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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehou●h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the

the person of the eternall Father these wordes do teach manifestly Therefore hath thy God annointed thee with oyle of gladnes aboue thy fellowes For the Father annointeth this king with the oyle of gladnesse that is with the holy ghost which saint Iohn in his first epistle and second chapter and twentieth verse calleth Chrisma that is Ointment The Messias ●s Christ that is your anointed king of the church But there is a sweete consolation set foorth in this saying And the King shall haue pleasure in thy beauty The psalme praiseth the beuty of the church which seemeth by reason of the Crosse vnto the iudgement of the worlde to be fowle and filthy but also in very trueth is yet still languishing and beareth about her many blemishes ignorance and vi●ious affects Although therefore we are indeed weaklings and defiled with much filthinesse yet let vs beleeue that for and through his great mercy we shalbe acceptable vnto this our King and we shall haue our reputed and published beauty that is some vertues acceptable vnto God as true inuocation aduancement of true doctrine and the remaining new begunne obedience Verse 13 And the daughter of Tyre shall bee there with a gift like as the rich also among the people shall make their supplication before thee The daughter of Tyre signifieth the Church gathered of the nations And I haue often said touching what and how great thinges the calling of the Nations admonisheth vs. For first it witnesseth that grace aboundeth aboue sinne For who can either comprehend in thought the greatnes of Gods mercy or expresse the same in words In which mercy persons polluted with manifolde madde worshipping of Images bloody sacrifysing of men filthy Confusion of lustes and finally with other mast horrible mischefes are called vnto the society of the blessed congregations andre made as Paule sayeth 2. Ephes 19. Citizens in the Citie of God and of the common wealth of the heauenly Citizens Secondly The calling of the Nations is a notable testimony that the promise touching the gospell is vniuersall and free For if the promise were a priuiledge for certaine persons it should not be translated vnto the nations which are horribly polluted with wickednes And that this promise consisteth not vppon our worthinesse but is freely promised and bestoweth eternall benefits vppon true beleeuers that doth the calling of the nations most euidently witnesse For what doe the Nations bring vnto God but filthy and horrible confusions of opinions of worshippings and of manners Such Cast-awayes seeing God receiueth and chuseth them out to place them in the fellowship of eternall blessednes may we any thing doubt but rather affirme that the promise of the gospell parteineth freely Lastly this gathering of the Church out of the Nations refuteth the Pharisaicall opinions touching righteousnes of the lawe For if men were righteous by the lawe the Nations could not without the lawe be made Citizens and members of the people of God Seeing then the nations without the lawe of enemies are made frends and of strangers are made the most beloued Church of God it is a thing very cleare that by faith onely that is by acknowledgement and confidence in the Mediator all the elect ones are saued Verse 14 The Kings daughter is all glorious within her cloathing is of wrought golde Verse 15 Shee shall be brought vnto the King in raiment of needle worke the Virgins that be her fellows shall beare her company and shall be brought vnto thee Verse 16 With ioy gladnes shal they be brought and shall enter into the Kings pallace Albeit the Prophets describing the kingdome of Christ do vse figures taken from the glorious estate of Kinges Courtes yet notwithstanding bycause wee doe knowe that the Church by Gods assured prouidence is in this life subiect vnto the Crosse let vs vnderstand these descriptions not as touching the externall pompe but concerning the inward glorie whereof there are seauen degrees The first is the possession of Gods word and the acknowledgement of the true God as in Psal 147. and in Deuter. 4. Psa 50. 15. Psa 55. 18. The Second is true calling vppon God and his Deuine hearing vs as in Deuter. 4. The Third is his perpetuall preseruation of the body of this Church though shee bee persecuted in some of her members as in Math. 16. Psal 129. The Fourth conteineth Gods onely Deliuerances as the preseruation of Noah in the Deluge Gene. 8. 16. Exod. 12. 2. Luke 9. 56. The fifth conteineth prophecies proper to the Church and miracles accomplished in the prophecies as in Micah 3. 8 and. 2 Kings 5. 8. 2. Peter 1. 19. 1. Pet. 1. 10 1 Cor. 12. 10. 1. Cor. 14. 3 The Sixth is the ornament of many vertues in the suffering members as in Stephen Actes 7. 58 others as in Heb. 11. 36 37 38 39. Laurence Eutrop lib. 9. The Seauenth and last is the inheritance of life euerlasting as in Iohn 17. 3. Tit. 3. 7. Galath 3. 18. 22. 1. Pet. 1. 4. Touching these 7 degrees of glorie which the true Church hath I haue spoken more largely in a certaine oration made by mee at Iena on the 28 day of May in the yeare of Christ 1562. Verse 17. In steade of thy fathers thou shalt haue children whom thou mayest make Princes in all landes Notably saith Plato in lib. 6. de legibus as touching marriage Let this consolation be proposed in marriage that man and wife ought to be carefull for the perpetuity or continuation of humane nature that they leauing behinde them their childrens children may euermore haue some worshippers of God left to succeede them Parents ought to beget and bring vp children which may deliuer a direct order of life as it were a Lampe of light vnto their posterity so as there may alwayes be some worshipping God according to his lawe These hath he spoken touching matrimony for the man and the wife holily and religiously For therefore giueth the sonne of God his worde and holy spirit vnto the Church that he may regenerate many vnto life euerlasting and that there might alwayes be some euen in this life truly calling vpon God and worshipping him For he not onely wonderfully reioyceth and delighteth in the saintes or holy ones which are in heauen but euen in these which are vppon earth as the 16. Psalme witnesseth verse 3. Al my delight is vpon the Saintes that are in earth c. And he calleth Saintes the kings and princes of the earth not in that they gouerne by politike order but when they vanquish the snares of the Deuill the threatnings and inticements of the world and the wandring lustes of our nature and doe gather vnto God an eternall Church Verse 18. I wil remember thy name from one generation vnto an other Therefore shall the people giue thankes vnto thee world without end The last verse preacheth most sweetely as touching the stability of the Church which shall remaine euer among the

towards God the turning of our wil heart from God and burning flames of motions diuersly wandering in the heart But this is a description of originall sinne no doubt of it taken out of Moses who in the eight chapter of Genesis saith The imagination of mans heart is euil euen from his youth ver 2 1. That is men are not only corrupted by euil custome but in the very heart it selfe le●●d inclinations are in children now borne Let therefore this verse be esteemed amongst the special testimonies of original sinne that is of the horrible corruption of humane nature which is full of blindnesse concupiscence and ignorance of her selfe and of sinne Verse 6 But lo thou requirest truth in the inward parts and shalt make me to vnderstand wisedome secretly Hee manifestly witnesseth that God requireth of vs a confession of sinne and that it pleaseth him as it were a worship glorifing him and that he hateth hypocrisie which seeth not nor extenuateth the vncleanes of nature Heither will be reproued with the word of God but blasphemeth and persecuteth the true doctrine For as Saint Augustine sayth notably in these words cited by Prosperus Melior est in malis factis humilis confessio quam in bonis superba gloriatio Better is an humble confession in euil deeds then a pro●●d braging in good workes Also he teacheth that this is secret wisedome namely truely to accknowledge sinne and to take hald of mercy ●nd to beleeue that God will not cast vs away although we be vnworthy and haue deserued his wrath but that he will haue mercy according to his promises This secret wisedome is vnknowen vnto the world and abhorreth from the iudgement of reason neither is that reueiled in the doctrine of the lawe but in the gos●el onely and is vnderstood of them who in extreme feares doe comfort themselues with the consolation of the gospel Verse 7 Thou shalt purge me with Isop and I shall be cleane Thou shalt wash me and I shall be whiter then snowe Verse 8 Thou shalt make me heare of ioy and gladnesse that the bones which thou hast broken may reioyce Verse 9 Turne thy face from my sinnes and put out all my misdeedes He repeateth the first petition touching remission of sinnes and reconciliation and adorneth the same with signes borowed from the ceremony of the lawe For this was the ceremony wherewith they were clensed They were sprinckled with hisop dipped in blood whereby was signified the sprinckling of the blood of Christ who was to come the sacrifice for sinne Thou therefore saith he shalt purge me with hisop and make me cleane that is thou shalt pronounce me loosed from sinne and cleane according to thy promises for the blood of thy sonne But he signifieth by that Leuiticall ceremony of sprinckling that sinne is not taken away but that ceremony of sprinkling and washing were descriptions and signes of the future sacrifices of Christ through whose blood sinne should be abolished and clensed Wherfore he opposeth this verse against the ●euitical ministerie as if he said I craue that th●u wouldest purge me that is that thou woulde●● clense mee with such sprinckling wherewith sinne may truely be taken away and I may be made cleane indeede that is wherewith my conscience may be deliuered from guiltinesse But the Prophet himselfe interpreteth those ceremonies without figure what it is to be purged and washed where he sayeth in the 8. verse Thou shalt make me heare of ioy and gladnes by which words he signifieth that he speaketh touching the consolation which is perceiued or felt by the promise as if he said bring to passe that in mee there may be consolation whereby I may be deliuered from the terrors of sinne And he excellently addeth a description of true repentance or terrors which the accknowledgement of sinne worketh That the bones which thou hast broken may reioyce which trembled for and by reason of the terrors of sinne To the same sence pertaineth the litle verse folowing Turne thy face from my sinne verse 9. For hee craueth that Gods wrath may be taken away that the lawe may not haue any right cause to accuse and condemne his conscience yea though as yet hee had sinne in him So againe these verses doe teach as touching the manner of iustification or reconciliation namely that we are deliuered from terrors and doe obteine forgiuenesse of sinnes so as sinne shall not be imputed vnto vs which as yet sticketh in nature yea euen then when we are reconsiled Verse 10 Make me a cleane heart O God and renew a right spirit within mee Verse 11 Cast me not away from thy presence and take not thy holy spirit from me Verse 12 O giue mee the comfort of thy helpe againe and stablish me with thy free spirit Hitherto hath hee craued grace that is remission of sinnes and reconciliation or free acceptation for the Son of God his sake Now craueth he the gift by grace as saint Paul speaketh that is sanctification as the gift of the holy ghost and a beginning of the life euerlasting and he vseth diuers meanes or proper words first he craueth of God a cleane heart and a right spirit to be giuen him a cleane heart signifieth a heart by faith purified from sinnes or from guiltinesse and now rightly beleeuing of God truely acknowledging God without hypocrisie and false opinions not fleeing from God nor carelesly contenming God but truly fearing God and beleeuing in God Like vnto this is the other also where hee craueth a right spirit that is not wauering in the word not caried about with euery winde of doctrine nor doubting in the will of God But a heart striuing against doubting and surely and firmely setling it selfe in the promise and which surely beleeueth that it hath God merciful and that it is heard of God and in this confidence calleth vppon God and looketh for help from God secondly hee craueth the holy spirit that is sanctifying and illumining in our hearts such motions as he himselfe is for as the holy ghost is a substantiall loue and coeternall ioy betwixt the Father and the Sonne so is he sent into the heartes of beleeuers that hee may inflame in them loue and ioy setled in God like as in 2. Timoth. 1. it is written For God hath not giuen to vs the spirite of feare but of power and of loue and of a sound minde Hee calleth profoundly the holy ghost the spirit of power because it helpeth our infirmity the spirit of loue because he is a flame of mutuall loue not onely betweene the father and the Sonne but also betweene God and the church the spirite of holinesse or chasticement because it brideleth wandering assaults of mindes or as saint Paul saith It mortifieth the deedes of the flesh and ingrafteth in vs better motions acceptable vnto God and wholesome for vs and the whole Church thirdly the psalme nameth principall spirit that is the willing and obedient

God alone then for a man to put his trust in a thousand princes And were it not a thing hatefull I would here commemorate examples of the lightnes and lewd loosenesse of some which haue mu●ded and assaulted with hostilitie euen their very colleges and companions of the same iourney by sea But these new examples I omit and I beseech God that he would vouchsafe to defend vs with the shadow of his hand not onely against our enemies but also against our vnfaythfull and vnconstant companions or sociates Amen Psal LV. And exposition thereof Verse 1 Heare my prayer O God and hide not thy selfe from my petition Verse 2 Take heed vnto me and heare me how I mourne in my prayer THe Sonne of God saith True worshippers do worship God in spirit truth Iohn 4. 23. as if he sayd Hypocrites do pray without vnderstāding without deuotion and with a contradietion without vnderstanding because they consider not the essence and will of God manifested in his commandements and promises neither doe discerne things that are to be asked of God Finally neither consider they what a vertue true prayer is but after the manner of prating Parots doe sound words which they vnderstand not Without deuotion because they feele not spirituall motions in time of prayer as faith hope and patience but they pray with wrath and with doubting that is they do fret and fume in miserie against God and doe doubt of his hearing of them Finally they pray with contradiction speaking one thing and thinking another for though they haue these words in their mouthes Sanctified be thy name Thy kingdome come Thy will be done Mat. 6. 9 10 yet their heart disagreeth from their tongue forasmuch as they vehemently desire and earnestly with for the destruetion of the true knowledge of God and the ouerthrow of Christes kingdome and that many things may be vnthankfully done against God Such is the prayer or rather much lippe labor to little purpose of all them which defend idolles and manifest errours but the godly ones as Dauid in this place do worship the father in spirit and trueth that is doe bring with their prayer true acknowledgement of the essence of God and a consideration of the commandements and promises wherein God made his will knowen and they knowe what benefits God will giue vs without condition and wherein he will require obedience Furthermore they acknowledge and bewaile their sinnes yet with faith they vanquish doudtings beleeuing that though they be vnworthy of themselues yet for the Mediatours sake they are and shall be heard Finally in the prayer of the godly ones there is a consonancy of the minde will heart and tongue then which harmony none can be thought more sweet Let this difference betweene true and hypocriticall prayer be often considered in the Psalmes when indeed it bringeth some light vnto the reading of the Psalmes Now thinke with your selfe how feruent Dauids prayer is Heare saith he my prayer O God and with that he addeth this as it were striuing with doubting Hide not thy selfe from my petition yea and he requireth God to take heed vnto him Take heed vnto me and heare me And least any man should thinke that Dauid is colde or goes about some other thing in time of his praying he affirmeth expresly that he will rule his motions in the same prayer that is he will craue of God with most feruent desires and with all his heart benefits necessary both for his soule and his body But why doth he make mention of being vexed berely because he would signifie that he felt outward feares inward fightings 2. Cor. 7. and did not only striue with externall dangers wherein his body was exercised but also with feares and deiections rising from acknowledgement of sinne and of the wrath of God for most commonly the enemies threatnings and the conflicts of conscience striuing with sinne and with the wrath of God doe come together in one obiect But these things are often times repeated and set foorth in the Psalmes therefore I am now more briefe herein Verse 3 The enemy crieth so and the vngodly commeth on so fast for they are minded to doe me some mischiefe so maliciously are they set against me Verse 4 My heart is disquieted within me and the feare of death is fallen vpon me Verse 5 Fearefulnes trembling are come vpon me an horrible dread hath ouerwhelmed me We need not long interpretation in these complaints because they are vnderstood by considering our owne and others examples for how much euery man suffereth so much he knoweth as one of the old writers saith notably But contrarywise he that is tempted what things doeth he suffer For there are three instruments or meanes to learne diuine things by Meditation Prayer and Temptation for the Scripture deliuered from God needeth no allegorie but contemplation and vnderstanding Seeing then we suffer such like things such complaints become more sweet in taste with vs which are euery where extant in the Psalmes Verse 6 And I sayd O that I had wings like a Doue for then would I flee away and be at rest Verse 7 Lo then would I get me away farre off and remaine in the wildernesse Verse 8 I would make haste to escape because of the stormy winde and tempest He addeth vnto the complaine a prayer of fleeing away Would to God sayth he I might be seperated afarre off from my false and vnfaithfull friends which lie in wait for me nights and dayes and are bent vpon all occasions whereby they may ouerthrow and oppresse mee After the same maner all the holy ones desire to be dissolued and to be with Christ Phil. 1. 23. that is desire a more sincere beholding of God and full and perfect deliuerance from sinne for like as a trauailer making his iourney in the darke knowing neither the way nor the place where he goeth reioyceth when the morning beginneth to waxe light so all the godly ones feeling the burdens of sinne and striuing with diuers dangers do desire to haue fellowship with God and being called to the end of their life doe willingly cast aside the grieuous burden of doubtings and the filthinesse of sinne which is in this our vncleane lumpe of flesh remaining and do wish themselues altogether and alwayes feruently desire to haue the loue of God and gladnesse in God These prayers are neither obscure nor vnknowen to the godly ones I passe on therefore vnto the verses following Verse 9 Destroy their tongues O Lord and diuide them for I haue spyed vnrighteousnesle and strife in the citie Verse 10 Day and night they goe about within the walles thereof mischefe also and sorow are in the middes of it Verse 11 Wickednes is therein deceit and guile goe not out of their streetes Seeing wee must needes be conuersant in the world as it were in Medeas bosome euen vntill the very last end of our life and vocation let vs

hope well of things deferred and to rest at peace in God yea though he cast a sterne countenance at vs and so to perseuer euen vnto the very end To this purpose Iob saith cap. 13. verse 15. Yea though hee shall kil me yet will I trust in him and he shall be my Sauiour So Dauid with a great respect or regarde of fayth saith I haue put my trust in God and wil not feare what flesh can doe vnto me yea although all feares and all dangers euery where arise ouer mee yet I hold it a thing both certaine and affirmed to yeelde and obey to God calling mee and not to start aside no not a naile bredth from his worde For if God be on our side who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings And without all doubtes he shall be mightie in our infirmitie if we make our prayers vnto him according to his promise Math. 7. 11. How much more shal my heauenly father giue you his holy spirit when you pray for it Verse 5 They daily mistake my words al that they imagin is to doe me euil Verse 6 They hold altogether and keepe themselues close and marke my steppes when they lay waite for my soule Verse 7 Shall they escape for their wickednes thou O God in thy displeasure shalt cast them downe Hee handleth at full the historie as touching his miseries in time of his banishment Like as in Esops fables all beasts conspire together to spoile the poore Camel So as Tyrteus the musitian saith Nemo curat vagos ledere nemo veretur Non exul cur● ducitur esse Deo No man careth for the wandring wights to hurte them none doth feare Men thinke that God forgetteth quite pore Exiles liuing here But vnto a most euident complaint wee neede not to adde any long declaration Verse 8 Thou tellest my flittinges putte my teares into thy bottell are not these things noted in thy booke O the vnspeakable fatherly louing kindnes of God numbring the very haires of our head and gathering our teares For I pray you thinke and consider how great this gatherer is namely the Creator of all things the King of kings and Lord of lords Wee merueile at the humanitie of Theseus who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes But much more let vs maruell yea and al amased wonder at this when we reade and heare that God gathereth our teares But whose teares I pray you gathereth he not the teares of Angells but of sinners whose infirmitie and filthines is great Surely I can scarse tell whether any more notable description bee extant of Gods prouidence either in the histories of the Prophets or of the Apostles Let this therefore be fast fixed in our mindes so that it may comfort vs so often as wee are vehemently disquieted touching the will of God and are vexed with a certaine speciall sorow God taketh care not onely for our bodies and soules but also euen for our very haires and seely teares and keepe them as it were a matter of great importance and as a treasure of great prise Therefore notably said Saint Paul that our light afliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie 2. Cor. 4. 17. Verse 9 When soeuer I call vppon thee then shall mine enemies be put to flight This I know for God is on my side In this verse let there be considered a difference betweene the doubting of the Ethnicks and the careful confidence of the church Cato although he beleeued there was a God yet hee doubted whether he might be hard and by litle and litle was plunged into desperation But the church which embraceth the worde deliuered from God striuing against doubting beleeueth assuredly that she is receiued and heard for the Mediators sake and the cause of his assurednesse is the worde of GOD in which phrase or speech I comprehend the commaundement promise oath and truth of God But these things are elsewhere often expounded Verse 10 In Gods word will I reioyce in the Lords word will I comfort me Verse 11 Yea in God haue I put my trust I will not be afrayd what man can do vnto me Verse 12 Vnto thee O God will I pay my vowes vnto thee will I giue thanks Verse 13 For thou hast deliuered my soule from death and my feet from falling that I may walke before God in the light of the liuing So often times as I haue now spoken of thanksgiuing vnto God the same is to be referred vnto three conclusions whereof the first is that the glory of the power liberty and presence of God in his Church might be attributed vnto God and that Epicures Stoicks and other blasphemous persons which crie out that God is either idle or blinde might be refuted c. The second conclusion is that true acknowledgement of God might goe forwards in vs and that God hencefoorth would vouchsafe to communicate himselfe vnto vs for God ceaseth to communicate himselfe vnto vnthankefull persons which are lyars and vniust Lyars indeed because they acknowledge not from whence their benefit is receiued and vniust because they render not due recompenses whereunto they are bound The last conclusion is that others by our example might be assured or woon●e to the true acknowledging and inu●cating vpon God Unto these finall effects let vs referre our Eucharist or thanksgiuing and let vs declare our thankefulnesse not onely in speech and preaching but with all obedience in our vocation life and calamities PSAL. LVII Miserere mei Deus miserere mei quoniam in te confidit anima mea c. To him that excelleth Destroy not a Psalme of Dauid on Michtam vvhen he fled from Saul in the caue 1. Sam. 24. 4. THE ARGVMENT PLato in Protagora citeth the saying of Simonides Uirum vere bonum nasci difficile est qui manibus pedibus mente sit Tetragonos that is A hard matter it is to finde a right good man borne which of his hands feet and minde is alwayes vpright and constant Such a man was Dauid who could more hardly be withdrawen from an honest or good purpose then the shining Sunne may be driuen out of his course for although by great right he might haue slaine Saul yet neither would he vse the law of defence whereof politike lawes do make mention nor yet take occasions which ministred oportunity vnto him to slay Saul For seeing he had altogether consecrated himselfe vnto God and his country that is the Church he would not be the authour of an euill example amongst Gods people in putting kings to death but in faith craued and looked for helpe from God wherefore let vs maruaile at this humility and gentlenesse in Dauid here