conuersation Accordingly also as that Princely Prophet Dauid swetely played vpon and song to his Harpe this diuine Harmonicum Hemystichion Psal 68. A God making men to be of one mind in an house vers 6. And againe as that wise sonne of Dauid King Salomon hath it in his Canticles of the true vnitie and louing concord betwene Christ the spouse and his church the spouses singing One is my Doue one is my Darlinge Cantica canticorum cap. 6. Thus then and in this church the glory of God and his inestimable benefites sounding towardes men what more dulce delectable Decacorda Cithera what more profound Fidicula then whose firste string is the eternall Woord of God Secondly what better corner stone then Christ Jesus Ephe. 2. Thirdly what better operation then the Holy Ghost Eph. 4. Fourthly what better builders then Patriarkes Prophets Apostles and Euangelists 1. Cor. 12. Fiftly what better building then Faith in the promises of God Matt 16. Sixtly what better churche then Worshippers in Spirite and Trueth 4 Ioh. Seauenthly what profounder pillers then True Religious Princes True Godly Pastors Apoc. 3. Eightly what brighter lights then Sincere godly liuers 1. The. 5 Ninthlye what heauenlier vertue then louinge concorde in the Trueth Ephes 4. Tenthly and lastly what greater ioye then Life and Blessednes euerlasting John 16. But contrary wise as our Sauiour Christ Jesus himselfe found the ignoraunt incredulous iarring and indurate Jewes a figure of Sathans Synagogue misvnderstanding his wordes John 6. Murmuringe against him and his miracles John 7. 9. Malignantly minded to mischiefe cap. 10. 12. Because obseruing the Lawes of Moses vsing supersticious circumcision of the flesh and worshipping abhominable Idols as Esay cap. 6. saith They had their harts hardened their eares stopped and their eyes shut vp So euen these 1. Honouring Moyses and hating the Messias 2. Louing the Law and lâ—athing the Gospell 3. Following the flesh defying the Spirite 4. Addicted to darkenes leauing the light and 5. Fancying figures not affyinge in the trueth 6. Bondage embracinge more then freedome 7. Death more then life and 8. Transitorie pleasures more then ioyes eternall No maruell it was if this godly father S. Augustine findinge the Jewes in his time of like iarringe incredulitie ignoraunce and induracy Laboured to bringe home the loste sheepe vnto Christes folde with the fatherly aduertisement of this so Grande Doricum not as Mutus but Musicus Hypparchyon thus soundinge vnto them And as thus these iarring Jewes like vnto Cainites haue beene rather worse worse after admonishment so in al ages the members of the malignant church of Rome as Tirantes Hipocrites Epicures Sophisters Papistes Atheistes Anabaptistes Jesuites Sectaries and Scisiatickes are those Jewes and Judasites touchinge whome the holy Doctor S. Ambrose super Lucam 15. cap. sayth Dominus impios quaesiuit qui eum non quaesiuerunt And this hee doth of his great goodnes and merry towards sinneful mankind to the greater encrease of his church kingdome and glory But contrary wise like subtill serpents they stop their eares as deafe worke he neuer so worthely by his wisedome and wonders vnto them approuing this proueth true in themselues Asini Lyrae auscultatores Whereby very well appeareth in them this sentence of S. Ambrose also in lib. De Abel Cain Nihil grauius quam errantem a Deo deseri vt se reuocare non possit Whiche thinge no doubt as it encreaseth the kingdome and churche of God by the decay of the kingdome or Synagogue of Sathan so with toothe and nayle he laboureth to holde faste that he fall not accordinge to that saying in the Reuelation 12. Therefore reioyce ye heauens and ye vvhich dvvell in them VVo he vnto the Inhabitantes of the earth and of the Sea because Sathan is come dovvne vnto you hauing greate vvrath Knovvinge that he hath but a small time And therfore of late this Ninus of Babilon as hee still not onely confirmeth at Rome abhominable idolatry bringing foorth Beel Baal and Beelzebub saith Nicolaus Lyra. in 14. Sap. his whelps of the same bloudy brood but also disperieth them into sondry kingdomes and countries to disturbe the sweete concord of the church and Gospel and altogether hindering the conuersion of others like themselues doe seeke their owne and others vtter subuertion To be shorte how secretly sâ— euer some of those heâ—lhoundes arriuing in englande haue hidde themselues and how subtilly soeuer like sciâ—â—natiekes they purposed by entent to build Thebes with Orpheus yet the euent falleth out that they rather practised with Thales to sowe discord amongst the Lacedemonians But as the Lord neither slombereth nor slepâ—th vvhich keepeth Israell so it is hee whiche turneth their mischiefe vpon their owne pates and it is his Sonne Christe Jesus our Mediatour which against the siftinges of these Scismâ—tickes hath prayed vnto his father for vs That our Fayth should not faile vs. Making milde Moses to ouermatch the Musitians daunsinge about the Calfe Exod. 32. Zealous Phineas to find out the Madianitiâ—h fornicators Num. 25. Godly Iudith to behead the Philistian Holophernâ—s Judith 13. Good Helyas to reproue the wandring people and also to be reuenged vpon Baals priests 3. Reg. 18. Faithfull Paul and Barnabas to reproue the false Prophet Bariehu subuerting the Lordes wayes Act. 13. Godly learned Ambrose and painefull Prudentius by diuine assistaunce to confute these blasphemies and scisines Finally and neither yet wil iust Iacob leaue wrastling with the Angell vntil by prayer he obtaine the victory and beare away the blessing Genes 32. With which Harpe and harmony of Prayers annexing therunto Confession and Thankesgeuing as the threefold sacrifice moste acceptable to the eyes and most delectable to the eares of the heauenly Iehouah Right Honourable As those same xxiiij Elders worshipping the Lambe with their Harpes and golden Vyals in the vniuersall true Catholicke Propheticall and Apostolicall Militant and Triumphant Church of God from the first age of the world hetherto allwayes Haue honoured the Lambe as most vvoorâ—hy of Povver and Riches of VVisdome Fortitude Honour Glorye and Blesâ—inge euerlasting So likewise as members of the same vniuersal church and heyres of the kingdome of Heauen in this latter age manifold causes haue the Churches of England and Irelande considering the time of their blessed visitation vnder the gracious peaceable and prosperouâ— gouernement of our most honorable Hester Vertuous Iudith and diuine Debora Queene ELIZABETH with that Princely Prophet Sacred Psalmograph Incomperable Captaine and Inuincible Conquerour King Dauid the chosen Instrument of Gods Mercy and Trueth euerlastinge To rule ouer Israell and Ierusalem 1. Reg. 16. To feede Iacob his seruâ—unt Israell his Inheritance Psal 78. vers 71. To shine in his throne as the Sunne in the Lordes sight and the Moone perfect for euer 2. King 7. Yea and be a faithfull vvâ—â—â—â—esâ—e in heauen for euer Psal 89. vers 38. Euery one continually confessing
kingdome of his sonne which alloweth and defendeth it and which hath made knowne him selfe vnto maÌ„kinde by publishing so many promises concerninge the preseruation of his Church But here let vs remember the godly profitable admonition which is geuen vs by D. Martin Luther in this exposition vpon these last wordes of Dauides If anie man vnderstand this that he doe see in the writinges of the Prophets whereas anie one person of the Godhead speaketh of the other or vnto the other that is to say So as not one person onely but moe are signifyed To him now shall it be easie to discerne which in those places is the person of the Eternall Father and which is the person of the Coeternall Sonne Now wheras of these two persons mention is distinctlie made there also is the third person signified of the holie Ghost speaking namely by the scriptures as it is saide in the Creede This iudgement of the difference of the three persons in Godhead being thus concluded let vs way as in equall ballance the waight of the wordes in this verse The kingdome of Christ is the gouernmente of Christ collecting vnto him his Church by the Ministerie of the Gospel in all ages of the world and delyuering the same from sinne and eternall death sanctifying the same in geuing his hâ—ly spirit that it may bé his euerlasting inheritance and defending and gouerning y e same marueilously in this life that it would truely call vpon him and acknowledge prayers hearde through him and to worship God raysing from death to life and eternall glorye Let vs therefore not onely discern the person of this king from Cyrus Alexander Augustus and such like but also the kingdome of Christ from all Common wealthes and Gouernmentes For although it be certaine that mightie Princes by whose wisdome and vertue kingdomes are ordered be styrred vp and helped by God as Herodotus rightly speaketh of the Persian kinge That the kingdome of Persia increased vnder the gouernment of God and the kings themselues redilie folowing him Yet Cyrus Alexander Augustus and such like were miserable men subiecte vnto sinne and â—eath neither did the Godhead mingle it selse with their naturs But we which are instructed in the Church by testimonies of Gods worde doe beleeue in Christ not onely that he is mans Nature but that he is the diuine nature of the Sonne of God whom S. Iohn calleth The Worde and who is the expresse Image of the eternall Father Now consider how great a benefite it is and how euident â— testimonie of his great lone towardes vs that the Eternall God hath sent vnto vs the Coeternal Son his Image taking vpon him the nature of man wherin wholy shineth God the Sonne in a league immutable But alack too frozen harted are we in coÌ„sidering so great matters Therefore we must pray vnto God that hée would stirre vp in vs through his holy Spirit motions by all meanes agréeable vnto so great a gifte Namely Faith Thankesgiuing Confession and such like Thus farre I haue spoken a few thinges touching the difference betwixt Christ and other kinges Now let vs distinguish y e kingdomes of Christ from other kingdomes by euident boundes as it is in the Law of gouerning territortes For they differ in forme of gouernment in benefites and stabilitie For other kingdomes are fortifyed with riches and armies and dee punish offenders with the sworde or with corporall force but Christes kingdome is gouerned by the voice of the gospell by y t which God is effectuall and doth regenerate many vnto life euerlasting Moreouer in other kingdomes the chiefe thinges are peace of body and externall discipline But the treasures or riches of this kingdome are remission of sinnes the hâ—ly ghost and life euerlasting Finally other kingdomes haue their fatall periodes as Plato in the 8. booke of his common wealth disputeth That Common weales are changed for Celestiall causes which make certaine interchanges of States in Cities and gouernmentes And the Scriptures oftentimes cryeth out that y e fal of Empires is caused by the 〈…〉 of men that there are punishmentes for haynous offences as it is written in Syrach cap. 10. The kingdome is translated from nation to nation for the iniquities and deceites of men But no limite or space of time can conteyne the kingdome of Christ for as much as it is spirituall and heauenly as the Angell saith profoundly in the 1. Chap. of S. Luke Hee shall raigne in the house of Iacob for euer and of his kingdome there shall be none ende But although some dispute why the hill Sion is called holy yet the answere is simple plaine that the church is sanctifyed of Christ the king who is geuen of God to be our Wisdome Righteousnes Holines and Redemption 1 Cor. 1. And Christ sanctifyeth his Church with his worde his bloud and with the holy Ghost as it is written Iohn 17. Father sanctifie them in thy trueth thy wordâ— is the truth And againe Heb. 13. Iesus suffered without the gate to sanctifie the people by his blood Ephes 5. Christ loued his church and gaue himselfe for it that he might sanctifie it washing it with the fountaine of water in his worde Ioel. 2. I will power out my Spirit vpon all flesh c. Verse 7. I will preach of thy commaundement the Lord said vnto me thou art my sonne this day haue I begotten thee THe Sonne of God affirmeth in this verse that he will preach and set forth the doctrine beside the lawe namely this sentence The Lorde saide vnto me thou art my Sonne this day haue I begotten thee aske of me and I will geue the Nations for thine inheritance Therfore shall hee obserue the ministerie of teaching the scriptures and studyes therein and doth approue these studies in those which learne the Gospell For this verse comprehendeth the whole effect of the Gospell as D. Mart. Luther interpreting vpon the 3. cap. of Iohel sayth For what other thinge doth the Gospell teach then that Jesus was borne of the virgin Mary is the Sonne of the eternall Father and came in this fleshe that he might first teach vs concerning the mercifull will of his father Secondly that he might make satisfaction for our sinnes vpon the crosse and geue his holie spirit and euerlastinge saluation With this doctrine are our mindes through the holie Ghost enflamed that first they might trulie loue God for we see him to burne in so great loue towardes vs that for our saluation he spared not his owne onely Sonne Moreouer that our mindes might embrace the sonne as a sufficient sacrifice for our sinnes wherewith onely the Father would be pacified By this faith we obtaine remission of all our sinnes and willingly obey our Redeemer calling vs vnto Baptisme vnto his worde vnto his supper and exhortinge vs vnto loue And we are assisted by the holy spirit that our harts being chaunged do beginne to hate sinne and not to nowrish sinne anie more
To doe willingly and wittingly against Gods commaundementes and to haue a desire to repent without which faith cannot be An euil conscience therefore and faith cannot be in the heart both at once The thirde cause That true prayer might be perfourmed of vs. For he that hath still an euill purpose of minde calleth vpon God in vaine Nay he cannot pray at all because he commeth vnto God without repentaÌ„ce and faith Now let a man consider what a wretchednes it is to liue carelesse of God that is not to bee able to craue and hope for the help of God but to be forsaken of God and enthralled of the deuill The fourth cause is Confidence in the helpe and protection of God This cause ryseth of the former causes For hee that with a good conscience endeuoureth himselfe hath euer a good confidence which is the swéete Nurse of olde age The fifth cause is Tranquillitie of minde Touching this cause let vs holde fast that most swéete saying of Gre. Nazianzen No thing so much reioyceth vs as a pure conscience and a good hope The siste cause is The mitigation and deliuerance in calamities For surely some help it is when sinne and mischiefes meete not together For these causes and such like wee must endeuour our selues that our conscience in all actions agree with the worde of God neither that we doe or allowe of any thing against conscience And when we retaine such integritie of conscience the minde is at quyet it holdeth fast faith and remayneth in fauour with God and man Verse 9 Let the wickednes of sinners I pray thee come to an ende and saue thou the iust O God that searchest heartes and raynes Verse 10 My help commeth of the Lord which preserueth them that be true of heart Verse 11 God is a iust Judge and a God which is angrie euerie day GOd will be acknowledged and discerned from all other natures by certaine properties because we can not feele or embrace him in our corporall armes And these properties in euery our prayer must we thinke vpon that we may discerne the true God from all natures and false gods For it is needfull a man know to whom he speaketh where god hath here made him selfe knowen what maner of God he is whether and why he heareth vs. In this place Dauid recyteth while hee is in praying three notable and cléere properties Whereof the first is Omnipotencie For it is onely proper vnto the Omnipotent nature to looke into all mens harts and to discerne true sorrowes from dissembling sorows And seeing this propertie may not be attributed vnto any creature it must needes be a cleere thing that wee ought not to make our prayers vnto men that are dead The second propertie in this place recyted is The Righteousnes of God who is angrie against al sinnes and wickednesse which are oppâ—gnant to his law Of this propertie we haue spoken more in the fifte Psalme The third propertie is The goodnes of God which helpeth those that are true of heart That is truely calling vpon him in Spirite and trueth without any other causes incident So happened it with Adam and Eue after their fall when they could not be helped by angels nor by their own pollicies neither yet by any other creature Then comes God from his secrete throane and receiued sinners to his fauor and geues them life Let our minde therefore behold this true God which made himselfe knowen by sending his sonne publishing witnes of him by raysing from death to life and other miracles done And let our minde therewith thinke that this is the true Creator and helper which is wise which heareth vs and is both true bountifull Just and sincere punishing also wickednes and sinnes which are contrarie vnto his righteousnes Verse 12. If the wicked wil not be conuerted he hath sharpned his Sworde hee hath bent his Bowe and prepared the same Verse 13. And he hath made redy for them weapons of death and he hath prepared for them whot burninge arrowes THe godly Reader without any Expositor well vnderstandeth how gallant a Description this is and how fearefull vnto the vngodly multitude For hee paynteth out as in a Table how God is armed with his Sworde purposely prepared and with his Bow not vnbent but redy bente whose Arrowes misse not the marke but hit home surelie and cast downe whatsoeuer they are leuelled at Beholding this Similitude let vs acknowledge the most iust wrath of God let vs craue with vn ayned repentance for his Sonnes sake that hee would asswage the same Vndoubtedly if wee were not of heartes as harde as Iron this heauie sight would thorowlie moue vs and would leaue the prickes of repentance in our heartes But we are too frosen hearted to thinke vpon so great matters Wherefore let vs crie â—ut and say with Hieremie Cap. 2. Turne mee O Lorde and I shall be turned Correct me O Lorde in thy iudgement not in thy furie least I be brought vnto nothing Let vs also learne the difference of chastisement towardes the godly and of punishment towardes the wicked For of the godly it is saide in another Psalme I will visite their sinnes with the rod. This Fatherly chastisement is not a token of reiection but an exercise of godlines And vnto this tryall of faith may those little verses of Mantuan be rightly applyed Sit licet in Natos facies austera parentum Aequa tamen semper mens est amica voluntas Though Parentes cast their countenance sterne vpon their children yet An equall minde and friendly will alwayes they vse most fitte But of the vngodly ones Amos recyteth a heauye sentence All sinners shall die with the Sworde That is shall fall out of present punishmentes in this life vnto eternall tormentes Which thinges sith so they be let vs with Dauid earnestly pray for their destruction vniuersallie And for the godly Lord reprooue mee not in thy wrath That is chaâ—â—en vs as a Father not with a Sworde but with a Rodde which within a little while after is cast into the fire Verse 14 Behold he hath conceaued vnrighteousnes and is greate with sorrow and bringeth foorth vanitie Verse 15 He diggeth a pit and delueth the same and is fallen into the pit which he made Verse 16 His labour shall bee turned vpon his owne head and his iniquitie shall rebound vpon his owne pate HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones which truely call vpon God For though the vngodly bende and practise all their counsels to the subuersion of the Church yet so much as to the effecte of the purpose pertaineth they bring foorth vanitie and fall into the same pit which they digged for the godly Finally theâ— mischieuous practises whereby they endeuour to subuert and destroy the godly ones redâ—uÌ„d vpon their owne pates The histories of Senacherib Iulianus and others are knowen which in
through the Ministerie of the Reuerende D. Martin Luther which againe cast out from the Euangelicall Fountaines the filthy dregges and poysons of popish doctrine and restored pure and sincere Doctrine vnto the Church Verse 2. They haue spoken vanitie euerie one vnto his Neighboure They doe but flatter with their lippes and dissemble with their double heart THe seconde verse may be vnderstoode as concerning doctrine and manners For first of all the Clyents of Antichrist sophistically excuse manyfest Idolatry and with a certayne flattering faire shew endeuour to extinguish the Gospell The Oblation which is made in the Masse say they is not meritorious to forgeue and redéeme sinners but an Application Where â—re whereas it is read in the Canon of the Masse that Sacrifices are offered to redéeme soules let vs vnderstande that they are not now offered vp of vs but that God is called vpon of vs so as for the Sacrifice which of the Hie Priest himselfe Christ being offered then redéemeth Soules he would heare vs. So when very hardlye they would forgo Satisfactions they moderate the name and they will haue them to be called Chastisementes vsed in the Church With such toyes endeuoure they to set foorth absurde opinions neyther doe they that to the endo they would reforme errors and heale the diseases in the Church but vnder new pretences to retayne still the strength of their faultie and lewde worshippinges of God and vnder a plausible outwarde shew of holynes commend the corruptions of their doctrine vnto the people Moreouer with how many wilye sleightes of dissimulations the lyues and conuersations of the Enemies of the Gospell is couered the Examples of Faber and Alphonsus Diasius doe shew For as Iudas betrayed the son of God with a kisse So these suckblood Sophisters with a flatteringe shew of friendship séeke to ensnare the liues of godly persons In the Conuention at Spire which was in the yeare 1529. one Grimeus after his comming from the Vniuersitie of Heidelberge by fortune made his abode for a time with D. Philip Melancthon There when he had heard Faber Bishop of Vienna defende in his sermon certaine filthie erroures he followed him goinge out of the Church and reuerently saluted him Afterwardes hee sheweth him that he is not moued vpon any malapeâ—rtnes but of a good zeale to speake two or thrée wordes with him Faber delayed not to heare his talke Then Gryneus sayde He was sorie that he being a man so well learned and of so great authoritye should openly confirme blasphemous erroures againste God and which it is most euident that they might bee refuted with manifest testimonies of Ecclesiasticall antiquitie Faber againe answereth him that he would yet say moe thinges and asked him his name Hee nothing at all dissembleth but friendly confesseth that he is called Gryneus Faber was as many men know one wonderous fearefull to enter into disputations with learned men Wherefore in so much as hee now feared the learning and eloquence of Gryneus he made him beleeue that the king had called for him and that as then he had no leysure to goe through with that disputation He beareth Gryneus in hande that he is very desirous to be acquaynted with him and to haue longer conference and that both for his owne sake and the Common-weale sake he begins to request him the next day to come agayne vnto him he sheweth him his lodging and sets him the hower certain Gryneus thinking these words to be spoken in good faith grutcheth not to promise him his desire But Faber to let passe other matters accuseth Gryneus vnto the Kinge and at the Kinges commaundement sendeth foorth Purseuantes to bring Gryneus into pryson And of trueth such was the expedition of the Purseuantes that had not Gryneus beene shâ—elded and succoured of Gods Angels he had neuer beene able to escape their handes This Historie D. Philippe Melancthon faithfully testifyeth in his Commentarie vpon Daniell the 10. Chap. The other historie of Alphonsus Diasius a Murtherer of his owne brother who so will may reade in the 17. Booke of Iohn Sleydones Commentaries Verse 3. The Lorde shal destroie the lippes of al Flatterers And the tongue that speaketh proude thinges SEing God is a louer of most simple trueth he hateth punisheth lyes whose Author the Deuill is For he will haue a loue of the trueth and hatred of falsehoode to be confirmed in the mindes of the godly ones to the end we may consider and discerne him what manner a one he is from those deuils As therefore Andromacha bitterly cursed those craftie Juglars saying O ye Spartanes most worthie of hatred and of all men to bee accursed ye false frendes Craftes masters of lienge and falsifiing ye guilefull wretches which can plaie Iacke on both sides speaking one thinge and thinking another euill maie ye fare So in this place doth the holy Ghost threaten punishmentes vnto these subtile Sophisters and sayth with Esaie Cap. 5. Woe be vnto them which count good euil and darkenes for light These Thunderclappes doe thorowlie moue vs vnto the loue of trueth and that we may beware the enemyes sophistry Let vs with greater care applye our selues vnto the studyes of true doctrine and let vs beforehand instruct and fortefie our mindes with sound opinions Verse 4 Which haue saide we will extol our tongues our lippes are our owne who shall be Lorde ouer vs HOw truely Daniel hath spoken of Antichrist that he shall extoll and magnifie himselfe aboue all thinges the most impudent forgeries of the Pope doe wel shew which are extant in his decrees and decretalles For in deede filthely and wickedly with most great rashnes and impudencie doth he preferre his owne authority before the Canonicall Scripture before the church of god all Synodes yea and finally all sounde iudgementes But for so much as in a certaine other place I haue set downe these paltrie petegrees of Antichristes arrogancie from thence or rather from the selfe same decrees and Decretalles who so liste may take for his purpose Verse 5. Because of the spoile of the helples and the outcrying of the poore Now will I rise saith the Lorde and will sende him helpe that shall breathe vpon him THe hauock and miserie of the poore may not onelye be vnderstoode as touching the enthraldome of their bodies but much more of the butcherie of their consciences which in the popes Jurisdiction is very rife and beareth rule For who knoweth not the bloudy crueltye of Popish penance wherein is requyred sufficient Contrition and a scrupulous numbring vp of sinnes and satisfaction to bee made for sinnes by certaine workes of men Furthermore who knoweth not what manner snares to mens consciences hath beene hidden in theyre Doctrine which biddeth men alwayes to stand in doubt of Gods fauour as also their fable of Purgatorie theyr law of single life With sight and beholding of these mischiefes God doth in this verse affirme that hee is vehemently displeased and promyseth his
our infirmities and the manifold mercies of God To prayse the Lorde vvith the Harpe and voyce of Psalmes Psalm 98. And so vvith the Tribes of the Lord to goe vp to Hierusalem To pray for her peace and prâ—speritie Psal 122. Yea for the collection of her outcastes And the healing of their â—riefes Psa 147. And finally with thankeful Dauid as thankefull Israelites to laude the Lord before his arke all the dayes of our life in holynes and righteousnes according to his good pleasure and measure of his grace bestowed vpon vs. Where amongst manye farre more meete members for this purpose in acknowledginge my selfe to be Little Laodocus in arte magna not any thing like countâ—â—uaileable to Nicostratus in re parua magnus yet putting to my prest best good will Amongst those I say Quos Musicen docet amor si sint indocti prius Whome Zeale teacheth knovvledge though they be vnlearned before Which loue well learning and haue but little themselues which tender the wellfare of Gods Church and yet are no diuines Whiche labour for learninge and lacke liuinge And which imitate other mens workes to instruct themselues So in experience of translatinge as my Summum Singulare Speciale Bonum Animi Corporis Fortunae donum to profite my selfe and others I chauneed lately vpon these Expoâ—itary Schâ—lia of the Godly Learned and Reuerend D. Victorinus Strigelius a singuler Professor of diuinitie in these our dayes yet liuing very briefly godly learnedly and profoundly expounding the whole booke oâ— King Dauids Psalmes Out of whiche whole volume conteyning two Coines I haue tranâ—laâ—ed onely The firste one and twentie Psalmes and expositions thereof but specially the verse according to the Latine Exemplar being of the Geneua translation after the Hebrue sence and so neere as I could imitate the authors meaninge therein nothinge dissonante from our vulgar and vsuall translation dayly read in the Churche of Englande Not without the helpe of a rare well disposed diuine and learned Achates scintillas graecas obâ—curioresue theologicas locutiones excudens as Virgill saith Of â—â—home being sometime my Scholefellow vnder the Reuerend M. Robert Baâ—ter Schoolemaster euen then of Neâ—â— arke deceased as I maye nowe saye wyth Plutarck Plus Didimus habâ—â—it Plus Philomelus habet recompâ—ing what I then was and what hee nowe is I heere haue by Gods helpe and his perfourmed perhaps Velut demulsor minor in re magna my not vâ—polished altogether nor yet vnprofitable translation as I trust in God Accordinge to my humble and hartye prayer beseeching the most beneficiall goodnes of God to tourne and transpose the same to good purpose of publike vtilitie in his chosen church as seemeth best to his glory my Princes honour and commoditie of my natiue countrey Whereas especially in the Royall Court of her Princely Maiesty God by his gratious prouidence hath of longe time prosperously planted and replentshed your honourable good Lordshippe with rare and excellent indumentes of body and minde as true godlines perfecte vertue graue wisdome wholesome counsell constant fidelitie and noble magnanimitie with a sincere supportant â—eale to true Religion godlines vertue and good letters to the aduauncemente of her Maiesties Royall Regiment and profite of the weale publike in her Highnes dominions So on my poore behalfe In testimony of a Christian weale to Gods glory loyall harte to my Princes honour earnest good wil to the weale publike of my natiue countrey but specially of true harted Synterisin Proerisin towardes the heauenly country of the hiest Iehouah that celestiall Hierusalem I haue withall humble and duetiful regard adressed this my poore trauell vnto your Honors moste noble patronage as one whose Heroicall vertues in patrociny counterpoysable to the Princely protection of the first noble patrone that Honourable Augustus High Marshal of the most sacred Empire that now is Your Honor assuredly shall by Gods grace of your godly â—eale adorne both patrones expositors godly purposes aduaunce the honor of God your Prince and country not a little aduâ—â—brating by your accustomed clemency the true and vnfayned good-will of me the Translator Who humbly beseechinge your Honorable Lordship to accept in good woorth the same my good wil and duetifull endeuour in this respecte doe rest continually and faithfully prayinge vnto the Almightie and immortall God to preserue your Honor with the Honourable Lady and Counteâ—â—e your louing Spouses w t long life prosperous health encrease of honor and perpetual fruition of life and blessednes euerlasting in the eternall kingdome of God and his Sonne Christ that Roote and of spring of Dauid the bright shining day starre Apoc. 22. To whom with the Holy Ghost three in person and one eternall God be all dominion power prayse honor and glory for euer and euer Amen Your Honorable good Lordships most humble and duetyfull Oratour in the Lord. Rich. Robinson citizen of London ⧠The Exposition vpon the first Psalme Beatus vir qui non abijt in cousilio THE ARGVMENT NO greater beatitude there is then to bee a Citizen of the Countrey most praiseworthy of all The Church that is of that congregation vnto whom God hath made himselfe knowen by his worde and excellent testimonies for whom he created all thinges whom he redeemed with the bloud of his Sonne and sanctified with the holie Ghost whose head and captaine is the Sonne of God vnto whome the Angels shew themselues Ministers Finallie in which God shalbe for euer and for euer all in all This beatitude doth the first Psalme describe also teaching which and what maner a one and where the true Church of God is and who be liuely members of this Congregation For what so is saide as touching the whole bodie the same in like maner may be spoken touching euery particuler member Therefore it clerelie and manifestly affirmeth that Congregation to be the church of God which heareth learneth and embraceth the Gospell all fanaticall opinions and worshippings of God deuysed by mans boldnes being vtterlie reiected and forsaken For the pure voice of the Gospel is the proper token and infalible badge of the church which being pronounced from the bosome of the eternall father the sonne of God through his manifolde goodnes hath made knowen vnto mankinde As it is saide in the 10. chapter of Iohn My sheepe heare my voice And in the 14. of S. Iohns gospell If any man loue me he will keepe my commandement And to keepe his commaundemente is to embrace the true doctrine with faith and good conscience and the same to professe and set forwardes Therefore this Psalme containeth doctrine chieflie necessarie and most sweete consolation It teacheth as I saide that those are the members of the church which imbrace and loue the true doctrine and not the enemies or contemners of the doctrine Moreouer it addeth a peculiar promis of the true Church The Church shall be like vnto a Palme tree neuer wanting fruite and it shall haue prosperous successe yea though the