A Proceeding in the Harmonie of King Dauids Harpe That is to say An exposition of 13. Psalmes of the Princely Prophet Dauid from the 22. vnto the 35. Psalme being a portion of the Psalmes expounded by the reuerend Doctor Victorinus Strigelius professor in Diuinity in the Vniuersity of Lipsia in Germany Translated out of Latin into English by Richard Robinson Citizen of London Anno Christi 1591. Seene and allowed Briefe Contentes of these 13. Psalmes Of Prophecy and Prayer 22. Thankes giuing 23.30 Doctrine onely 24.29.32 Doctrine and thankesgiuing 33.34 Of Prayer onely 26.28.32 Prayer as Psalme 25 Consolation 27 Psal 34. Verses 25. 16. The eies of the Lord are vpon the righteous his eares are open vnto their praiers The countenance of the Lord is against them that do euill to roote out the remembrance of them from the earth Printed at London by Iohn Wolfe and are to be sold at his shop ouer against the great South dore of Saint Paule TANDEM SI HONI SOIT QVI MAL Y PENSE To the right Honorable Sir Christopher Hatton Lord high Chauncellor of England Knight of the most noble order of the Garter and one of her Maiesties most honorable priuy Counsell Grace Mercy Peace and plenitude of Temporal and eternall Beatitude in Christ Iesus our Lord and Sauiour euerlasting KIng Dauid the man beloued of God after his owne hart Right Honorable and most worthy Mecenas though he was also the faithfull feeder the Shepheard of God the seruant of the Lord the Conquerour inuincible the Captaine of the destitute the sacred Psalmograph the melodious Musitiō the sweet singer of Israel and Patrone of singers the praise-worth Prophet of God the annointed of the Lord and princely figure of Christ the soueraigne King of all kinges Albeit I say he was such an earthly personage endewed with mo heauenly graces then euer any was either before or after him yet in himselfe feeling and of himselfe confessing great and manifolde infirmitie of humane nature by many his most greeuous conflicts betweene the Spirit and the Flesh suffering according to the saying of Saint Paul that old beaten souldier of Christ Inward feares outward feightinges 2. Cor. 7. 5. he found also by experience in the world both inward and outward enuy both domesticall and forreine enmity and vnder the handes of the highest Iehouah both temptations of abiections troubles of deiections and tryalles of his truth constant faith and vnfained conuertion So as by the prouidence of God seeing all this sorting for his best behoofe beyond either his desire or desert As all thinges worke for the best to them that loue God c. Rom. 8.28 amongest his other greeuous complaints in his sacred Psalmes to mollify his miseries with meditating of Gods mercies hee eftsoones tooke into his handes the harpe of his heauenly harmony sounding thereuppon and singing to the same such like consolatary conclusions of Gods goodnes towards his elect as this is Great are the troubles of the righteous but the Lord deliuereth him out of all Psa 34. vers 19. And againe such like testimonies of Gods indignation against the reprobate as this is ibid. But mallice shall slay the wicked and they which hate the righteous shall perish vers 21. That these effectes apparantly were thus proued in him and his enemies the history of his life and actions and the euents of his enemies enterprises most euidently do testify For it was a thing past his and all humane expectation and helpe that he so mighty a Personage aduaunced from the sheephooke to the scepter 2. Sam. 7.8 From a Kings page 1 Sam 16.21 to a kings personage 1. Sam. 5.3 Long persecuted by Saul 1. Sam. 18. whose life he saued 1 Sam. 24.13 committing those two horrible sinnes 2. Sam. 11. And so vtterly destitute of all sauegard and safety in himselfe for which he felt Gods iudgement and iustice threefolde viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the Childe borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his banishment for the facte and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of abiection for exercise of his faith his owne sonne his hartes greefe 2. Sam. 17. and so many nations his vtter enemies Ps 18. It was I say a thing impossible with man and past all his expectation that this desolate Dauid should find such fauour with God and man as to reobteine a right recouery of that which he had before lost with so great iniustice viz. Gods grace and fauour his estate of dignity kingdome life and felicity Notwithstanding such was the prouidence presence promise of the most highest Iehouah as is affirmed by the holy Ghost the true witnes of Gods most worthy will working herein The Lord in his mercies so looked vpon him with his louing fauour that he searched the secrets of his hart heard his sorrowfull sighes salued his sore renued his spirit remitted his sin healed his harmes saued his life prolonged his dayes continued his kingdome and finally clothed his enemies with shame but made his Crowne to florish Ps 132. vers 19. Then all which blessings none could bee more at any time or greater by God bestowed vppon any mortall Prince or Potentate vpon earth whereuppon highly commending the great goodnesse and mercie of Almighty God as the onely vmpier in this spirituall and corporall conflict well and worthily ascribing the glory of this triumph vnto the highest Iehouah doth this learned expositor Victorinus Strigelius thus profoundly inferre of this Warriour and wrastler Dauid being tempted prayeth praying hee was deliuered and being deliuered he gaue thankes O excellent order of a princely warfare O more surpassing vertue of diuine deliuerance O most blisfull Conquerour by the crowning Creator Many proud pompus and mighty Monarckes of old time as idolatrous tirannous and wicked Pharao Nabuchadnezar Antiochus and such others extolling themselues for Gods contemning the true God and afflicting his people for their true profession haue warred against those weaklinges to the distruction of their bodies soules kingdomes and infinit thowsandes others of their aliaunces and after them such other prophane princes foreprophecyed of by Daniell as the Assirian and Caldean Lyon the Percian Beare the Macedonian Leopard and the Romane beast farre differing from the others all warring against the Sainctes of God attributing their victories to their owne valors derogating the glory of the immortall God haue destroyed diuers kingdomes their owne and others with infinit thousandes of bodies and soules into perpetuall perdition with Sathan and his angels for euer But this diuine Dauid the Lords Conquerour so fought his battels against the enemies of God and his truth as this interpreter inferreth of him in the 7 Psalme that the very youthes of his people and dominions might at home in the Church and Scholes heare reade learne profite in the law of Moyses and doctrine of the Prophets touching the promises infallible of the euerlasting kingdome of Christ and the saluation of all the
a prayer of thankes giuing nowe he speaketh vnto the remnant of the godly Iewish people and he doth exhort them that with a true reuerence of minde they doo worship and obey their Messias and not to despise the benefit of the sonne of God but that they gyue thanks vnto the eternall Father whereas he béeing pacified with thys sacrifice receiueth men into hys fauour and imparteth vnto them the fellowship of his blessednesse Verse 24. For he hath not despised nor abhorred the prayers of the poore Hee hath not hyd his face from him but when he called vnto him he heard him The reason of cohortation is taken of the proper example the eternall Father hath not despised my prayers my sighes yea euen then when I was distressed in most great and most gréeuous calamities but he hath heard me and hath graunted so ioyfull an end vnto my labours that to expresse his goodnes I am not able in respect of the greatnesse thereof Wherefore you also béeing admonished by my example learne heere lykewise to flee vnto God and to craue of him reconciliation hys holy Spyrit and other benefits Verse 25. I will prayse thee in the great congregation my vowes will I performe in the sight of them that feare thee Hée turneth his prayer to the Congregation of the Nations which he therefore calleth great because it is euery where dispersed throughout the whole world and in multitude exceedeth the little flock which GOD hath called out of the Iewish people for Christ would not haue his Church thenceforth tied vnto any certaine Kingdome or pollicie like as before it was limitted within little bounds but he would haue his Gospell by hys Apostles to be dispersed amongst the Nations and againe to gather the light which the Nations forgetfull of the promise gyuen to the first Parents had before lost But although Munckes and others the vnlearned sort vnderstand not what the name of Vowe meaneth so oftentimes repeated in the Psalmes yet notwithstanding most simple it is so to define what a Vowe is as in the Psalmes it is taken for A Vowe is a couenaunt to performe the worshippings of the first Table which are these 1. Feare of GOD 2. Loue 3. Faith 4. Patience 5. Inuocation 6. Thanksgiuing 7. Cōfession and 8. The preaching of Gods name c. These worshippings and these workes or vowes sayth he will I performe vnto thee whereunto by good right I am bounde Let the declaration of thys word in what manner so euer be also applyed vnto other sayings in the Psalmes as in Psalm 116. ver 14. I wyll pay my vowes in the sight of the people of God c. Verse 26. The poore shall eate and be satisfied they that seeke after the Lorde shall prayse him theyr hart shal liue for euer Verse 27. All the endes of the world shall remember them selues be turned vnto the Lord al the kindreds of the Nations shall worship before him Verse 28. For the Kingdome is the Lords and he is the Gouernour among the people These verses agrée with them that goe before and cleerelie witnesse that the Gospell shall be effectuall and shall begin eternal lyfe in all men which doo repent and vnfainedly beléeue the same sithence then y e infirmitie of the Teachers is so great and the confusions in the Church are so many all mens minds are mooued and séeke to know whether the voice of the Gospel doo profit mankind or y e indéede it be onely a dissembling voyce whether Paule or Phocilides or Theognis or Esope dyd more profite Moreouer because men sée the pollicies troubled with dissention in Religion many also are terrified from the profession of the Gospell as if it were onely the firebrand of seditions Against these false iudgements of mans reason wee must gather testimonies touching the efficacie and dignitie of the Ministerie Héere the Sonne of GOD affirmeth that the preaching of the Gospell shall be effectuall for so hee saith The poore that is the afflicted shall be satisfied and receiue comfort to withstand all terrours and dangers and shall together celebrate Gods benefits that hee hath made himselfe knowne by sending hys Sonne and giuing his Gospell Finally the harts of the godly ones embracing the doctrine of Christ and hys Apostles shall haue full fruition of new heauen wisedom righteousnes and life euerlasting Therefore it profiteth to teach heare learne and embrace the Gospell yea although godlesse persons will not sée what it profiteth yea they iudge the preaching of the Gospell to be eyther a vaine fable or a dissimulation or a firebrand of seditions Verse 29. All such as be satte vppon earth shall eate and worshippe GOD. Verse 30. All they that goe down into the dust shal kneele before him and no man hath quickened hys owne soule These two little verses following doo declare or make mention as touching the calling of the Gentiles wherof when it is spoken let vs thinke vppon thrée thinges First let the greatnesse of Gods mercy be thought vpon gathering him an eternall Church not onely out of the Isralitish people but also from among the Nations which were polluted with Idols lusts and all kindes of filthinesse Secondly let the testimony of Gods promise in the Gospell which is free and vniuersall be considered of vs. Thirdly let vs knowe that the sayings touching the calling of the Gentiles are the abbrogacions of the Law and refutations of that dreame which the Iewes had concerning the politicall Kingdome of the Messias But seeing els where often and some what more precisely touching thys matter it is spoken of as in the 53. chapter of Esay I will not be heere any more tedious but of purpose I surcease the declaration héereof least the greatnesse of my Coments be too tedious vnto the Reader Verse 31. My seede shall serue him they shall be accounted vnto the Lord for a generation Verse 32. They shall come and the heauens shall declare his righteousnes vnto a people that shall be borne whom the Lord hath made The Epilogue or conclusion of the Psalme containeth a notable and lightsome description of the Church for first it instructeth the Reader concerning the perpetuitie of the Kingdome or Church of Christ For it saith there shall alwaies remaine some seede and be some remnants which with true and acceptable Religion shall worship GOD. Let vs then hold fast this consolation that wee may most firmelie beléeue the Church shall neuer be vtterly destroyed no though the deuils themselues and all the vngodly ones doo threaten both desolation infinite destruction vnto the Church Moreouer there are in thys place proper and conuenient actions attributed vnto the Church the Church shall not make warre nor leade foorth her Armies for to constitute and make any newe formes of policie but shee shall doo other works Shée shall preach the righteousnes of Christ and shall refute mens opinions which fayne that wee are iust for or by reason of discipline and
most aboundantly ratifie and confirme hys promise in the tenth of Saint Iohns Gospell extant viz. My sheepe heare my voyce and they follow me and I giue them euerlasting life and no man shall take them out of myne handes because I and the Father am one verses 4 11 14 16 18. Verse 2. He shall feede me in a greene Pasture and bring me foorth beside the waters of comfort In the first verse hee described the Shéepehearde of the Church and called him Iehoua and added therewith that through thys Gouernour nothing shoulde be wanting vnto vs now with a pleasant phrase he setteth foorth the féedings or manner of lyuing which the flock hath For like as Shéepe doo féede vpon thrée-leaued grasse and of greene grasse and drinke of the Riuer which runneth through the stones more purer then Amber passeth into the fielde so the Church is fed with the Gospell Which is the power of God vnto saluation to all beleeuers Rom. 1 16. and drinketh out of the pure fountaines of the Prophets and Apostles consolation which is the beginning of life euerlasting But let thys contrarietie or Antithesis of doctrine be considered which greatly beautifieth thys verse Philosophie and the Law doo not deliuer a man from sinne and from death but doo leaue the halfe dead man succourlesse as the Leuite and the Priest did in the tenth Chapter of S. Lukes Gospell verse 31 32. For Philosophy is onely a meditation of death that is a funerall complaint deploring mans miseries and death The Lawe not onely bringeth no helpe to humane nature spoyled gréeuously wounded but also more and more encreaseth the dolor or greefe of the wounds moysting them with the Vineger of malediction or cursing But the Gospell bringeth peace and life to those that beléeue in the Sonne of GOD and setleth theyr mindes with full confidence of this Mediator in God How much therefore places sandie sette with thornes doo differ from pleasant and soft Pastures and how much filthy muddie Pooles doo differ from the cléere and most wholesome Springs so much difference there is betwixt Philosophie the Law and the Gospell For as no man is able to take meate out of the fire or water out of the Flint stone so is it not onely hard difficult but indéede also not possible to finde remedie of vnfained sorrow eyther from Philosophy or from the Law But they which by the preaching of the Gospell doo see the saluation of God which is prepared before the face of all people these with Simeon doo sing that ioyfull tryumphant song Lord now let thy seruaunt depart in peace according to thy worde c. Luke 2 29. that is nowe I féele my selfe to rest in Gods fauour now doo I take the taste of eternall life and doo easilie despise the miseries of thys life after that I haue acknowledged my Mediator the Sonne of GOD and so acknowledged haue taken sure hold of him by fayth and haue receiued by him both remission of my sinnes and reconciliation also with God according to the saying of S. Paule If GOD be wyth vs who shall be against vs Rom 8 verse 31. Who spared not his owne Sonne but gaue him for vs all to death howe should he not with him giue vs all things also verse 32. Who shall lay any thing to the charge of Gods chosen it is GOD that iustifieth verse 33. Who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. ve 34. These are the ioyful pastures and most wholsome springs from whence wee may both féede vppon peace and drinke also of ioy in the holy Ghost from out of all other doctrines we can gather nothing but vaine Cockle and Darnell Let vs loue these Pastures and fountaines therefore and let vs not suffer the riches of our possession eyther to be polluted wyth filthinesse or corrupted with poyson that is let vs flée from all corruptions of doctrine and deadly Sophistry to y e Church and let vs pray That we may be sanctified in the trueth like as the Sonne of God himselfe prayed for vs. Iohn 17 verse 17. Verse 3. Hee shall comfort my soule and bring me foorth into the pathes of righteousnes for his Names sake Wée doo not sette downe diuers interpretations vpon euery verse as many men doo in the Psalmes which wil speak all things euery where and boast vpon theyr rare learning and therewith satis-fie the eares of Diuines but we séeke out a principall proposition in euery writing and thereunto so much as may be doone we aptly and rightly apply the other parts Hee spake before of the féeding and watering of the Church which two containe the speciall benefite of the Church namely remission of sinnes and as wee els where haue vsed to speake the righteousnesse imputatiue ioyned with the gyft of the holy Ghost Nowe hee preacheth as concerning the ordering of our lyues and conuersations agréeable vnto the will of God For as the sillie Sheepe can not gouerne her selfe so cannot thys life be gouerned by mans alone power and wisedome as in the tenth of Ieremie it is sayd O Lord I knowe that the way of man is not in himselfe neyther is it in man to walke and direct his steppes verse 23. For so great is the blindnesse and infirmitie of our nature so manie and so diuers are the snares of the deuill finally such a heape of businesses and dangers that both our life and our vocation can not soundly and wholsomly be gouerned and ordered but by GOD therefore are these spéeches so oftentimes repeated in y e Psalmes crauing of God to be gouerned as in the fift Psalme O Lord leade me in thy righteousnes because of mine enemies make thy way plaine before my face verse 8. Also in the 86. Psalme O Lord teach me thy way and I will walke in thy truth knit mine hart vnto thee that I may feare thy Name verse 11. And in the 119. Psalme Direct thou my steps according to thy worde and so shall no wickednesse haue dominion ouer mee Pars 13 verse 5. Also in the 143. Psalm Teache mee ô Lorde to doe thy will because thou art my God let thy good Spirit bring me into the right waie verse 10. The necessity of these prayers doo the examples of mighty personages well shewe that is to say Adam Lot Aaron Gedeon Sampson Saule Dauid Salomon Iosias and others innumerable who béeing forsaken of GOD haue horribly fallen and some of these haue returned into the right waie some haue béene cast headlong into eternall destruction Let vs not therefore thinke it a slender benefit so to be gouerned of God least we filthily violate the rule of right and honest workes and least we fall into tragicall mischiefes and into tragicall calamities But the particle is not any thing vaine which is added in the ende of this verse for his Names sake
but it teacheth vs that wee must cast out of our mindes the opinion of our merits and let vs beléeue that all good gyfts whether they be spyrituall or corporall are bestowed vpon vs first by the vnspeakeable mercy and goodnesse of GOD and afterwardes for thys end that God may be truly acknowledged called vppon and worshipped for thys particle containeth the causes efficient and finall For as nothing mooueth GOD to bestow his benefits but hys owne mercifull louing kindnes so the speciall end of all Gods gyfts is that both the plenty and pleasure of them might mooue vs vnto the acknowledgement and worshypping of GOD. Verse 4. Yea though I walke through the valley of the shadowe of death I will feare no euill for thou art with mee Thys is a notable and memorable conclusion which is a signe and token of a most feruent spyrit as is said in the Germaine tongue Ich geb vmb alle tewffle vnd vmb den todt nicht ein Klipplin and in Latine Non estimo vnius assis diabolos omnes mortem and thus englished I wey not the vallue of one farthing not all the deuils nor death his sting For Fayth is the ouercommer of the world of all terrors whatsoeuer according to that which is written by S. Iohn in hys first Epistle and fift Chapter This is the victory which ouercommeth the world euen our fayth verse 4. But the godly ones are to be admonished as touching the enterchange of temptations and consolations wherof the 30. Psalme sayth I sayd in my prosperity I shal neuer be remooued thou Lord of thy goodnesse hast made my hill so strong verse 6. Thou didst turne thy face from me and I was troubled verse 7. Elias with a great vehemencie of the holy Ghost therunto mooued slew the false Prophets and was greeuouslie angry with King Achab but thys notable man feared Iesabels threatnings so much that hee sought where to hide himselfe in some secrete place Abraham the Father of the faythfull who with a verie handfull of men put to flight great hostes of the Caldeans within a while after so trembled that he durst not declare his wiues name These examples declare that the holy ones doe not alwaies feele in themselues like feruencies of the spyrite but are sometimes drenched into feares and plunges that they may acknowledge theyr owne weakenesse and confesse it is true which the Church singeth in the Hymne Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in Man Nought well he doth nor well he can But séeing in the Psalmes there is spoken oftentimes of these changes of the affects or motions in the holy ones wee wyll heere be the breefer least wee excéede a measure in our Comment Idem Thy rod and thy staffe comfort me It is well knowne what are the weapons which Shéepeheards vse For as the silly sheepe are driuen or ruled wyth the rod least they should stray from the fields so by the staffe they are defended against the violent assault of the Wolues The rod therefore signifieth gouernement and the staffe defence from GOD also the staffe may be taken for the word of God whereupon we béeing wearied with daungers and temptations resting and staying our selues are then in good securitie and safety Verse 5. Thou shalt prepare a Table before mee against them that trouble mee thou hast annointed myne head with Oyle and my cuppe shall be full The former part of the Psalme setteth downe a most swéete similitude of the Sheepeheard and his sheepe in respect whereof to my now remembrance that same saying serueth for my purpose in thys place which Virgil sayth of Dido Expleri mentem nequit ardescitque tuendo The mind not satis-fied therefore the more it seeth desires the more The second part of the Psalme followeth with a figure or resemblance of an Hoste and hys guest which also most sweetly describeth the fatherly louing kindnesse of GOD towardes vs. For as the welthy Hoste furnisheth his table with meate for hys guests filling his golden Cuppes with the best Wine and hys siluer dishes with the delicatest dainties and when the Table is taken vp serueth thē also with most fragrant swéete sauours so God is able and sufficient of himselfe to enriche and make vs happy for not onely hee nourisheth and strengtheneth our bodies with great plentie and varietie of things which partly appertaine vnto our liuing and partly serue for pleasure but also hee féedeth and refresheth our soules wyth spirituall meate and drinke giuing vs also most sweet smelling Balme Neyther neede we séeke for Allegories of euery worde in the description of this repast forasmuch as they teache in breefe that we are nourished and cherished euen from God in spite of all the deuils and theyr instruments and that wee are comforted by the rod of his diuine helpe with such things as appertaine vnto the sustentation of our bodies and consolation of our mindes But if any man of a godly zeale applie the Table and Cuppe vnto the ministery of the Gospell and Sacraments and the swéete balme vnto the gyft of the holie Ghost hee speaketh nothing contrary from the Analogie of Fayth For as by the word and Sacraments our Fayth is enflamed so by the holy Ghost the saluing of our woundes and mortification of our flesh is begun in vs which shall then be accomplished when as from death wee shall be raysed to life and glory euerlasting And whereas wee translate it my cup full others doe translate it in thys manner My cuppe running ouer But both waies tende to one meaning for full cups often drunke doo make men full of drinke and in this other translation there is sette downe a picture of the holy Martyrs which like men in theyr mirth doo reioyce in midst of theyr death and nowe and then insult against Tyrants as Laurence Agnes and the histories of others doo declare Nowe remaineth to speake of the last verse Verse 6. But thy louing kindnesse and mercie shall follow mee all the daies of my life and I will dwell in the house of the Lord for euer The conclusion of the Psalme is full of Faith beleeuing that God will not onely supply our wants with the benefits of thys life but also will after thys life giue vs wisedome righteousnes and ioy vnspeakeable Where hee sayth that hee will dwell in the house of the Lord for euer that may more easily be vnderstoode by considering the representation of the silly Sheepe for as the sheepe is therfore fedde that within a while after shée béeing well filled and fatted is brought into her Maisters house and that she may bee made meate yeeldes her wooll serues to other vses for her Maister requisite so are we in thys life fedde with the worde and Sacraments and are after a sort prepared that we may be fitte meate vnto GOD in the life euerlasting That notable saying of Ignatius is
well knowne Let mee be grounde wyth the teeth of beastes so I be made fitte bread for GOD. Last of all to the end the doctrine of this Psalme may be the more euident let these benefits of God be considered Our creation the manifestation of God the sending of his Sonne the bestowing of his word and Gospell the giuing of his holy Spirit promise of eternall life good bringing vp defence of body and soule the vanquishing of the deuill the setting forth of learning and true doctrine Gods gouernment in our conuersation and enterprises successe of our counsels happinesse of our studies and vprightnesse of iudgement prosperitie of our children good examples and eschewing of offences good report publique concord peace and meane state of pollicie and a sounde estate or constitution of the Church These benefits if in minde we embrace we shal the more acknowledge the fatherly louing kindnesse of God and accuse our owne vnthankfulnes and with vnfained sorrow of hart craue of God to enflame in vs the motion of a thankfull hart and a desire to shew foorth our thankfulnesse for all our life time ⧠A PSALME OF DAVID Domini est Terra c. The Argument THIS Psalme of Dauid is verily short in verse but full of learning For it instructeth the Reader as touching the Church and also the offyce and dutie of the Magistrate The Church it sayth is a company gathered out of all mankinde tyed vnto the King and head Christ which Church without hypocrisie performeth inward and outwarde worshippings agreeable vnto the Gospell and againe which from Christ receiueth righteousnesse and blessing that is forgiuenes of sinnes the holy Ghost and life euerlasting Thys discription appertaineth vnto the Church properlie called that is vnto the Congregation which is borne a new of the holy Ghost For in a generall name of the Church wee comprehende all those which are not enemies but hearers of the Gospell yea though they be without true feare of God and without fayth And seeing the Church hath neede of succour thys Psalme exhorteth all Princes and Gouernours of Common-weales that they would vouchsafe theyr honest and peaceable succours vnto such as teach and learne the Gospel and not to exercise crueltie against thys poore needy Congregation which retaineth the heauenly doctrine But howe few such personages doe yeeld vnto thys exhortation the matter it selfe and the euent thereof sheweth For many Princes sette foorth theyr written decrees euen wyth blood against the Confessors of the true doctrine Others take vppon them the defence or patronage of fanaticall Teachers Some trifle or dallie with the Bishoppes that they may catch or gripe into their hands the riches of their Collidges or Ecclesiastical promotions But although the greater part of Princes doe swarue from the rule of theyr dutie yet notwithstanding God turneth the minds of some so that they acknowledge the doctrine of the Gospell and for to nourish the Church as it were banished in the world such Princes both doe vnderstand and execute theyr functions or offices giuen them from God For these sayings are knowne full well viz. Psalme 82. I sayde yee are Gods c. That is you are Gods Vizegerents or deputies and doe impart Gods benefits vnto men namely The Law of of God righteousnes and peace Againe as in Esay 49. Kinges shall be thy Nursing Fathers and Queenes shall be thy Nurses verse 23. ⧠The Psalme and exposition thereof Verse 1. The earth is the Lords and all that therein is the compasse of the world and they that dwell therein THE Prophet heere beginneth his discription of the Church from the heade and the place wherein the Church is gathered For although the Church is not tyed vnto tytles of Bishops and ordinary succession as they call it yet is it not with out a Head and Gouernour For the Heade of the Church is the Sonne of GOD vnto whom from the eternall Father all power is giuen both in Heauen and Earth Thys Gouernour wise and mightie gathereth vnto himselfe a Church euen out of all mankinde by the preaching of the Gospell and defendeth the same from the tyrannie of the deuil that it may be his euerlasting inheritance and out of this place is taken manifold doctrine and consolation For first it witnesseth that Christ is truly and by nature God and for because the Name of the true God is giuen vnto Christ and that the worke of creation is properly ascribed vnto the nature of the omnipotencie onely it is néedfull that there bee in Christ a nature both diuine and omnipotent Let therefore thys testimony be adioyned vnto other sayings which make most plaine and notable manifestation of the diuine nature of the Messias Secondly he admonisheth great and small to remember that they are not Lords of the earth but onely Court keepers or Bailiffes and that they must render vp accounts of theyr Stewardship administred of thys sentence if Gouernours or Rulers woulde be earnestly mindfull vndoubtedlie they would doo their duties in the feare of the Lord in humilitie neyther woulde they with such libertie exercise tiranny rapine At thys day because many doo falsly imagine that they are Lords properly called of theyr owne riches they beare sway with puffed pryde and carrie hautie mindes doo fléese theyr Subiects with immoderate exacting them but after a while they shall render accounts to the Lord of the Feoe and like vassals vndutifull shall suffer great and iust punishment with the losse of their Feoe Thirdly he teacheth of Christian libertie in the which sence verily it is cited by S. Paule in the 1. Cor. 10. Whatsoeuer commeth into the shambles of that eate yee asking no question for conscience sake The earth is the Lordes and all that is therein verse 25. Let therefore the dreames of difference in meates be refelled and with giuing of thanks let vs eate eyther of flesh or of fishe and let vs not vnder a certaine superstition feare any offence wherein there is none offence Fourthly hee giueth consolation vnto the godly ones which for the profession of the true doctrine doo liue in exile For seeing the earth is the Lords let vs not doubt but hee taketh care of thē that the godly ones may haue meane harbours and succours according to that saying of Christ In my Fathers house are many dwellings c. Iohn 14 verse 2. And we see at this present day many notable examples of Christes prouidence preparing for his Church and the godly exiles safe dwelling places and giuing Halcyon dayes euen in the midst of the raging seaes and stormes of Germanie Let vs therefore craue and expect of Christ the Lorde of all the worlde succours and harbours and other benefits necessary for this life and let vs not discouraged with feare of banishments cast away our profession of the Gospell for as much as hys promise is true and nothing fallible namelie First seeke ye the kingdome of God and all other things shall
bee gyuen vnto you Math 6 33. Verse 2. For he hath founded it vppon the Seas and prepared it vpon the floodes Hée amplifieth the wisedome and power of the Heade of the Church which shineth and is notably seene in the framing and preseruation of the world for who woulde not be astonished thinking that the earth could without props be setled at rest in the midst of the world Who meruaileth not by right that the Sea sith it is farre greater then the lande dooth not ouerwhelme all mankind with the ouerflowing therof Furthermore who can without great admiration beholde the Heauen and the Clowdes aboue vs wandering without pyllers to support such a mightie masse and varietie of bodies These are the works of the Workmaisters vnspeakeable wisedome and power the consideration whereof might mooue vs to thys purpose that we shoulde beleeue the Church is preserued and defended by God without visible helpes safegards For if God on this manner nowe sustaine these creatures sencelesse and which shall perrish in the consuming of thys world by fire who doubteth that the Church which is Gods heritage and shall worshyp him in all eternities shall be by Gods mighty hande nourished and sustained as most swéetly it is sayde in the forty sixe Chapter of Esay You are borne of me from the wombe and brought vppe of mee from the byrth verse 3. I haue made you I will also beare you and I will carry you and I will deliuer you verse 14. I omitte to speake of the Philosophers disputations touching the setling or stay of the earth least I heere seeme to be rather reasoning philosophically then diuinely Verse 3. Who shall ascend into the Hill of the Lorde or who shall rise vp in his holie place Verse 4. Euen he that hath cleene handes and a pure hart and that hath not lift vp his minde vnto vanitie nor sworne to deceiue his Neighbour Hée proponeth a question concerning a matter the greatest of all others namely which what a one and where the true Church of GOD is and thereunto maketh aunswer The Church saith hee is a Congregation embracing the word deliuered from GOD and acknowledging calling vppon and worshipping God according to the rule of his word and abhorring from all opinions and worshippings which agree not with that rule Thys description is made more notable by considering an Antithesis or contrariety betweene the true Church and the pontificall crew which for riches and promotions falsely challenge vnto themselues the most holy name of the Church For in thys pontificall crewe first dooth vanitie florish and rule the rost that is confusion of opinions and worshippings for who knoweth not how filthy things are Idoles prayer for the dead and the prophaning of the Lords Supper in funeral Masses and Masses for money It is manifest also that their Bookes touching canonicall satis-factions are full of errors darkning the light of the Gospell Finally sure it is that theyr Bookes speake not rightly touching remission of sinnes and to be the suppression of faith embracing remission of sinnes yea and that by thē a contrarie opinion is defended viz. That men ought alwaies to doubt of the remission of sinnes Moreouer the harts of hypocrits are vncleane that is without true feare of GOD and without fayth because they are proude with the perswasion of theyr wisedome and righteousnesse in loue with themselues and debase despise others farre vnder themselues as did the Pharisie in the 18. of S. Lukes Gospell These sinnes with a malignant countenaunce repugne the feare of God and the confidence in the mercie of GOD. Thirdly theyr tongue is full of periuries that is blasphemies against the true doctrine which they vniustly condemne of herisie and sedition Last of all their hands are imbrued with the blood of the godly ones which they sley for the profession of the Gospell and for the reprehending of theyr Idolatry Nowe on the contrary part let the Image of the true Church be considered First of all the true Church embraceth the Gospell giuen by Christ and declineth not vnto vanitie that is dooth not corrupt the doctrine mingling therevnto lewde opinions and worshyppings but shunneth and with all her hart trembleth to haue corruption of doctrine and voluntary seruing of God Moreouer she hath a cleane hart that is as S. Peter interpreteth it A hart purified by Fayth 1. Peter 1.22 And as S. Paule sayth commeth with boldnesse vnto the throne of Grace Heb. 4.16 Finally she hath not a blasphemous tongue nor hands defiled with the bloode of the holy ones but rather suffereth the vnrighteous iudgements of the world and is layd open to al chaunces of suddaine dangers But heere is a necessary admonition to be repeated that thys description of the Church so properly called is not sette downe as touching hypocrites intermingled with the true Church in outward societie for although they of the true Church professe true doctrine and are not polluted with manifest Idoles yet in hart they are carelesse and without repentance Such a great multitude are there alwaies in the Church like as the Parable of the seede signifieth Math. 13. Verse 5. Hee shall receiue the blessing from the Lord and righteousnes from the God of his saluation When we see the Church to be oppressed with a greater weight or force of calamities thē the rest of the skom of mankinde is we were wont to aske the question what peculiar good gyfts or what treasures had the Church for it seemeth a thing absurd that the Church dare promise vnto her hearers great benefits when she herselfe is ouerlayd with greatest miseries With thys obiection heere he méeteth thus affirming that the Church receiueth excellent gyfts of God viz. Righteousnes blessing and euerlasting saluation Let vs suffer the Heathen people the Mahometists and the Popish sectaries to preache and extoll theyr promotions riches and pleasures we will highly magnifie thys prerogatiue of the Church that in thys certaine Congregation righteousnesse blessing and euerlasting saluation is bestowed But let the word of righteousnesse be vnderstoode not of discipline which is an vncleane hypocrisie but of the imputation of righteousnesse in thys life and of the righteousnesse finished or consumate after this life which shall be such as the Lawe requireth namely the excellent acknowledgement of GOD and the loue vndefiled Blessing is opposed against cursing and signifieth deliuerance from Gods wrath destruction of sinne and of death and the gyft of the holy Ghost beginning in vs newe light sanctifying vs vnto life euerlasting In the name of saluation are contained all merueilous deliuerances of y e Church euen frō the very first beginning and the raysing from death vnto glorie and life euerlasting Let vs therefore meruaile at and highly aduaunce these proper benefits of the Church and for them let vs render thankes vnto God and let vs not followe the foolishnes of Glaucus who preferred brasen Armour before golden Let vs not more loue pleasure
rigorous disposition that they exercise cruelty against the Teachers and professors of the Gospell Vnto such dooth the Psalme in thys place denounce punishments as if he said If you will wage your battayles against Christ know yee shall come to vtter destruction for he is the Lord of Hostes and mightie in battaile that is hée vanquisheth and destroyeth Tyrants as Iulianus the Apostata cryed out Thou hast conquered me ô Galilaean And in the Image of Senacherib as Herodotus sayth was written in Gréeke this sentence Jn me intuens disce pietatem By the beholding heere of mee Let godlinesse be learnd of thee ⧠A Psalme of Dauid Ad te Domine leuaui c. The Argument LET vs alwaies haue in our eyes the summe of that doctrine which Christ himselfe setteth downe when hee commaundeth to preache Repentance and Remission of sinnes for God wyll haue his Church by some means or other to acknowledge the greatnes of sinne sticking in the natures of men and the greatnesse of mercy for Christes sake promised to the ende she may know that she cannot satis-fie the Lawe of God nor by discipline be iust before GOD but ought to seeke remission of sinnes by and through the Mediator Vnto thys summe of doctrine appertaineth this twentie fiue Psalme for first it heapeth vp the greatnes of sinne which how soeuer it be may be so deemed or reputed by the continuall flames of mens lustes who is so sencelesse furious that dare boldly say there is little euill in mans nature when hee hath doubtings of Gods prouidence and blinde securitie whereby it comes to passe that men eyther doe lightly or not at all feare the iudgement and wrath of God Also the loue of our selues wherein wee serue more our owne pleasure and glory then the glory of God Touching all these euils thys Psalme sayth O remember not the sinnes and offences of my youth nor my transgressions verse 6. Againe Bee mercifull vnto my sin for it is great verse 10. that is much and manifold but it is to be lamented that there are in all ages lyings preached whereby the greatnesse of sinne is made lesse and obscured After thys he heapeth vp aduaunceth and amplifieth the greatnes of Gods mercie receiuing mans nature fallen not reiecting the same amongst the deuils for he saith expreslie Call to remembrance O Lorde thy tender mercies and thy louing kindnesse which hath beene euer of old verse 5. When our first Parents did fall and had procured vnto themselues eternall punishments God in his most iust wrath remembring his mercy receiued wretched mankinde into his fauour and turned the punishment vppon his Sonne vnto thys historie doubtles the Prophet heere alludeth where he sayth Remember thy mercies which haue beene of olde But least any man esteeme that out of the true Church this benefit namely remission of sinnes is giuen he bindeth expresly his promise vnto the Church on this manner All the pathes of the Lord are mercy and truth to such as keepe his Couenaunt and his testimonies verse 9. That is the Cittizens of the Church which heare and embrace the Gospell and obeying the preaching of the same doe truely repent and flee in theyr prayers vnto the Mediator doe obtaine from God remission of theyr sinnes and life euerlasting Therfore thys Psalme beautifieth a speciall Article in the Creede I beleeue the forgiuenes of sinnes And because wee haue not onely neede of forgiuenes of sinnes but also of other benefits he craueth of God the gouernment and gyft of the holie Ghost defence in daungers and the vniuersall deliuerance of the Church Heerehence it is a thing perspicuous what plenty of doctrine and consolation thys xxv Psalme setteth downe vnto the Reader ⧠The Psalme and exposition thereof Verse 1. Vnto thee ô Lord haue I lift vppe my soule my GOD in thee doe I put my trust ô let mee not be confounded neither let myne enemies tryumph ouer mee THere is a very great difference betwéene the prayers of the Heathen and our prayers for the Heathen people wander a wrong way and call vpon they knowe not what neither may they perswade themselues to be hearde as Haecuba of whom Euripides speaketh crieth O Iupiter auicquid es sine hoc coelum siue mens infidens huic coelo viz. O Iupiter what soeuer thou art eyther this heauen or the mind setled in this heauen so that a contrary wise they wander frō the true GOD and know not his will But our manner of calling vpon the true God beholdeth and speaketh vnto him who comming from his secrete seate hath by assured testimonies reuealed himselfe and made hys promises vnto vs and our prayer wisely and feruently discerneth him from the lying Gods of all Nations For like as the Fathers Abraham Isaack Iacob Moses Dauid Daniell and others in theyr manner of praying dyd know that they spake vnto this true God who had made himselfe knowne in his promises and by bringing the people out of Egypt and did pray beleeue that they were receiued and heard euen for the promised seede sake so doo we also call vppon the same true God who is the Father of our Lord Iesus Christ crucified for vs and raised from death to life and for thys Mediators sake we beléeue that we are heard That this admonition touching the difference of true and false inuocation is necessary no doubt at all it is which let vs vndoubtedly make familiar vnto vs so often as we begin our prayer and thanksgiuing But after wee haue seperated our manner of praying from the furies of them which worship Idoles let vs distinguish the same from the vaine babling of Hypocrites for Hypocrites make their prayers without any true motion of the hart as of the Pharisies it is said in the sixt of S. Mathewe But in vs let there be a consent of the hart and voice and a hart enflamed with the light and loue of GOD let it manifest our diuine motions with a voyce worshipping or praysing GOD. Therefore Dauid sayth héere expresly Vnto thee haue I lift vppe my soule furthermore because without fayth no Prayer is effectuall hee addeth heereunto a mention of hys fayth resting in God for the Mediators sake and vnto thys vertue which is the proper ornament of the Church he attributeth a notable effect because sayth he In thee I doe put my trust neither shall I be ashamed neyther shall I be any matter or cause vnto mine enemies wherein they shall laugh me to scorne or busie themselues against mee to reproche or reuile me for fayth is the vanquisher of the deuill and all his instruments and suffereth not the faythfull or beleeuing soule to be cast out of Gods fauour by any engines howe craftily and subtilly deuised soeuer they be Verse 2. For all they that hope in thee shall not be ashamed but such as transgresse without cause shall be put to confusion A most swéete promise wherewith hee stirreth vppe and confirmeth himselfe in time
me O Lorde in thy iudgement not in thy furie least thou bring me vnto nothing verse 24. Verse 9. All the pathes of the Lord are mercy and trueth vnto such as keepe his couenaunt and his testimonies In thys most swéet little verse hee comprehendeth the summe or substance of his promises as if he sayd God is trulie mercifull and beneficiall towards his Church which embraceth the word deliuered by him and in faith of hys worde calleth vppon him and worshippeth him so S. Paule as touching the gathering of the Church from out of the Iewes and Gentiles sayth in hys 15. Chapter to the Romans Nowe I say that Iesus Christ was a Minister of the Circumscition that is of the people circumcised for the truth of God to cōfirme the promises made vnto the Fathers verse 8. And let the Gentiles prayse God verse 9. c. And to omit other testimonies of the Mercy and Truth of GOD howe greatly dooth that Prayer of Ieremie delight mee in the thirde Chapter of hys Lamentations It is the mercies of the Lord that wee are not consumed because his compassions fayle not verse 22. But to the end the phrase both in thys place els where often mentioned may be rightly vnderstoode I wyll heere make aunswere vnto the obiection of the Munckes God is gracious and mercifull vnto them that keepe his testimonies No man keepeth the testimonies of God because no man satis-fieth the Law therefore no man is loued of God I aunswer we must looke vpon the kinde or maner of y e argument vnto which the Maior apertayneth whether it be the voyce of the Lawe or in truth the saying of the Gospell bidding vs to embrace this doctrine with fayth and good conscience as the phrase is such in all the 119. Psalme euery where I haue kept thy Law Therefore the Maior is not to be vnderstoode as the Lawe speaketh of the perfit fulfilling but it is to bee vnderstood as touching the profession of the true doctrine as the Gospell speaketh in hauing fayth and a good conscience therefore to keepe the Testament of GOD and his testimonies is to embrace the doctrine deliuered from God wyth fayth and good conscience and to professe and aduaunce the same Concerning this profession such as all the godly ones haue and such as is both necessary and possible to be doth the Maior speake and the whole sentence containeth both most sweet doctrine and consolation It teacheth that they are the members of the Church who doo embrace and loue the true doctrine and not the enemies or despysers of the doctrine and he addeth a proper promise vnto the Church thus All the waies of the Lord are mercy and truth If we make manifest the Maior we must denie the Minor No man keepeth the testimonies of God yea they all doo keepe them which embrace the true doctrine with fayth and good conscience vnto all these is consolation heere sette downe to the ende they may know that they indeede are the members of the Church and that God hath care ouer them Verse 10. For thy Names sake ô Lorde be mercifull vnto my sinne for it is great Hée repeateth a principal peticion notably amplified with three circumstaunces whereof the first is a frée and meere confession of sinne The seconde a consolation in the forgiuenes of sinnes And the thirde a recitall of the causes impulsiue and finall Therefore as to that which concerneth the confession of sinne let that speech be alwaies in our sight which S. Iohn hath in hys first Epistle and first Chapter If we say that wee haue no sinne we deceiue our selues and there is no trueth in vs. But if we acknowledge our sinnes God is faythful and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse verse 8.9 For GOD requireth an earnest acknowledgement and confession of sinnes and he will haue the prayse of righteousnesse and mercie attributed vnto him of righteousnes truelie in accusing and punishing sinne but of mercy in receiuing and sauing such as fall which turne and are conuerted vnto him Which things sith so they be let euery one acknowledge him selfe as a wretched person in this blindnes and securitie horribly to neglect the wrath of GOD and by many meanes to stray away from his precepts and to hurt others with many scandales and to procure punishment vnto themselues and others and that they can not vnderstand eyther the greatnes or multitude of theyr sinnes or strayings but let euery one confesse that he hath deserued present eternall punishment and with vnfeyned sorrowe let him cry Against thee onelie haue I sinned and doone this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Psalm 51. verse 4. And let not feares onelie remaine in vs but let a consolation of fayth come thereunto also which beléeueth the wrath of GOD is pacified by his sonne and that for his sonnes sake our sinnes are forgiuen vs and that righteousnes and life is restored vnto vs. Let vs also ascribe vnto God in asking forgiuenes of our sinnes two causes the impulsiue and the finall The impulsiue is the vnmeasurable and true fatherly mercie wherin he will not the death of a sinner but that hee be conuerted and liue for as the Father hath compassion ouer his Children so the Lord hath mercy of them that feare him This cause dooth Esay ascribe vnto God in hys 64. Chapter and 8. and 9. verses saying thus But thou ô Lorde thou art our Father c. Be not angry ô Lorde aboue measure neither remember iniquitie for euer The finall cause is that the excéeding greatnesse of thy mercy may be honoured and that others which are in great feare and trembling may returne vnto thée and worshippe thée againe vnfeinedly You see then that euery worde héere hath hys propper efficacie and that in a very little verse greatest matters are included Verse 11. What man is he that feareth the Lord him shal he teache in the way that he shall chuse Verse 12. His soule shall dwell at ease and his seede shall inherite the Land Verse 13. The secrete of the Lord is among them that feare him and he will shew them his couenaunt Godlines saith S. Paule is profitable vnto all things hauing the promises of this present life and of the life to come 1. Tim. 4.8 And godlines containeth the feare of God fayth and other vertues of the first Table what be then the fruites of godlinesse The first and most necessary of all is the doctrine and gouernment in our priuate life and vocation For mans wisedom except it be gouerned by God is vnhappy according to that saying of Ieremie in his tenth Chapter I know ô Lorde that the way of man is not in himselfe neyther is it in man to walke and to direct his steppes verse 23. The other fruite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonorum the additions of some good things which
true calling vpon God and firme consolation of our mindes rule of our life all which things are to be accounted of all men amongst the speciall good gifts And let vs not be mooued with the iudgements of Epicures which sette downe other limits of the cheefe good gyfts and other bounds of things to be by vs required but let vs know that mankinde was thereto created that therein the knowledge of God might appeare and that it might declare true testimonies of God and enioy his fellowship in the life euerlasting Therfore a thousand causes there be why with such feruencie of minde the Prophet desireth the societie and most firme coniunction with the true Church Verse 5. For in the time of trouble hee shall hide me in hys tabernacle yea in the secrete place of his dwelling shal he hide me set me vp vpon a rock of stone The Histories of all ages doo shewe that the vniuersall Church and all the godly ones are exercised in greatest dangers neyther can the truth of the doctrine be retained without great contention the most sweete figure heere then promiseth defence vnto the Church viz. He shall hide mee in hys Tabernacle For as Iehoshebeah the wife of Iehoiada the Priest when wicked Athalia raged in putting to death all the Kings seede of the house of Iuda kept and preserued the young King Ioas and sixe yeeres hid him safely in the house of God so the Lord knoweth how to deliuer his owne out of temptation and to defende them euen as it were poore supplicants flying to some place of refuge Vnto thys most swéete promise let vs annexe examples of Gods wonderfull deliuerances let vs confesse so the matter is that we all in the horrible tempests stormes of Germanie are helped and defended by GOD himselfe for these great benefits let vs giue thanks vnto God the eternall Father of our Lord Iesus Christ and let vs hartily beséech him for his sonnes sake Iesus Christ our Lorde for vs crucified and raysed from death to life that he henceforth and for euer would defende vs in his Tabernacle as it were secretly hydden for our refuge for there is no stronger safegarde or defence in all kind of dangers then is the Tabernacle of God or as Esay saith the bosome of God Verse 6. And now shall he lift vp my head aboue all mine enemies rounde about me Verse 7. Therefore will I offer in his dwelling an oblation with great gladnesse I will sing and speake prayses to the Lord. Well doe the Lawyers say That they which haue receiued a benefit are naturally bounde according to the manner of theyr abilitie to render due recompence And what is it I pray you that wee are able to render vnto God besides our sacrifices of thanksgiuing Let vs therefore rightly thinke with Dauid that any danger falling vpon vs is not by chance dashed aside or driuen away but that wee are helped preserued euen by God himselfe and that he heareth our prayers Let our minde honour God aright that hee hath not a vaine name and that hee dooth not neglect men but that hee vnfainedly heareth them that calleth vpon him in his Church and that he vndoubtedly beholdeth and helpeth his Church and keepeth his promises with his seruaunts These also let vs inculcate and beate into our memories and let vs commemorate the same vnto others let vs publish the same abroade when we are helped and deliuered that euen others also may be stirred vp to the due acknowledgment of GOD. Verse 8. Harken vnto my voice ô Lorde when I cry vnto thee haue mercy vpon me and heare me Verse 9. My hart hath talked of thee seeke ye my face thy face Lord will I seeke Verse 10. O hide not thou thy face from me nor cast thou thy seruant away in displeasure In the fourth verse he required to be cooptate or chosen into the societie of the true Church then which benefite none was more wishfull now because it is no lesse vertue to kéepe that is gotte then to gette that we can he prayeth feruently and craueth of God that he may be able euermore to remaine A Cittizen with the Saints and one of the housholde of God For he saw the example of Saule who when hee was the first King ouer the people of God and vndoubtedly at the first had the Spirit of God in him afterwards by reason of his contempt in greeuous offences hee was not onely forsaken of God but also was cast foorth into eternall destruction While he lookes vpon this example he oftentimes sendes foorth both prayers and sighes as if he said Lord make me a vessell of mercie and cast me not away amongst the vessels of wrath Cast me not away from thy face and take not thy holy Spirit from me Psalm 51. verse 11. Séeing then so great a personage as King Dauid with often spéeches vsed these prayers forsake mee not nor cast me away it is not our parts to doubt but that God is continually to be prayed vnto that hée would confirme that which hee hath wrought in vs and seeing he hath made vs to haue a will that he will enable vs also to performe the same so as we may render some acceptable seruice vnto him Heere also let the godly Reader consider in what manner Dauid while he was praying lifted vp and supported himselfe with remembraunce of precepts and promises My hart said vnto thee seeke ye my face that is thou commaundest in thy vnspeakeable goodnes and mercy that we should craue good things of thee and thou addest most large promises to stir vs vp vnto true prayer Although therefore great is the imbecilitie and great is also the amasednes of mans minde flying from God yet notwithstanding béeing stirred vp and prouoked by so many precepts promises let vs correct our doubting and let vs begin to come vnto God hauing Christ for our guide and let vs not thinke that Gods promises are vaine soundes or pronounced speeches as Epicures doo imagine For God hath not in vaine manifested himselfe by so excellent testimonies not in vaine hath he declared his will he will haue our darknes and doubtfulnesse to be by his word amended for he is a true God and kéepeth his promises as in the 25. Psalme it is said All the waies of the Lord are mercie and truth c. verse 9. Verse 11. When my Father and my Mother forsake me the Lord taketh me vp This is an amplification borrowed from the vnfaithfulnesse of friendes whereof Plato speaketh saying A friende yet an vnconstant creature by nature And Sophocles saith Nullum atrocius vulnus est quam defectio amici viz. No wound more greeuous nor more great Then when a friend dooth friendship breake Against this great sorrowe which the forsaking of most néere allied friendes procureth let vs oppose the consolation wherewith Dauid supporteth himselfe saying My father my Mother haue forsaken me but the Lorde hath taken
mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ⧠The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in
a worke of righteousnes wherin a man bindeth himselfe to render acceptable duties towards God By thys slender discription may be vnderstoode that thankfulnes is a vertue compounded of two speciall vertues namely Truth and Righteousnesse Truth acknowledgeth from whence a benefite is receiued Righteousnesse performeth mutuall duties Dauid therefore is true and iust for hee plainly acknowledgeth that he is both heard and helped of GOD and by this profession he witnesseth that God is not a vaine Name that he is not idle nor bounde to second causes but that hee is indeede effectuall and helpeth such as call vpon him Héerewith also Dauid bindeth himselfe to mutual duties acceptable vnto God when he sayth And in my song will I prayse him For I pray you what is there that we can render vnto God besides the sacrifice of prayse Now contrariwise consider what a monster an vnthankful person is who is cōpact and framed of horrible sinnes viz. Lying Vnrighteousnesse When Alexander thought that hee obtained his Kingdome eyther by chaunce or through his owne vertue and confessed not that it was giuen him of God he is a lyer and that euen against God afterwards hee is become vniust not rendering vnto God his bounden dutie when hee prescribeth himselfe to be worshipped as a God Séeing then thanksgiuing is a necessary worship doone to God and that ingratitude towards GOD is an horrible offence let vs be thankfull to God both for all benefits of the soule and bodie and also euen specially for thys same thing that we are not snared with the counsels of hypocrites nor haue not dealt vniustly in the will of the Lorde but haue kept our fayth yet indeede not of our owne strength or power but by the helpe of our Lorde Iesus Christ Verse 10. O saue thy people and giue thy bessing vnto thine inheritance feede them and sett them vppe for euer That which Cicero spake of hys Countrey in his second Booke De legibus the same may much more truely be spoken of the Church Necesse est charitate eam praestare pro qua mori cui nos totos dedere in qua nostra omnia ponere quasi cōsecrare debemus Needfull it is that our Country excel in loue and good affection for whom we ought to die to whom wee haue wholy addicted our selues and in whom we haue reposed all things and as it were ought to consecrate the same It is not therefore our part neither fitteth it the name of a Christian to doubt but that for the vniuersal Church whose Cittizens we desire to be reputed and named we must pray continually Preserue gouerne and defende thy Church O God against the deuils Tyrants Heritiques and the furies of false bretheren and theyr wicked practises and seeing there are in mankind many which curse the Church blesse thou Lorde thine inheritance and after thou hast restrained the practises of the Enemies adorne thou her with thy glorie euerlasting Amen ⧠A Psalme of Dauid exhortatorie to Princes and great personages Afferte Domino filij Dei The Argument ALthough I allow not the rule of interpreting which culleth out the Oracles of God into diuers meanings yet certaine Histories are so written that with a safe analogie of fayth they may be expounded alegorically as the Historie of Gedeon is doubtlesse a notable figure of the Kingdom of Christ So the leading of the people out of Egipt is a figure of deliueraunce from the tyrannie of the deuill and death euerlasting Wherefore sithens this Psalme dooth celebrate the glorious acts which are sette foorth in bringing the people out of Egipt it shall stand well with the Reader eyther to embrace the hystoricall meaning or wisely and fitly to vse it as an alegorie touching the kingdome of Christ And if he wil rest cōtented with the historie he may take out of thys Psalme doctrine most necessary as touching the manifestation of God for it is needfull that the true God whom we doe call vpon be discerned from false or counterfet Gods be vnderstoode how he is to be sought vnto Namely euen as he hath by assured testimonies manifested his essence will Like as therfore the Fathers and Prophets in theyr prayers speake vnto thys true God which made himselfe knowne in promises and in that bringing them out of Egipt by visible and not fayling testimonies so let our prayers likewise behold and speake vnto the same God which brought his people out of Egipt by publishing so many testimonies and sent his Sonne adding like testimonies as in the resurrection of the dead and others But if the Reader like better the Alegory let him apply the Psalme vnto the gathering of the Church by the ministery of the Gospell and Sacraments by which Christ sitting at the right hand of God alwaies was is and shall be effectuall and in the harts of beleeuers illumineth newe light righteousnes and life euerlasting ⧠The Psalme and exposition thereof Verse 1. Bring vnto the Lord ô yee mightie bring young Rammes vnto the Lord ascribe vnto the Lord worship and strength Verse 2. Giue the Lorde the honour due vnto hys Name worshyppe the Lorde with holy worship THE Prophet in this place exhorteth all men that they woulde offer the sacrifice of praise that is The fruite of theyr lips confessing hys Name Heb. 13. And the glory of GOD is the acknowledgement and celebrating of the righteousnesse of God in accusing and punishing sinnes and hys mercy in receiuing such as fall and are conuerted vnto hym Thys glory dooth not the Epicure attribute vnto God who sayth most saucilie That God is nothing nor careth not for things pertaining to men Saule although hée knew there was a God and the same to punish mischiefes yet he did not as yet giue vnto GOD perfect glory But Dauid affirmeth both that there is a God and that he is iust horribly punishing mischiefes and again a mercifull GOD receiuing and sauing miserable mankind fléeing for mercy vnto the Mediator This man giueth vnto God perfect glory that he is a God that he is iust that hee punisheth that hee is good mercifull and a Sauiour and that he also punisheth not to destroy but to saue this glory is then only attributed vnto God whē we haue learned the Gospell and by faith doo acknowledge the Sonne of GOD. Holy worship hée calleth the High Priestes attyre whereby he vnderstandeth the righteousnesse of fayth according to that saying That I might be found in him not hauing mine owne righteousnes which is of the Law but that which is of the fayth of Christ which is of the righteousnesse of God by fayth Phil. 3. verse 9. Therefore it signifieth that the Sacrifices of the olde Testament are to be abolished as in the fourth of Iohn it is sayd True worshippers shall worship the Father in Spirit and trueth verse 23. Verse 3. It is the Lord that commaundeth the waters it is the glorious God that maketh the thunder Verse 4.
God There are also other tryals or troubles much more sorrowfull and bitter which pearce into the very soule and spirit namely when with beholding the presence and goodnesse of God for a certaine season we feele no priuate thing but the sorrowes of death and the dangers of hell and do feare that we are for euer cast away amongst the deuils these deiections or downe-castings of vs can not be described with words but the examples shewe after a sort this degree of tryals or troubles Job without any deformitie patiently suffered the losse of his children and substaunce and pronounced thys speech full of godlinesse The Lord gaue and the Lorde hath taken awaie blessed be the Name of the Lorde Iob. 1.21 But this so greate a personage being burthened with the weight of spirituall tentations fretted fumed against God crying out Let the day perrish wherein J was borne c. Chap. 2. verse 3. So Jeremie betweene feares and tremblings sayd Cursed be the day wherein J was borne Chap 20 verse 14. For how much the strength of the mind is greater then that of the body so much more greeuous are those troubles which we conceiue in our mind then they which are borne in our body But to what end doe I say so much touching the degrees of temptations or troubles Surely to thys ende that thou maist vnderstand what obiects Dauid beholdeth in his thanksgiuing For first he rendereth thankes to God for defence against Saule and his other enemies who had conspired hys present death thys part of the Psalme dooth he amplifie with most sweete comparison of his afflictions and deliueraunces After that he celebrateth Gods goodnesse mortifying quickning bringing downe to hell and raysing vp frō thence That is striking mankinde with feares which are the feelings of Gods wrath and againe comforting vs that we shoulde not fayle or quayle and so be ouercome of our cruell enemie But of thys meaning we will say more as we doe expounde other things ⧠The Psalme and exposition thereof Verse 1. I will magnifie thee ô Lord for thou hast sette me vp and not made my foes to tryumph ouer me Verse 2. O Lord my God I cryed vnto thee and thou hast healed me Verse 3. Thou Lord hast brought my soule out of hell thou hast kept my life from them that goe downe to the pitte WHereas it had béene enough to say I render thanks vnto thee because thou hast deliuered mee with howe many wordes dooth Dauid adorne thys proposition for first hee vseth the word which properly signifieth a drawing out of the pit or poole As therefore Ioseph and Ieremie beeing drawne out of pits are deliuered from death so the Prophet héere affirmeth that he was drawne out of the perril of death not by mans helpe but with the right hand of the most High After that also he addeth thys circumstance that his peruerse and euill reioycing enemies had no matter wherein they shold or might bestow their most poysonfull byting gyrds and taunts against him Thirdly he compareth his deliueraunce vnto the healing of woundes for as Iob in his fift Chap. most swéetly sayth God woundeth and healeth he striketh his hande maketh whole Lastly he sayth That hee was raysed from death to life and as it were recouered out of hell when Saule and his other enemies fell headlong into present and eternall miseries So in like manner all and euery one of vs heere in Germanie may celebrate in word and wryting the benefits of God and may say vnfeinedly with Ieremie chap. 3. It is the mercies of the Lord that we are not consumed because his compassions fayle not verse 22. For had not the shadowe of the Lords hande shielded vs wretched and weake soules we had euen now lately beene destroyed of the Turks and other enemies but God who is not delighted with our destruction hath mercifully mittigated those punishments and hath kept vs as it were the apple of hys eye Verse 4. Sing prayses vnto the Lord ô ye Saints of his and giue thanks vnto him for a remembraunce of his holinesse Hée applyeth his example vnto the vniuersall Church to the ende others also might learne beeing partly confirmed by promises and partly by examples to craue deliueraunce of God and béeing preserued to celebrate the goodnes of God For God is no accepter of persons but receiueth and saueth all them that flée for mercy vnto the Mediator as in the 10. to the Romans it is written God is rich towards al them that call vpon him And Ioel in his second Chapter sayth Euerie one that calleth vpon the Name of the Lord shall be saued These promises which haue in them great swéetnes and excellencie let vs apply vnto our vse in the daily daungers of our life and let vs knowe that God is indeede iust righteous and that there is no respect of persons with God Verse 5. For his wrath endureth but the twinckling of an eye and in his pleasure is life heauinesse may endure for a night but ioy commeth in the morning I would to God our mindes in miseries coulde rightly be perswaded that God punisheth not to destroy but to saue vs and to restore vs vnto life and ioyfulnes For our mindes béeing confirmed with this vndoubted purpose of God shoulde passing well beare all the burdens layde vpon vs by God but experience sheweth how hard a thing it is firmely to retaine thys purpose of minde in our calamities For where the scripture nameth a short time of tribulation that seemeth vnto vs a space of many ages Let vs therefore discerne Philosophicall perswasion from fayth and let vs preferre the worde of GOD before the actions of our sences or vnderstandings In Philosophy a man beléeueth water is warme when he hath dipped his finger and experience hath taught that it is warme but in embracing the word of God there is wrought a contrarie thing Perswasion that is Fayth goeth before consolation As Ieremie though he saw his Countrey ruinating or neere her destruction yet he knew that Gods Church was not forsaken and hee béeing confirmed with this knowledge patiently beareth the present miseries for hee vnderstandeth theyr causes and that there should be an end of them and he knewe that the Church shoulde for all thys be restored and gathered againe Therefore let Psalmes of like meaning bee adioyned vnto this place which doo make declaration of the shortnesse of afflictions and of theyr ioyfull conclusion or ending Esay in his 54. Chapter sayth For a little while haue I forsaken thee but with my great cōpassions I wil gather thee for a moment in mine anger I hid my face from thee for a lyttle season but with euerlasting mercy I haue had compassion of thee verse 7.8 And in the 16. of Iohn the Sonne of God sayth You shall sorrow but your sorrow shall be turned into ioy verse 20. And your ioy shall no man take from you ver 22. And the Apostle S.
viuendum ferunt nec suspensa aliorum aut bono casu aut contrario pendere ex alterius euentis et errare coguntur huic optime viuendi ratio comparata est viz For vnto what man all things are of hys owne industrie at his vse which serue to a blessed life not suspended eyther with the good or sinister fortune of others are not compelled to depende of another mans haps so to fayle this man hath gotten a rule of the best kinde of life Thys sentence dooth the thirtie one Psalme notably interprete discerning a true hope from a carnall hope For as Pluto warneth vs that all our hope or confidences should not depende vpon the benefits of fortune or of humane friendships the same doth this Psalme allowe But wheras it bringeth vs to the consideration of our own vertues that part of Platoes sentence doth this Psalme reiect refuse for we must be brought to the consideration of Gods goodnes seeing many things happen vnto man when mans vertue with out Gods helpe vtterly fayleth Therefore it commaundeth that God be of vs acknowledged and called vpon and it promiseth helpe but the whole Psalme shall be more excellent in vse if the figure of some godly Pastor or Teacher banished for the confession of hys fayth be heere represented For like as Christ in the time of his passion was not onely cruelly handled of his enemies but also forsaken of his friends falling from him for very feare so godly exiled persons doe feele both the crueltie of enemies and vnfaithfulnes of theyr owne friendes for it is most truly written by Tyrteus the Musitian Curat nemo vagos et laedere nemo veretur Non Exul curae ducitur esse Deo No man cares for the wandring wight To hurt him none dooth feare Men thinke that God forgetteth quite Poore Exiles liuing heere What then shall the godly man doe in such a case whether shall hee flee for succour Hee shall haue in minde and mouth the promises and consolations of thys Psalme The Lord preserueth them that are faithful Againe In thee O Lorde haue I put my trust let me neuer be put to confusion verse 1. That this is no vaine Rethorick we shall well prooue if in vnfained sorrow which the crueltie of enemies causeth vs and the forsaking of friends we shall call vpon God Thys our age seeth the examples of good men who being driuen from theyr abyding places for the constancie of theyr confession are meruailously defended and preserued of God Wherefore trusting in the helpe of God let vs not cast awaie our confession of the true doctrine but let vs preach the same constantlie for the glorie of God and for the saluation of our soules and let vs commende vnto God all the euents of our businesses who suffereth vs not to be ashamed but in hys righteousnesse will deliuer all them that call vpon him ⧠The Psalme and exposition thereof Verse 1. In thee ô Lorde haue I put my trust let me neuer be put to confusion deliuer mee in thy righteousnesse THere is a notable Emphasis in the particles In thy righteousnesse as if he sayd many trust in theyr money some mighty persons in the fauour of Friendes and some in theyr wisedome and righteousnes But I trust not in visible things thē which nothing is more vncertaine nor any thing more fading but all hope of welfare I doo repose in God and I craue that I may be hearde not for my righteousnes which is eyther none at all or indeede stained but for the righteousnes of God himselfe made knowne in the Law of the which the Law and the Prophets doe beare witnes And it is the righteousnes of God which the Gospell hath made knowne and Fayth apprehendeth frée remission of sinnes and the acceptation vnto life euerlasting Thys hope is not confounded but surely obtaineth deliuerance according to the purpose of God But some man wold obiect I sée not how Iohn Baptist Paule Stephen and Laurence were at all deliuered which were most cruelly slaine of Tyrants The aunswer is not difficult to such as vnderstand the doctrine of the Church concerning the causes of calamities for although they were put to death for theyr confession yet they felt ioy in theyr harts which is the ouercommer of death and their death is glorious in the sight of the Lord not onely because it setteth forth adorneth the glory of God but also because it shal haue a glorious end in the life euerlasting where God shal fully and wholie deliuer his Elect from sinne and death and shall be all in all Let therefore the obiects be discerned concerning which Hope is exercised for although eternall life is assuredlie for the Sonne of Gods sake to be looked yet notwithstanding there are other deliuerances according to the purpose of God in this life to be looked for Let vs also haue alwaies in our sight the most graue and most godly sentence which Iob in hys thirtéenth Chapter reciteth Yea though he shoulde kyll me yet will I trust in him and he shall be my Sauiour These cannot be vnderstoode of men liuing in idlenes pleasures but in vnfained sorrowe when we are assaulted as the stone with the Sea waues euery where beaten vpon Hic animis opus est opus est hic pectore firmo vincente omnia spectra quae in occulos incurrentos fidem langue-faciunt viz. Heere courage needfull is and constant hart likewise All Goblins rushing in our sight Our fayth vnfeeble for to conquer quite Verse 2. Bow downe thine eare to me make haste to deliuer mee Verse 3. And be thou my strong Rocke and the house of defence that thou maist saue me The Poet sayth Dole tantum sponte disertus eris Onely sorrowfull if thou be Thou art distressed willingly For the Prophet heere is not satis-fied with the worde Deliuer but enlargeth his Prayer with moe wordes As if hee sayd gyue not eare vnto my Prayers as though thou wert in hande with an other matter doe not deferre thy helpe but with great listening know my cause and béeing euen at the first oppressed and suffering not my deserts deliuer thou me be vnto me a well defenced forte whereunto I may safely flee for succour and wherin I may safely hyde me Verse 4. For thou art my strong Rocke my Castle bee thou also my guide leade me for thy Names sake The rule of hys prayer is borrowed out of the first precept I am the Lord thy God Exod. 20. As if the Prophet here sayd seeing thou hast made thy selfe knowne vnto vs of thy great goodnes and hast giuen vs thy word and wilt not that the same shall be extinguished preserue and defende vs that some Congregation of GOD may alwaies remaine vppon earth that there may be both Teachers and learners least doctrine be extingushed least learning doo perrish For so oft as mencion is made of Gods Name let vs comprehende the causes impulsiue and finall For
God of himselfe knoweth all thinges and that God is not honoured with the tragedies of Captiues thereto I aunswer Wee haue not to deale with God absolutelie like as he is in his Maiestie but with God by relation which hath so made himselfe knowne vnto vs that he is more mooued with the feeling of our calamities then any father is mooued seeing the great calamitie of his most deerely beloued Daughter Therefore when we are in praying we speake familiarly with GOD and in the same matter wee imitate the example of God himselfe who doth sweetly frame and aply hys worde vnto our weake capacitie We knowe that vnto vs a childe is borne and vnto vs a Sonne is giuen In the confidence of thys childe and Sonne doo we come vnto God and vtter our words with a certaine freedome as in the thirde to the Ephesians it is written By whom we haue boldnesse and enteraunce with confidence by fayth in him verse 12. And as in the fourteene Chap. to the Hebrues Hauing such an High Priest let vs goe boldly vnto the throne of grace ver 16. But let the little clause be wel marked as if he said my strength by reason of mine iniquitie is weakened because he reciteth the first and speciall cause of all calamities For therefore are we burdened with so many and so great calamities because we all liue ill and euery one of vs doo offend and finally wee beare about with vs sinne enlarged in vs. As therefore The Spirit liueth for righteousnesse sake so the body is mortified by reason of sinne Romans 8. verse 10. But of thys in other places Verse 13. I became a reproofe among all mine enemies but specially among my Neighbours and they of mine acquaintance are afraide of me and they that dyd see me without conueied themselues from me Verse 14. I am cleane forgotten as a dead man out of mind I am become like a broken vessell Verse 15. For I haue hearde the blasphemie of the multitude and feare is on euery side while they conspyre together against me and take theyr counsaile to take away my life Hée describeth with notable words the image of a godlie exiled person and there needes no long interpretation in these complaints because they are vnderstood with their examples considered especially in asmuch as we ourselues doo suffer the like things For GOD will haue vs that in such calamities both euen when wee are assaulted of our enemies and also when we are forsaken of our friendes we should verie neere resemble the image of hys Sonne as it is written in the 8. to the Romans He will also haue vs to lay away from vs the cōfidence in humane helps and to craue helpe and deliueraunce from him as in another Psalme it is sayd My Father my Mother forsooke me but the Lord taketh me vppe Psalm 27. verse 12. Verse 16. But my hope hath beene in thee ô Lorde I haue said thou art my God Verse 17. My time is in thy hande deliuer mee from the hand of mine enemies and from them that persecute mee Verse 18. Shew thy seruaunt the light of thy countenaunce and saue me for thy mercies sake Verse 19. Let mee not be confounded ô Lorde for I haue called vpon thee Hée repeteth the principall proposition as it was wont to be doone in all wrytings as if he sayd neyther am I so ouercome with the forsaking of my friendes neyther am I so broken with mine enemies furies as to cast away hope of saluation but when there remained no good aduertisement in mee I turned mine eyes to thee and with vndoubting faith I sayd Thou art my God O blessed are they who in great violence of aduersities and concourse of calamities doe flee vnto God O wretched are they which fall downe vnder sorrow as Saule and many others flee from God Furthermore let the little clause be marked of vs viz. My time is in thyne hands For God giueth euery Pastor or Teacher his rase of life and in meane time preserueth his body in health hee gyueth him safe dwelling good pollicie a place for teaching and lyuing to preserue the shyppe wherin Paule iournied so long till he safely ariue into his wished Hauen Acts 27 verse 44. Hetherto appertaineth that saying of Christ Suffer these to depart away As if he had saide although it be a thing certaine and deliberated vppon by you not onely to seeke the death of the Teacher and Maister but also of his Schollers and Disciples yet I appoynt how farre you shall rage and doe fortifie sufficiently enough my Ministers against your crueltie For if all the Apostles had beene at one instant put to death who should haue borne about and spread abroad the Gospell in the world Let vs therefore hold still thys consolation the Teachers of the doctrine cannot be at any time oppressed before they shall haue ended theyr course Paule was often nerer death then when he was beheaded by Nero but because the last end of Paule life was limitted in the handes of God it was not yet fully finished but by a wonderfull meanes was he saued and defended Idem 19. Let the vngodly be put to confusion and be put to silence in the graue Verse 20. Let the lying lyps be put to silence which cruellie disdainefully and despitefully speake against the righteous The Histories of all ages doo notably declare these threatnings 2. Mac. 15. Nicanor when he had proudly threatned the destruction of the Temple of Ierusalem beeing slaine in the battell suffered condigne death for hys cruel proude and reprochfull speech against the Church and Ministery of Gods word verse 5. 28. So Arbogastus that Tyrant when hee had threatned he wold change the Churches into Stables for Horses beeing ouercome of Theodosius the Emperour in a great battell slew himselfe as Saule did 1. Sam. 31. I omit the Histories of Herod Iulian and others which had the lyke endes when God exercised vpon them his wrath or iustice distributiue Verse 21. O howe plentifull is thy goodnesse which thou hast layd vp for them that feare thee and that thou hast prepared for them that put theyr trust in thee euen before the Sonnes of men Verse 22. Thou shalt hyde thē priuily by thyne owne presence from the prouoking of all men thou shalt keepe them secretly in thy Tabernacle frō the strife of tongues Verse 23. Thankes be to the Lord for he hath shewed me meruailous great kindnesse in a strong Cittie Augustine sayth notably in a certaine place Let others meruaile at Gods power whose steps shine in the most beautifull Theatre of the world I will meruaile at Gods goodnes and mercy promised for Christ his sake Euen so Dauid as it were one amased with meruailing at the mercifull louing kindnesse of GOD cryeth out How great is thy goodnes which is not onely secretly hidde as in a Treasurie but also openeth and spreadeth it selfe abroade For in the gouernment and defence not onely of the vniuersall
Church but of all the godly ones also this is manifestly séene thys goodnes is to be magnified and praysed with great thankfulnesse like as Dauid magnifieth the same saying Thankes be to the Lord for he hath shewed me meruailous great kindnesse in a strong Cittie Verse 24. And when I made hast I sayde I am cast out of the sight of thine eyes Verse 25. Neuerthelesse thou heardest the voice of my prayer when I cryed vnto thee There can be no greater wounde made in mankinde by the deuill then the tryall of abiection they which feele thys wounde doo vnfainedly cry out with Dauid and Ionas I am cast out of the sight of thine eyes But against thys byting we must oppose prayer and vnspeakeable sighings like as Ionas in hys seconde Chapter sayth When my soule was vexed in mee I thought vppon the Lorde that my prayer might come vnto thee euen to thy holy Temple And that thys remedie or Medicine is most effectual working of all others this Psalme witnesseth which sayth in thys last verse Thou heardest the voyce of my prayer when I cryed vnto thee So often therefore as God suffereth vs not to be plunged into thys most sorrowfull tentation let vs followe the examples of Dauid and of Ionas and other the holy ones which were not tongue-tyed but with vnspeakeable sighing called vpon God haue had sufficient proofe of Gods deliuerance Forthys tentation differeth from desperation because desperate persons bring foorth no prayers nor prayses but are angry with God and doo flee from God but they which stryue with tentation of abiection doo as yet retaine still some sparke of fayth and sighing of prayer and at length by the helpe of our Lord Iesus Christ doth ouercome the deuill Verse 26. O loue the Lord all yee his Saints for the Lorde preserueth the faythfull and plentiously rewardeth he the proude dooer Verse 27. Be strong and he shall stablish your hart all ye that put your trust in the Lord. Thys is a comfort or consolation and an application of the example to the vniuersall Church as if he said euen as I am heard of God so shall you be heard also therefore be strong doo not become faint-harted doo not cast away your confession of the true doctrine comfort and confirme your minds in hoping expecting for Gods alone helpe And there is a most sweete promise added The Lorde shall stablish your hart all ye that put your trust in him that is all yee which are true and constant which embrace the truth of God and teach true doctrines without hypocrisie But contrariwise God shall destroy the proude persone which most impudently and most proudly contemne GOD trusting in humane power for that pryde is punished of God so often affirmeth the word of God namely in the 16. Chapter of S. Luke What soeuer is glorious in the world is abhominable before God verse 15. And as Saint Peter in hys fift Chapter sayth God resisteth the proude but giueth grace to the humble verse 5. ⧠A Psalme of Dauid to giue instruction Beati Quorum Of the Tytle THE title admonisheth the Reader of the Authour and of this kinde of doctrine which this Teacher professeth For GOD will haue no Bookes published in the Church without assured Authors But therefore hee calleth some Prophets and some Apostles adorneth thē with testimonies to the end we may know from whence and by whom the doctrine is accepted therefore it is needfull that Titles be sette before the Bookes And what manner of personage Dauid was and with what Spirite hee writ the Psalmes the very last words which Dauid the Sonne of Isai spake doe witnesse viz. Euen the man who was sette vp on high the annointed of the God of Jacob and the sweete singer of Israell sayth The Spirit of the Lord spake by mee and his worde was in my tongue 2 Sam. 23. verse 1 2. Let vs therefore reade thys Psalme and the rest which Dauid hath made euen as the Oracles of the holy Ghost and let vs not be otherwise affected in reading the Psalmes then as if we should heare the voyce of God sounding from heauen Hetherto I haue spoken of the Authour in truth more breefely then the greatnes of the matter requireth But there were not many moe words to be vsed sithence in other places often the prayse of the Psalmes is sette downe Now must we speake of the kinde of doctrine which is manifested in thys Psalme that we may hold still the Argument of the Psalme it selfe but the worde of the ministery of the Gospell is one and the same euerlasting euen from the first preaching after Adams fall namely the preaching of repentance reproouing sinne and from thenceforth followed the promise of forgiuenesse of sinnes and of reconciliation Wherefore in this Psal which by right and worthily is called Mascil that is The proper wisedom of the Church not knowne vnto Philosophers nor Phariseis there are speciall places contained as the accusing of sinne and the consolation which affirmeth that the sinnes of them which repent are forgiuen and that the Church shal yet remaine yea euen amongst the downefalles of kingdoms And although the selfe same goodnesse or excellencie of the things which are expounded in thys Psalme may sufficientlie stirre vp the godly ones vnto the perpetuall meditation of this writing yet notwithstanding by the same also may be esteemed howe much commendation is to be attributed or giuen vnto this Psalme so as Paule an Orator more rightly then Pericles thundering and lightning in the midst of his auditorie vsed the testimonie of thys Psalme in a most weighty cause For when in his fourth Chapter to the Romans he helde a sharpe and seuere disputation touching the righteousnesse of faith imputatiue he vsed two testimonies to confirme his yea the opinion of the whole Church of God Whereof the first is out of the History of Abraham which Moses writ lightsomlie and the other is repeated out of the thirty-two Psalme Paule lacked not for witnesses the consciences of all the Propheticall companie like as Peter sayth Vnto this man doe all the Prophets beare witnesse c. Acts. 10. But with a singuler aduisement he alledgeth two witnesses whose dignitie excellencie is great namely Moses and Dauid For as the shyning Sunne is the Captaine of the heauenly company so is Moses the Moderator of all the other Prophets For the other Prophets holde that for ratified which they see determined of this Graund Maister But Dauid is the naturall or lawfull Disciple of Moses amongst the Prophets which follow Moses shyneth as it were Hesperus or the morning star amongst the glimmering Night stars And although all thys mans wrytings are ful of testimonies touching the free remission of sinnes which are bestowed vpon the faithfull ones for Christes sake the Mediator yet notwithstanding seeing Paule out of thys Psalme taketh his proofe of a cause the greatest and largest of all others there is no doubt
but by the Lord God as it is sayd Hosea 1. verse 7. Wherefore in the most sorrowfull spectacles of ciuill broyles and which as yet sticke by the rybs of Germanie and in beholding the confusion of opinions let vs cast our eyes vnto thys most swéete promise But in the great water floods they shal not come nigh him As if he said Thou art vnto me a defence or shade thou knewest to deliuer me out of temptation whether it be by glorious deliueraunce in thys life or by inwarde consolation or by other meanes which are pleasing vnto thee and are wholesome for me Last of all he sayth Thou shalt compasse me about with Songes of deliueraunce For as they who when they seeme to bee taken prysoners haue escaped safely and ioyfully haue sunge some solemne song of victory so shall I with all thy vniuersall Church magnifie thy goodnesse wherein thou hast not giuen vs as a pray vnto the enemies iawes and hast deliuered our soule as the silly byrde out of the Fowlers share finally breaking the snare thou hast deliuered vs as it is most sweetlie said in the 124. Psalme But no speech may sufficientlie bee able to expresse at full and enlarge the worthines of this promise therefore I will be more breefe and wil nowe come to the verses following ⧠Of the fourth place of the Psalme Verse 9. I wyll enforme thee and teach thee in the waie wherein thou shalt goe and I will guide thee wyth mine eye The Way signifieth vsually our vocation and there is no vocation whereunto mans alone wisedom or vertue without God can be answerable Like as Ieremie in hys tenth Chapter sayth O Lord I know that the way of man is not in himselfe neyther is it in man to walke and direct his steppes ver 23. As if he sayd I acknowledge by proofe it selfe I finde that we sillie wretches in euery our vocation are by al means besette and assaulted with our infirmitie of the deuill and of diuers scandales and daungers thou therefore gouerne vs and make vs vessels of mercy c. For as the silly sheepe hath neede of defence not onely against Wolues and Lyons but also of gouernment that shee fall not into the Fennie rotten groundes and other inextricable mischaunces so surelie wee had neede in so great infirmitie of ours and amongst so many snares of the deuill not of defence only but also of gouerning our minde will and hart that eyther our opinions and enterprises swerue not from the will of God or that our affections rashly ranging doo make dispersions or scatterings from the flocke and stirre vppe offences hurtfull vnto the Church Heereof are all those speeches so often repeated in the Psalmes as in the fift Psalme Lorde leade me in thy righteousnes because of mine enemies direct my way in thy sight And in the 143. Psalme Teach mee to doe thy will because thou art my God let thy good Spirit leade mee in the right way And in the 119. Psalme Direct my steps according to thy word that no vnrighteousnesse haue power ouer me c. So in thys place the promise of Gods gouernment is wyth most sweet words recited I will enforme thee and teach thee in the way wherein thou shalt walke That is I will rule thée with counsaile and will bring to passe that thy labour shall not be in vaine but that my glory may be aduaunced by thee and that many by thy ministerie may be called vnto the societie of eternall life Finally I will guide thee with mine eye That is like as Princes doo not alwaies vse words and speeche so often as it pleaseth them to commaund any thing but oftentimes euen with a becke or eye-wincke onely doe giue notice what their pleasure is so I with an inwarde consolation will support thee least thou fayle or least thou be ouercome of thyne enemies The same figure then which none is more pleasant may be beautified by the example of the Goldsmith Hee when hee hath cast hys golde into the fire neuer turneth hys eyes from it but firing them thereon stedfastlie beholdeth the same and taketh dilligent heede that it be left no longer then reason requireth in the earthen vessell Euen so in like manner God hath an eye to our counsels actions conflicts and dangers and suffereth vs not to be tempted aboue our strengthes but with temptation giueth an ende that we may be able to abide the same But the sweetnesse of thys figure cannot be expressed with any eloquence ¶ Of the fift and last place Verse 10. Be yee not like to Horse and Mule which haue no vnderstanding whose mouthes must be holden with bitte and bridle least they fall vpon thee Verse 11. Great plagues remaine for the vngodly but who so putteth his trust in the Lorde mercy embraceth him on euery side Alwaies in the true Church both the doctrines doo sounde viz. Preaching of repentaunce and the voyce of the Gospell touching forgiuenesse of sinnes therefore he now addeth the preaching which exhorteth to repentance Bee yee not like to Horse and Mule c. That is acknowledge the wrath of God against sinne nourish not euery your lustes continue not in offending against your conscience but cast yee away the purpose of sinning and flee yee vnto God in confidence of hys Sonne and in thys fayth receiue yee the forgiuenesse of sinnes and begin ye newe obedience acceptable to God For except ye doo repent you God will bridle you and chastise you sharpely for death and other humane miseries are the prysons of the vngodly and the Inne lodging or schoole place of the godly ones which ought to admonish men touching the wrath of God against sinne Horrible plagues were dispersed throughout all y e world Sodom Egipt Ierusalem Babilon and Rome are destroyed God by these examples both brideleth the vngodly ones and warneth all men to acknowledge that God is vnfainedly angry with sinnes and that to the ende some may be conuerted vnto God Furthermore he teacheth that the holy ones yea though they be together afflicted yet they are preserued and at length deliuered from death and all euils For both the godly and vngodly ones are burdened with death and vexed with horrible calamities But the vngodly doo vtterly perrish and fall into eternall destruction because they will not be conuerted vnto God and receiue forgiuenesse of sinnes but contrariwise they which craue remission of sinnes know themselues by reason of sinne to be subiect vnto death and other miseries and yet they are not cast away from God for all these punishments Therefore they endure calamitie and craue forgiuenesse and know that they are vnfainedly heard and helped of God and at length haue theyr deliuerance appointed them Verse 12. Be glad ô ye righteous and reioyce in the Lorde and be ioyfull all ye that are true of hart Very many Psalmes are like vnto Epigrams wherein some sentence béeing proposed after that followe amplifications taken out of vsuall
sette downe by S. Paule is immoouable God is true and without falshood Verse 5. He loueth righteousnesse and iudgement An other reason taken from the moderation of the righteousnes and mercy in God God dealeth not with vs by strickt Law but moderateth his iustice with clemencie When thys purpose is confirmed in our mindes the Feare of God Faith or Confidence and Hope of pardon appeare in theyr order Dauid assuredly feared and looked for punishments for his adultery but he knew that there were degrees appointed of Feare and of Fayth according to that saying of S. Paule Grace aboundeth aboue sinne Rom. 5. verse 21. Hee therefore craueth pardon and knoweth that the faithfull are accepted and doo obtaine mittigation of theyr punishments Idem The earth is full of the goodnesse of the Lord. Verse 6. By the word of the Lord were the heauens made and all the hostes of thē by the breath of his mouth Verse 7. He gathereth the waters of the Sea together as it were vpon an heape and layeth vp the deepe as in a treasure house The thyrd reason is taken from the Creation because he is the Creator and preseruer of all and euery thing whatsoeuer thys reason is amplified in the distribution for the scripture reciteth three parts of the world the Heauen the Earth and the Sea now let the Reader consider what fitte Metaphors thys our Poet hath and dooth vse in describing the parts of the world In the Heauen he sayth that the proportion of the hostes is there liuely ordained most worthy of consideration and admiration for the Sunne is the Captaine and Ruler of the other lights thys Captaine doo the Plannets as it were Officers of account eyther goe before or followe or goe by hys sides Also most elegantly hath Manilius written almost euen like as the degrees of men are in a Common wealth some béeing Noble men others Knights and others Common people so doo some starres excel others in theyr power or might Hys verses are these VT que per ingentem populus describitur vrbem Praecipuumque Patres retinent et proximum equester Ordo locum post quem succedunt agmina Plebis Jn qua vulgus iners magna sine nomine turba est Sic Natura gradus stellarum condidit vt sint Et procerum similes aliquae primasque sequatur Languidior tenui splendens fulgore Caterua Sydera nam paribus si certent omnia flammis Jpse suos ignes Aether tollerare nequiret Totus et accenso Mundus flagraret Olympo AND euen like as by Cittie great the people is compard Where cheefest place the Fathers haue the Knights next afterward The order then which followeth is the Commenaltie by name Which dooth include a multitude deuoide of skill or fame So Nature hath ordaind degrees of starres in stately skie Some like to Lords and some againe Inferiors to supplie But multitude of starres is made of meane and slender might For if all starres should once contend with equall flame of light The Element could not endure to feele such feruent heate But with heauen fyered all the world should burne with blazing great Touching the Earth he sayth It is full of the goodnes of the Lord for who would not of right meruaile at the effectuall propertie of the Earth and at the fruitfulnes thereof in all kinde of growing things We enioy and haue daily vse of so many herbes so many remedies such diuersitie in iuyces and smels which the selfe same earth bringeth foorth all which spring vp and grow out of one and the same Earth and doe flourish with a most incomprehensible and a most hidden increase Neyther indéede in the outward face onely dooth shee sende forth these riches to vs but also holdeth diuers kinds of Mettals conceiued in her very bowels most excellent precious stones and other miracles with admiration whereof Dauid béeing amazed rightly cryeth out The Earth is full of the goodnesse of the Lord. Lastly touching the Sea he addeth that the fame hath an incredible greatnesse as it were shutte vp in a wombe or bellie least bursting the bancks it ouercome all and with a déepe surge getting ouer all opposite stops runneth with rage carried into the open groundes with such increase and through all the fieldes that it carrieth away by force both the Cattell and theyr harbouring places But he rightly compareth the depth of the Sea vnto a Treasure house seeing that in them are many kindes of Fishes secretly hidden whereof some in theyr hugenesse farre exceede other liuing beastes vppon the Lande I might héere desire in thys place to runne into the Historie of the notable singuler ornaments of all the parts of the worlde but I néede not to stay any longer vpon these séeing there are Bookes abroad largely and notably written of the Heauens and of the whole worlde Therefore letting passe the hystoricall commemoration I will admonish the Reader touching fiue circumstances of the creation and preseruation of all things The first wherof is that the Creation is a common worke of the Father the Sonne and the holy Ghost that indeede dooth the meaning of thys Psalme teach which expresly reciteth the names of the persons By the word of the Lord Caeli that is by the word of the Father of Heauens and by the spirite of his mouth not indeede created but creating all the hostes of them The second circumstance is that all thinges are made of nothing of thys sentence thys very Psalme is a manifest witnesse when it saith in the ninth verse He spake the word and it was doone he commaunded and it stood fast That is when God spake or commaunded the things were begun then not of any former matter were they begunne as the Stoicks fayned two eternall things The Minde and The Matter The third circumstance is that God fréely and willinglie then when it pleased him did make the world and that he did thys worke most fréely not of necessitie did erect this frame Touching thys circumstance let the sayings be retained of the 114. Psalme The Lord hath doone all things as it pleased him And of the 135. Psalme What soeuer the Lord pleased that did he in Heauen in Earth in the Sea and in all the deepe places verse 6. The fourth circumstance is that he departed not from his worke but was and is present with euery creature and preserueth the circumstances of things that he vpholdeth the Heauen and heauenly motions that he maketh the Land fruitefull brings foorth the fruite on the earth and gyueth life vnto all creatures liuing Thys presence of God doo these testimonies confirme In him we liue mooue haue our being Acts. 17.28 Bearing vp all things by his mightie word Heb 1 2. By him all things were created c. Col. 1 16. He quickeneth all things 1. Tim. 6.13 The fift circumstance is that he is not tyed vnto second causes touching thys circumstaunce the godly mindes are to be instructed to knowe
that God is not a Stoicall God but dooing freely that he dooth and not tyed to second causes yea that he for our sighings or sorrowes dooth moderate second causes or hinder or change them but I néede not to bring hether any more thinges touching these circumstances seeing they are at large explicated elsewhere Verse 8. Let all the earth feare the Lorde stande in awe of him all yee that dwell in the world Verse 9. For he spake and it was doone he commaunded and it stoode fast I sayde in the Argument that thys Psalme contained not onely Thanksgiuing but also doctrine touching The feare of God and Fayth in him He therfore exhorteth in this verse all mankinde and specially the Church to feare the Lorde whose power is so great that all things are by him created at his onely word euen from the beginning and that he thenceforth preserueth and gouerneth the same For as the name of Father which is attributed vnto GOD procureth vs to beleeue so the description of Gods power and Maiestie styrreth vp feare in vs. Verse 10. The Lorde bringeth the counsell of the Heathen to naught and maketh the deuises of the people to be of none effect and casteth out the counsels of Princes Verse 11. The counsell of the Lord shall endure for euer and the thoughts of his hart from generation to generation Hée amplifieth the power of God by an Antithesis or contrarietie the counsels enterprises of men without the helpe of God are frustrated and made voide but the will of GOD is immooueable and euerlasting All Bookes are full of the examples which confirme and sette foorth thys contrarietie They of Carthage contended for rule with the Romans a long time but all these enterprises in as much as they were not helped by God were vaine and made ridiculous and at length Carthage béeing vtterly destroyed could not any way withstande or let the Romans from obtaining the rule or gouernment of them both Nicanor the Captaine of King Antiochus did proudelie threaten the destruction of the Temple at Ierusalem but thys proude Captaine together with hys Hoste did Iudas Maccabaeus ouerthrow and causing his members both head hand and shoulder to be heawen off from the body they hanged them on the other side of Ierusalem Arbogastus Francus when he came to Millan being furnished with an Hoste of most cruell Nations barbarouslie enough threatned that he would change the Churches into stables for horses but thys seditious person did the good Emperour Theodosius ouercome in a great battell and as hee was fleeing away brought him into such a straight of perplexitie that he slew himselfe The tyme might fayle me if I would commemorate not onely auncient Histories but also the examples of our time which sufficiently doo shewe that the enterprises of wicked counsels euen for the welfare sake of Gods Church haue béene ouerthrowne and that the counsell and enterprise of GOD hath and shall remaine immooueable in the gouernement of his Church Verse 12. Blessed are the people whose God is the Lorde Iehouah and blessed are the folke that he hath chosen to him to be his inheritance Hée annexeth vnto the amplification a notable conclusion touching the Church which containeth most plentifull doctrine consolation for he teacheth which is the true Church namely the Congregation hearing and embracing the worde deliuered from God as touching the Creation and other Articles and calling vpon Iehoua the Lord of Hostes that is the true and lyuing God manifested vnto the people of Israell And hee therewith also affirmeth that the Church of God shall remaine for euer and that the preaching of the Gospell cannot be vtterly extinguished for if the Church be the inheritance of God as oftentimes it is called elsewhere no man shall be able to shake the same out of Gods hands no though he bluster out fire and lightnings But because these consolations are often repeated and are not vnknowne to the godly ones I proceede vnto the verses following Verse 13. The Lord looked downe from heauen and beheld the children of men from the habitation of his dwelling he considereth all them that dwell vppon Earth Verse 14. He facioneth all the harts of them vnderstandeth all theyr works Like as he spake before of the Creation so now hee disputeth of Gods prouidence Mans infirmitie although it doe thinke that God is the Creator yet it afterwards imagineth thereof as if the Shipwright departeth from his shyppe newe builded and leaueth the same to the gouernement of the Seamen that so God departeth from hys worke and that hys Creature is onely left to the gouernement of it selfe Thys imagination seperateth God from his Creatures and faineth him to be idle against thys filthy errour mens mindes must be taught that God highly discerneth of mankind and what manner of person euery one is what he doth what he taketh vpon himselfe with what minde with what godlines he embraceth Religion thys God beholdeth and hath regard of the godly and vngodly ones But although he supporteth the Creatures in theyr natures and substances and for a great part preserueth the order of the bodies which he hath ordained yet in hys vnspeakable mercy he moderateth many parts and eyther helpeth or hindereth second causes and oftentimes changeth them as the examples of the Miracles recited in the Propheticall and Apostolicall hystorie declareth But most often hee turneth mens wils and counsels whither it pleaseth him without second causes as when hee mooued King Alexanders minde to fight against the Persians and after that gouerned the warriours right hande or when hee made the enemies afrayde in theyr running away As the 76. Psalme sayth Hee shall refraine the Spirit of Princes and is wonderfull amongst the Kings of the earth verse 12. So let vs know that God most fréely in mens natures and wils with his wisedome mercie moderateth many things yea and that besides seconde causes But many aske the question why are euill things doone séeing God is present at his workmanshyp Touching thys question let that most true and most simple aunswere be alwaies in our sight That God doth worke most freely and freely is present at second causes moderateth many things in them and worketh at once so farre as according to his vnspeakeable wisedome he iudgeth is to be wrought at once Verse 15. There is no King that can be saued by the multitude of an hoste neyther is any mightie man deliuered by much strength Verse 16. A horse is counted but a vaine thing to saue a man neyther shall hee deliuer any man by his great strength Thys is a contrarietie betwéene Gods helpe and humane defences All things pertaining to men are vncertaine and frayle and soone fall away as little flowers but Gods helpe is assured and safe in our vocation and in our necessary businesse whether second causes doo helpe vs or that they séeme to forsake vs. Let it suffise to declare thys sentence by the example of
Tygranes Tygranes King of Armenia and Syria going about to defende his Sisters sonne Mithridates King of Pontus against the power of Lucullus and the Romans had gathered an host of two hundred and fiftie thousande Souldiours and beeing highly proude of thys iolly company he burst out into manie haughty speeches like as if not Gods helpe but humane expedition and force were the cause of victory But thys proude King did Lucullus with a small power ouercome and put to flight before the battell was begun hauing slaine in the Host 150000. enemies as sayth Plutarch in the history of Lucullus Let vs therefore learne that the facioned figure of this world is a slender shadow and vanquishing dreame and that in God alone all our hope of saluation ought to be reposed Verse 17. Behold the eyes of the Lord are vpon them that feare him and vpon them that trust in his mercie Verse 18. To deliuer theyr soules from death and to feede them in the time of dearth Hée spake before of the generall prouidence wherewith God prouideth for all humane kinde nowe he most sweetlie maketh mention of the speciall care wherewith God embraceth meruailously gouerneth defendeth and preserueth hys Church Beholde sayth he the eyes of the Lord are firmelie bent vpon the members of the true Church which both feare God and call vpon him the acknowledgement and confidence in the Mediator Iesus Christ first shining foorth in theyr mindes He sayth these are taken out of a thousand dangers which threaten present death and are nourished with foode euen in penury of victuals in vacation time So did he preserue Elias when Iesabell raged and gaue him intertainement wyth the woman of Sarepta 1 Reg. 17 15. 19.2 So in like manner preserueth he mercifully vs miserable and vnworthy persons in the common shypwracke and fier flame of Germanie and that he would thenceforth mittigate these punishments which we haue deserued we most humbly beséech him Verse 19. Our soule hath patiently tarryed for the Lorde for he is our helpe and our shielde Verse 20. For our hart shall reioyce in him because wee haue hoped in his holy Name Thys is a conclusion which of greatest consequence agreeth with the whole Psalme séeing that God hath created and preserued all things and is able such is his wisedom and goodnes to withstand and hinder all the sinister practises which are prepared for the destruction of hys Church and seeing hée is true in kéeping his promises and tempereth his iustice with a wonderfull clemencie may we any thing doubt but that our hope ought to be fixed and take roote in God who is our helper and our shielde both in other dangers and euen then specially in that clause when we are destitute of all creatures Let vs therefore goe on with cheereful lightsome courage and in thys hope let vs asswage these calamities difficulties in that we know assuredly that God will be present with vs yea though the broken shiuered boordes of the shyp forsake vs vtterly as it were suffering shypwrack Verse 21. Let thy mercifull kindnesse ô Lorde be vppon vs like as we doe put our trust in thee There can be no Thanksgiuing without Prayer for these two worshippings are so in themselues knitte together that they may rather be seperate in thought then in déede Hee therefore concludeth thys most swéete Psalme with a prayer then which nothing can be thought more swéete as if he said Embrace vs louingly with thy mercy and goodnes and not onely forgiue vs eternall punishments but also mittigate those that are present least our hope be vaine and frustrate but rather indeede effectuall and safe And that vouchsafe thou to doo both for thy excellent glory and fame and also for and in respect of our infirmitie touching which all is lost wyth vs except thy mercy doo recreate and refresh the same ⧠A Psalme of Dauids thanksgiuing after deliueraunce Benedicam Domino in omni tempore c. Of the Tytle IT is harde to sette downe the seasons of times wherein Saule was cast away from God and Dauid was annointed of Samuell but seeing it is manifest that Dauid after Saules death raigned fortie yeeres and that the historie of the first Booke of Kinges declareth Dauid to be made King when hee was but young it standeth well agreeable to truth that Dauid was called to gouerne the people of Israell about the twentie yeere of hys age There shall be then according to this computation tenne yeeres from the time he was called vnto his kingdome to the tragicall end of Saule All those ten yeeres space continuall snares were laid for Dauid and all things made readie for his destruction when Saule sought all the meanes hee coulde to dispatch out of this lyfe the successour of his Kingdome Whereby it is a thing most manifest with what stormes and raging floodes of mischiefes Dauid was tossed and howe often hys life was sette euen vpon the very edge of the Razor that is in extreame danger and vtmost perrill of death And to omit the other parts of the historie of Dauid who would not be thorowly mooued with pittie reading the circumstaunces sette downe in the 1. Sam. 21. which witnes Dauid to be brought into so great distresse that he was compelled to flee vnto the King of that wicked Countrey of the Palestines which he knewe with deadly hatred disagreed from the Church or Religion of the people of Israell and not that onely did he but also to escape the snares layd for his lyfe was enforced with vnseemely behauiour and gestures most vnfitting such a personage to deforme himselfe and faine himselfe as one out of his wits Let vs therefore knowe that in thys Psalme a Thanksgiuing is contained not onely for deliueraunce in particuler whereof mention by name is made in the tytle and in the first of Sam. 21. but also for all his tenne yeeres defence and cherrishing while hee was banished and was layde open for all the weapons of an vngodly King and became as it were a cast away from God But although Dauid in this long exile escaped diuers mischaunces and many distresses yet notwithstanding the calamities of his sixe monethes banishment which was the punishment for his adultery other sinnes did more greeue Dauid then the distresses dangers of so many yeres For a good conscience in aduersitie is a great solace according to those common sentences of the Poets Est aliquid magnis crimen ab esse malis Some faulte yet sure remaines in me From mischiefes great though I be free Againe according to that saying Conscia mens recti miseris tutissima res est The minde assured of her dooing well In miseries most safely sure doth dwell For it is a light matter to suffer calamities and feele no wounde in conscience But that is a greeuous thing I know not whether any thing be more harde then for a man to beare about the signes of guiltines and to be
she is cast out of her stacion examples of knightly personages doe shew touching which I haue spoken in another place doubtlesse nothing is more vncertaine then the wealth of thys world and he is soone a poore Irus which of late was a rich Craesus Which things sith so they be let vs lift vppe our harts for the Lords sake who can giue vs the principall the best the greatest yea the euerlasting endlesse good which no assiduitie or continuance of time can exhaust or dry vp In the third verse there is a consolation or comfort whereby hée exhorteth the vniuersall Church to worshyppe and magnifie GOD. For as in our prayer we ought to aske and craue those things which are for the peace of Ierusalem vnto the peticion to adioyne supplications for our owne busines or necessities for the welfare of the whole bodie so Thanksgiuing must be referred to thrée purposes whereof the first is that glory may be giuen vnto God for his power and presence in in the Church and that Epicures Stoicks and other blasphemous persons may be refuted The second is that we admonish our selues benefits are not bestowed vppon vs by chaunce but that God indeede hath care ouer vs that he heareth our prayers and that the same God helpeth vs. The third is that thys our confession may be a testimony amongst other men touching Gods prouidence and confirme others to beleeue vndoubtedly that God hath care ouer humane matters and that the prayers of the Church are heard of him Verse 4. I sought the Lord and he heard me yea he deliuered me out of all feare Verse 5. They had an eye vnto him and were lightened and theyr faces were not ashamed Verse 6. Loe the poore cryeth and the Lord heareth him yea and saueth him out of all his troubles Hée passeth heere from the figure Hypothesin that is frō the grounde of the matter vnto Thesin that is his determinate purpose That is to say hee setteth downe his owne example to be followed by the vniuersall Church for wee must not imagine that Gods promises doo pertaine but onely to a few as priuiledges belong vnto certaine persons onely but let vs most stedfastly beléeue that the promise touching the Gospel is vniuersall fréely made according to Christes saying Come vnto me all yee which labour and are laden and I will refresh you Math 11. verse 18. Also as S. Paule sayth Therefore is it of fayth freely that the promise may be sure Gala. 3.14 These things sith so they be let vs learne that though wée be wretched and vnworthy yet we are regarded helped and heard of God and when we be helped let vs acknowledge confesse and declare vnto our selues and to others that God is the Actor of our benefit and that not by chance or humane industry but by God our helper dangers are driuen away Verse 7. The Angell of the Lord tarrieth round about thē that feare him and deliuereth them Héere is a notable consolation touching the watches and safegard of Gods Angell ouer vs for the deuill cruelly assaulteth the Church as the verse sayth VElut celsum oppugnat qui molibus Vrbem Aut montana sedet circum castella sub armis Nunc hos nunc illos aditus omnemque pererrat Arte locum et variis assultibus irritus vrget AS one with mightie Engines which assaults a Cittie great Or all in Armes about the Bulwarks stately hath his seate Now giues he these attempts nowe others and by euery sleight Inuades each place with diuers faults yet vaine both force and fight Against thys enemie we are enuironed with necessary defences and sauegardes of Angels which represse danquish the violent rages of euill spirits these things though we see not with eyes and prophane persons doo déeme them thinges fabulus yet that thus indeede it is with vs many notable testimonies in hystories and among the sayings Propheticall and Apostolicall sufficientlie doo shew the same The histories of Iacob Elias and Elizeus are knowne and Dauid sayth For he shall giue his Angels charge ouer thee to keepe thee in all thy waies Psal 91. verse 11. Let vs therefore render thanks vnto God that he hath giuen vs his Angels to be our preseruers and with so much more quiet mindes let vs dutifully employ our selues in our vocation Verse 8. O taste and see how gracious the Lord is blessed is the man that trusteth in him A conclusion celebrating the goodnesse of God and the confidence in hys vnspeakeable goodnesse and although no spéech may suffise for the greatnesse of such a matter yet I wil follow the principall poynts of things and will briefely shew how gracious the Lord is and how much a friend vnto mankinde First of all it is sufficiently apparant that all euery other thing was made for the vse of mankinde and the same man so created and expressed to the Image of God that God was delighted and full pleased in him as in his last and most excellent worke for that signifieth the Saboth which GOD ordained after the creation of the man and the woman But afterwards when they had fallen deserued euerlasting perdition amongst the deuils God of hys vnspeakeable mercie restored hys ruined Church by setting forth his promise of the Sauiour to come which beeing heard wretched man woman then knewe that they were receiued againe into Gods fauour and thereby conceiued assured hope of life euerlasting Thys promise did he after that eftsoones repeate and make knowne in speaking with the Fathers or Patriarks Prophets and at length according to hys promise so often repeated God sent his onely begotten Sonne taking vpon him our nature and pacifying by his death the most iust wrath of God against our sinnes he also poured out of hys owne and hys Sonnes bosome hys holie Spirit vpon his Apostles and other true beleeuers which bare witnesse that wee are the Sonnes of God and healeth our infirmitie and sanctifieth vs vnto life euerlasting Thys vnspeakeable goodnes of God dooth S. Paule celebrate or reuerence in the thyrde Chapter to Tytus saying But when the bountifulnesse and loue of God our Sauiour toward man appeared Not by the workes of righteousnesse which we had doone but according to his mercy he saued vs by the washing of the newe birth and the renuing of the holy Ghost Which he shed on vs aboundantly through Iesus Christ our Sauiour That we being iustified by his grace shoulde be made heyres according to the hope of eternall life verses 4 5.6.7 But goe to that wee speake not alwaies of spirituall gyfts what haue wee that is not bestowed vppon vs by the bountifull hand of God towards the sustentation of this our mortall lyfe For he is our life and the length of our dayes through his goodnes the sillie bird indéede sterueth not as I may say with the Christian Poet. By the graunt and gyft of thys Lord we enioy peace habitations meane gouernments in
Common-wealthes and Schooles honest and quiet wedlocks learning and finally other helping reléefes almost innumerable for our vocation and life So often therfore as we enter into cogitation both of thys plentie and pleasure of benefits let vs say aloude with Dauid O taste see how gracious the Lord is and let vs repose all our inward cares vpon so great goodnes according to that saying of S. Peter Cast thy care vpon the Lord and he shall nourish thee 1. Peter 5 verse 7. Verse 9. O feare the Lorde yee that be his Saints for they that feare him lack nothing Thys verse containeth a precept and a promise for hee exhorteth the godly ones that they woulde liue in the feare of the Lord whereunto fayth is adioyned or rather most neere and vnto these he promiseth plenty of all things necessary and wholesome The examples of Abraham Isaack and Iacob are knowne whom God in greatest scarcitie of victuals nourished Also let there be in our sight thrée causes for which God deliuered his promises touching corporall things The first is that we imagine not these benefits are brought vs by chance but let vs beléeue that they are distributed vnto vs by the vnspeakeable goodnesse of God The seconde is that wee may know God will alwaies preserue some Congregation which will kéepe his doctrine who doubtlesse hath néede of harbourings and other helpes The thirde cause is that we may in prayer and expectation of and for such helps exercise our faith but these were wont to be more plentifully discussed vpon in the summe of Christian doctrine Verse 10. The Lyons doe lack and suffer hunger but they which seeke the Lord shall want no maner of thing that is good Hée amplifieth a promise with a contrarietie the rich which lyonlike doo seaze vpon all things for themselues are oftentimes shaken out of all theyr possessions some also pine away with hunger as Pithius who was Purueyor of the victuals for Xerxes hoast is said to haue dyed with very hunger But the godly ones which seeke the Kingdome of God and hys righteousnesse are not destitute of necessary benefits for the body that is are by God nourished and defended meruailously Like as in the time of Ierusalems destruction sixe thousand of the godly ones at the forewarning and bidding of an Angell departed into the Cittie Pella within the Countrey of Decapolis and were there preserued and defended against all mens opinion So at thys day amongst so manie troubles of Germanie God preserueth the néedy and poore Congregation trusting in the Name of the Lord. Verse 11. Come yee children and harken vnto mee I will teach you the feare of the Lord. Verse 12. What man is hee that lusteth to lyue and would fayne see good daies keepe thy tongue from euill and thy lips that they speeake no guile Verse 13. Eschewe euill and doe good seeke peace and ensue it In the holy Scripture are thrée thinges specially deliueuered First doctrine touching the Articles of our faith Next vnto that consolations which are the remedies of sorrowes Last of all precepts of actions As therfore in other Psalmes sentences are sette downe touching the true acknowledgement and calling vpon God besides consolations so in thys Psalme are rules touching life and manners which shine as it were certaine precious stones and the sum of the precepts are these So runne that thou maist haue an eye to thy mark take good choyse of the meanes leading thee to the mark Let the Marke of our studies labours be the glory of God and the flourishing and peaceable state of the Church the meanes or waies leading vnto this Make let be the studies of the heauenly doctrine conioyned with the loue of righteousnesse chastitie truth and publique concorde for the safe and sure estate of the Church touching which I haue sayde cannot without these and many other vertues eyther be ordered or retained in right course The foundation of thys excellent and most beautiful estate is the swéete agréement in the true doctrine and a bitter hatred of Sophisticall or cauilling doctrine Therfore the Sonne of God Christ Iesus prayeth for the Church Father sanctifie them with thy truth thy word is truth John 17 verse 17. Vnto thys studie of truth let loue of vniuersall righteousnes be adioyned which is the auoyding of vices and studie of well dooing finally let vs haue such moderation of mindes that we may be able to suffer and beare with certaine inconueniences though against our wils to the end that publique concord be not thereby disquieted These most wise and most chéefely wholesome precepts are deliuered in two little verses Keepe thy tongue from euill and thy lips that they speake no guile Eschewe euill and doe good seeke peace and ensue it Verse 14. The eyes of the Lord are ouer the righteous and his eares heareth theyr prayers A most sweet promise describing the prouidence of God beholding and hearing his Church and all the godlie ones In Creete men say there was Iupiters Image made without eares which a certaine Epicure there sette vp as he signified God to be deafe and did not heare mens prayers Against these vile obscurities or absurdities Dauid confirmeth vs nay sayth he God is neyther deafe nor dumbe but séeth and heareth all things which are doone in the Church neyther is hee an idle beholder of mens matters but vnfainedlie careth for kéepeth gouerneth and defendeth his Church For it cannot be that hee which with meruailous workmanshyp made both the eye and the eare should be voide of séeing and hearing according to that saying in the 94. Psalme He that planted the eare shall he not heare or hee that made the eye shall he not see verse 9. But who be righteous that must bée learned out of the Gospell for the worde of the Gospell dooth teach we are righteous not in our owne sinceritie séeing all are sinners and haue neede of the glory of God but by imputation for the Sonne of Gods sake thys consolation must we sette against our owne vnworthines which driueth vs away from praying vnto God Verse 15. The countenaunce of the Lorde is against them that doe euill to roote out the remembrance of thē from the earth It should be too long a Catalogue if we héere recited the destinies of mightie personages which were horribly ouerthrowne and came to vtter ruine as of Hercules Achilles Aiax Iason Phillip of Macaedonia Pompey Caesar Anthonie and others innumerable the tragicall endes of these personages doo well declare thys sentence or verse The countenaunce of the Lord is against them that doe euill to roote out the memorie of them from the earth And although it may be disputed vpon why he sayth To roote out the memory of the vngodly when of truth in sacred prophane histories there are long descriptions of the vngodly ones yet notwithstanding the explication or meaning héereof is simple plain if vnto theyr vniuersall end or destruction you will apply thys forme
of words God destroyed the whole race and of-spring of Saule excepting the posteritie of Ionathas so an vniuersal destruction oppressed the whole race of King Alexander The whole progenie of the Kings of Syria and Egipt for their heynous offences was pluckt vp by the rootes Let therefore not onely obscure and base persons feare the iudgement of the Lord but also euen they which excell in power for there is no power so great nor so florishing in glory wealth but God can easily turne topsituruie or vpside-downe as the historie of all ages doo shew Verse 16. The righteous cry and the Lord heareth them And deliuereth them out of all theyr troubles Verse 17. The Lorde is nigh vnto them that are of a contrite hart and will saue such as be of an humble Spirit Howe hard it is to embrace in calamitie thys consolation experience teacheth for mans reason iudgeth not that GOD is present with wretched persons but the doctrine of the Gospell witnesseth that men are not cast away from God by reason of theyr miserie but rather that God euen then promiseth helpe and mittigation and deliueraunce from mischifes Let vs therefore gather héere some promises of helpe mittigation of punishments presence and deliuerance of God The Lord is good and as a strong hold in the day of trouble and he knoweth them that trust in him Nabum 1. verse 7. Turne vnto the Lord your God for he is gracious and mercifull slow to anger and of great kindnes and repenteth him of the euill Ioel 2 13. The Lord healeth those that are broken in hart and bindeth vp theyr sores Psal 147. verse 3. Call vpon me in the day of trouble and I will heare thee and thou shalt glorifie me Psal 50. verse 15. Dwelling with the broken and humble spirit that he may quicken the harts of the sorrowful Esay 57. To him will I looke euen to him that is poore of a contrite spirit and trembleth at my words Esay 66. verse 2. That is a contrite and humble heart is the store-house of GOD. Verse 18. Great are the troubles of the righteous but the Lord deliuereth him out of all Verse 19. Hee keepeth all his bones so that not one of thē is broken GOD at length deliuereth hys Church out of all miseries but in meane time while we liue héere needefull it is that we obey in some calamities because hee will haue hys Church subiect vnto persecution and yet deliuereth he manie dailie yea euen out of corporall miseries and when he dooth not altogether deliuer yet hée mittigateth theyr punishments Thys mittigation dooth the Prophet often describe and pray for and let vs learne also to pray for the same For this weake nature of man were not able to abide the greatnesse of Gods wrath if he shoulde be hotely angry against vs as our sinnes deserue Therefore cryeth Dauid out in the 6. Psalme Lorde reprooue me not in thy wrath Againe in the hundred and thirtie Psalme If thou Lorde wilt be extreame to marke what is doone amisse ô Lord who may abide it verse 3. Verse 20. But mis-fortune shall sley the vngodlie and they that hate the righteous shall be desolate All mans lyfe long is full of examples which confirme and sette foorth this sorrowfull sentence but now for breuitie sake I will be content with the History of Marcus Crassus Marcus Crassus purposing to fight against the Parthians came into Syria the next yéere after his Consulship the yeere fiftie and one before Christ our Sauiour was borne Thys Crassus when hee had vnderstoode that there was a greate masse of money hidden in the Temple of the Iewes went to Ierusalem and hauing leaue to come into the secrete places of the Temple against his promise made vnto them tooke away from thence more then a thousande Talents that is thréescore tunnes of Golde but within a while after thys extraordinary Consull most couetous as he was payd the price of hys periurie and sacrilidge together with his sonne Publius a most excellent young man beeing slaine himselfe more then threescore yeeres olde where with him thirtie thousand Romane Souldiours were ouerthrowne and taken prisoners Verse 21. The Lorde deliuereth the soules of his seruants and all they that put theyr trust in him shall not be destitute The most part of men doo openly despise hate the Gospell after that the Ministerie that is the office of teaching doo they iudge to be the fyer-brand of seditions and of the scattering of al mankind And truely S. Paule himselfe with notable words describeth the bitternesse of mens hatred against the Teachers of the Gospell where hee saith The Apostles are reputed as men appointed to death and are made a gazing stocke vnto the world 1. Cor. 4. verse 9. That is for execrable forlorne persons wherewith God is angry without pacifying from whom all and euery creature abhorreth and whose shadow hurteth as it were a contagion the whole societie of men but although the greater part of the worlde burdeneth and ouerchargeth the Gospell with these exceeding crymes yet S. Paule with a mightie minde cryeth out against these false iudgements I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation to euery one that beleeueth Rom. 1 verse 16. So Dauid with hys voice confirmeth vs All they that put theyr trust in him shall not be destitute With thys consolation let all good men especially they which haue authority in the Church comfort themselues against vnrighteous iudgements and let them knowe that God hath care ouer them who shall doubtlesse deliuer the soules of his Seruants So bée it FINIS Psalm 9. verse 14. That I may shewe all thy prayses within the ports of the daughter of Syon I will reioyce in thy saluation Ecclus. 14. verse 16. Giue and take and sanctifie thy soule c. Reuel 19. verse 1. Hallelu-iah Saluation and glory honor and power be to the Lord our God Radiantem Solem non restringam Per me Ric. Robinson Faults escaped thus corrected PAge 27. for vacantibus reade vocantibus Page 29. for arcem reade acrem Page 112. for vnfeeble reade t'enfeeble Page idem for disertus reade desertus 1 Sam. 16.7 Dan. 7. cap. verses 4. 5.6.7 Iudges 5.9 Hest 15.22 Iudith 13.4.9 Luk. 10. * Or the Hynde of the Morning this was the name of som cōmon song Leu. 16.12 Gene. 39.7 13.20.21 Mat. 1.20 Luk. 1.38.44 Luke 2.19 Math 2.16 Simile in Psal 71 5. Gen. 4.13 Ioh. 19.28 * Esa 40.11 Ierem. 23.5 Eze. 34.23 Ioh. 10.11 1. Pet. 2.25 Titus 3.4 1. Reg. 3.9 Luke 15.12 1 Reg. 18 1. Reg 19 4.5 Gene. 14.17 Gene 20.2 * Deu. 10.14 Iob. 28.24 1. Cor 10 16. Prou. 18. 2. Chro. 22 11.12 Gene. 39. ver 1.13.21 Dan. 9.7.8 Gene. 9. Exod. 14.23 * 2. Sam. 7.2 Deut. 20 5 Gene. 37.20 and 39 13 Iere 38 13 1. Sam. 23 14 Psalm 71.1 2. Sa. 15.14 2. Reg. 25.7 1. Reg. 18 4 1 Mac. 7.35 2. Mac. 15.30 1. Sam. 21 11 2. Sam. 3.1 2 Sam. 7.13