kingdome of his sonne which alloweth and defendeth it and which hath made knowne him selfe vnto maÌ„kinde by publishing so many promises concerninge the preseruation of his Church But here let vs remember the godly profitable admonition which is geuen vs by D. Martin Luther in this exposition vpon these last wordes of Dauides If anie man vnderstand this that he doe see in the writinges of the Prophets whereas anie one person of the Godhead speaketh of the other or vnto the other that is to say So as not one person onely but moe are signifyed To him now shall it be easie to discerne which in those places is the person of the Eternall Father and which is the person of the Coeternall Sonne Now wheras of these two persons mention is distinctlie made there also is the third person signified of the holie Ghost speaking namely by the scriptures as it is saide in the Creede This iudgement of the difference of the three persons in Godhead being thus concluded let vs way as in equall ballance the waight of the wordes in this verse The kingdome of Christ is the gouernmente of Christ collecting vnto him his Church by the Ministerie of the Gospel in all ages of the world and delyuering the same from sinne and eternall death sanctifying the same in geuing his hâ—ly spirit that it may bé his euerlasting inheritance and defending and gouerning y e same marueilously in this life that it would truely call vpon him and acknowledge prayers hearde through him and to worship God raysing from death to life and eternall glorye Let vs therefore not onely discern the person of this king from Cyrus Alexander Augustus and such like but also the kingdome of Christ from all Common wealthes and Gouernmentes For although it be certaine that mightie Princes by whose wisdome and vertue kingdomes are ordered be styrred vp and helped by God as Herodotus rightly speaketh of the Persian kinge That the kingdome of Persia increased vnder the gouernment of God and the kings themselues redilie folowing him Yet Cyrus Alexander Augustus and such like were miserable men subiecte vnto sinne and â—eath neither did the Godhead mingle it selse with their naturs But we which are instructed in the Church by testimonies of Gods worde doe beleeue in Christ not onely that he is mans Nature but that he is the diuine nature of the Sonne of God whom S. Iohn calleth The Worde and who is the expresse Image of the eternall Father Now consider how great a benefite it is and how euident â— testimonie of his great lone towardes vs that the Eternall God hath sent vnto vs the Coeternal Son his Image taking vpon him the nature of man wherin wholy shineth God the Sonne in a league immutable But alack too frozen harted are we in coÌ„sidering so great matters Therefore we must pray vnto God that hée would stirre vp in vs through his holy Spirit motions by all meanes agréeable vnto so great a gifte Namely Faith Thankesgiuing Confession and such like Thus farre I haue spoken a few thinges touching the difference betwixt Christ and other kinges Now let vs distinguish y e kingdomes of Christ from other kingdomes by euident boundes as it is in the Law of gouerning territortes For they differ in forme of gouernment in benefites and stabilitie For other kingdomes are fortifyed with riches and armies and dee punish offenders with the sworde or with corporall force but Christes kingdome is gouerned by the voice of the gospell by y t which God is effectuall and doth regenerate many vnto life euerlasting Moreouer in other kingdomes the chiefe thinges are peace of body and externall discipline But the treasures or riches of this kingdome are remission of sinnes the hâ—ly ghost and life euerlasting Finally other kingdomes haue their fatall periodes as Plato in the 8. booke of his common wealth disputeth That Common weales are changed for Celestiall causes which make certaine interchanges of States in Cities and gouernmentes And the Scriptures oftentimes cryeth out that y e fal of Empires is caused by the 〈…〉 of men that there are punishmentes for haynous offences as it is written in Syrach cap. 10. The kingdome is translated from nation to nation for the iniquities and deceites of men But no limite or space of time can conteyne the kingdome of Christ for as much as it is spirituall and heauenly as the Angell saith profoundly in the 1. Chap. of S. Luke Hee shall raigne in the house of Iacob for euer and of his kingdome there shall be none ende But although some dispute why the hill Sion is called holy yet the answere is simple plaine that the church is sanctifyed of Christ the king who is geuen of God to be our Wisdome Righteousnes Holines and Redemption 1 Cor. 1. And Christ sanctifyeth his Church with his worde his bloud and with the holy Ghost as it is written Iohn 17. Father sanctifie them in thy trueth thy wordâ— is the truth And againe Heb. 13. Iesus suffered without the gate to sanctifie the people by his blood Ephes 5. Christ loued his church and gaue himselfe for it that he might sanctifie it washing it with the fountaine of water in his worde Ioel. 2. I will power out my Spirit vpon all flesh c. Verse 7. I will preach of thy commaundement the Lord said vnto me thou art my sonne this day haue I begotten thee THe Sonne of God affirmeth in this verse that he will preach and set forth the doctrine beside the lawe namely this sentence The Lorde saide vnto me thou art my Sonne this day haue I begotten thee aske of me and I will geue the Nations for thine inheritance Therfore shall hee obserue the ministerie of teaching the scriptures and studyes therein and doth approue these studies in those which learne the Gospell For this verse comprehendeth the whole effect of the Gospell as D. Mart. Luther interpreting vpon the 3. cap. of Iohel sayth For what other thinge doth the Gospell teach then that Jesus was borne of the virgin Mary is the Sonne of the eternall Father and came in this fleshe that he might first teach vs concerning the mercifull will of his father Secondly that he might make satisfaction for our sinnes vpon the crosse and geue his holie spirit and euerlastinge saluation With this doctrine are our mindes through the holie Ghost enflamed that first they might trulie loue God for we see him to burne in so great loue towardes vs that for our saluation he spared not his owne onely Sonne Moreouer that our mindes might embrace the sonne as a sufficient sacrifice for our sinnes wherewith onely the Father would be pacified By this faith we obtaine remission of all our sinnes and willingly obey our Redeemer calling vs vnto Baptisme vnto his worde vnto his supper and exhortinge vs vnto loue And we are assisted by the holy spirit that our harts being chaunged do beginne to hate sinne and not to nowrish sinne anie more
our infirmities and the manifold mercies of God To prayse the Lorde vvith the Harpe and voyce of Psalmes Psalm 98. And so vvith the Tribes of the Lord to goe vp to Hierusalem To pray for her peace and prâ—speritie Psal 122. Yea for the collection of her outcastes And the healing of their â—riefes Psa 147. And finally with thankeful Dauid as thankefull Israelites to laude the Lord before his arke all the dayes of our life in holynes and righteousnes according to his good pleasure and measure of his grace bestowed vpon vs. Where amongst manye farre more meete members for this purpose in acknowledginge my selfe to be Little Laodocus in arte magna not any thing like countâ—â—uaileable to Nicostratus in re parua magnus yet putting to my prest best good will Amongst those I say Quos Musicen docet amor si sint indocti prius Whome Zeale teacheth knovvledge though they be vnlearned before Which loue well learning and haue but little themselues which tender the wellfare of Gods Church and yet are no diuines Whiche labour for learninge and lacke liuinge And which imitate other mens workes to instruct themselues So in experience of translatinge as my Summum Singulare Speciale Bonum Animi Corporis Fortunae donum to profite my selfe and others I chauneed lately vpon these Expoâ—itary Schâ—lia of the Godly Learned and Reuerend D. Victorinus Strigelius a singuler Professor of diuinitie in these our dayes yet liuing very briefly godly learnedly and profoundly expounding the whole booke oâ— King Dauids Psalmes Out of whiche whole volume conteyning two Coines I haue tranâ—laâ—ed onely The firste one and twentie Psalmes and expositions thereof but specially the verse according to the Latine Exemplar being of the Geneua translation after the Hebrue sence and so neere as I could imitate the authors meaninge therein nothinge dissonante from our vulgar and vsuall translation dayly read in the Churche of Englande Not without the helpe of a rare well disposed diuine and learned Achates scintillas graecas obâ—curioresue theologicas locutiones excudens as Virgill saith Of â—â—home being sometime my Scholefellow vnder the Reuerend M. Robert Baâ—ter Schoolemaster euen then of Neâ—â— arke deceased as I maye nowe saye wyth Plutarck Plus Didimus habâ—â—it Plus Philomelus habet recompâ—ing what I then was and what hee nowe is I heere haue by Gods helpe and his perfourmed perhaps Velut demulsor minor in re magna my not vâ—polished altogether nor yet vnprofitable translation as I trust in God Accordinge to my humble and hartye prayer beseeching the most beneficiall goodnes of God to tourne and transpose the same to good purpose of publike vtilitie in his chosen church as seemeth best to his glory my Princes honour and commoditie of my natiue countrey Whereas especially in the Royall Court of her Princely Maiesty God by his gratious prouidence hath of longe time prosperously planted and replentshed your honourable good Lordshippe with rare and excellent indumentes of body and minde as true godlines perfecte vertue graue wisdome wholesome counsell constant fidelitie and noble magnanimitie with a sincere supportant â—eale to true Religion godlines vertue and good letters to the aduauncemente of her Maiesties Royall Regiment and profite of the weale publike in her Highnes dominions So on my poore behalfe In testimony of a Christian weale to Gods glory loyall harte to my Princes honour earnest good wil to the weale publike of my natiue countrey but specially of true harted Synterisin Proerisin towardes the heauenly country of the hiest Iehouah that celestiall Hierusalem I haue withall humble and duetiful regard adressed this my poore trauell vnto your Honors moste noble patronage as one whose Heroicall vertues in patrociny counterpoysable to the Princely protection of the first noble patrone that Honourable Augustus High Marshal of the most sacred Empire that now is Your Honor assuredly shall by Gods grace of your godly â—eale adorne both patrones expositors godly purposes aduaunce the honor of God your Prince and country not a little aduâ—â—brating by your accustomed clemency the true and vnfayned good-will of me the Translator Who humbly beseechinge your Honorable Lordship to accept in good woorth the same my good wil and duetifull endeuour in this respecte doe rest continually and faithfully prayinge vnto the Almightie and immortall God to preserue your Honor with the Honourable Lady and Counteâ—â—e your louing Spouses w t long life prosperous health encrease of honor and perpetual fruition of life and blessednes euerlasting in the eternall kingdome of God and his Sonne Christ that Roote and of spring of Dauid the bright shining day starre Apoc. 22. To whom with the Holy Ghost three in person and one eternall God be all dominion power prayse honor and glory for euer and euer Amen Your Honorable good Lordships most humble and duetyfull Oratour in the Lord. Rich. Robinson citizen of London ⧠The Exposition vpon the first Psalme Beatus vir qui non abijt in cousilio THE ARGVMENT NO greater beatitude there is then to bee a Citizen of the Countrey most praiseworthy of all The Church that is of that congregation vnto whom God hath made himselfe knowen by his worde and excellent testimonies for whom he created all thinges whom he redeemed with the bloud of his Sonne and sanctified with the holie Ghost whose head and captaine is the Sonne of God vnto whome the Angels shew themselues Ministers Finallie in which God shalbe for euer and for euer all in all This beatitude doth the first Psalme describe also teaching which and what maner a one and where the true Church of God is and who be liuely members of this Congregation For what so is saide as touching the whole bodie the same in like maner may be spoken touching euery particuler member Therefore it clerelie and manifestly affirmeth that Congregation to be the church of God which heareth learneth and embraceth the Gospell all fanaticall opinions and worshippings of God deuysed by mans boldnes being vtterlie reiected and forsaken For the pure voice of the Gospel is the proper token and infalible badge of the church which being pronounced from the bosome of the eternall father the sonne of God through his manifolde goodnes hath made knowen vnto mankinde As it is saide in the 10. chapter of Iohn My sheepe heare my voice And in the 14. of S. Iohns gospell If any man loue me he will keepe my commandement And to keepe his commaundemente is to embrace the true doctrine with faith and good conscience and the same to professe and set forwardes Therefore this Psalme containeth doctrine chieflie necessarie and most sweete consolation It teacheth as I saide that those are the members of the church which imbrace and loue the true doctrine and not the enemies or contemners of the doctrine Moreouer it addeth a peculiar promis of the true Church The Church shall be like vnto a Palme tree neuer wanting fruite and it shall haue prosperous successe yea though the
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
middest of their race haue bene ouerthrowen by the hande of God and could not goe thorow with the web that they began to spinne Vnto these Histories I will annexe an Epigram of Absalon hanging vpon the Dake Degener immerito rapuisti sceptra parenti O Iuuenis Patriae pestis acerba tuae Digna tuis ceptis sed pena secuta vagantem Frondibus Arboreis implicuere comae Hasta Ioab maduit forti vibrata lacerto Sanguine transfixo pectore tincta tuo Has scelerum penas pulso dedit ille parente I nunc et patrijs insidiare bonis Causles hast thou O Childe degenerate and Impe destruction of thie countreie dire Depriued thie Parentes of their roiall state but fleeing thou foundst guerdone due for hire When Oaâ—en bowes thie bushie haire fast held and Ioab in thie blood imbrued his lance Thie bodie through For Parentes so exilde goe now and worke thie Countreies hinderance verse 17 I will magnifie thee O Lorde accordinge to thie rightâ—onsnesse and I will sing vnto the name of the most high THe last verse is a thanksgeuing for deliuerance But séeing in other places I haue oftentimes spoken of this vertue I am now more briefe And I hartely beséech God that he would vouchsafe to consute these slauÌ„ders and sicophancies of the enemies of the Gospell as he confounded those in the Deluge in the burning of Sodom and Gomorrha in the destruction of Aegypt and in the subuersion of the Cananites The eight Psalme Domine dominus c. THE TITLE THe Learned sorte do reason what may be signified by the worde Githith Which if we will folowe the true signification we shall finde that this worde importeth the same that Torcular or a vaine presse doth But seing the proper significacion thereof litle purporteth the meaning of the psalm let vs be content with the opinion of them which suppose the wordâ— Githith to be borowed of a musicall instrument resembling some similitude of a wine presse For in such reasoninges or disputations this notable saying of Varroncayrbe commended It is the parte of a Good Gramarian to be ignorant of certaine thinges THE ARGVMENT THere is one proper and principall meaning of the scripture which the common order of the phrase or speeche and scope of matters or argument bringeth forth neither mustwe imagine that the scripture is like vnto softe waxe which some time representeth the figure of Mars somtime of chaste Minerua Now Venus nowe Cupide For that speech which hath not one simple meaninge teacheth no certaine matter and this reason or methode of Interpreting which seperateth out the Oracles of God into diuers meaninges weakeneth the authoritie of the scripture Which thinges sithe so they be we will not applie this psalme vnto our creation and to the knowledge of God vvhich we gather by the workmanship or creation of the vvorlde but vve will follovve the right course and prophesies of the Sonne of God vvho in the 21. of Mat. interpreteth this Psalme as touching his kingdome Of the same effecte or meaning is the Aucthor of the epistle to the Hebrues 2. cap. Therefore is this 8. psalme a prophecie of the kingdome of Christ gathering vnto him an euerlastinge Church out of all mankinde by the ministrie of the Gospell and delyuering her from the tirannie of the deuill and from eternall death and sanctifyinge her vvith his holie spirite Finallie raising the same from death vnto the glorie and life euerlasting But as the best monies are not esteemed by theire greatnes or quantitie but by theire massines and weight So this psalm in a meruelouse breuitie conteyneth manie notable places As in respect of the worde of God of the publishing thereof of the sending of the Sonne of God into the worlde of the calling of the Gentiles of the efficacy of the Gospel of the passion and resurrection of Christ of the glorie of Christ and of the eternall Church Concerning these so greate matters I wil speake not so much as I ought by dutie but so much as I vnderstand and shalbe able to do Verse 1. OH Lord which art our Lord Howe meruelous is thy name ouer all the earth which hast set thy Glorie aboue the Heauens THe beginning is taken from an Admiration I saith he as astonyshed do much muse thinking of the vnspeakable Fatherly loue of God to mankind which thinge he would not for euer haue hidden in an vnknowne light vnto all exeatures But commingeforth of his Heauenly throne made him selfe knowne not onely by making all thinges of nothinge but by sending his Sonne bestowing vpon mankinde his Gospell by which the holy Ghost is made effectuall and regenerateth many from amongest the Jewes and Gentiles vnto life euerlasting For the worde Name here signifieth the knowledge or acknowledgment and the worshippe and inuocation vpon the name of God For by right who would not maruel that by the dispersed voyce of the Gospell the kingdome of God shoulde be begonne in many men and that the kingdome of Sathan horribly raiging in mankinde should be vtterly destroyed Certaine I am more moued with consideration of this wonderfull worke then with that same creation of all thinges For thinke ye well what a matter it is when Ethnickes or Heathen people polluted with worshipping Idolles with sacrifice of mans fleshe yea with vile confusion of lustes and other furies are called vnto the acknowledgment and worshipping of God But because as touching the calling of the Gentiles I do seeme to speake sufficient largely in the 11. psalme I come now to the verse followinge Verse 2. Out of the mouth of infantes and sucklinges hast thou fastened thy strength hy reason of thine enimies that thou mayest ouercome the enimy and the auenger WHat seemeth more absurde then that a fewe feeble persons furnished with no power as it were wanderers some running one way some an other throughout the whole worlde should establish mutation of religion and should promis men eternall benefittes when as themselues are in greatest miseries distressed This obiection touching the absurditie and difficulty of so greate prouidence doth our present psalme beforehand deale with commaunding that the Apostles and other doctors do folowe theire captaine Christ and surely trust that this Lord will encline the peoples mindes to enlarge the Gospell and that he will bridle the crueltie of tyrantes God saith this psalme stirreth vp base and feeble persons to preach the Gospell yea though tyrants withstand the same and great rulers of the worlde In this saying there is set down a double consolation For first we are admonished that being moued with the imbecillitie of these teachers we do not contempne the gospell nay lest our owne weaknes moue vs to forsake the ministery of the Gospell Againe here is helpe promised When it is said That God maketh perfect his praise For God helpeth these teachers as it is said in the 51. cap. of Esay I haue put my worde in thy mouth and the shadowe of my handes shall
man withstand God The vniuersall church is full of histories of such like examples which declare that God when we are weake doth vse courage and strength for vs. Omitting therefore longer recytall of examples touching the latter part of the second verse viz. That thou mayst destroy both the enemie and the auenger I wil now speake a few wordes We beare about with vs a doctrine hated of the world and we seeme not any thing able therein to doe good because mightie kinges are against our proceedinges and there are many impedimentes as pouertie famine and feare of most cruel punishmentes Amidst these mischiefes let vs thinke vpon the promise set down in this Psalme That thou mayst destroy both the enemie and the Auenger And let vs trust not onely to finde defence but also felicitie in gathering the church of God So did God vnto Abraham promise defence rewards and good successe saying I am thy Protector and thy reward is great Gen. 14. and 16. For the enemies of the gospel are restrayned eyther by sound conuersion vnto Christ eyther els by vniuersall coufusion as in this age some be when they reade Luthers works not in déede with zeal of godlines but to catch matter wherein busilie stirring they bestow their infamous speeches but being vanquyshed with the euidencie of trueth they haue yealded vp the victory vnto Christ and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel But Iulianus and other Tirantes vnrecouerable are like little cloudes cleane vanished away by Christ sitting at the right hand of his Father These thinges sith they so be let vs euery one of vs more zealously and feruently in his vocation learne and teach the gospell and let vs daylie adioyn our prayers to this end Let vs call and crye vnto God by the Mediator our lord Jesus Christ that he would gouerne defende and preserue vs and eyther call back the enemies of the gospell vnto sincere doctrine or els vtterlie to confound and destroy them Verse 3. Because I shall see the heauens the workes of thine handes the Moone and the Starres which thou hast framed IN reading the Prophets we must diligently consider what sayinges are spoken touching the accomplishment thereof Therefore as the next verse before specifyeth of the originall beginning and preaching of the gospel by which the church is congregate So this verse descrybeth the accomplishment which shal be brought to passe in the whole church when as raised from death she shall possesse eternall life The example whereof in déed the Apostles saw in the chiefe head and in the members therof when they were beholders of the resurrection and ascention of Christ For therein saw they mortalitie quite abolished they saw a new nature shining in the light of heauen yea a new righteousnes and a new life So doth Esay describe the kingdome of Christ in his 65. Chap. For speaking of the originall and frée preaching thereof he sayth Beholde I goe vnto a nation which know me not And of the fulfilling of this kingdome hee sayeth moreouer Behold I make a new heauen and a new earth cap. eod Reuel Ioh. 21. Verse 4. What is man that thou art so mindefull of him Or the Sonne of man whom thou so regardest Verse 5. Thou hast made him not much inferior vnto God and with glorie and honor wilt thou crowne him THe fourth and fifte verses describe the calamitie and delyuerance of Christ A great and vnspeakeable miserie it is which is set downe in the 8. Chap. of Mathew Foxes haue hoales and birdes of the ayre haue nestes but the Sonne of man hath not whereon to lay his head And it is sayde in the 53. of Esay He was despised and abhorred of men he was such a man as had good experience of sorrowes and troubles But a farre greater miserie is it to be séene forsaking of God as it is sayd in this verse of Tyrt Non Exul curae ducitur esse Deo The Exile is not thought Of God to be cared for ought Christ féeling this miserie spake that most sorrowfull sentence which is extant in the 22. Psalme My God my God why hast thou forsaken me As if he had sayde I lament not for the rending of my bodie in péeces or for the death that I suffer but for another far greater mischiefe that thou forsakest me because I féele no ioy at my hart which other holy ones doe féele whom thou comfortest Nay I féele that thou art horribly angry with the sinne of mankind by reason wherof I am now condemned is this death before thy presence I say before thee It were no bitter torment vnto me to be cruelly handled by the iudgement of the world But to feele thy displeasure is a heauie case And although it is true and the church hath always so taught that the nature deuine neither departed from the body nor from the soule of Christ no not after death Yet the nature diuine vnited to the bodie and the soule by a wonderfull and vnspeakeable meanes ceased So as nature of man in him might both suffer and die Like as Ireneus saith That is He did not put forth all his strength but obeyed vnto his eternall Father in this humilitie This secrete wisdome shall be learned of vs in the life euerlasting Now as it is delyuered vs in the word we must embrace it by fayth neyther can it be comprehended in mans cogitation or expressed in wordes But as the Sonne of God before the glory of the future Sabboth rested in death and in the graue So the whole Church hath her beginning from the like rest or surceasing that is from death Wherein albeit we séeme to be forsaken yet we shall assuredly bee raysed agayne from death vnto eternal life Wherein we shall see God in his presence and haue the fruition of his wonderfull great wisdome Thou wilt crowne him with glorie and honour Hetherto hath hee expresly declared the wonderfull and inspeakeable humilitie which Christ perfourmed in suffering the wrath of God as if he had beene polluted with mine thine and the sinnes of all men Now followeth a description of the glory of Christ in his resurrection and ascention This Lord remayned not in death and in the graue but being rysen from death to lyfe ascended vp into heauen that he might geue giftes vnto those which call vpon him Namelye the holye Ghost and life euerlasting But who can expresse the greatnes of this glory whereas vnto Christe God and Man all power is geuen in heauen and in earth Wherby in deede he ouercommeth death destroyeth sinne geueth righteousnes rayseth from death to life geueth his holy Spirite and life euerlasting to all beléeuers This glorie Paule in 2. Philip. describing sayth God hath exalted him and geuen him a name which surpasseth all names that in the name of Iesus euerie knee shall bowe in heauen earth and hell And all tongues shall confesse that Jesus Christ our Lord is
vp and firmelie plant those thinges that are true and vtterly destroy and roote out such thinges as are vnto them contrarie When therefore the Deuill enemie to God and his Church cannot abide the building vp of his works he enforceth Tirantes and their Champions to prepare and practise all the industrie of his kingdome vnto the destruction of the true Church and of the Doctrine which she professeth Of this perpetuall warfare was God the Vmpier in paradise saying I will set enmitie betweene thee and the woman c. And all the Children of God in their Baptisme doe denounce a perpetuall warfare vnto the Deuill In certaine wordes conceiued they promise that they will neuer walke into the tentes of the enemie but to doe all thinges which perteineth vnto the destruction of the kingdome of darcknes By reasonwherof it is euident plain what the cause is that moueth the Deuill and his Instrumentes to striue against the Church But although the Church bee exercised in so many and great dangers yet she is not discouraged in minde but comforteth her selfe in the confidence of Gods presence and helpe and doubteth not but that the wicked enemies shall after a while fall headlong into eternall destruction For that God both careth for and regardeth that Societie which retaineth the Doctrine by him deliuered that same thing doeth his promise in this psalm cleerelie testifie Truely as touchinge the punishment of the enemies he saith It shall raine snares Fire and Brimstone vpon the wicked c. Let vs therefore learne to applie the meaning of this psalme vnto the vse of the matter And in so great varietie of dangers which hang ouer our heads nightes and daies Let vs craue and looke for defence from these Enemies of the Eternall Father of Christ Iesus oure Redeemer Hetherto haue I expounded the Argument of this xi psalme Now if it please you let vs more diligentlie looke vpon euerie Verse Verse 1. IN the Lord I put my truste why then say ye vnto my Soule Flie hence vnto the Hilles like a Birde THe beginning consistes in an Enthymem or Silogisme whose Antecedent is the voice of Faith The Consequent is a reiection of that Clamor and Commination which the wicked ones vse He saith In the Lord put I my trust As if he annexed Who hath in this first Commandement made a League with me that he will take care ouer me and looke vpon me yea helpe me heare me and both in this life and after this life preserue me Seeing therefore I am fortiffed with such defence and sauegarde why doe you threaten and denounce vnto me banishment and punishment Know ye not That there are manie Mansions or dwellinges in my Fathers house For although I must here in this life suffer exilementes great calamities and diuers deathes yet notwithstanding I know that I shal in heaueÌ„ haue euerlasting life ioy and gladnes yea euerduring glorie with the vniuerfall Church With this most swéete and most strong comfort do I strengthen my selfe against the outcryinges of the enemies and I beare about with mee both in hearte and mouth the saying of the Apostle S. paule Rom. 8. If God be with vs who can be againste vs Sure I am that neither banishment nor punishment neither anie thinge els hath such effecte and force that it can plucke me away from the Fatherlie loue of God in deede This thy aboundante knowledge O God we beseech thee seale in our hearts with thy holy Spirite so that wee may be able to obey thée in suffering calamities which daylie fall vpon vs for the confession of thy sincere Doctrine Verse 2. For beholde the vngodlie haue bended theire Bowe They haue prepared their Arrowes vpon theire stringe that they may priuelie shoote at them which are vpright of heart As Tirteus the Musition sayth Est miserum patria amissa laribusue vagari Mendicum timida voce rogare cibos Cum natisue errare tuis coniuge mesta Et cum matre pia cumue parente sene A wretched case thy Countrey lefte to wander coastes vnknowen With trembling tongue craue thy foode not hauing of thine owne And with thy children wander so and with thy woefull wife With good olde Sire and Matrone milde All leading Exiles life BVt much more heauyer a case is it to be nights and dayes conuersant among the dartes of the enemies euery moment to loke for present death And such altother is the state of the church in this life For as Aeneas speaketh of him selfe That he a Stranger and in miserie being driuen out of Europa and Asia wandered through the desertes of Libia The same may much more be saide of the Church exiled in this world For how often are the great multitudes of godly old men Matrones with their Children and seruants dryuen out of their natiue Cities and for them troupes of horsemen sent in which haue troden vnder foote the multitudes of miserable distressed soules Surely Maximinus that I may omitte other examples of crueltie made his decrées to be grauen in brasen Tables whereby the Christians were cast out of all Townes and Villages Neyther in deede are the members of the Church only persecuted with banishmentes but also are with most cruell tormentes taken out of this life Vpon these dangers of the Church the Reader now looking shall more easilie perceiue that she is a Figure or representation of a â—illy birde shaken out of her poore nest and flyinge amongest the dartes of her enemies Verse 3. Because the foundations are destroyed what hath the righteous done THe thirde Verse expoundeth the cause why the church is dâ—strâ—â—â—ed with so huge a multitude of calamities For although she be like the Doue which hath no gall hurtes not with her bill and hath harmeles dees Yet for this cause is she hated of the world for that she truely and simplie publisheth the worde of God and sharply reprehendeth lewde opinions and prophane worshipings of God which s 〈…〉 to ouerthrow and vtterly to deface the foundation l 〈…〉 y God The Church warreth not for riches she seekes not for promotion by mouinge seditions she rageth not in slaughters other mischiâ—es which trouble the societies of men But she gathers together the pure graynes of sound Doctrine and plucketh vp the tares out of the field This Extyrhation cannot the worlde away withall being bewitched with loue of his owne wisdome and righteousnes Therefore draweth he his Sworde against the Church therefore blustereth he out fire and lightning against her as histories of all ages declare the same Verse 4. The Lorde is in his holie Temple The Lord hath his seate in heauen His eies doe beholde all things and his eye liddes shal trie the sonnes of men THe fourth Verse opposeth against these furies of the enemies the promise of God which assureth the god ly ones of protection and sauegard We are no doubt destitute of mans help and defence neither seemes there here to
vnto vs the best part which Marie did chuse which may in no age at anie time be taken away from vs. Luc. 11. Verse 15 But I in thy righteousnes shall see thy face when I shall awake I shall be satisfyed with thy presence THe hope of eternal life is a consolation principal which asswageth al other miseries is together coÌ„teyned in al other consolations S. Paule endured great unseries vexations beholding the end which he knew was laid vp in the life euerlasting But in meane time he suffered calamities punishments because he should obey God So we although we are dispised of Epicures made as open prayes vnto the practises of tirants yet in hope of life euerlasting wherein we shal be adorned with a newe light and righteousnes let vs suffer the short fraile calamities of this life For as S. Paule saith A smale time of tribulatioÌ„ bringeth great treasure of glory euerlasting 2. Cor. 4. Amen The xviij Psalme Diligam te Domine c THE ARGVMENT THe argument of this Psalme is most euident partlie by the title partlie by the scoape of the historie for both the title declareth that Dauid rendered God thankes for defence against the violence fraude of his enimies and also the order of the historie sufficientlie sheweth that this Psalme is Dauids swannes songe a litle after called vnto the ende of his life For like as swannes do singe when they dye So Dauid and all the godlie ones before the flitting out of this life do worshippe God with prayer thankesgeuing and confession And that the readinge of this Psalme is more sweeter and shorter let the godlie ones consider with what varietie Dauids enimies behaued theÌ„ selues For first he was more sharplie assaulted in battle by Saule who burned with ambition and sorowed sore to see his seruant Dauid to be aduanced before him and that valiant warriar his sonne Ionathas So that burning with desire of reuenge he not onely laide subtile snares for Dauid but also sheweth priestes which gaue entertainement vnto Dauid all theire retinew also Therefore in purpose and euent did he comprobate the sentence of Polinices the tyrant which Seneca maketh mention of Proregno velim Patriam parentes coniungem flammis dare imperia precio quolibet constaÌ„tbene In inglish thus So I may rule both country parentes wife and all would I burne and destroye To rule oh braue no price too deare can buy Moreouer continuall battels were sought by Dauid with the nations lying neere him as with the Palestines Syrians Edomites Amalechites Ammonites and Moabites as afterwardes in the 60. psalme he writeth the Nations by name which were enemies vnto the people of God Thirdlie he felt the domesticall wound made by his sonne Absolon then which nothing could be thought more bitter as Sophocles saith Nullum atrocius vulnus est quam defectio amici No wound more gréeuous nor more great Then when a frend doth frendshippe breake Finallie hee found by proofe the falsifying of Cebas faith and of others most troblesome Citizens touching whom it is written in the 2. Reg. cap. 20. Therefore who marueileth by right that Dauid coulde amongest so many and so great impedimentes gouerne his kingdome for that fortie yeares But he was as D. Luther vsed to say A kinge after faith in God and the promis of God towardes him That is with the worde of God and with faith he ouercame the deuil and the world For as saith S. Iohn 1. epist 5. cap. This is the victorie that ouercommeth the world euen our faith But although this accoÌ„modation of the psalme no doubt is most true touching the historie of Dauids battels and his deliuerance yet because betweene the head the other members in man there is great difference The interpretation hath no absurditie which applyeth the meaning of this Psalme vnto Christ Therefore was Christ and his church assaulted of the Iewes tirantes heretikes and false brethren and yet are they not vtterlie ouerthrowen but thy Christ and his church shall remaine for all Eternitie as it is written The gates of hell shall not preuaile against the most strong rocke whereupon the foundations of the church is builte Verse 1 I Will loue thee O God my Fortitude Verse 2 The Lord is my defence my Castle and deliuerer My God and my Rocke Verse 3 My Shield yea the throne of my saluation is he and my Exalter THis number of Epithets or names of God is a lightsome Paraphrase of the first precept Exod. 20. I am the Lord thy God c. That is truely receauing thee and caring for thee geuing thee not only benefites in this present life but also righteousnes and life euerlasting for thy Mediator sake Ego sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuum I am thy keeper thy defence I bring thee wealth and health when thou art forsaken of all Creatures But no discourse of wordes is like the efficacte of those matters which the doctrine of the first precept conteyneth Therfore I am now bréefer and doe procéede vnto the verses following Verse 4. I will call vpon the Lord who is praised and I shall be safe from mine enemies LIke as the complete harnesse nothing profiteth the Soldyar except he put it vpon him and vse his armoure indeede for the defence of his owne bodie and his weapons to foyle therewith his enemies So the promâ—se of the first precept is not auayleable to the hearer except by faith he embrace the same and apply the same vnto vse in prayer and petition for present and eternall benefites He therefore affirmeâ—h that by faith he will cal vpon God whome he hath hetherto praysed and magnified him with so great copie of most swéete appellaâ—â—ons or Epithetes that he might obtaine defence of his life present and also the benefites of eternall life Let euery one follow this example seing in déede it is set forth to be followed and let them not doubt that they shall receiue both necessarie and wholesome benefites Verse 5 The cordes of death encompassed me And the flouddes of Beliall sore troubled me Verse 6 The cordes of hel encompassed me the snares of death preuented me A Declaration of ingent feares and sorrowes which cannot be descrybed â—â— wordes for when as Saint Paule saith there is within vs. feares without strife concurring It cannot besaide what burning heate the hart of man feeleth and abydeth But because in the thirtenth Psalme I haue somewhat spoken as touchinge these astonishmentes I will not so oftentimes whet the edge of my hatchet Verse 7 In my trouble did I call vpon the Lorde and cryed vnto my God and he heard me out of his holy place and in his sight entred into his eares IN the fiftie Psalme there is a precept geuen vs touching Inuocation or Prayer whereunto is adioyned a most sweete promise of God that he will heare vs. Of the same rule in this place is an example set downe For he sheweth cleerely by what