities of y e godly are eyther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is punishmentes for certaine offences as the banishment of Dauid was the puninshmeÌ„t for his adultrie Either els they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trials or exercises of their faith as the imprisonmeÌ„t of Ioseph or els they ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is notable and euident testimonies of the kinde of doctrine and of iudgement to come Furthermore touching the Minor he answereth The holy ones in this life are Iust through Imputation for the Sonne of God his sake and some obedience is begun in them But as yet they are not indued with sincere newnes of life and agréeable strength touching the Law of God wherewith they shalbe
suffer violence if the Magistrate be either negligent or cruell in doing his office Neither in deede is it patience to be silent and as it were to confirme the aduersaries false and wrongful cause with keeping silence Nay rather confession of doctrine ought to be perspicuous or cleare as it is written He that confesseth me before men c. So Dauid performeth them both Hee affirmeth that he is not guiltie of the crimes which were obiected by Semeus and suffereth grieuous reproches without desire of reuenge As in the 2. lib. Reg. cap. 16. it is written Let him goe that he may curse c. For the Lord hath commaunded him to curse Dauid O wonderfull patience which was perswaded that not by happe we are afflicted but by the knowledge and sufferance of God And although afflictions come of the deuill or from the crueltie of men yet this patience knoweth that they are suffered by some determination of God that there is prescribed them theire limites beyonde the which neither can the malice of the deuill nor of men rage in crueltie This example in manie affaires of our life it is profitable to folowe If anie man hurt or hin 〈…〉 er thy good name it is not necessarie for thee to keepe silence but thou maiest innocentlie excuse thy self and refute thine aduersarie If he geue no place being refuted neither the arbitrators or iudges defend thee as they ought Dauid by his example doth comforte thee that thou maiest know why thou must haue patience and after what maner it pleaseth God I doe also vnderstand howe it is by Dauid reasoned in the 8. verse thus Iudge me O Lord according to thy righteousnes But the application of this saying with other sentences is easie and familier vnto him which vnderstandeth the boundes of humilitie and of glorie Glorie is the testimonie of our owne conscience iudginge others rightlie and of other mens iudging vs rightly Humilitie is a vertue wherewith acknowledginge our owne infirmitie we geue God the Glorie and in our vocation lyue obedient with confidence in Gods helpe and in time of punishment confesse that we are iustly punished Euen as therefore humilitie hath commendacion so often as we eyther haue to doe with God with our selnes or with our frendes So glorie whereof I spake before is to be opposed as a Gorgon against the slaunders of our aduersaries So Dauid rightly and without arrogancie declared that hee tooke not the kingdome and Iurisdiction vpon him perforce but was obedient vnto the calling of God and that hee exercised not priuate desires in ruling when as Semeus obiected that Dauid for gouernment sake both violated the Law and godlines This also may be answered that we must make a difference betweene the righteousnes of the person and the righteousnes of the cause For albeit that the person before god is iust by faith alone yet in the reconciled ones righteousnesse of good conscience is necessarie both for other causes and specially for this that we may therein rest and settle our selues as in a safe hauen when surginge stormes in the troublesome sea appeare that is in time of slaunder and reproche which indeuour not onelie to staine our person but also to blemish and contaminate our doctrine In such a chaunce most true is that saying of Horace Hic murus ahaeneus esto nil nonscire sibi nulla palescere culpa That is As brasen wall impregnable stande here If guiltlesse thou let no blame chaunge thy cheare But hetherto haue we spoken sufficiently of the Title and Argument Now let vs come to the Psalme Verse 1. O Lorde my God in thee haue I trusted saue me out of the handes of all them that persecute me and deliuer me Verse 2. Least as a Lyon he greedelie catch my soule and deuoure her and there be none to deliuer me HE cryeth not out as the tyrant in the Tragedie I louinge solitarines doe perish in despaire But as forsaken of frendes and destitute of visible defences yet hee craueth helpe of the true God which made himselfe knowen vnto the people of Israel nether once againe suffereth he him selfe to be dismayed from prayer as one guiltie by euident tokens wherewith he was by Gods will beset round about For he knoweth and by all meanes holdes it for assured that God alone is his firme and faithfull frend and most sure defence in all calamities according to that saying My Father and Mother forsooke me but the Lord tooke me to his tuition Psal 27. verse 9. With this example then being admonished let vs learne to flee vnto God and craue benefites of him yea though creatures forsake vs striue againste vs. But how harde it is for vs to retaine the light of Faith in such force of stormes and concourse of calamities experience teacheth vs. All men so long as they can seeke for visible helpes and preseruations When they deceiue them many are broken in mind and receiue no comforte But let vs sith all thinges humane rise and fall haue all our confidence of safetie reposed in God alone and let vs crie out with Iob Yea if he shall kil me I will yet trust in him and he shall be my Sauiour That is Though I lose all thinges in this life and this same corporall life also yet I know it is the will of God that I should keepe still this Faith that I should haue care of my selfe that I am receyued into gods fauour that I am an heire of eternall saluation and in this faith and hope dee I comfort my selfe I know that calamities are not the tokens of reiections neither doe I iudge of the will of God as of my miseries but as of his promises For although I acknowledge my selfe to be a sinner and guiltie in the iudgement of God yet hauing confidence in his promise and mercie I beleeue that hee will bee my Sauiour The seconde verse admonisheth vs of dangers which are moe and greater then that they may be comprehended in wordes The Church alwayes so liueth as Daniel sitting amongst the Lions The deuils are alwaies laying snares for vs and afterwardes oft times destroy many Vngodly persons alwayes threaten cruell attemptes against the Church Against so great dangers let vs with great diligence and prayer vnto Christ our preseruer more carefully seeke our defence Verse 3 O Lorde my God if I haue done this if there be iniquitie in my handes Verse 4 If I haue rendered euill vnto him that hath done me good If I haue spoyled mine enemie without causes Verse 5. Let the enemie persecute my soule and lay holde vpon me and take away my life vpon earth lay mine honour in the dust ALthough saith hee by reason of other offences I beare about with me the manifest tokens of guyltines and confesse that I am iustly punished yet as touching the slaunder of Semeus I know my selfe to be altogether innocent and vnworthie of reproche and doe constantly set against them the
protect thee that I may plant the heauens c. Great are these premises which far exceede all human deuises and all the strengthes of men Therfore are they deryded beyonde measure of the vngodlye wyse wordlinges But let vs in the Church of God knowe that this true consolation of necessitie ought to be inculcate into euerie one of vs that our mindes might be confirmed in priuate and publique lyfe against hazardes or daungers in professing of the Gospell And although the importance of thinges which this verse conteyneth can not be conceyued yet notwithstanding let vs diligently consider the efficacy of the wordes For when he saith Out of the mouth he discerneth the principall Cause from the instrumentall cause as if he saide Christ is of power able and effectuall by the ministerie of the Gospell The ministers are onely Earthen vessels wherein is caried about great treasure that it may be the power of God and not oures 2. Cor. 4. For hee which planteth is nothing neither is he any thing that watereth but it is God which geueth the encrease 1. Cor. 3. And Christ saith It is not you which speake but the Spirit of your father which speaketh in you Mat 10. Hether vnto pertayneth that most pleasant saying of Nazianzen Nos linguam commodato damus Spiritui sancto That is We geue our tongue to the holy Ghost bestowed vpon vs. But after that he hath shewed the difference of the cause principall and instrumentall he declareth plainly not obscurely what maner instrumentes they be which God vseth in gathering of his Church together God hath chosen saith Ludouicus Viues in his 2. booke of Christian doctrine vnto so great and wonderfull work the Apostles priuate men base feeble vnskilfull and Infantes then whom none could séeme to be lesse fitte for the purpose But he chose the weakelinges of the worlde as S. Paule saith to confound the mightie ones 1. Cor. 1. It is the pointe of a most skilfull and most expert Artificer to worke that in a bad and simple instrument which another man can scarcely doe in a most apte and most likely for the purpose Like as men say Apelles with a cole taken out of the fire did so liuely paint out him of whom he was bidden to Ptholomeus his dinner that all men there acknowledged the same guestesbidder euen at the first shadowing But it is not to be marueiled that God perfourmeth what pleaseth him in likelye and fitte instrumentes who needeth none instruments at all whatsoeuer he purposeth to make Therefore sent he a very few vnto very many the rude to the skilful he sent children vnto most exquisite and most eloquent persons he sent the simple to the subtile ones the vnarmed to the armed the weaklinges to the warriors and the pore he sent to the rule and domination ouer the people of Rome For it was conuenient that at the beginning such a lowly and base state should be in the founders of this building least they should attribute any thing vnto humane strength and cunninge or repose any trust or confidence in them but vtterly distrusting their own infirmities should depend wholie vpon the helpe and sauegarde of God Both least any man might attribute any thing of those thinges which were wrought vnto mans power and also least that the same Apostles might contemne or despise any humilitie or base estate of others being mindful of their owne Thus farre Viues But as touching that which I haue spoken of the Apostles the same may in like maner be saide of all teachers in the Church For so Paule cryeth out For these thinges who is fitte or meeter Namelie to expound the doctrine to iudge and decyde greatest controuersies and to beare rule in the Church But what doe these infantes and sucklinges bringe to passe Are they onely infeebled with vaine contention which neither profiteth themselues nor other No saith he the labors of the godly Ministers in the church doe not onely profite men a short time but the fruytes are euerlasting of them which teach who doe gather vnto God an eternall church and are themselues enriched with eternall rewardes This Consolation is most oftentimes repeated as Paule saith 1. Cor. 15. Your labor shall not be frustrate in the Lord. And in the 1. Rom. The Gospel is the power of God vnto saluation to so many as beleue That thing also is most worthy of admiration that the Apostles perswaded both the learned and vnlearned of their time in so profound matters and farre passing the vigor of mans wit when as Philosophers could hardly perswade others in morall thinges more hardly in naturall thinges being furnished and prepared with knowledge eloquence and vse But that the kingdome of God as Paule â—aith consisteth not in wordes but in power 1. Cor. 4. The history of most worthy memory sheweth which is recyted of Ruffinus in the 10. booke of the Ecclesiasticall History A certaine olde man in the Councel of Nicene smally learned and of little knowledge but a constant confessor of Christ was not afrayde to encounter with an eloquent and wittie Philosopher and with him to dispute as touching the veritie of faith Neither in deede alleadged he delusions of subtile craftie spéeche but an euident and plaine meaning of truth Heare nie saith he Philosopher There is one God the Creator of heauen and earth and of all thinges as well visible as inuisible who created all thinges with the efficacie of his worde and with his holy Spirite established the same Therefore this Worde whome wee call the Sonne of God being merciful towardes mankind which led their life in errors like vnto bruite beastes was content to be borne of a woman to be conuersant amongest men and for them vouchsafed to die and he shall come agayne to iudge of all those thinges which haue bene done by euery one in this life That thâ—se thinges are and shalbe thus for a truth we beleeue neither inquire we curâ—ouslye vpon any part Doe not thou therefore weary thy selfe in vaine with searching for reasons and demonstrations of those thinges whose protection is faith or with busie questioning by what maner or meanes any one of these thinges may either seeme possible to be brought to passe or not brought to passe But answere me demaunding thee beleeuest thou these thinges The Philosopher being thorowly touched to the quick sayde hee beleeued him and reioyced to see himself conquered professed and held the same opinion in those thinges as the olde man did and perswaded others that they would be of the same minde with him protesting solemnly that this was done by Gods prouidence to the ende he might be conuerted to embrace the Christian Religion For so long sayth he as by wordes the matter was handled with me I answered againe wordes for wordes and what so was spoken with cunning of speech I laboured to confute But when for wordes vertue proceeded out of the speakers mouth words could not withstand vertue neither could
are knowen vnto all men for me to make further mention of them they are not necessarie Verse 3. Because the vngodlye man boasteth in the desires of his soule And the couetous man blessing him selfe blasphemeth the Lord. HEre the holy Ghost beginnes a large description of Antichrist whose markes and tokens are all euidently seene in the Popes Iurisdiction and sway The first marke is Impietie by which name are comprysed worshipping of Idolles and heresies Manyfeste erroures are there in the Popes doctrine quite contrary to the foundation of Gods woâ—de as els where ofte I declare There are also in this Iurisdiction most grieuous superstitions worshipping of Saintes prayer vnto the dead and a manifolde prophanation of the Supper of the Lord. These apparant furyes doth the Bishoppe of Rome confirme as cruell as euer Nero was againste honest and godly persons The second marke is Couetousnes which as the roote of all mischiefe raging in the worlde spreadeth vnreuenged in the dominion of Antichrist For the Bishoppes of Rome fight not for maintenance of Religion but for mens wealth or riches That is with vnsatiable co â—eteousnes hunt after dignitie wealth and pleasures and support false opinions because they are the strengthes and maintenance of wealth The thirde proper marke of Antichrist is Blasphemie For as his minde is polluted with idolatrie so is his tongue defyled with blasphemie Of this Marke Daniel in his 11. Chap. saith He shall extoll himselfe aboue all Gods and he shall speake marueylous thinges againste the God of Gods For no man is ignoraunte with how great impudencie the Pope placeth himselfe aboue all authoritie of Canonicall Scriptures of the Churche of God of Sinodes and finally of all iudgements whereas in déede God alone is I let passe here these other blasphemies which my tongue both shunneth and shiuereth with horror to name Verse 4. The vngodlie in respecte of the pride of his wrath careth not There is no God thinketh he alwayes in his heart THe fourth marke of Antichriste is his detestable Pride which is accompanyed with vnbrideled Wrath. Christ in humilitie and meekenes surmounteth all Angels and men as it is sayde Mat. 11. Learne ye of me because I am meeke and humble of heart But the aduersary of Christ farre passeth all deuils in pride and greedye desire of reuenge That this Affirmation by proofe is most true the Histories of Emperours doe witnesse Of whom some euen for trifling matters were excommunicate others troden vnder foote and others most vnworthely handled by the Bishops of Rome The fifte Marke which declareth Antichrist is Epicuriall Contempt of God For it is manifest true that the Court of Rome is nothing els but a Schoole of Epicurisme wherein al honest opinions touching God his prouidence the iudgement of God following after this Verse 9 He lieth lurking in secrete places like a Lion in his denne That he may catch the poore whiles he snare him in his grinne Verse 10. And hee humbleth himselfe and crowcheth downe craftelie that in his strength hee may caste downe the poore THe nienth and last Marke of Antichrist is his Nerolike crueltie For as the Deuill the Father of Antichrist is both a Lyer and a Murtherer So the son followeth the Fathers example who syth he is the enemie of the true doctrine is bent to al occasions of hurting them which teach a right And where he can ouercome with manyfest vyolence he slayeth many but where hee cannot vse his violence he doth most subtilely lay snares for the godly and prouoketh Princes to hatred Now let a man consider what a monster Antichrist is puffed vp with these vices mischiefes viz. By reason of his vngodlynesse Coueteousnesse Blasphemy Pride Desire of Reuenge Restles busines Prophane security Sophistrie and crueltie Verse 11. For hee hath saide in his hearte God hath forgotten all Hee hides his Face and will not see for euer ALl beastly crueltie of Antichrist ryseth of a Giant-like and Cyclopical barbarousnes which staÌ„deth in no feare of the heauenly God but consecrateth his sacrifice vnto the greatest Belly God For wherein this perswasion resteth that God is nothing that there is no prouidence that all Religions are forged and friuolous In these appeareth a deuillish confusion of all wickednesse and mischiefes O god vouchsafe to â—uerte this plague farre from vs. Verse 12. Arise O Lorde God and let thy hand be exalted Doe not thou forget the poore THe seconde pare of this Psalme is a Prayer wherein the Church craueth of God that shee may be delyuered from the tirannie of Antichrist For neyther is there any more grieuous Monster nor any plague more cruell neyther furie which more prouoketh Gods wrath in the flooddes of hell then the Popes tirannie full of snares guyle vyolence and Epicuriall securitie And because euerie our prayer receyued from the holy Ghost hath effecte of promise and of prophesie let vs confer the euente with the foretokening thereof For in this last age of the world D. Luther being by God inspyred reuealsd Antichrist and refourmed the doctrine and called back the Church in his time vnto the fountaines of veritie He shewed the difference betweene the Lawe and the Gospell He made manifest the righteousnes of faith Toke away errors touching the doctrine of repentance Distinguyshed the true worshipping of God from the hipocrisie of mans traditions and shewed the vse of the Sacramentes which are by God instituted Touching which matter well considering it becommeth all the godly throughout the world to ioyn together their prayers and sighes and to craue with feruent heartes that GOD woulde vouchsafe to confirme this that hee hath wrought in vs for his holy temple sake Verse 13. Wherefore shall the vngodlie blaspheme God For hee hath saide in his hearte Tush thou wilt take none account THe reason of his prayer is taken from the cause final As if he thus sayde Defende and delyuer thy church and represse the furies of the enemies of the gospell that their blasphemies may be refuted and that all men may know there is a God in deede vpon whome the Church of Christ cryeth and calleth It lyketh me in this place to repeate a shorte fourme of Prayer which D. Luther prescrybed in his booke of the Turkish warre Looke vpon vs O God our Father and geue vs remedie For the Deuill the Bishoppe of Rome and the Turke are more thine aduersaries then oures when they scourge vs they also scourge thée For the doctrine which we preache is thine and not oures But Sathan cannot abide this and will be worshipped in thy place and thrustinge thy worde out of place he practyseth vyolently to thrust vpon vs false doctrine and lyes Awake therefore Oh my God and thy holye name which they pollute and defile thou thy selfe reuenge and suffer not this imurie to be wrought any longer by theÌ„ which punish not our offences and sinnes But endeuoure to extinguish thy worde in vs and so farre bende their force that thou
remain any State of Churches and Schooles which is by Gods benefite now stablished wherein the light of the Gospell is restored But such a State shall remayne yet yea though the worlde and the deuill withstande the same as Christ himself saith in another place The gates of Hell shall not preuaile against the Churche Mat. 16. And because many are the impediments therof the Psalme in this Consolation plamly sheweth who he is that shall helpe this Church It affirmeth that God will be present when we pray and that hee will heare vs gouerne helpe defende and delyuer vs. Therfore let vs not be discouraged that wee at any time forsake our profession no although many there bee which are against vs and many impedimentes chaunce vnto vs. Verse 5. The Lorde alloweth well the iust mannes doinges But the vngodlie man and his speedie violence doth his soule abhorre HE amplifyeth the Consolation with an Antithesis or contrarietie of the true Church and the rest of the skimme of Mankinde God sayth he by manifest testimonies sheweth that hee fauoureth the true Church because hee calleth her and geueth his worde vnto her This notable testimonie of the loue of God towardes his Church doth the 147. Psalme foreshewe in this maner Verse 19. Which gaue his worde vnto Iacob and his righteousnes and iudgementes vnto Israel Verse 20. He hath not dealt so with euerie Nation nor hath not made knowen his statutes vnto them For as the Princes beneuolence towardes a base and meane person shyneth not nor is more apparante in any thinge then in familiar communication together So the loue of God towardes vs may chiefly by this testunonie bee esteemed whereas he comming from his secrete throne speaketh familiarlie vnto his Church and geueth her his assured and expresse worde But the other multitude of Mankinde which heareth not this worde but defendeth vngodlye opinions and vngodlye worshippinges with too too open crueltie doth God most bitterly hate and most specially abhorre as aboue in the fifte Psalme he sayth Verse 5. Thou art not a God that deliteth in wickednes For as Lucilius sayth if I so may vse his wordes A vertue tis to geue honor that to hee is due As enemie eke the enemies and euil men to puisue Againe defender for to be Of good men and manners godlie Verse 6. It shall raine snares Fire and Brimstone vpon the vngodlie And whirlewindes shall be the portion of their cuppe THe sentence of this most sorrowfull Commination is not obscure if we consider the examples In the Historie of the burning of Sodome it is expresly sayde The Lord raineth Fire and Brimstone from the Lord. Here is mention made both of the eternall Father and of his Sonne So as all the Posteritie might consider so great a matter to be done by the singular determination of God and not by any casualtie and that we should know al men and all Nations in the world are warned by this example Without al doubt great is the wrath when the selfe Sonne of God is the Minister or Officer to execute this horrible punishmente So in the 16 of Numeri it is sayde of the punishinge of those seditions persons There went a Fire from the Lord it slew two hundreth and fiftie persons But why doe I collecte Examples of presente punishmentes in this worlde when as in the 20. Chapter of the Reuelation of Sainte Iohn it is most euidentlie sayde concerning the euerduringe punishentes for that same Antichrist and the Turkes ordeyned And a Fire came downe from God out of the Heauens and destroyed them and the Deuil which seduced them was cast into the lake of Fire and Brimstone where the Beast and the false Prophet are tormented day and night worlde without ende Verse 7. Because the Lorde is iust and hath loued Righteousnesse The countenances of them hane seene his equitie THis last little Verse D. Luther expoundeth thus They are not broaken or squashed with persecution but persiste constantly looking for the promises of Righteousnesse Therefore doe they finde by experience that God loueth righteousnes The xij Psalme Miserere mei Domine c. THE ARGVMENT ALthough this pitifull moane is touching the small number of the godlie ones applyed vnto the state of all ages Yet doeth it chieflie pertaine vnto the last olde age of the world wherein Antichrist bearing sway greater is the confusion of opinions of worshippinges and of mens liues or conuersations For touching this doting olde age of the worlde Christ saith Luke 18. Thinke ye when the Sonne of man commeth that he shall finde faith vpon Earth And in the 24. of Mathew Because iniquitie then aboundinge Charitie of manie shall waxe colde For faith towardes God being extinguished and loue also towardes our neighboure what godlinesse can there be what holines or what equitie But because it is needful that in mankinde there be alwaies a Church remayning God affirmeth that hee as yet doth raigne and that he will be aduenged vpon the tyrannie of Antichrist in the behalfe of his chosen ones by stirring vp godlie Teachers which shal both reprehende Idolà trie publish true doctrine and consolation vnto the Church When as therefore great were the darcke clowdes in the Churche not manie yeares since and that the lighte of the Gospell lay oppressed with the Sophisticall laberinthes of Sentenciaries with the superstitioÌ„ of Chanons and Monkes and sundrie worshippinges of Idoles Luther being by God inspired and illuminate reformed the state of doctrine and called agaiâ—â— the church vnto her fountain shewed the differeÌ„ce of the Law of the Gospel made knowen Iustification of Faith toke away erroures in Doctrine of Repentance distinguished true worshippings of God from hipocrisie of mennes traditions and shewed the vse of both Sacramentes which God hath instituted For this so greate a benefite let vs geue thankes vnto God the Eternall Father of our Lorde Iesus Christ and with feruent hearts let vs craue of him that he woulde confirme that which he hath begun in vs. Psal 68. ver 29. Verse 1. HElpe me O Lorde because the holie man pearisheth because the Faithfull are minished from amonge the Sonnes of men THe first Verse descrybeth an vnspeakable moane or Lamentation of the Church oppressed with Tyrannicall Rule of Antichrist For as Moises when he was brought back into the Straites of the hilles and of the redde Sea cryeth not but groaneth and with his heauy moane filleth the eares of God So the remnante of the godlye ones in the laste olde age of the worlde toyne together theyr prayers and groaninges for delyuerance from the kingdome of Antichrist and for wholesome reformation of Doctrine and worshippinges of God Thou feest say they Oh God what and how great a confusion there is of their wicked opinions and Idolatryes Restore thou therefore the true kinde of Doctrine and true worshipping of God This most feruent Prayer of the Church was not made in vaine but obtayned of God the Reformation of the same doctrine
these were not onely discomfited but that he had suche a tryumphante victorie as in steade of vngodly and false foresworne citizens afterwardes nations themselues yelded vnto him and began zealously to obey him Neither in deede is it a matter difficill to apply the meaning of this litle verse vnto Christ whome the hye préestes princes and greate multitude of peoples in his countrie with horrible furie persecuted and practised to put to death But for these false citizens the church was gathered and ioyned vnto him from amonge the gentiles And he is truely the chéefe heade of the nations that is of the churche vniuersall gathered from out of the séede of Abraham and the gentiles geuing life euerlasting vnto the same which Dauid could not by any meanes do Verse 47 The Lord liueth and blessed be my stronge God and let the God of my saluation be magnified Verse 48 It is God that reuengeth my cause bringeth people in subiection vnder me Verse 49 Thou art my deliuerer from mine enimies and from them that rise against me shalt thou exalt me and deliuer me from the vngodlie person Verse 50 For this cause will I magnifie thee amonge the nations oh Lord and will singe a Psalme vnto thy name Verse 51 Thou that exaltest the welfare of the kinge and performest mercies vnto Dauid thine anoynted and vnto his seede euen for euer and euer IN conclusion he affirmeth he wil render this thanks that he will celebrate or solemnishe these benefits to the ende the presence and glory of God may be in his church acknowledged and that many may learne to feare God call vpon him For vnto this end specially are thankes geuings to be referred that others being encouraged by our testimonies touching the benefittes of God might be in the same faith confirmed towards him and truely beleue that God is present in his church that he punisheth despisers of his heaueuly doctrine and worde and that he vnfainedly heareth receyueth and helpeth which conuerte vnto him and call vpon him The xix Psalme Ceeli enarrant gloriam c. THE ARGVMENT EVen as the xvilj Psalme may be interpreated two wayes first in deede historicallie touching Dauid and secondlie allegatorie touchinge Christ So the first parte of this Psalme may either be expounded concerning the glorie of God which shineth and is perceyued in the workmanshippe of the world either els of that true glorie which the doctrine of the gospell sheweth for both meaninges are true and haue in them verie muche erudition But if anie man had rather embrace that meaning which is referred vnto the onelie aduancement of the Gospell I will not anie waies be against him The second part without doubting entreateth of the efficacie of the gospel and discerneth the same not onelie from philosophie but also from the law which commaundeth that which is right and forbiddeth that which is wronge For philosophie can not heale the woundes of the conscience nor call backe mens soules from hell seeing it teacheth no certaine thing touching the will of God nor our saluation Bee it much lesse to purpose then that the lawe may be a hauen or succoure for our conscience strugling with sinne and death when it wonderfulie encreaseth our feares and astonishmentes with her threatning thunderbolts Therefore the alone preaching of the gospell hath force and efficacie that it may raise vp or comforte and confirme our consciences so wrastling and as it were to call them backe from death to life The third parte is a prayer agreeing with doctrine of the gospell For as the preaching of the gospell discribeth the mercie whereby God receyueth and preserueth wretched mankinde flying vnto the Mediator So in fine it craueth forforgeuenes of sinnes and clearly discerneth sinnes of ignorance negligence not wilfullie performed from transgressions against good conscience Concerning this difference as I am inexpounding I will saye more Verse 1 THe heauens declare the glorie of God and the firmament sheweth his handie worke GOD hath manye properties contayned in the phrase of glory which do shine in the workmanshippe of the worlde The order of the bodies in the worlde in the heauens in the elementes in thinges growing and in the same mind of man as a difference betwene good thinges and euill doth shewe the wisdome of God For seing it is imposible that this bewtifull order of thinges may by chaunce or happe appeare or remaine needfull it is that a skilfull workmaister must then be the principall cause of the worldes creation Moreouer the power of God is plainly seene in the greatnes of the heauenly bodies and swiftnes of theire mouing For who is not amased at the consideration of the Sunne which not without cause is of Plato called Oculus mundi the eye of the worlde For although the Sunne as the Mathematistes affirme is a hundreth sixtie and sixe times greater then the circuit of the whole earth yet this greate bodie dayly from the rysing vnto the setting thereof by the most mightie hand of God is caried aboute when as in deede if he should take his course on earth he passeth in his circuit euery hower 225. Germain miles And the goodnes of God towards mankinde is here perceyued because all thinges which are in this world are made and ordayned for mans sake I will not adde mo arguments to confirme this sentēce because the whole nature of thinges is a notable testimonie touching God the workman and his wisdome his power and goodnes I might rather adde a complaint and that the blindnes in many Athistes is to be lamented which contend that all bodies aboue and belowe are of meates as it were so wrought and made and that all things are suffered of vs by chaunce Notably therefore saith Cicero 2. lib. de natura deorum All this discription of the Skyes this so greate beautie of the heauēs may they séeme vnto any wise man to be made of bodies running hether and thether by chaunce and without aduisment or coulde any other nature hauing witte and reason bringe these thinges to passe which not onlye that they might be brought to effect haue wanted reason but without great reason can not be vnderstoode what maner thinges they are Againe for who would say that he were a man who when he sawe so vnfained mouinges of the heauens so firme orders of the skyes and all thinges so connexed and fitly framed would deny any reason to be in these and would say these are donne by chaunce which by how much prouidence they are done so by no capacitie can we attaine the same For although that nature be wholy created to make testimony of God that he is wise mightie bountifull and a friēd vnto mankinde yet full and perfecte glory can not be geuē vnto God without acknowledgement of the sonne of God And then it is attributed vnto God when we learne the worde of his gospell and by faith do acknowledge the sonne It is néedfull then that there
laboures of our vocation and sanctifieth vs vnto life euerlasting But the effectes are largly expounded in the 119. psalm and are easely vnderstoode of the godly which knowe the exercises of faith and inuocation Verse 14 Who can comprise his faultes Clense me from all secrete sinnes THe last part of this Psalme is a prayer wherein there is a plaine petition for remission of sinnes He saith not as hypocrits do who hath sinnes or trespasses but he asketh what man is he which considereth the burden of sinnes sticking in the nature of man But this verse is rightly opposed against the counterfet ceremony of Monckes touching scrupulous numbering vp of sinnes which is neither commaunded by god neither is possible to do but leadeth godly mindes into doubtfulnes and enfeebleth theire faith Verse 15 And from presumptuous sinnes keepe thy seruant that they haue no power ouer me so shall I be vndefiled and shalbe clensed from the greatest sinne MOst rightly out of this place is borowed the difference of sinne raigning not raigning Sinne not raigning is the originall euill and motion stryuinge with the lawe of God which mans will notwithstanding resisteth being helped of the holy ghost that we should not obey that wicked motion against all conscieÌ„ce and this will by faith craueth and beleueth that this infirmitie is forgeuen vs for the Sonne of Gods sake making intercession for vs. Vnto this degrée and steppe pertaine negligences and ignorances not wilfully performed Sin raigning in the fall after conuersion is the breaking of Gods lawe against conscience which taking place the person is made guiltie of eteruall punishment except againe in conuersation forgeuenes be had And in this degrée or step we comprehend sinnes of wilfull negligence that is wilfull negligence in duetie and wilfull ignorance Verse 16 And the wordes of my mouth shalbe suche that they shall please thee and the meditation of my hart is in thy sight oh Lord my helper and my redeemer THe holy ghost is not in vaine called the spirite of grace and of prayer For as he beareth witnesse with our spirite that we are the children of god so doth he stirre vp and prouoke our hartes vnto prayer So Dauid when he had asked of God forgeuenes of his sinnes made humble pentions that god woulde receyue his prayer confession and thankesgeuing as a reasonable seruing of god séeing ther is nothing els which we are able to render vnto God for his greate benefites The XX. Psalme Exaudiat te Dominus c. THE ARGVMENT PRayers of the church are most worthie of diligent consideration not onlie because they aske thinges necessarie and wholsome of god but also because they instruct vs of great matters So this Psalme sithe it prayeth for the Prince or cheefe magistrate teacheth the reader as touching politique order verie profitably For first it plucketh out of mens mindes an vniust imagination which discerneth not betwene gouernement and spoiles like as that Pyrate saide to Alexander Why is it more lawfull for thee to spoyle vpon the land then for me vpon the seat For seeing the scripture so often commandeth prayers to be made for the magistrate that gouernment may remaine vnharmed and be established needfull it is that thing bee good and acceptable vnto god and not anie sinne because we must not pray that sinnes should be established But of this praying there are precepts extant in the 24. of Ieremy Pray ye for the kingdome of Babilon because in the peace thereof you may also haue peace He biddes them praye for the empire which at that time was the harboure or succour of the church And in 1. Tim. 2. Is deliuered a precept full of erudition I exhort you that prayers and thankes geuinges be made for all men For kinges all which are in authoritie vnder them that we may lyue a quiet and peacable life in all godlynes and honestie Hereupon it is cleare what difference there is betwene ruling and robbing For rulinges or gouernements are the ordinance of god and these must we obey for gods cause who is the author of this ordenance But robbings or spoilings are the destructions of gods ordinance and the furies of the deuill wherewith God is horriblie angrie Secondlie this psalme teacheth that gouernments are not preserued by fortune or by the counsels of men onlie but by god who is not onelie so the author of politique order that he alloweth of lawful gouernments but also by this meanes Because like as both by his prouidence he ordeyned the course and mouinges of the starres and also by his power preserueth the same So also politique order is the worke of God and howe much soeuer of this ordinaunce abideth in the confused state of humaine nature is by God truelie and effectuallie preserued For the deuill woulde altogether destroie honest societie but that God represseth his furies and did protecte parte of mankinde And that God is the preseruer of this ordniance the punishments of seditious and rebellious persons do not onlie shewe but also that same burden of affaires and daungers which mans wisdome without God is not able to endure Most truelie therefore is it saide of Plato lib. 4. de legibus whereasnot God but some mortall man beareth rule there is none escape from mischiefes and miseries Finallie he reprehendeth the pride of mans minde which imagineth that greate matters and profitable thinges are gouerned by our wisdome and vertue Like as Timotheus the sonne of Conon saide of a matter happelie exploieted This did I and not fortune And Aiax in Sophocles saide Dasterds and sâ—uggards had need of Gods helpe but he euen without God was able to ouercome Let this therefore be in vs perswaded and let vs altogether holde it approued that mans alone diligence is not sufficient for the weightie charge of gouernement as in the historie sette downe by Herodotus lib. 7. Xerxes rightlie saide That the kingdome of Persia increased vnder the gouernement of God and the kinges themselues redily folowing him For a weightie and hard matter it is the gouernement of a common welth neither can it be ruled by the alone diligence of man the which thing these heauenlie sayinges do teache Ieremy 10. I knowe O Lorde that mans way is not his neither is it in man to direct his owne footesteppes Againe Psalme 127. Except the Lord do keepe the Citie he watcheth in vayne that keepeth the same Which thinges sith they so be let vs feruentlie beseech of God that God woulde gouerne the counsels and successe of godly Princes or Magistrates which geue succour vnto the Church and vnto learning and which also are the obseruers of the workes of God as of the Law of righteousnesse and of peace The disposition of the partes of the Psalme THere are three partes of this Psalme The first is a feruent prayer for prosperitie of the Counsels and successe in gouernments which are the succoures of the Church The second part is a Thanksgeuing for preseruation and
defence of the prosperous estate of gouernmentes The third parte conteineth doctrine of faith whereunto is adioyned a reprehension of confidence in humaine helpes Verse 1. THe Lorde heare thee in the day of troble The God of Iacob be thy defence THe Church is not conuersant in kingdomes as an vnthankfull Guest but rendereth most ample thankes vnto her Nourses For shee prayeth for those Magistrates of whom she is cherished and nourished as Abraham prayed for Abimelech the king And Iacob blessed Pharao king of Egipt who receaued from Ioseph the doctrine of true prayer vnto God But although the vngodly doe deride these gratulatorie benefites Yet is there nothing more effectuall towardes retayning the mean estate of pollicie then the prayers and solemne petitions of the godly For that riches whole hoastes of men and leagues are weake preseruations of gouernoures not onely the sacred histories but also wise men liuing without the Church doe witnesse The saying of Cicero In 9. Epistolarum is knowen Thou vnderstandest how that Gneius Pompeius was not preserued neither by the glorie of his name nor of his exploites neither yet by the suites and seruices of kinges and nations whereof he was wonte to boast The name of God then as Salomon saith Is a strong defence Pro. 18. That is Inuocation vpon the Lord. To this who so fleeth findeth help and deliuerance But therefore he wisely saith in this verse In the day of â—â—â—ble That he might signifie the burthen of buâ—â—â—es and daungers which good Princes endure in time of peace and warre For the deuill is enemie vnto prosperous gouernment and by manifolde wayes hindereth the same by seditions mooued making warres and working other meanes Vpon this horrible hatred and fury of the Deuill we thinking let vs crie out with Iosaphat the king of Iuda Surelie there is not so great fortitude in vs that we are able to striue against this multitude which rusheâ—h vpon vs with so great assault But when wee know not what to doe that is remayning vnto vs euen to cast our eyes vnto thee O God alone Wherefore when as our Princes are exercised in greatest hazard and danger for their godly prosession wee must craue with most ardent prayer that God would vtterly subuerte the furies of the deuill and of Tirantes and preserue our weake Churches and families publishing the voice of the Gospell and flying vnto him for defence Verse 2. Sende thee helpe from his holie hill And out of Sion geue thee defence THe Church repeateth the same sorowes and prayers to shew that she with all her heart prayeth for kinges and all those in aucthoritie vnder them For she is not ignorant how greate and how many impedimentes there be vnto prosperous gouernment namely infirmitie growing in vs the snares of the deull who is delighted in destruction of Gods handieworkes in mankinde and that same burthen of busines and daungers wherein many sodeyne and inextricable euils contrarie to their minde are offered vnto Gouernors Like as Dauid did not foresée the sedition of his Sonne Vnto these impediments doth he not oppose engins of war but the hearing of his prayers by God yea his defence helpe and heauenly fortitude Verse 3. That he may remember all thy Sacrifices make fatte thy peace offeringe HEtherto hath the Church commended vnto God the personages of godly Gouernours Now doeth he commend vnto God their laboures and counsels And yet in déede let this verse be vnderstoode as touchinge Gods acceptation not only but also of the meaning and experience of his acceptation as if Dauid sayde Geue prosperitie in peaceable gouernment and victories in battle so as Magistrates may haue experience in y â— thing it selfe that thou art the Champion and gettest the chiefe honour of pollicies and that prayers made for them is not a vaine liplabour Let also their labours and carefull sorrowes reasonable seruinges of God and let them be referred vnto this ende that the doctrine of true Religion may be aduaunced that Schooles may be mainteyned and tender youth instructed Neither let the Church be vtterly dispersed nor the young plantes of thy Church be hurt or hindered Also that mens liues and manners may with honest discipline bee gouerned Let them looke vpon these conclusions so oft as eyther they exercise iudgementes at home either els warres abroade Such a gouernment pinguis est That is both pleaseth God and also is profitable for his Church Verse 4. And geue vnto thee thy hartes desire And fulfill all thy minde THis verse agreeth with the former for it asketh of God prosperitie in counsels and affaires of gouernment at home in peace and abroade in warres Most true is the saying extant in the 16. Prouerb A man deuiseth a way in his hearte But it is the Lor that ordereth his goinges This sentence teacheth that it is the best and most excellent thing in déede for mans heart to hope well but the happy and prosperous euentes are in the handes of the Lorde We must therfore beseech of god that he will guyde and gouerne the euentes and geue them prosperous successe But let the vniuersall particle be vnderstoode without cauillation For man sometime erreth in consultation like as Iosias erred supposing that hee made iust and necessarie battle against the king of Egypt And it is no doubt but the whole psalme ought to be applyed touching godly Gouernours which are the nourishers of the Church For in déede of the vngodly Esaias in his 8. chapter sayth Take your counsel together yet shall your counsell come vnto nought And Dauid 2. kinges 15. saith O Lorde turne the counsell of Achitophell into foolishnes Verse 5 We shalbe glad in thy saluation and in the name of God shall we tryumphe The Lord fulfill all thy petitions THis thanks geuing for victory had Dauid in mouth and minde so often as hee brought foorth his Hoaste into the fielde so often as he set them in battell aray and so often as he gaue onset vpon the enemies host I will ouercome and put to fooyle mine enemies not with my armies but with the helpe of the Lord and I will carye them captiues in tryumphe ouer them not through the valiancy of my souldiers but as armed with the presence of God But although it séeme a foolish thing To tryumph before the conquest yet faith is the certaine knowledge of things not appearing and the confidence of things to be hoped for In matters of phisike truly feeling goeth before faith as a man beleeueth that water is warme when he hath theirein dipt his finger experience hath so taught that it is warm so in nature after experience foloweth beliefe but in embracing the promis of God a contrary thing happeneth Beliefe that is faith goeth before deliueraÌ„ce like as in the 2. Paral. 20. Iosaphat most swetly sayeth Put your trust in the Lord your Gâ—d and ye shall be safe beleue his Prophetes and al things shall go well with you Dauid here also repeateth his