It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of
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
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
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
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