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
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
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.
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
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
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
are either the instruments or ornaments of this life touching this fruite Christ sayth Seeke ye first the kingdome of God and the righteousnes thereof all other things shall be ministred vnto you Math 6 verse 33. The 3. fruite is the prosperitie of our Children as it is saide in an other Psalme The generation of the iust shall be blessed And no doubt of it that sentence which Theocritus reciteth was receiued from our first Fathers Piorum liberi faeliciores sunt impiorum infaeliciores viz. Godly mens children more happy be Then are the children of the vngodlie The fourth effect is the presence and helpe of God in calamities for he calleth that a secrete because reason without the worde verily beleeueth God careth not for afflicted persons But the godly ones doo know and that for most assured they hold by all meanes that God is present in calamities or as the Prophet sayth God dwelleth with the contrite and humble spirit that he may quicken the hart of the contrite and sette vp the Spirit of the humble Verse 14. Myne eyes are euer looking vnto the Lorde for he shall plucke my feete out of the nette The prayer of King Iehosaphat is knowne which agréeeth with thys verse When we know not what is to be doone this onely is left vs to lift vp our eyes vnto thee 2. Chro. 20.12 For therfore is the Church spoyled and bereft of mans helps that she may call vpon God and acknowledge herselfe to be gouerned by the helpe of God onely yea thereby to be preserued and defended in so great varietie of dangers which hang ouer her nights and daies And that I may not neede to say any thing of the other ages of the Church this is doubtlesse most manifest the Church waxing olde shall haue no other succouring place or refuge but onely vnto the bosome of God as he saith in the 46. Chapter of Esay You shall be borne in my bosome I wil carry you euen vnto the extreame olde age of your hoarie hayres verse 4. Verse 15. Turne thee vnto me and haue mercy vpon me for I am poore and in miserie The Church is alwaies as a widow and an Orphane in thys worlde and hath no other Patron or defender but God who is the Iudge of widowes and Father of Orphanes Hetherto apertaineth that parable mentioned by Christ in the 18. of S. Luke of the widow so often calling vpon the Iudge which at length through her importunitie vrging him dyd wring out of him both the knowledge and iudgement of her cause Verse 16. The sorrowes of my hart are enlarged ô bring thou me out of my troubles Verse 17. Looke vpon mine aduersitie misery and forgiue me all my sinne In the tenth Psalme all this whole meaning or purpose of the Prophet is sette downe whereunto this Hypothesis or grounde béeing applyed is made more notable and sweeter That thou maist take the matter into thine hande the poore committeth himselfe vnto thee for thou art the helper of the friendlesse Psalm 10. verse 16. As if he had said the greatest number of Gouernours and people either neglecteth or forsaketh or with deadly enmitie oppugneth the Church vnfaynedly enduring the sorrowes of a woman in childbirth But although few there be which sorrow for Iosephes harme and are mooued with mercifull cares towards the Church yet although shée be full of vlcers sores that shee cannot minister phisicke vnto others so they by reason of theyr slender abilitie can neyther helpe nor saue the Church Seeing therefore no sauegarde remaineth vnto y e Church but this one which shee craueth and looketh for of thee it is thy power and propperly appertaining to thy diuine and fatherly Name not to see the Church destitute of necessary sauegard and helpe but to deliuer and bring her frō destruction and to adorne her with gifts of thys present life and of the life eternall And indeede not in vaine or vnaduisedly but with great regard dooth Dauid heere intertexe amongst other his Prayers the peticion of his sinnes to be forgiuen him for other benefits cannot be obtained except we first receiue forgiuenes of sinnes and reconciliation then which benefite none can be thought greater For to how little purpose shoulde other benefits profit vs without the forgiuenesse of our sinnes For as Sophocles sayth Hostium dona non sunt dona non sunt vtilia viz. The gyfts of our enemies no gifts at all be Nor any thing profit our state or degree Let therefore the praying for thys speciall and greatest benefite be included amongst other peticions and let that saying of the Psalme be much and often repeated of vs. And forgiue me all my sinnes Verse 18. Consider mine enemies how many they are and they beare a tyrannous hate against me Verse 19. O keepe my soule and deliuer mee let me not be confounded for I haue put my trust in thee The Church is assaulted by enemies innumerable as the Rock in y e Sea is alwaies beaten vpon with rushing waues for it is both rent in peeces with discordes or disagreements in opinions and féeleth the crueltie of Tyrants But we are admonished by this saying They hated me with an vniust hatred that we doo suffer as S. Peter sayth not as murtherers or theeues or euill dooers 1. Pet 4.15 But as Christians verse 16. that is for the confession of the Gospell Let not filthinesse of life spoyles too much vniust better portions allotted tyrannicall cruelties and other vices procure vs iust hatreds Moreouer let good men which are far from these vices know that ingratitude is a common disease almost of all mankinde and let them patiently beare that for theyr speciall good will and great benefits they haue euil wil hatred reproches and other euils rendered vnto them like as all Histories are full of the examples of ingratitude Verse 20. Let righteousnes and perfect dealing waite vpon me because I haue trusted in thee Thys Prayer agreeth with that saying of Esay in his 8. Chapter Binde vp the testimonie seale vp the Lawe among my Disciples verse 16. That is I sée there will followe most sorrowfull darknes amongst the people of GOD and that most men will cast away from them the doctrine of the Messias of fayth and true inuocation and of true worshippings of GOD and will embrace the Ethnicks opinions as concerning a worldly gouernment of the Messias and of heaping vp sacrifices but O God I beséech thee kéepe the word that thou hast deliuered vnto the Prophets in the mindes of thē which heare learne and embrace thy doctrine propheticall and euen keepe thys doctrine sealed least they eyther loose the word it selfe or the naturall meaning therof so Dauid prayeth in thys place Let righteousnesse and perfect dealing c. That is preserue the Gospell and true vnderstanding thereof in the mindes of them that call vpon thee and suffer vs not to be ensnared with errours but gouerne vs with thy holie Spirit that in all
our enterprises and actions we may godlie and inuiolately follow the rule of thy word For they that step a nayle breadth from this rule and follow the opinions of reason are tossed with great errour and wrapped in the ignoraunce of the greatest matters Verse 21. Deliuer Israell ô God out of all his troubles God will haue vs in prayer to be mooued with godly care for the welfare of others of the whole Church as it is written Pray for the peace of Ierusalem Psalm 122. verse 6. Let vs therefore when wee pray for our owne matters ioyne thereunto our prayers for the preseruation of the whole Church and because as I haue often said the prayers conceiued by the holy Ghost haue effect of Gods promises no doubt of it there remaineth life euerlasting wherein the Church béeing deliuered from all euils shall so peaceably rest in God ⧠A PSALME OF DAVID Iudica me Domine The Argument TO him that considereth the daungers and calamities of the Church the meaning of this Psalme is not obscure which daungers she endureth for the profession and publishing of the true doctrine for although the industry of setting forth the heauenly doctrine be necessary seeing it is most seuerely enioyned vs by God yet there doe meete wyth and accompanie that industry contempts hatred pouerty banishments and manifolde miseries The enemies of the Gospell most cruelly accuse vs and lay in our dish the crimes most of all to be abhorred as of moouing sedition and heresies in the Church and call vs both hereticks and scismatiques Vnto these poysonful slaunders they adioyne a Nero-like cruelty and put many to death But to the end the feare of their raylings and punishments may nothing dismay our mindes we must with feruent prayers beseech of God that he would be the Patrone Iudge of our cause and that he would maintaine and defende the same against the rage of that murthering Congregation of Caines deuotion These prayers and these sighes shal not be in vaine but shall assuredly obtaine preseruation of the bodie of the Church though in some members of her she be persecuted For so saith Christ in the 18. of Luke Now shal not God auenge his elect which cry day and right vnto him yea though he suffer long for them I tell you he will auenge them quickly verses 7.8 Therefore thys Psalme shall be the more excellent and sweeter to those that continually doe pray for the Church and earnestly consider of the greatnes of the dangers wherein the Church is tossed nights and dayes ⧠The Psalme and exposition thereof Verse 1. Be thou my Iudge ô Lord for I haue walked innocently my trust hath beene also in the Lorde therefore shall I not fall Verse 2. Examine me ô Lorde and prooue me try out my reynes and mine hart Verse 3. For thy louing kindnesse is euer before mine eyes and I will walke in thy truth VNto thy iudgement saith hee doo I appeale who art the searcher of the heart and reynes thou knowest that I am neyther mooued with curiositie or any lewde lust nor with any blind obstinacie to embrace and professe the Euangelicall doctrine of true inuocation of the true acknowledgement of our Lord Iesus Christ and which concerneth all the necessary parts of a Christian life and that I deeme it not as a thing to be reiected or cast away but that I therein fauour and obey thy most seuere and immutable commaundements which enioyne men rightly to call vpon God according to his Gospell and forbid that Idols should be worshipped Wherefore séeing I haue not rashly but for thy glorie and my soules health sake embraced y e doctrine of the Gospel and that I endeuour by all meanes to aduaunce the same of thee I craue most feruently that thou wouldest take vppon thee the patronage both of thy cause and of him which embraceth the doctrine of thy Church and deliuer those that are vniustly oppressed I will not with perspicuous words make any longer declaration of these verses but I beseech the Son of GOD that he would mercifully protect the true doctrine and the succouring places of the Gospell and that he woulde not suffer the word of truth to be extinguished which hee hath made manifest vnto mankinde as it was deliuered from the bosome of his eternall Father Verse 4. I haue not dwelt with vaine persons neyther will I haue fellowship with the deceitfull Verse 5. I haue hated the Congregation of the wicked and will not sitte among the vngodly Verse 6. I will wash mine hands in innocencie ô Lord and so will I goe to thine Altar Both these vertues are necessary a confession of the true doctrine and a seperating of our selues from the enemies of the Gospell For as the loue of truth cannot be without a bitter hatred of Sophistry or dissimulation so needfull it is that the keepers of the heauenly doctrine doo withall theyr hart abhorre and abstaine from Caines murthering Congregation and this seperation of the true Church from the false is most lightsomly apparant First in refuting opinions and worshippings striuing with the word of GOD then afterwards in shunning false and dissembling partakings in Religion last of all in auoyding the colourable dealings which are wrought or brought to passe eyther for lucre or ease and rest sake Touching these three manner of waies I wyll speake bréefely least any man dreame that he may be a Neuter or of no Religion and sitte vpon both stooles at once First it appeareth sufficiently that the true doctrine is not onely to be proponed but that false doctrines are also to be refuted for although politique men doo hate nothing more then to contende for Religions yet needfull it is that manifest Idolatries and errours should be reprehended yea if the world crushed together fall vtterly down Touching this purpose a most manifest confirmation may be taken out of the commaundement of Christ Beware of false Prophets Math. 7. verses 15.16.24 For séeing men neither haue any desire for or flee from that they knowe not it is needefull that the sleights and snares of deceitfull persons should be made manifest vnto the worlde and that the vizors shoulde be plucked off from their false perswasions It is not therfore enough as many thinke to preach the true doctrine and yet least Princes should be displeased thereat either to be altogether silent in refuting contrary doctrines or to molifie or excuse anie errours Next of all let vs wisely and feruently beware least with dissembling felowships the true doctrine be obscured because as S. Paule saith A little sowre leuen marres the whole lump of dowe Gala 5. verse 9. And that speech also of Marcus Arethusius is true which is recited by Theodoretus lib. 3. cap. 7. Ad impietatem obulum conferre vnum perinde valet ac si quis conferat omnia Who to impietie bestoweth but one halfe penie in effect as much he doth as hee that all thereon bestoweth Wherefore as God himselfe