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
quarta sitim Coeli collegerit hora Et cantu querulae rumpunt arbusta Cicadae Ad puteos aut alta greges ad stagna iubet Currentem illiginis potare canalibus vndam Aestibus ad mediis vmbrosam exquirit vallem Sicubi magna Iouis antiquo robore quercus Ingentes tendat ramos aut sicubi nigrum Illicibus crebris sacra nemus accubet vmbra Tum tenues dat rursus aquas pascit rursus Solis ad occasum cum frigidus aera Vesper Temperat saltus reficit iam roscida Luna Littoraque Halcionen resonant Acanthida dumi HE suffers in warme Cottages his sheepe to take their meat Till Summer season fresh greene returned be with heat And store of straw and ferne he layes by handfuls on harde ground Least tender beast by cold or scurffe or gowte doe get deaths wounde In pleasant Summer but when as the East winds blow indeed He sends his flocke toth' thickets and fatte pastures there to feede Whilst morning springs whilst the gras doth florish and reioyce The dewe on tender herbe distils to beasts most happyest choyse Before the fourth howre of the day when drought they find and heate And that the Grashoppers doe burst through shrubbes with clamors great He bids his flocks goe to the ponds or pooles that offer first Or running water of the brookes by drinke to quench theyr thyrst But in the hottest time of day some shadowe vale seekes he Or Oke of auncient strength which called is Ioues tree Whose boughes spread farre or place he findes where sacred shadow staies Within darke wood of willowes full for all the liuelong daies And then againe he watereth them and them to feede he plyes Till Sunne be set and euening cold the ayre to temper hyes And till the lightsome moystning Moone doe shine through darksome wood And till the Halcyon byrds by shore and Goldfinch sing a good But in as much as the harmlesse shéepe needeth not onely good féeding but also defence as it is written A Lit Pastor veloces Spartae catulos arcem Que molossum vt his custodibus nocturnum a stabulis furem Incursusque Luporum arceat Morborum Quoque causas signa animaduertit Pastor Et medicas manus adhibet ad vulnera Ouium Denique in sinu sepe gestat aut grauidas matres Aut teneros Agnos dulcibus vndis pecus omne refundit THe Sheepheard brings vp Spartane whelpes swift and the Mastiue fell That by these Keepers he from folds the night theefe may expell And eke restraine th'assaults of Wolues the Sheepheard thus discreete The causes of Sheepes sicknesses and signes dooth marke and seeke By helping hand to cure the wound of each diseased beast And last of all beares in his armes the Ewes with young encreast Or els he succours sillie Lambes and beares each beast about The pleasant springs to quench theyr thyrst and feede deuoide of doubt This figure set foorth in Virgils verses Lib. 3. Georgicorum so much delighteth the Prophets that often and much they propone the same to the Church namely Esay the Prophet sayth in his 40. cap. verse 11. He shall feede his flocke like a sheepeheard he shall gather the Lambes with hys arme carry them in his bosome and shall guide thē with young And Ezechiell in his 34. chap. verse 23. sayth And I will sette vp a sheepeheard ouer them and hee shall feede them euen my seruaunt Dauid he shall feede them and he shall be theyr Sheepheard And ye my sheepe the sheepe of my pasture are men c. But if any man desire to know what manner a one Iehouah is the Shéepheard of the Church there is nothing that wée may so easily make tryall of for the Sonne of GOD nowe and then in the tenth chapter of Iohn rehearseth this affirmation I am the true Sheepheard verse 11.16 27 28 29. And S. Peter in hys first Epistle and second Chapter sayth expreslie You haue sometime strayed like sheepe but are now returned vnto the sheepheard and Bishop of your soules verse 25. The same meaning may be confirmed by a right comparison of the members in the preachings of the Prophets For Esay without all doubt in hys forty Chap. prophecieth of S. Iohn Baptist the forerunner of Christ and of Christ himselfe Of Iohn Baptist he sayth The voyce of a Cryer in the wildernes prepare ye the way of the Lord. verse 3. Of Christ hee saith Hee shall feede his flocke like a Sheepeheard c. ver 11. Ezechiell in hys thirtie foure Chap. vndoubtedly calleth Christ Dauid by an vsuall phrase in the propheticall speech verse 23. But hauing now determined the grounde of our purpose that thys Shéepeheard and Lord of Hostes is the Son of God our Mediator let vs see if it please you what maner of Shéepheard he is what he dooth what works he exerciseth and with what busines hee is encombred for hee sitteth not idle in heauen reioysing onely in his owne power wisedome But hee giueth gyfts vnto men namely Pastors and Doctors that the body of the Church may be builded Ephe. 4.11 For first hée féedeth vs with the preaching of hys Gospell and swéetlie refresheth afflicted consciences with the vse of the Sacraments which are the surest pledges and seales of the righteousnesse of Fayth and least thys Ministery whereby the eternal Church is gathered vnto GOD should vtterly perrish he oftentimes styrreth vp fitte Teachers and instructeth them with necessarie gyfts to the expounding and setting foorth of the doctrine So in thys last age of the world hee hath gyuen vs an excellent Teacher viz. D. Martin Luther a restorer of the doctrine of the Gospell more purer and great companies of Preachers Thys benefit or thys first kinde of féeding it behooueth all mens mindes and tongues to haue in reuerence and wyth prayses to extoll euen vp to the heauens but our harts are too cold in giuing of thanks and in reuerencing so great a benefit We must pray vnto GOD therefore that he woulde illuminate our mindes with thankfulnes which both acknowledgeth and honoureth the Author of so great a benefit and obeieth him him in the duties of loue and other vertues Next of all he gouerneth vs with hys holy Spyrit that we may doo some thinges acceptable vnto God that is that wee truely acknowledge and call vnto GOD truly beléeue giue thankes and obey him in our calling and calamities For without thys Gouernour of our minde will and hart whom he hath promised to giue those that aske men styrred or set on by the deuill easily fall into Epicuriall furies or into other fanaticall errours also into tragicall mischiefes and inextricable calamities like as the examples of notable wits doo shew who wanting this guide are stayned with horrible infamies Thirdly he restraineth the raging deuill that hee cannot accomplish all the bitternesse of his hatred and with his mightie hand and ministry of good Angels defendeth and kéepeth his silly shéepe against
A Proceeding in the Harmonie of King Dauids Harpe That is to say An exposition of 13. Psalmes of the Princely Prophet Dauid from the 22. vnto the 35. Psalme being a portion of the Psalmes expounded by the reuerend Doctor Victorinus Strigelius professor in Diuinity in the Vniuersity of Lipsia in Germany Translated out of Latin into English by Richard Robinson Citizen of London Anno Christi 1591. Seene and allowed Briefe Contentes of these 13. Psalmes Of Prophecy and Prayer 22. Thankes giuing 23.30 Doctrine onely 24.29.32 Doctrine and thankesgiuing 33.34 Of Prayer onely 26.28.32 Prayer as Psalme 25 Consolation 27 Psal 34. Verses 25. 16. The eies of the Lord are vpon the righteous his eares are open vnto their praiers The countenance of the Lord is against them that do euill to roote out the remembrance of them from the earth Printed at London by Iohn Wolfe and are to be sold at his shop ouer against the great South dore of Saint Paule TANDEM SI HONI SOIT QVI MAL Y PENSE To the right Honorable Sir Christopher Hatton Lord high Chauncellor of England Knight of the most noble order of the Garter and one of her Maiesties most honorable priuy Counsell Grace Mercy Peace and plenitude of Temporal and eternall Beatitude in Christ Iesus our Lord and Sauiour euerlasting KIng Dauid the man beloued of God after his owne hart Right Honorable and most worthy Mecenas though he was also the faithfull feeder the Shepheard of God the seruant of the Lord the Conquerour inuincible the Captaine of the destitute the sacred Psalmograph the melodious Musitiō the sweet singer of Israel and Patrone of singers the praise-worth Prophet of God the annointed of the Lord and princely figure of Christ the soueraigne King of all kinges Albeit I say he was such an earthly personage endewed with mo heauenly graces then euer any was either before or after him yet in himselfe feeling and of himselfe confessing great and manifolde infirmitie of humane nature by many his most greeuous conflicts betweene the Spirit and the Flesh suffering according to the saying of Saint Paul that old beaten souldier of Christ Inward feares outward feightinges 2. Cor. 7. 5. he found also by experience in the world both inward and outward enuy both domesticall and forreine enmity and vnder the handes of the highest Iehouah both temptations of abiections troubles of deiections and tryalles of his truth constant faith and vnfained conuertion So as by the prouidence of God seeing all this sorting for his best behoofe beyond either his desire or desert As all thinges worke for the best to them that loue God c. Rom. 8.28 amongest his other greeuous complaints in his sacred Psalmes to mollify his miseries with meditating of Gods mercies hee eftsoones tooke into his handes the harpe of his heauenly harmony sounding thereuppon and singing to the same such like consolatary conclusions of Gods goodnes towards his elect as this is Great are the troubles of the righteous but the Lord deliuereth him out of all Psa 34. vers 19. And againe such like testimonies of Gods indignation against the reprobate as this is ibid. But mallice shall slay the wicked and they which hate the righteous shall perish vers 21. That these effectes apparantly were thus proued in him and his enemies the history of his life and actions and the euents of his enemies enterprises most euidently do testify For it was a thing past his and all humane expectation and helpe that he so mighty a Personage aduaunced from the sheephooke to the scepter 2. Sam. 7.8 From a Kings page 1 Sam 16.21 to a kings personage 1. Sam. 5.3 Long persecuted by Saul 1. Sam. 18. whose life he saued 1 Sam. 24.13 committing those two horrible sinnes 2. Sam. 11. And so vtterly destitute of all sauegard and safety in himselfe for which he felt Gods iudgement and iustice threefolde viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the Childe borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his banishment for the facte and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of abiection for exercise of his faith his owne sonne his hartes greefe 2. Sam. 17. and so many nations his vtter enemies Ps 18. It was I say a thing impossible with man and past all his expectation that this desolate Dauid should find such fauour with God and man as to reobteine a right recouery of that which he had before lost with so great iniustice viz. Gods grace and fauour his estate of dignity kingdome life and felicity Notwithstanding such was the prouidence presence promise of the most highest Iehouah as is affirmed by the holy Ghost the true witnes of Gods most worthy will working herein The Lord in his mercies so looked vpon him with his louing fauour that he searched the secrets of his hart heard his sorrowfull sighes salued his sore renued his spirit remitted his sin healed his harmes saued his life prolonged his dayes continued his kingdome and finally clothed his enemies with shame but made his Crowne to florish Ps 132. vers 19. Then all which blessings none could bee more at any time or greater by God bestowed vppon any mortall Prince or Potentate vpon earth whereuppon highly commending the great goodnesse and mercie of Almighty God as the onely vmpier in this spirituall and corporall conflict well and worthily ascribing the glory of this triumph vnto the highest Iehouah doth this learned expositor Victorinus Strigelius thus profoundly inferre of this Warriour and wrastler Dauid being tempted prayeth praying hee was deliuered and being deliuered he gaue thankes O excellent order of a princely warfare O more surpassing vertue of diuine deliuerance O most blisfull Conquerour by the crowning Creator Many proud pompus and mighty Monarckes of old time as idolatrous tirannous and wicked Pharao Nabuchadnezar Antiochus and such others extolling themselues for Gods contemning the true God and afflicting his people for their true profession haue warred against those weaklinges to the distruction of their bodies soules kingdomes and infinit thowsandes others of their aliaunces and after them such other prophane princes foreprophecyed of by Daniell as the Assirian and Caldean Lyon the Percian Beare the Macedonian Leopard and the Romane beast farre differing from the others all warring against the Sainctes of God attributing their victories to their owne valors derogating the glory of the immortall God haue destroyed diuers kingdomes their owne and others with infinit thousandes of bodies and soules into perpetuall perdition with Sathan and his angels for euer But this diuine Dauid the Lords Conquerour so fought his battels against the enemies of God and his truth as this interpreter inferreth of him in the 7 Psalme that the very youthes of his people and dominions might at home in the Church and Scholes heare reade learne profite in the law of Moyses and doctrine of the Prophets touching the promises infallible of the euerlasting kingdome of Christ and the saluation of all the
a prayer of thankes giuing nowe he speaketh vnto the remnant of the godly Iewish people and he doth exhort them that with a true reuerence of minde they doo worship and obey their Messias and not to despise the benefit of the sonne of God but that they gyue thanks vnto the eternall Father whereas he béeing pacified with thys sacrifice receiueth men into hys fauour and imparteth vnto them the fellowship of his blessednesse Verse 24. For he hath not despised nor abhorred the prayers of the poore Hee hath not hyd his face from him but when he called vnto him he heard him The reason of cohortation is taken of the proper example the eternall Father hath not despised my prayers my sighes yea euen then when I was distressed in most great and most gréeuous calamities but he hath heard me and hath graunted so ioyfull an end vnto my labours that to expresse his goodnes I am not able in respect of the greatnesse thereof Wherefore you also béeing admonished by my example learne heere lykewise to flee vnto God and to craue of him reconciliation hys holy Spyrit and other benefits Verse 25. I will prayse thee in the great congregation my vowes will I performe in the sight of them that feare thee Hée turneth his prayer to the Congregation of the Nations which he therefore calleth great because it is euery where dispersed throughout the whole world and in multitude exceedeth the little flock which GOD hath called out of the Iewish people for Christ would not haue his Church thenceforth tied vnto any certaine Kingdome or pollicie like as before it was limitted within little bounds but he would haue his Gospell by hys Apostles to be dispersed amongst the Nations and againe to gather the light which the Nations forgetfull of the promise gyuen to the first Parents had before lost But although Munckes and others the vnlearned sort vnderstand not what the name of Vowe meaneth so oftentimes repeated in the Psalmes yet notwithstanding most simple it is so to define what a Vowe is as in the Psalmes it is taken for A Vowe is a couenaunt to performe the worshippings of the first Table which are these 1. Feare of GOD 2. Loue 3. Faith 4. Patience 5. Inuocation 6. Thanksgiuing 7. Cōfession and 8. The preaching of Gods name c. These worshippings and these workes or vowes sayth he will I performe vnto thee whereunto by good right I am bounde Let the declaration of thys word in what manner so euer be also applyed vnto other sayings in the Psalmes as in Psalm 116. ver 14. I wyll pay my vowes in the sight of the people of God c. Verse 26. The poore shall eate and be satisfied they that seeke after the Lorde shall prayse him theyr hart shal liue for euer Verse 27. All the endes of the world shall remember them selues be turned vnto the Lord al the kindreds of the Nations shall worship before him Verse 28. For the Kingdome is the Lords and he is the Gouernour among the people These verses agrée with them that goe before and cleerelie witnesse that the Gospell shall be effectuall and shall begin eternal lyfe in all men which doo repent and vnfainedly beléeue the same sithence then y e infirmitie of the Teachers is so great and the confusions in the Church are so many all mens minds are mooued and séeke to know whether the voice of the Gospel doo profit mankind or y e indéede it be onely a dissembling voyce whether Paule or Phocilides or Theognis or Esope dyd more profite Moreouer because men sée the pollicies troubled with dissention in Religion many also are terrified from the profession of the Gospell as if it were onely the firebrand of seditions Against these false iudgements of mans reason wee must gather testimonies touching the efficacie and dignitie of the Ministerie Héere the Sonne of GOD affirmeth that the preaching of the Gospell shall be effectuall for so hee saith The poore that is the afflicted shall be satisfied and receiue comfort to withstand all terrours and dangers and shall together celebrate Gods benefits that hee hath made himselfe knowne by sending hys Sonne and giuing his Gospell Finally the harts of the godly ones embracing the doctrine of Christ and hys Apostles shall haue full fruition of new heauen wisedom righteousnes and life euerlasting Therefore it profiteth to teach heare learne and embrace the Gospell yea although godlesse persons will not sée what it profiteth yea they iudge the preaching of the Gospell to be eyther a vaine fable or a dissimulation or a firebrand of seditions Verse 29. All such as be satte vppon earth shall eate and worshippe GOD. Verse 30. All they that goe down into the dust shal kneele before him and no man hath quickened hys owne soule These two little verses following doo declare or make mention as touching the calling of the Gentiles wherof when it is spoken let vs thinke vppon thrée thinges First let the greatnesse of Gods mercy be thought vpon gathering him an eternall Church not onely out of the Isralitish people but also from among the Nations which were polluted with Idols lusts and all kindes of filthinesse Secondly let the testimony of Gods promise in the Gospell which is free and vniuersall be considered of vs. Thirdly let vs knowe that the sayings touching the calling of the Gentiles are the abbrogacions of the Law and refutations of that dreame which the Iewes had concerning the politicall Kingdome of the Messias But seeing els where often and some what more precisely touching thys matter it is spoken of as in the 53. chapter of Esay I will not be heere any more tedious but of purpose I surcease the declaration héereof least the greatnesse of my Coments be too tedious vnto the Reader Verse 31. My seede shall serue him they shall be accounted vnto the Lord for a generation Verse 32. They shall come and the heauens shall declare his righteousnes vnto a people that shall be borne whom the Lord hath made The Epilogue or conclusion of the Psalme containeth a notable and lightsome description of the Church for first it instructeth the Reader concerning the perpetuitie of the Kingdome or Church of Christ For it saith there shall alwaies remaine some seede and be some remnants which with true and acceptable Religion shall worship GOD. Let vs then hold fast this consolation that wee may most firmelie beléeue the Church shall neuer be vtterly destroyed no though the deuils themselues and all the vngodly ones doo threaten both desolation infinite destruction vnto the Church Moreouer there are in thys place proper and conuenient actions attributed vnto the Church the Church shall not make warre nor leade foorth her Armies for to constitute and make any newe formes of policie but shee shall doo other works Shée shall preach the righteousnes of Christ and shall refute mens opinions which fayne that wee are iust for or by reason of discipline and
this roring Lyon which seeketh to catch ouercome and carry away the same Fourthly he bringth into the right way and healeth those that goe astray and offende without contumacie or stubborne disobedience neyther casteth he vs away which are the shéepe of his pasture by reason of our infirmities but hanging about hys necke he louingly beareth vs and with hys blood washeth vs when we are filthy and deformed Thys admirable and almost incredible louing kindnes of our Shéepheard let it stirre vs vp So as we denying all vngodlines and worldly lusts may liue godly iustly and soberly in thys present worlde looking for the blessed hope and appearing of the glory of the great GOD as S. Paule most sweetly wryteth in his second chapter to Titus verse 12. Lastly vnto all these hee addeth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance for the helping sustentations of this our life namely fruitfulnesse of the earth of the liuing creatures prosperous health liuing clothing meane dwelling places peace good Princes quiet and sweet wedlock necessarie gyfts in our calling good successe in our counsels studies prosperitie of our children and finally other good gifts which are innumerable But wilt thou vnderstande howe necessary the benefits of thys Pastor are then haue in thy mind the silly Sheepe and vnto her compare the great infirmitie of our own nature The silly Sheepe hath in herselfe neyther any wit nor counsell but the flesh wandereth at randome till she light into the Wolues iawes and what is the wandering sheepe when shee cannot without the Shéepeheards helpe be brought againe to the fold Furthermore she neither hath any courage nor defence wherwith she may or is able to resist or withstand the violence and assault of the Wolues Finally that I may manifest the matter in one word The shéepe is a beast foolish fearful weake and layd open for all iniuries of the Wolues if she be destitute of the Shéepheards watching and warding Neyther indéede is one Egge so like another or Milke like vnto Milke as the state of humane nature is resembling thys figure For in the darke places and in the darkesome night our mindes doo wander astray neither haue they any prouidence which respecteth life euerlasting we all like shéepe haue wandered out of the way which leadeth vnto eternall blessednesse yea except we be layd vpon Christes shoulders and be carried hanging about his necke we shall plunged headlong in darknesse and errours perrish euerlastingly And what in vs is there wherewith wee are able to resist the deuill when he assaulteth vs There is no such wisedome or power without GOD but the deuill is able to ouerthrow and quite extinguish it which things sith so indéede they be let vs in our daily prayers remember that we are the sheepe of this Shéepheard and let vs flée for succour vnto him and craue help defence and gouernment of him But in thys place some man woulde aske the question why the Shéepeheard of the Church ought to be Iehoua that is the true GOD Creator of heauen and earth There are many causes for which it is néedfull that the guide and Sheepeheard of the Church should not onely be man but also by nature GOD. The first is Nature onely which hath ende cannot destroy the workes of the deuill namely sinne and death and restore vnto the Church righteousnesse and life euerlasting The second is no creature can alwaies and euery where bee present with the Church and euery member thereof The thyrd is no creature can sée the sights of the hart and discerne true inuocation from hypocrisie And the fourth cause is no creature entreth into counsell with the diuine nature For these causes which els where are largely explained it is needfull that the Sheepeheard and Bishoppe of our soules be Iehoua that is GOD whose nature and power is eternal vnspeakable and infinite Thus farre haue I spoken of the first part of the Syllogisme indéede more breefe then for the greatnesse of the matter but as the manner of these Comments ought in truth to be now wyll I speake of the other part or member which of Logicians is called the Consequent I shall not lacke or nothing shall be lacking vnto me It is a most sure rule hee that hath the word of God he hath God himselfe hee y t hath God to him can nothing of the principall blessednes be lacking because God was before the worlde was made and by his word he made all things therefore the word of God maketh and bringeth all things vnto vs but contrariwise hee that hath not the word hee hath nothing but fainteth amidst the floodes like vnto Tantalus and as he séemeth most to haue any thing so yet within a while after euen that is taken away from him according to that saying of Christ To hym that hath shall be giuen and from him that hath not namelie the word euen this that he seemeth to haue shall be taken away from him Luke 19 verse 26. But although these spéeches are proudly scorned hatefully handled of prophane persons yet notwithstanding let vs beléeue Christ affirming them who is Trueth it selfe so to vs saying First seeke ye the Kingdome of God and all other things shall be giuen vnto you Math 6 33. As if he said if any man haue by Gods graunt and gyft the chéefe good things acknowledgment and calling vpon God consolation and gouernment of the holie Spirit obedience agreeable to the wyll of God and specially remission of sinnes and deliueraunce from the power of the deuill and from euerlasting death finally if he haue righteousnes and life euerlasting to him are none appurtenaunces lacking or helping sustentations of thys our mortall life and calling This sentence dooth the example of Salomon and the figure of the prodigall Sonne notably describe Salomon in the beginning of hys raigne required nothing of GOD but wisedom to acknowledge GOD with a true feare and fayth and to gouerne his Subiects according to Gods wil. This prayer so pleased God that he said vnto him I haue giuen thee a wise and vnderstanding hart so as not any one before thee was like vnto thee neither shal any be thy like after thee But these things also which thou hast not asked I haue giuen thee namely riches and honour so as there shall neuer be thy like at any time heereafter 3. Reg 3 12. The prodigall Sonne returning home required nothing els of hys Father but to be reconciled into his fauour and swéetly applauding himselfe héerein hee desired to be but placed amongst the basest hyrelings but what happened Hys Father by and by commanded a Ring to be giuen him a new Garment vpon his back and shooes to his féete and prepareth a delicate banquet wherewith he might entertaine his recouered and reconciled Sonne Let vs therefore followe the guide and good successe of thys our Shéepeheard and let vs not doubt but that in purpose and euent he will
well knowne Let mee be grounde wyth the teeth of beastes so I be made fitte bread for GOD. Last of all to the end the doctrine of this Psalme may be the more euident let these benefits of God be considered Our creation the manifestation of God the sending of his Sonne the bestowing of his word and Gospell the giuing of his holy Spirit promise of eternall life good bringing vp defence of body and soule the vanquishing of the deuill the setting forth of learning and true doctrine Gods gouernment in our conuersation and enterprises successe of our counsels happinesse of our studies and vprightnesse of iudgement prosperitie of our children good examples and eschewing of offences good report publique concord peace and meane state of pollicie and a sounde estate or constitution of the Church These benefits if in minde we embrace we shal the more acknowledge the fatherly louing kindnesse of God and accuse our owne vnthankfulnes and with vnfained sorrow of hart craue of God to enflame in vs the motion of a thankfull hart and a desire to shew foorth our thankfulnesse for all our life time ⧠A PSALME OF DAVID Domini est Terra c. The Argument THIS Psalme of Dauid is verily short in verse but full of learning For it instructeth the Reader as touching the Church and also the offyce and dutie of the Magistrate The Church it sayth is a company gathered out of all mankinde tyed vnto the King and head Christ which Church without hypocrisie performeth inward and outwarde worshippings agreeable vnto the Gospell and againe which from Christ receiueth righteousnesse and blessing that is forgiuenes of sinnes the holy Ghost and life euerlasting Thys discription appertaineth vnto the Church properlie called that is vnto the Congregation which is borne a new of the holy Ghost For in a generall name of the Church wee comprehende all those which are not enemies but hearers of the Gospell yea though they be without true feare of God and without fayth And seeing the Church hath neede of succour thys Psalme exhorteth all Princes and Gouernours of Common-weales that they would vouchsafe theyr honest and peaceable succours vnto such as teach and learne the Gospel and not to exercise crueltie against thys poore needy Congregation which retaineth the heauenly doctrine But howe few such personages doe yeeld vnto thys exhortation the matter it selfe and the euent thereof sheweth For many Princes sette foorth theyr written decrees euen wyth blood against the Confessors of the true doctrine Others take vppon them the defence or patronage of fanaticall Teachers Some trifle or dallie with the Bishoppes that they may catch or gripe into their hands the riches of their Collidges or Ecclesiastical promotions But although the greater part of Princes doe swarue from the rule of theyr dutie yet notwithstanding God turneth the minds of some so that they acknowledge the doctrine of the Gospell and for to nourish the Church as it were banished in the world such Princes both doe vnderstand and execute theyr functions or offices giuen them from God For these sayings are knowne full well viz. Psalme 82. I sayde yee are Gods c. That is you are Gods Vizegerents or deputies and doe impart Gods benefits vnto men namely The Law of of God righteousnes and peace Againe as in Esay 49. Kinges shall be thy Nursing Fathers and Queenes shall be thy Nurses verse 23. ⧠The Psalme and exposition thereof Verse 1. The earth is the Lords and all that therein is the compasse of the world and they that dwell therein THE Prophet heere beginneth his discription of the Church from the heade and the place wherein the Church is gathered For although the Church is not tyed vnto tytles of Bishops and ordinary succession as they call it yet is it not with out a Head and Gouernour For the Heade of the Church is the Sonne of GOD vnto whom from the eternall Father all power is giuen both in Heauen and Earth Thys Gouernour wise and mightie gathereth vnto himselfe a Church euen out of all mankinde by the preaching of the Gospell and defendeth the same from the tyrannie of the deuil that it may be his euerlasting inheritance and out of this place is taken manifold doctrine and consolation For first it witnesseth that Christ is truly and by nature God and for because the Name of the true God is giuen vnto Christ and that the worke of creation is properly ascribed vnto the nature of the omnipotencie onely it is néedfull that there bee in Christ a nature both diuine and omnipotent Let therefore thys testimony be adioyned vnto other sayings which make most plaine and notable manifestation of the diuine nature of the Messias Secondly he admonisheth great and small to remember that they are not Lords of the earth but onely Court keepers or Bailiffes and that they must render vp accounts of theyr Stewardship administred of thys sentence if Gouernours or Rulers woulde be earnestly mindfull vndoubtedlie they would doo their duties in the feare of the Lord in humilitie neyther woulde they with such libertie exercise tiranny rapine At thys day because many doo falsly imagine that they are Lords properly called of theyr owne riches they beare sway with puffed pryde and carrie hautie mindes doo fléese theyr Subiects with immoderate exacting them but after a while they shall render accounts to the Lord of the Feoe and like vassals vndutifull shall suffer great and iust punishment with the losse of their Feoe Thirdly he teacheth of Christian libertie in the which sence verily it is cited by S. Paule in the 1. Cor. 10. Whatsoeuer commeth into the shambles of that eate yee asking no question for conscience sake The earth is the Lordes and all that is therein verse 25. Let therefore the dreames of difference in meates be refelled and with giuing of thanks let vs eate eyther of flesh or of fishe and let vs not vnder a certaine superstition feare any offence wherein there is none offence Fourthly hee giueth consolation vnto the godly ones which for the profession of the true doctrine doo liue in exile For seeing the earth is the Lords let vs not doubt but hee taketh care of thē that the godly ones may haue meane harbours and succours according to that saying of Christ In my Fathers house are many dwellings c. Iohn 14 verse 2. And we see at this present day many notable examples of Christes prouidence preparing for his Church and the godly exiles safe dwelling places and giuing Halcyon dayes euen in the midst of the raging seaes and stormes of Germanie Let vs therefore craue and expect of Christ the Lorde of all the worlde succours and harbours and other benefits necessary for this life and let vs not discouraged with feare of banishments cast away our profession of the Gospell for as much as hys promise is true and nothing fallible namelie First seeke ye the kingdome of God and all other things shall
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
true calling vpon God and firme consolation of our mindes rule of our life all which things are to be accounted of all men amongst the speciall good gifts And let vs not be mooued with the iudgements of Epicures which sette downe other limits of the cheefe good gyfts and other bounds of things to be by vs required but let vs know that mankinde was thereto created that therein the knowledge of God might appeare and that it might declare true testimonies of God and enioy his fellowship in the life euerlasting Therfore a thousand causes there be why with such feruencie of minde the Prophet desireth the societie and most firme coniunction with the true Church Verse 5. For in the time of trouble hee shall hide me in hys tabernacle yea in the secrete place of his dwelling shal he hide me set me vp vpon a rock of stone The Histories of all ages doo shewe that the vniuersall Church and all the godly ones are exercised in greatest dangers neyther can the truth of the doctrine be retained without great contention the most sweete figure heere then promiseth defence vnto the Church viz. He shall hide mee in hys Tabernacle For as Iehoshebeah the wife of Iehoiada the Priest when wicked Athalia raged in putting to death all the Kings seede of the house of Iuda kept and preserued the young King Ioas and sixe yeeres hid him safely in the house of God so the Lord knoweth how to deliuer his owne out of temptation and to defende them euen as it were poore supplicants flying to some place of refuge Vnto thys most swéete promise let vs annexe examples of Gods wonderfull deliuerances let vs confesse so the matter is that we all in the horrible tempests stormes of Germanie are helped and defended by GOD himselfe for these great benefits let vs giue thanks vnto God the eternall Father of our Lord Iesus Christ and let vs hartily beséech him for his sonnes sake Iesus Christ our Lorde for vs crucified and raysed from death to life that he henceforth and for euer would defende vs in his Tabernacle as it were secretly hydden for our refuge for there is no stronger safegarde or defence in all kind of dangers then is the Tabernacle of God or as Esay saith the bosome of God Verse 6. And now shall he lift vp my head aboue all mine enemies rounde about me Verse 7. Therefore will I offer in his dwelling an oblation with great gladnesse I will sing and speake prayses to the Lord. Well doe the Lawyers say That they which haue receiued a benefit are naturally bounde according to the manner of theyr abilitie to render due recompence And what is it I pray you that wee are able to render vnto God besides our sacrifices of thanksgiuing Let vs therefore rightly thinke with Dauid that any danger falling vpon vs is not by chance dashed aside or driuen away but that wee are helped preserued euen by God himselfe and that he heareth our prayers Let our minde honour God aright that hee hath not a vaine name and that hee dooth not neglect men but that hee vnfainedly heareth them that calleth vpon him in his Church and that he vndoubtedly beholdeth and helpeth his Church and keepeth his promises with his seruaunts These also let vs inculcate and beate into our memories and let vs commemorate the same vnto others let vs publish the same abroade when we are helped and deliuered that euen others also may be stirred vp to the due acknowledgment of GOD. Verse 8. Harken vnto my voice ô Lorde when I cry vnto thee haue mercy vpon me and heare me Verse 9. My hart hath talked of thee seeke ye my face thy face Lord will I seeke Verse 10. O hide not thou thy face from me nor cast thou thy seruant away in displeasure In the fourth verse he required to be cooptate or chosen into the societie of the true Church then which benefite none was more wishfull now because it is no lesse vertue to kéepe that is gotte then to gette that we can he prayeth feruently and craueth of God that he may be able euermore to remaine A Cittizen with the Saints and one of the housholde of God For he saw the example of Saule who when hee was the first King ouer the people of God and vndoubtedly at the first had the Spirit of God in him afterwards by reason of his contempt in greeuous offences hee was not onely forsaken of God but also was cast foorth into eternall destruction While he lookes vpon this example he oftentimes sendes foorth both prayers and sighes as if he said Lord make me a vessell of mercie and cast me not away amongst the vessels of wrath Cast me not away from thy face and take not thy holy Spirit from me Psalm 51. verse 11. Séeing then so great a personage as King Dauid with often spéeches vsed these prayers forsake mee not nor cast me away it is not our parts to doubt but that God is continually to be prayed vnto that hée would confirme that which hee hath wrought in vs and seeing he hath made vs to haue a will that he will enable vs also to performe the same so as we may render some acceptable seruice vnto him Heere also let the godly Reader consider in what manner Dauid while he was praying lifted vp and supported himselfe with remembraunce of precepts and promises My hart said vnto thee seeke ye my face that is thou commaundest in thy vnspeakeable goodnes and mercy that we should craue good things of thee and thou addest most large promises to stir vs vp vnto true prayer Although therefore great is the imbecilitie and great is also the amasednes of mans minde flying from God yet notwithstanding béeing stirred vp and prouoked by so many precepts promises let vs correct our doubting and let vs begin to come vnto God hauing Christ for our guide and let vs not thinke that Gods promises are vaine soundes or pronounced speeches as Epicures doo imagine For God hath not in vaine manifested himselfe by so excellent testimonies not in vaine hath he declared his will he will haue our darknes and doubtfulnesse to be by his word amended for he is a true God and kéepeth his promises as in the 25. Psalme it is said All the waies of the Lord are mercie and truth c. verse 9. Verse 11. When my Father and my Mother forsake me the Lord taketh me vp This is an amplification borrowed from the vnfaithfulnesse of friendes whereof Plato speaketh saying A friende yet an vnconstant creature by nature And Sophocles saith Nullum atrocius vulnus est quam defectio amici viz. No wound more greeuous nor more great Then when a friend dooth friendship breake Against this great sorrowe which the forsaking of most néere allied friendes procureth let vs oppose the consolation wherewith Dauid supporteth himselfe saying My father my Mother haue forsaken me but the Lorde hath taken
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
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
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
cast downe and greeued with the greatnesse of calamities for certaine sinnes which horribly doe wounde his conscience Wherefore if there had beene no other cause why to eschew sinnes yet this had beene great enough whereby wee might the easilier beare or endure the greatnesse of calamities layd vpon vs. But of the tytle thus farre enough it followeth that I nowe speake touching the Argument of thys Psalme The Argument LIke as a garland finished of diuers flowers is not only pleasant in sight but also meruailously refresheth with smell thereof the sence of the nosethrils euen so this Psalme with the goodnes of the words and sentences thereof allureth and inuiteth the Reader vnto it For it comprehendeth most graue precepts most sweete promises most seuere threatnings and delectable exhortations and amongst all these he hath comprised his owne example wherein he bids vs looke least eyther by our vnworthinesse or by the vaine dreame of particularitie we be driuen from God and from calling vpon him Our vnworthines murmureth against vs so often as wee pray and endeuoureth to take away all hope of his hearing vs. To the same ende tendeth the cogitation of his election as if the benefits of God pertained but to certaine persons as the benefits of Princes Courts appertaine vnto some fewe persons Dauid in thys Psalme healeth both these doubts affirming that God heareth him yea wretched and vnwoorthy as he was and bidding that others also confirmed by this example be lesse afraide to come vnto God and that they doe not imagine there is any acception or respect of persons with God seeing God is iust according to one rule which he hath sette downe and dooth not admit of any prerogatiue besides thys rule Therefore we beeing encouraged with both consolations which is deliuered in the Gospell that the promise of grace dependeth not of our worthines and is vniuersall let vs more willingly and feruently call vpon God and let vs not doubt but that he wyll mercifully and very fatherlie heare our prayers yea though we be vnworthy deserue punishments so we doe turne in time vnto him and cease to offende against our conscience What shall I say touching the lightsomnes of the words which like notable precious stones do shyne in this Psalme He bids vs not onely to looke vp to the Lord but is an exhorter vnto all that are afflicted that they woulde make haste vnto God and without tarrying runne to him forgetting theyr vnworthines and theyr filthinesse How greatly doth the Militarie metaphore delight mee wherin he most pleasantly describeth the watches guardes of Gods Angels ouer vs. The Angell of the Lord saith he tarrieth rounde about them that feare him deliuereth them ver 7. Furthermore where hee sayth O taste and see howe gracious the Lord is c. verse 8. dooth signifie that the mercifull louing kindnesse of God is so euident as it runneth not onely in to the eyes and eares which are called the sences of doctrine but also is embraced with the handes and may almost be perceiued in taste But these I will with moe words expound as I am expressing this Psalme ⧠The Psalme and exposition thereof Verse 1. I will alwaies giue thanks vnto the Lord his praise shall euer be in my mouth Verse 2. My soule shall make her boaste of the Lorde the humble shall heare thereof and be glad Verse 3. O prayse the Lord with me and let vs magnifie his Name together THE Kingdome of God sayth the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost Rom. 14.17 The hart of man béeing replenished with thys spirituall ioy doth not maruell at nor magnifie any thing nor prayseth nor extolleth any thing but the Lord onely who bestoweth himselfe wholy vpon vs in manifesting himselfe in sending his Sonne and enduing vs with his holy Spirit in forgiuing our sinnes in giuing vs lyfe euerlasting and in distributing vnto vs his benefits which are the helps and furtheraunces of our present life and vocation For it cannot be but the bestowing of so many so great benefits dooth styrre vppe the godly minde to sing a song of Thanksgiuing for the same but let the destruction of tymes elsewhere often recited be héere considered For like as Christ the head of the Church reioycing in the Spirit gaue thankes vnto hys Father that he had made knowne his Gospell vnto the slender flocke when it was hidden and not knowne to the wisemen of the world Again also he béeing at hys Passion oppressed with greatnesse of sorrowes cryed out My GOD my God why hast thou forsaken mee Marke 15.34 So all the godly ones doe féele the enterchange of gladnes and sorrowe and beeing indéede glad doo giue thanks vnto GOD vsing the very verse of thys Psalme I will alwaies giue thanks vnto the Lord hys prayse shall euer be in my mouth But they that are brought low and almost crushed with greatnes of calamities doo sing theyr funerall songs such as these are I sayd in my heauines I am cast away from the sight of thine eyes Psal 31 21. Again How long wilt thou be angry ô Lord for euer c. Like as therfore in the nature of things there are interchanges of the day and of the night of Summer and of Winter so in the harts of men dooth the féeling of blessednes and gladnes shine foorth out of some more and out of some lesse Therefore notably sayd the auncient Writers as touching spirituall ioy Rara hora breuis mora The sildest happie howre of daie Hath in our time the shortest staie For indeede our flesh kéepeth vs vnder as it were a certaine burden and dooth not suffer vs alwaies to lift vppe our minde and eyes vnto heauen Wee are also assaulted by the deuill and the world by innumerable sleights as the Rocke in the Sea is dashed vpon with raging waues In these conflicts the same thing befalleth vs which happened vnto Paule who sayth Inwarde feares outward frightings In the second verse My soule shall make her boast of the Lord c Let there be considered a contrarietie a man may sée some Idiots or sottish persons foolishly flattering themselues for theyr shadowe or small smoke of wisedome or eloquence or power or riches or other gyfts which are onelie the vanishing shadowes or figures of thys world But Dauid héere glorieth or boasteth in the Lorde whom he beléeueth is hys wisedome righteousnes holines redemption and blessednesse as if he said I as for other good gyfts eyther of body or minde also I adde outwarde good things whatsoeuer they are vncertaine and more vehemently vanishing thē the wate◠flood Doubtlesse small is all mans wisedome as Cicero cryeth out O me nunquam sapientem et aliquando id quod non eram frustra existimatum A lack for me that was neuer yet wise and sometimes haue beene that which I was not in vaine reputed for How féeble a thing mans vertue is and how soone