from other sectes Also that they might be meanes to strengthen the ministerie Dauid therefore offereth bullockes and goates not being bewitched with a pharisaicall opinion but vnderstanding those endes whereof I haue briefly spoken Let vs nowe that the policie and temple of the Iewes is destroyed offer vnto god the calues of our lippes that is thankesgiuing and confession and let vs walke in our vocation for the glorie of God Verse 14 O come hither and hearken all yee that feare God and I will tell you what he hath done for my soule Verse 15 I called vnto him with my mouth and gaue him praises with my tongue Verse 16 If I encline vnto wickednesse with my heart the Lorde wil not heare me Verse 17 But God hath heard me and considered the voyce of my prayer Verse 18 Praised be God which hath not cast out my prayer nor turned his mercy from me Hitherto hath he celebrated the publique deliuerances of the church nowe makes hee mention of priuate deliuerances to the end he would increase and confirme in others faith prayer and hope of deliuerance for as one saide elegantly The examples of godly persons are towers builded vpon the wall of faith Also this place teacheth that god seeth the sighings of our heartes and discerneth hypocrisie from true prayer For prayer is not heard except it be made in spirit and trueth And hee can not pray which hath in him an errour striuing with faith or goeth on forwardes in sinning against conscience because it is written in the first epistle of the holy apostle Saint Paule the sixt chapter and the twelft verse Fight the good fight hauing faith and good conscience Againe God heareth not sinners which do not repent them of their sinnes And it is saide in the first epistle of Saint Iohn the third chapter If our heart condemne vs not then haue wee boldnesse towardes God that whatsoeuer we aske wee receiue of him c. vers 21. and 22. Let vs therefore walke wisely not as fooles that wee may rightly call vpon God PSAL. 67. Deus misereatur nostri To him that excelleth on Neginoth a Psalme or Song or Prayer for the Church to obtaine the fauour of GOD that his iudgementes may bee knowne throughout the world and for the comming of his vniuersall kingdome vnder Christ Iesus THE ARGVMENT THere is extant a most sweete sentence in the first epistle of saint Paul vnto Timothie the third chapter and the sixteenth verse which containeth the effect of this Psalme Without controuersie great is the mysterie of godlinesse which is God is manifested in the flesh iustified in the spirit seene of angels preached vnto the Gentiles beleeued on in the world and receiued vp in glory For thinke with your selfe what a thing it is that the Sonne of God being consubstantial and coequall with his Father hath not taken away the equalitie of God that is hath not abused his power against his vocation but hath debased himselfe taking vpon him the forme of a seruant that is nature of man hauing all the strength and desires proper to nature onely without sinne and at length was made obedient vnto death euen to the death of the Crosse Againe this Messias for vs crucified and raised from death to life is endewed with notable and vnfallible testimonies of the holy ghost for publickly doth the holy ghost beare witnesse touching the person and benefites of this Lord not only by the preaching of the Apostles but also by new strange and vnusuall miracles which were the Seales of doctrine and publickly martyrs and other the godly ones haue felt ioy to bee enlightned in the acknowledgement of Christ which is the vanquisher of death And where he addeth that Christ was seene of Angels let not that bee vnderstood of an idle or vaine contemplation but of that sence or meaning whereof S. Peter speaketh that is To whom the Angels and powers and might are subiect For although we earthly persons doe not greatly maruell at the copulation of the two natures in Christ yet Aungels which are the most wisest spirites and alwaies as S. Math saith Behold the face of the father Math. 18.10 being astonished with maruelling at this mysterie staÌ„d amazed and cannot take pleasure inough with beholding it For what is more maruellous then that fleshe of our fleshe and bone of our bones shoulde sit at the right hand of God This mysterie as the Poet saith I'ts not enough we once it see It vayles we still â—t viewing be Furthermore what is so much to bee maruelled at as that the Gospel touching Christ is not only preached vnto the Gentiles but also that the effectes of faith are left in many mens heartes Wee doe lesse maruell that the doctrine of the gospel is spred amongst the Iewes in whom there haue alwaies remained some of the doctrines of the Prophets and honest Disciples But whereas this pearle is cast vnto the Gentiles seperated from the policie of Israel which were nothing but hogges and dogges that indeed is most worthy of admiration For the Ethnikes or heathen people hauing forsaken the doctrine of the fathers haue deuised Idols without end and haue polluted themselues with all vices and sinnes whereof the filthinesse is such that I eschew and tremble with feare to speake of them Neither indeed must wee maruell lesse that the Apostles being furnished with no power and destitute of all humane helpes within a small time haue gathered vnto God out of this rable of mankinde an euerlasting Church For that I may say nothing of the miserable and weake outward estate of the Apostles which estrangeth in a sort many from the gospel who would not by right maruel that the same kind of doctrine ordained farre aboue and beyond the reach of mans reason and ioyned with greatest dangers could take root yea and spread abroad also amongst so many and diuers impedimentes For some doe deride the gospel as it were a monstrous fable and scoffe at this opinion which affirmeth that the death of a man crucified was the cause and merite of Iustification before God and of life euerlasting Others doe iudge this new doctrine to be the fire brand and trumpets of seditions But Hypocrites which are in loue with their owne righteousnesse doe much more bitterly hate the gospel as it were the corruption of good maners and the liberty of discipline Therefore although the thinking heereof seemed hard and almost impossible wherewith wee must withstand so many diseases togither yet the Apostles the sonne of God guiding them and the holie Ghost accompanying them within 40. yeares space haue culled and chosen out of mankinde a good and great part of the Church in spite of the diuels their instrumentes Last of al the sonne of God is taken vp in glory that is He was from death gloriously restored vnto life and when hee had shewed himselfe familiarly for the whole space of 40. daies vnto his Apostles he ascended
A fourth Proceeding in the Harmony of King Dauids Harp That is to say A Godly and learned Exposition of six Psalmes moe of the princely Prophet Dauid beginning with the 62. and ending with the 67. Psalme Done in Latin by the reuerend Doctour Victorinus Strigelius Professor of Diuinitie in the vniuersitie of Lypsia in Germany Anno 1502. Translated into English by Richard Robinson Citizen of London 1596. Seene perused and allowed Keepe me O Lord from the handes of the vngodly preserue me from the wicked men Psal 140.4 Behold he that keepeth Israel shall neither slumber nor sleepe Psal 121.4 The Lord himselfe is thy keeper the Lorde is thy defence vpon the right hand vers 5. LONDON Printed by Valentine Simmes 1596. HONI SOIT QVI MAL Y PENSE Qui LEO de Iuda est FLOS de Iesse Leones Protegat Flores ELIZABETHA tuos Briefe Contents of these sixe Psalmes Of Doctrine 62 Of Prayer and Doctrine 63 Of Prayer and Doctrine 64 Of Praise 65 Of Thankesgiuing and Praise 66 Of Thankesgiuing as Psalme 67 Iudith 9.11 Humilium Deus Auxilium Reu. 5.5 Vincat Leo de tribu Iuda radix Dauid To the right honorable Sir Thomas Egerton knight Lord keeper of the great Seale of England grace mercy peace and plenitude of temporal and eternal beatitude in Christ Iesus our Lord and Sauior euerlasting NOw euen now amongst vs in these later dayes right Honourable and chosen Patron do the prouidence presence and promises of God appeare worke and prooue effectually according to that saying of the holy God of Israel in the dayes of Samuel Thâ—â— that honour me I will honour and they that despise me shal be despised This was then spoken and afterwardes effected touching the carelesse and disobedient children of Ely and their posteritie as inward aduersaries of the welfare of Gods Israel This was also then spoken and afterwardes effected in a godly religious and iustified Zadok succeeding Abiathar one in authoritie with king Dauid against his outward enemies the Philistines and other nations in those victories For as in all ages and nations there haue been are and shalbe both inward aduersaries and outward enemies dishonouring God honoring man more then God So the Lord of all power and God of all grace hath euer had a righteous Abraham in Caldea a iust Lot in Sodome a godly Daniel in Babylon a deuout Tobyas in Niniuie a patient Iob in Husse and a zealous Nehemias in Damasco who both amongst inward and outward enemies haue honoured God and been honoured by him despising those which haue despised him And againe Gods prouidence presence and promises haue been no lesse effectuall with others as Ionathas in the Court of Saul to fauour Dauid Obadia in the Court of Achab to entertain the Prophetes Abdemelech with king Zedechias to intreate for Ieremie Petrus Dorotheus and Gorgonius in Dioclesians court to embrace Christianity generally to honour God which hath honoured them and to despise those which haue despised him Neither in our time hath Gods goodnesse in this failed For like as we haue had and still haue inward aduersaries as Athistes Epicures Hypocrites and voluptuous worldlinges which contemning the grace of God peruert both their owne waies and hinder discourage diminish and blemish the welfare of the godly elect by faith So this our age and present happie state wanteth not forreign enemies farre off which with Tyranny Papistry Infidelitie Heresie and Schismes lie lurking looking for a day to assault vs and bend all their pollicies and powers to subuert vs which haue honoured God who hath honored vs and who may iustly contemne them that contemne him As blessed be God for his louing fauour and vnspeakeable mercies manifested long agone and of late time vpon this our little Bethulia of England where our gratious Iudith humbling her selfe in his feare seeking the honour of God hath been honoured by his prouidence is honoured by his presence and shalbe honoured by trusting in his promises aboue humane expectation to his endlesse glory and praise and our continual comfort but to the contempt and confusion of all contrary opposite powers whatsoeuer In respect whereof Right Honourable and for that both Prince and Piere rich and poore haue iust cause to reioyce in his feare and to be thankfull for the enioying of this his fauor As I of many others which may doe better acknowledge my selfe to be one of the least in abilitie yet for that I would not be the last in good will of any which can or may any way expresse their dutifull indeuour in Honouring that God which hath honoured vs and contemning them which contemne him and vs. Hauing these xx yeares and vpwardes applied my time talent in translating learned mens works out of Latin into English approued by authority furthered by faithful benefactors wheras I did certaine yeares past dedicate some of these Expositions vnto the right honourable learned and vertuous Sir C. H. K. Lord Chancellor of England and after him another portion to the right honourable Sir I. P. K. Lord Keeper c. your honours Antecessor and last of all another part to the Queenes most excellent Maiestie well accepted Do now addresse and dedicate the exposition and translation of these fewe Psalmes mo vnto your honourable good Lordship as vnto that honourable personage chosen of the Lord for a shepheard to stand before him in practise against all inward aduersaries of Gods Israel amongst vs and as a chosen shaft in the quiuer of the Lord for praier against all forraigne enemies far from vs. Humbly beseeching your honourable good Lordship heerein thankfully to accept my good wil to the furtherance of my poore pen and studie And my heartie and thankfull praier shall be dayly prest vnto almightie God for your honourable lordships long life health increase of honour and permanent heauenly felicitie in Christ Iesus London in S. Brides parish 2. Nouember 1596. Your Honours humble and deuoted Orator Richard Robinson Citizen of London PSAL. LXII Nonne Deo subiecta erit c. To the excellent Musitian Ieduthun a Psalme of Dauid VVhen he left Asaph and his brethren before the arke of the Lordes couenant to minister there As in 1. Chron. 16.39.40.41 42. THE ARGVMENT THe whole Psalme is a doctrine inioyning vs to haue coÌ„fidence reposed in God alone and forbidding vs to trust in anie humane helpes For he that putteth his trust in the friendship and familiaritie of men as in demonstrations or rules immoueable he holdeth himselfe by a slender and intrueth a rotten threed as that most pleasant Orator Demades sometime said But not with lesse elegancie is it saide by Salomon Prou. 27. vers 19. As in water face answereth to face so is the heart of man vnto man Euery historie is full of examples but we for breuities sake wil be content with the example of Aratus the Siconian Aratus whom Polybius calleth the Grand Guyde of the Achaians
common-wealth liued long most louingly most familiarly with the Macedonian kings But at length through fained suspitions conceiued by them against him poison was giuen vnto him which hauing dâ—unke vp and receiued into his inward partes Aratus saide Haec sunt praemiae Regiae amicitiae These the rewards be of kingly amitie Neither in deede are such kinges and princes fauours only more ebbing flowing then anie arme of the sea but the zeales of all men without exception are vncertaine and more easily changed then the Moone which neuer keepeth one countenance This inequalitie maketh the 146. Psalm there saying Verse 2. O put not your trust in princes nor in the sonnes of men in whom there is no helpe But few at any time do beleue these sayings without experience which is the Schoolemistres of fooles according vnto the prouerbe Stultus accepto damno sapit It is euer the fooles guise by harme receiued to be wise For there is not anie man whom you shall see not a little proud with a small puffe of winde rising from the fauours of mightie persons and in trusting hereunto doe busie themselues in matters vnneedfull But we being thoroughly mooued with Gods admonishments let vs amend these euils and let vs learne that God is only a faithfull and firme friend counsellor and helper who indeed forsaketh not his in the midst of death The Psalme and exposition thereof Verse 1 My soule truely waiteth vpon God for of him commeth my saluation Verse 2 He verely is my strength and my saluation He is my defence so that I shall not greatly fall Doctrine of the first Commaundement touching Silence Hope as I said is deliuered in this Psalm ver 1. Waite saith he vpon the Lord addresse thy selfe vnto him and hope in him Waiting or silence is opposed against impatience and disdaine to him that seeketh remedies not granted or els granted but in despising the order which God hath ordained as many seeke for medicines or helpes from Southsayers against the commaundement of God which forbiddeth to aske counsell of the diuell and his instrumentes Others runne for helpe vnto Phisitians whose science although it be graunted and approoued by God yet ought it not to be the first and principall obiect of mans will Let vs therefore in miseries be patient and let our hope be deeply rooted in Gods promises which cannot be wearied nor in any wise mooued out of place But afterwardes let vs in a right order seeke remedies graunted vs least wee sinne vppon the contrary part namely in tempting God according to the saying of Syracides chap. 38.9 My sonne faile not in thy sicknesse but pray vnto the Lord and he wil make thee whole Deferre not to turne vnto God and then giue place vnto the Phisition Verse 11. These rules if wee shall follow we shall neuer be cast out of our standing but we shall stand like rockes immoueable whereupon the frothing fome of the sea dashing doth againe fall away from them Verse 3 How long wil ye imagin mischiefe against euery man ye shalbe slaine all the sorte of you yea as a tottering wall shall ye be and like a broken hedge Like as the raging diuel vexeth greeueth the Church in her olde age which by reason of age is weaker and feebler So the instrumentes of the diuell doe insult vppon dead persons such as are brought low â—o not make vp the broken wall with fortified watches but with violence and assault endeuour what they can quite to euerthrowe the same This proper mark of diuelish reioysing at good mens miseries let vs not suffer to be burning in vs but let vs be mooued with other mens miseries and let vs studie as our vocation and abilitie will serue vs rather to pacifie then increase them For hee that standeth let him take heed lest he fall for it may happen to euery man that doth happen to any man Verse 4 Their deuise is onely how to put him out whom God wil exalt their delight is in lies they giue good wordes with their mouth but curse with their heart Though our whole life be full of dissimulations yet the examples of Courts are more manifest for there the face countenance and eies doe often dissemble but the speech most often for the greatest part of Courtiers doe flatter a man to his face but priuily if occasion be can lay a colde pad in the straw And specially if they see any stranger to prosper and to be of any estimation with the prince vnto this mans destruction doe they prepare and bend all their enterprises But these plagues of Courtes are better knowne then that they require long recitall of them heere by me in this place Verse 5 Neuerthelesse my soule waite thou still vpon God for my hope is in him Verse 6 He truely is my strength and my saluation So that I shall not faile Verse 7 In God is my health and my glory the rocke of my might and in God is my trust Antonius saith by Ciceroes citing Haec mea in dicendo ratio est vt si quid boni causa habet 〈◊〉 habitem haeream commoâ—â—ar c. This rule hold I in speaking that if the cause I take in hand haue in it any goodnesse or right in the same I may dwell stand and remaine c. So the holyghost twice or thrice repeateth here that which is excellent that he may keepe still the hearer or learner of his Psalme in the cogitation of most excellent matters for as Epictetus notably said Non potest doctrina aculeos relinquere in animo nisi quis eadem quotidie audâ—at ad vsum transferat Doctrine can leaue no strength in the minde except a man daily heare the same and apply it vnto vse Let vs not then with a certaine loathing and satietie be quite carried away from repeating of most excellent sentences but let vs giue thankes vnto the holyghost that he speaketh the same matters from the same purposes and with this confirmeth our faith Verse 8 O put your trust in him alway ye people poure out your hearts before him for God is our hope He applieth his example vnto the vniuersall church as if he should say God is much more ready to giue then we are to receiue Come ye therefore vnto this good and gracious Lord who is more truely called The delights of mankinde then was Titus the sonne of Vaspasian and freely put forth your petitions in his presence yea poure out your hearts before him for he reioyceth and is delighted in this consent or vnity Last of all put your trusts in him not onely in prosperitie but most specially in aduersitie and beleeue ye that you are receiued and heard yea though all creatures seeme to haue conspired your destruction Hitherto appertaineth the notable saying of Saint Paul Ephes 3. where hee affirmeth that wee haue these three things by Christ easie accesse vnto the Father free speech and sure confidence to be
Church which by the grant and gift of GOD doe heare the preachers of the gospel and ministers therof in Churches and Schooles but they also which ioyne together their prayer and confession with the true church for like as Dauid was not at all seuered from the societie of Gods church bicause hee was banished So the godly ones with Turkish or pontificall tyranny being oppressed and destitute of publike ministery are and remaine citizens of the church if they adioyne their praiers and worshippings vnto those congregations wherein the gospel is preached and doe not cast away their confession of the trueth The Psalme and exposition thereof Verse 1 O God thou art my God early wil I seeke thee Verse 2 My soule thirsteth for thee my flesh also longeth after thee in a barren and drie land where no water is THis is a notable description of a feruent desire For like as the Hart being pursued flieth and is made weary with long chase so that he earnestly desireth the liuely running waters to quench his thirst and refresh himselfe withall so the godly minde vnfainedly and from his heart desireth to haue recourse vnto the publike congregation of the church wherein soundeth the pure word of the gospel and the sacraments are rightly administred for so saieth the 27. Psalme verse 4. One thing haue I desired of the Lord which I will require euen that I may dwell in the house of the Lord al the dayes of my life to behold the â—aâ—e beauty of the Lord and to visit his holy temple And the 95. psalme and fourth verse saith Blessed is the man whom thou chusest and receiuest vnto thee He shall dwell in thy Court and shall be satisfied with the pleasures of thy house euen of the holy temple These and such like sayings which are euery where extant in the psalmes do instruct the Reader touching greatest matters For first they do teach that there is no thing better nor any thing more wishfull then to liue most friendly and louingly with the congregation which is the Temple and dwelling house of God and shal for euermore enioy the sight of God Secondly they accuse and condemne the erronious persons which will bee members of no church but seeke for Platoes citie wherein is no infirmitie Let such knowe that they are not chosen vnto the society of life euerlasting because they are not of that congregation of those that be called according to that saying of S. Paul Rom. 8.14 Whom he hath chosen those he hath called Thirdly they comfort the godly ones who indure great sorrow in their mindes to be absent from the common assemblies of the church for Mat. 5.6 They are blessed which hunger and thirst after righteousnesse and most earnestly wish and desire to be ioyned with the true church Last of all they discerne the true church from other Sectes For the church holdeth fast the possession of the holy and sacred fountain from whence are drawne necessarie doctrine and whole some consolations But other sectes are desart places full of errours and darkenesse and voyde and barren of al consolation for though they retaine a particle of the Lawe yet they either are vtterly ignorant of or corrupt the gospell But touching this difference I haue oftetimes elsewhere spoken in the Psalmes Verse 3 So haue I looked for thee in holines that I might behold thy power and glory He expresseth plainely the cause of this desire because God is in the Church alone truely acknowledged and called vpon and the speciall presence of God is perceiued for he calleth Gods glorie the proper ornament of the church namely the pure doctrine of the gospel and signes of grace which are called vsually the Sacraments The power of God he signifieth that maner of presence wherwith god is present vnto his church alone for though God in power and substance be euery where according to Ieremies saying 23.24 Doe not I fill heauen and earth And Paul saith Actes 17.28 In him wee are liue and moue yet by another reason God dwelleth in his church for there he is by his word and sacraments so effectuall as he may regenerate sanctifie many vnto life euerlasting This power doeth not reason see which is mal-contented with the simple and base outward shewe of the worde and sacraments But Dauid and other the godly ones feele in their heart a new light and the beginnings of euerlasting life inflamed by the word and signes of grace Rom. 1.16 The gospel is the power of God for saluation vnto all that beleeue Verse 4 For the louing kindenesse is better then the life it selfe my lippes shall praise thee He amplifieth the cause of feruent desire by comparison of present and eternall benefits The greatest part of men seeketh after honours and pleasures and thinketh these fading and vanishing shadowes the chiefe good gifts or blessings But I preferre thy mercy promised in the gospel before al benefites which are momentanie in this life For what doth the whole possession of the world profite a man if thereby he endanger his owne soule with this sentence our mindes are so to be confirmed that we may euen despise those which deride vs so thinking Verse 5 So long as I liue will I magnifie thee on this manner and lift vp my handes in thy name Verse 6 My soule shall be satisfied as it were with marrow and fatnesse when my mouth praiseth thee with ioyfull lips He spake before of the impulsiue cause that is of the obiect which mans will chiefly desireth Now addeth he the small causes of so great a desire I desire not the coniunction or aggregation vnto the church with a certaine ambition or couetousnesse associate themselues with the church for wealth and promotions sake but I looke for and seeke after those chiefest and most excellent conclusions that I may call vpon God and declare my thankfulnesse vnto him both with tongue and other dueties For although in these miseries of banishment I doe call vpon God yet with sighs and teares I make my supplications Seeing then God loueth a cheerefull giuer there shoulde be nothing more wishful vnto me then with a ioyful mind and mouth to worship and honour God And if I might be once partaker of this desire I should iudge my selfe of nothing more happie and with my head to touch the top of the skies But the first fiue verses doe excellently describe the reason of his praier For first in his praier shineth faith beleeuing that wee haue God mercifull vnto vs as the Psalme in this place saith O God thou art my God Secondly his feruent praier riseth of this faith which is compared vnto a thirst My soule thirsteth for thee Thirdly praying he seeth God that is feeleth the speciall presence of God So haue I looked for thee in holinesse Fourthly the feeling of Gods mercie comfort farre passeth all pleasures For thy louing kindnes is better then the light it selfe Fiftly vnto praier is the worshipping of
waste groundes which are farre distant from Cities These also haue the wealth of the countrey as for example milke butter cheese egges hennes c. The hilles are compassed with Vines In pasture groundes whole flockes doe feed The vallies are full of corne All these benefites doe cheere and reioyce our minds both because they are beautifull in our eyes and also because they are most beneficial for our vse And here the conclusion of this Psalme PSAL. 66. Iubilate Deo omnis terra c. A Psalme of Dauid to him that excelleth vpon Alamoth a song committed to the sons of Korah THE ARGVMENT DAuid in this Psalme giueth not only thankes vnto God for publicke priuate deliuerances but also by his example exhorteth the whole church of God and all the godly ones that they would with thankful voice publishe abroad the noble testimonies of Gods presence For albeit God is present with all his creatures so farre as to the preseruing of the substance of them appertaineth so long vntill they be preserued yet notwithstaÌ„ding he is otherwise present with persons regenerate not onely preseruing the substances but also by his Sonne and holy Spirite beginning in them new light and righteousnesse Touching this degree of Gods presence in the true Church memorable is this saying of S Augustine Deus est vbique per diuinitatis praesentiam vt non vbique est per habitationis gratiam sed in solis tantummodo fidelibus God is euery where by the presence of his godhead but God is not euery where dwelling by grace but in the alone faithful ones only And howe I pray you doth hee defend and preserue the whole body of his Church although some members of her be persecuted either by temptation of abiectioÌ„ or by confession of their faith For these great benefites I giue thankes vnto God the eternall father of our Lord Iesus Christ and I beseech him with all my whole heart that for his sonnes sake our Lord Iesus Christ for vs crucified and raised from death to life hee woulde henceforth and for euer gouerne vs with his holy spirite Amen The Psalme and Exposition therof Verse 1 O be ioyfull in God all yee landes sing praises vnto the honour of his name make his praise to be glorious Verse 2 Say vnto God O how wonderfull art thou in thy workes thorough the greatnesse of thy power shall thine enemies be found liers vnto thee Verse 3 For all the world shall worship thee sing of thee and praise thy name Verse 4 O come hither and beholde the workes of God howe woonderfull hee is in his doing towardes the children of men TRuly spake one of the ancient writers Raram esse hoâ—oram breueÌ„ moram laetitiae spiritualis quae Deum ardentâ—r syncere suauiter celebrat Seldome comes the houre and short is the stay of spirituall gladnesse which feruently and sweetly worshippeth God For our heartes are too colde in setting forth Gods benefites and the multitude of conflictes and dangers hindereth the sinceritie and sweetnesse of thankesgiuing Let vs therefore acknowledge and bewaile this our coldnesse and craue of God with his spirite of grace and praiers hee would kindle in vs true thankfulnesse And although the beginning of the Psalme consisteth in a proposition exhortatory Yet there is placed in the same a little clawse which is not to be neglected viz. Verse 2. In the greatnes of thy power shall thine enemies be found liers This consolation let vs fix fast within the depth of our heartes and now let vs set the same before vs in our present dangers Great is the power of the Turkish tyrantes great are the furies of the Pope and his Champions but they shalbe found liers That is the purposes and practises of these enemies shalbe disappointed so far as to the effect of the matter it may appertaine For they shall neither destroy the kinde of doctrine deliuered from God nor yet the whole Church as it is said Acts. 5.39 That which is of God shall not be destroied Verse 5 He turned the sea into dry land so that they went through the water on foot there did we reioyce thereof Seeing the circumstances doe bring a speciall light vnto histories I will briefly speake touching the place and time of that wonderful transporting of the people of Israel by the riuer of Iordan for albeit wee are mooued with consideration when we reade and heare that the people of Israel could not passe ouer that water vntill by gods power the course thereof being stayed gaue safe passage to al the company by drie steps yet if wee consider the circumstances in wondering at Gods worke we stand as it were made vtterly amased for first some light shal appeare vnto the historie if a man be instructed that the Israelites passed on that side of the countrey by the riuer Iordan which was neere vnto the citie of Iericho sometime most flourishing whereas not farre thence the same riuer runneth into the dead sea being first increased with very many little riuers and floods which discharge their fulnesse into the same Wherefore it must needes seeme that the streame was there much more broader and deeper then it was in other places neerer to the chanell or springs thereof so the description of the place makes more famous the greatnes of the wonder and of gods goodnesse Againe if a man consider also the other circumstance namely the time of that same wonderfull passage ouer Iordan we shal see yet euen in this circumstance the power and goodnesse of god more notably manifested for we reade in Ioshuah chap. 3. That the people was carried ouer that place in the first moneth of the yeare as the Hebrewes accounted which aunswereth almost to our Aprill which was the beginning of their haruest what time Iordan was wont euery yeere to runne ouer the brimme so that it filled not onelie both riuers but also passed ouer and out of the same But this same Iordan before this time an inuincible wall namely running and flowing ouer with ful brimme did God make to giue way for his people so as the water standing and gathering vpon an exceeding great height aboue towards the spring and the other water belowe running into the lake Asphaltite the Israelites might passe thorow Iorden with drie feete So also the consideration of the time very much augmentes the greatnes of the myracle For the church so liueth alwayes euen as the people iournieng through the red sea and by the riuer Iordan for as that same terrible huge heape of water gathered vnto an exceeding height alwayes threatned destruction to the passengers so the church is neuer without great dangers but like as Iosua transported the people by Iordan into the land of promise so the sonne of god the true captaine and guyde of his church bringeth vs through the middest of death and great calamities of this world into life euerlasting Verse 6 Hee ruleth with his
into heauen and nowe sitteth at the righthand of his father giuing vs his holy spirite and other necessarie giftes for the body and the soule Dauid thinking vpon so great matters praieth most feruently that the Messias euen at the first time would come vpon earth destroy the workes of the diuell sin and death and vnto his church gathered from both Iewes and Gentiles would restore life and righteousnesse euetlasting The Psalme and Exposition thereof Verse 1 God be mercifull vnto vs and blesse vs and shew vs the light of his countenance and be mercifull vnto vs. Verse 2 That thy way may bee knowne vpon earth thy sauing health among all nations BY the law saith S. Paul commeth the acknowledgment of sin and the law worketh wrath Rom. 3.20 For there is a spirituall iudgement accusing all sinnes in men Inward and outward and denouncing the wrath of God according to that saying Deut. 26 27. Cursed be euery one c. But in the gospel there is reuealed the mercy of God and the blessing is promised by through and for Christes sake that is full deliuerance from sinne and death and the restoring of righteousnes and life euerlasting Wherefore Dauid looking into the glasse of the law and therein beholding sinne and the wrath of God craueth that God woulde send his sonne as a most sure pledge of mercie and to blesse vs with all spirituall and heauenly blessing and to loue vs for his beloued sonnes sake For then doth God with a cheerefull and louely countenance looke vpon vs when hee reconcileth vs vnto him in Christ not imputing vnto vs our sinnes loueth vs with the same fatherly affection wherwith This foundation once laid that is we acknowledge the mediatour and receiuing by his meanes and for his sake forgiuenesse of sinnes and reconciliation wee may cry aloud with that most holy old Simeon Now Lord lettest thou thy seruaunt depart in peace according to thy word For mine eies haue seene thy saluation which thou hast prepared before the face of all people To bee a light to lighten the gentiles and to be the glorie of thy people Israel But seeing the sayinges of Isaias wherein Christ is called the saluation of God are knowne vnto all men they seeme not needfull for me heere to recite them at this time Verse 3 Let the people praise thee O God yea let all the people praise thee Verse 4 O let the nations reioice and be glad for thou shalt iudge the folke righteously and gouern the nations vpon earth Verse 5 Let the people praise thee O God let all the people praise thee Quod latet ignotum est ignoti nulla cupidâ— That which is kept close is not knowne the thing vnknowne no man desireth How shall they beleeue if they heare not Howe shall they heare if none doe teach Hee therefore craueth of God not only to send his sonne but also to aduaunce the gospel whereby is gathered vnto the sonne an euerlasting inheritance both from amongst the Iewes and Gentiles And I haue spoken in the argument as also elsewhere how great a benefite the calling of the nations is to the societie of the true Church and vnto life euerlasting And there is not any vice or wickednesse wherewith the Ethnickes or heathen people haue not wickedly and filthily defiled themselues For they haue deuised a great number of Gods they haue called vpon dead men they haue slaine men for their sacrifices they haue mixed their lusts with sacrâ—fices and finally all kindes of miâ—chiefes as it were furies sent out of hell haue wandered euerie where Whereas then such outcastes are cooptate or chosen and regenerate of God into the societie of the euerlasting Church that ought all mens mindes and tongues celebrate or haue reuerence For if God should deale with seuere iudgement towardes blinde and miserable persons he might or should haue stricken downeright all men with the thunderclap of his wrath and caused the ground to swallow them vp into euerlasting destruction But he in his wrathfull displeasure thinking vpon his mercy hath not brought vs vtterly to nothing nor cast away this our wretched lumpe of ours into euerlasting tormentes but with an vnspeakeable equitie and lenitie hath graunted vs a space to turne vnto him and hath giuen vs Teachers which might call vs backe from our errour and idolatry vnto true acknowledgement of God to the right vse of calling vpon him Therefore let euery one say with Ieremie Lamentat 3.22 It is the mercies of God that wee are not consumed And againe with the patriarck Iacob I am vnworthy O Lord of all thy mercies bestowed vpon me Genes 32.9 10. Verse 6 Then shal the earth bring forth her increase and God euen our owne God shall giue vs his blessing Verse 7 God shall blesse vs and all the endes of the world shall feare him In the latter verses are two notable places one of the efficacie of the ministerie of the gospell an other of the mysterie of the Trinitie Truely the teachers and preachers of the gospel seeme to profite no more therein then as the prouerbe is The Oxen plowing vpon the sand or as he that rolleth a stone vp against a hill But that the labour of them which teache in the church is not in vaine these sayings doe witnesse Isay 55.10.11 Surely as the raigne commeth downe and the Snow from heauen and returneth not thither but watereth the earth and maketh it to bring forth and budde that it may giue seed to the sower and bread vnto him that eateth So shall my word be that goeth out of my mouth it shall not returne vnto me void but it shall accomplishe that which I will and it shall prosper in the thing whereto I sent it In the first Psalme 3. verse A Teacher of the Gospel is coÌ„pared vnto a fruitfull tree Which bringeth forth sweete and whole some fruites In the 15. of S. Iohns Gospel 16 verse the sonne of God saith I haue ordained you that yee doe go and bring forth fruite and that your fruite remaine c. That is the labours of them which teach shall not only for a small time profite mankinde but shal gather vnto God an euerlasting Church and the same Doctors or Teachers shall haue their euerlasting rewardes With these and such like sayinges let godly teachers comfort themselues and let them not forsake their standing by reason they finde contempt of the word now and then also pouerty banishmeÌ„ts and other daungers but let them go with merry and ioyfull mindes and with hope lighten their damages But not in vaine nor without good cause is The name of God here repeated thrice For although there is one diuine essence yet notwithstanding there are three persons of this Godhead namely the Eternall father who sent his sonne to take our humane nature vpon him The same sonne who is called by Iohn 1. cap. verse 1. the word and by Isayas cap. 7.14 cap.