thy Names sake that is for thy promise wherein thou affirmest that thou wilt helpe them that call vpon thee and for thy glories sake For the acceptable glory of God is spred abroade of the godly ones who after theyr deliuerances are true iust as I haue elsewhere oftentimes said also the blasphemous clamors of the enemies are refuted when examples are proponed which doe shew that God hath care of the poore and needie Congregation trusting in the Name of the Lord. Verse 5. Drawe me out of the nette that they haue priuilie layd for me for thou art my strength Hée craueth to be defended not onely against manifest violence but also against vngodly fraude of the enemies of the Gospell for there is no man so wise which without the safegard of the Sonne of God can eschew all the snares and deceypts which are layde by the enemies of the true doctrine for they know how to colour smoothe and faire causes wyth vniust dealings and with soft spéech how to dissemble Therfore there is no watchfull warinesse equall vnto the most craftie practises of the enemies but it hath neede of the Sonne of GOD to safegard and preserue the same Verse 6. Into thy handes I commende my Spirit for thou hast redeemed mee ô Lord thou God of truth A conclusion full of Fayth as if he sayd I doo well consider that I am not sufficiently furnished and armed against the violence and craft of the enemies Therefore béeing destitute of mans counsaile and helpe I flée to thee for refuge and yeeld my selfe wholly vnto thee in thy hand I repose all that I haue for I know that thou wilt keepe thy purpose with a firme fayth séeing also thou hast oftentimes before deliuered me For fayth béeing confirmed with remembrance of former deliueraunces beleeueth that God is not onely rich in those things promised but beleeueth also that he most aboundantly performeth the same hee hath promised and conceiueth a most assured hope of his deliuerances in time to come But seeing the Sonne of God rehearsed this verse a little before the seperation of the soule from the body who doubteth the same forme of words is to be vsed not onely in other dangers of life but also in the midst of death For then must we cry out with Stephen Lorde Iesus receiue my Spirit Acts. 7. verse 59. For Christ our Lorde not onely will but also can with a mighty hand plucke and deliuer our soule flitting out of thys frayle mansion and set the same free from the deadly assault of the deuils themselues séeing hee is both the Creator and Redeemer of our soules according to that saying I giue them eternall life and no man shall take them out of mine handes because I and the Father am one John 10. verse 28. Into thys hande therefore excelling in fayth and power let vs deliuer our selues wholy without doubting which when wee shall doo the thing it selfe shall shewe they are not vaine delectations which are said in this verse Thou hast redeemed mee ô Lord God of truth Verse 7. I haue hated them that tolde of supersticious vanities and my trust hath beene in the Lord. He amplifieth the proposition of y e Psalme by comparison of contraries that is of a True hope and Carnall hope for like as a true hope is not cōfounded because it dependeth of God so all other hopes are frustrate which depende vpon a rotten thredde for so humane helps seeme woorthily to be called for their incertainty and vnconstancie but if any man doo iudge these to be vaine delectations let him heare the complaints of wisemen confirming the purpose which I haue sette downe Cicero in his ninth Booke of Epistles concerning Pompeyes defences writeth thus Thou knowest well that Cnaius Pompeyus was neither safe in the glorie of hys fame nor of his acts nor with the sutes and seruices of Kings and kingdoms which he was oftentimes wont to boast of c. Cicero plainely affirmeth that Pompey was neyther wyth his owne possessions nor hys friends helps safely enough preserued against the assault of fortune for what so is sayde of the likenesse or forme the same euen in like manner may be sayd of the whole nature or kinde of any thing for al humane helps hold by a slender thred and things which haue beene of force suddainly fall to decay We shall therefore remember that against confidence in humane helps there are many sentences deliuered vs from God as in the 146. Psalme Trust not in Princes nor in the Sonnes of men in whom there is no helpe verse 2. And in that of Ieremie Chap. 17. Cursed is euerie one which putteth his trust in man Verse 8. I will be glad and reioyce in thy mercie for thou hast considered my trouble hast known my soule in aduersities Verse 9. Thou hast not shut me vp into the hande of the enemie but hast sette my feete in a large roome The effects of a true hope are heere descrbed wyth great excellencie of words Pompey béeing ouercome of Caesar was ouerwhelmed into Epicuriall opinions disputing as it were that God cared not for mens matters But Dauid beeing banished from hys kingdome beleeued that God both regarded and helped him with thys fayth when he is supported there followeth a consolation and a féeling of gladnesse For he was not shutte vp in the hands of hys Sonne Absalon like as K. Zedechias in his fleeing away was brought backe againe and at the Conquerours commaundement had his eyes put out but he was restored into his kingdome Therefore it is farre better to trust in God then in humane helps for God considereth both the painefull trauaile and the sorrow of the godly ones as it is written in the tenth Psalme and knoweth the way of the iust that is he not onely alloweth but also helpeth them And as furthermore S. Peter sayth The Lorde knoweth howe to deliuer his out of trouble or tentation 2. Peter 2. verse 9. Verse 10. Haue mercy vpon me ô Lorde for I am in trouble and mine eye is consumed for very heauinesse yea my soule and my body Verse 11. For my lyfe is wexen olde with heauinesse and my yeeres with mourning Verse 12. My strength fayleth me because of mine iniquitie and my bones are consumed Albeit the name of tribulation dooth comprehend all these words which in effect may happen vnto a miserable man Yet is it lesse to say the whole then all to effect lesse perceth as it were this breefe messenger Wherefore he layeth open all things that are included in one word to the end he may shew his miseries vnto God For as the onely daughter poureth out into her Fathers bosome her cares and griefes and orderly rehearseth euery euill affected part so Dauid and all the godly ones doo open themselues wholy vnto God and make manifest particularly the greefe or sorrowe of euery member vnto him But some man will heere obiect what needeth all this recitall seeing
God There are also other tryals or troubles much more sorrowfull and bitter which pearce into the very soule and spirit namely when with beholding the presence and goodnesse of God for a certaine season we feele no priuate thing but the sorrowes of death and the dangers of hell and do feare that we are for euer cast away amongst the deuils these deiections or downe-castings of vs can not be described with words but the examples shewe after a sort this degree of tryals or troubles Job without any deformitie patiently suffered the losse of his children and substaunce and pronounced thys speech full of godlinesse The Lord gaue and the Lorde hath taken awaie blessed be the Name of the Lorde Iob. 1.21 But this so greate a personage being burthened with the weight of spirituall tentations fretted fumed against God crying out Let the day perrish wherein J was borne c. Chap. 2. verse 3. So Jeremie betweene feares and tremblings sayd Cursed be the day wherein J was borne Chap 20 verse 14. For how much the strength of the mind is greater then that of the body so much more greeuous are those troubles which we conceiue in our mind then they which are borne in our body But to what end doe I say so much touching the degrees of temptations or troubles Surely to thys ende that thou maist vnderstand what obiects Dauid beholdeth in his thanksgiuing For first he rendereth thankes to God for defence against Saule and his other enemies who had conspired hys present death thys part of the Psalme dooth he amplifie with most sweete comparison of his afflictions and deliueraunces After that he celebrateth Gods goodnesse mortifying quickning bringing downe to hell and raysing vp frō thence That is striking mankinde with feares which are the feelings of Gods wrath and againe comforting vs that we shoulde not fayle or quayle and so be ouercome of our cruell enemie But of thys meaning we will say more as we doe expounde other things ⧠The Psalme and exposition thereof Verse 1. I will magnifie thee ô Lord for thou hast sette me vp and not made my foes to tryumph ouer me Verse 2. O Lord my God I cryed vnto thee and thou hast healed me Verse 3. Thou Lord hast brought my soule out of hell thou hast kept my life from them that goe downe to the pitte WHereas it had béene enough to say I render thanks vnto thee because thou hast deliuered mee with howe many wordes dooth Dauid adorne thys proposition for first hee vseth the word which properly signifieth a drawing out of the pit or poole As therefore Ioseph and Ieremie beeing drawne out of pits are deliuered from death so the Prophet héere affirmeth that he was drawne out of the perril of death not by mans helpe but with the right hand of the most High After that also he addeth thys circumstance that his peruerse and euill reioycing enemies had no matter wherein they shold or might bestow their most poysonfull byting gyrds and taunts against him Thirdly he compareth his deliueraunce vnto the healing of woundes for as Iob in his fift Chap. most swéetly sayth God woundeth and healeth he striketh his hande maketh whole Lastly he sayth That hee was raysed from death to life and as it were recouered out of hell when Saule and his other enemies fell headlong into present and eternall miseries So in like manner all and euery one of vs heere in Germanie may celebrate in word and wryting the benefits of God and may say vnfeinedly with Ieremie chap. 3. It is the mercies of the Lord that we are not consumed because his compassions fayle not verse 22. For had not the shadowe of the Lords hande shielded vs wretched and weake soules we had euen now lately beene destroyed of the Turks and other enemies but God who is not delighted with our destruction hath mercifully mittigated those punishments and hath kept vs as it were the apple of hys eye Verse 4. Sing prayses vnto the Lord ô ye Saints of his and giue thanks vnto him for a remembraunce of his holinesse Hée applyeth his example vnto the vniuersall Church to the ende others also might learne beeing partly confirmed by promises and partly by examples to craue deliueraunce of God and béeing preserued to celebrate the goodnes of God For God is no accepter of persons but receiueth and saueth all them that flée for mercy vnto the Mediator as in the 10. to the Romans it is written God is rich towards al them that call vpon him And Ioel in his second Chapter sayth Euerie one that calleth vpon the Name of the Lord shall be saued These promises which haue in them great swéetnes and excellencie let vs apply vnto our vse in the daily daungers of our life and let vs knowe that God is indeede iust righteous and that there is no respect of persons with God Verse 5. For his wrath endureth but the twinckling of an eye and in his pleasure is life heauinesse may endure for a night but ioy commeth in the morning I would to God our mindes in miseries coulde rightly be perswaded that God punisheth not to destroy but to saue vs and to restore vs vnto life and ioyfulnes For our mindes béeing confirmed with this vndoubted purpose of God shoulde passing well beare all the burdens layde vpon vs by God but experience sheweth how hard a thing it is firmely to retaine thys purpose of minde in our calamities For where the scripture nameth a short time of tribulation that seemeth vnto vs a space of many ages Let vs therefore discerne Philosophicall perswasion from fayth and let vs preferre the worde of GOD before the actions of our sences or vnderstandings In Philosophy a man beléeueth water is warme when he hath dipped his finger and experience hath taught that it is warme but in embracing the word of God there is wrought a contrarie thing Perswasion that is Fayth goeth before consolation As Ieremie though he saw his Countrey ruinating or neere her destruction yet he knew that Gods Church was not forsaken and hee béeing confirmed with this knowledge patiently beareth the present miseries for hee vnderstandeth theyr causes and that there should be an end of them and he knewe that the Church shoulde for all thys be restored and gathered againe Therefore let Psalmes of like meaning bee adioyned vnto this place which doo make declaration of the shortnesse of afflictions and of theyr ioyfull conclusion or ending Esay in his 54. Chapter sayth For a little while haue I forsaken thee but with my great cōpassions I wil gather thee for a moment in mine anger I hid my face from thee for a lyttle season but with euerlasting mercy I haue had compassion of thee verse 7.8 And in the 16. of Iohn the Sonne of God sayth You shall sorrow but your sorrow shall be turned into ioy verse 20. And your ioy shall no man take from you ver 22. And the Apostle S.
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
but it teacheth vs that wee must cast out of our mindes the opinion of our merits and let vs beléeue that all good gyfts whether they be spyrituall or corporall are bestowed vpon vs first by the vnspeakeable mercy and goodnesse of GOD and afterwardes for thys end that God may be truly acknowledged called vppon and worshipped for thys particle containeth the causes efficient and finall For as nothing mooueth GOD to bestow his benefits but hys owne mercifull louing kindnes so the speciall end of all Gods gyfts is that both the plenty and pleasure of them might mooue vs vnto the acknowledgement and worshypping of GOD. Verse 4. Yea though I walke through the valley of the shadowe of death I will feare no euill for thou art with mee Thys is a notable and memorable conclusion which is a signe and token of a most feruent spyrit as is said in the Germaine tongue Ich geb vmb alle tewffle vnd vmb den todt nicht ein Klipplin and in Latine Non estimo vnius assis diabolos omnes mortem and thus englished I wey not the vallue of one farthing not all the deuils nor death his sting For Fayth is the ouercommer of the world of all terrors whatsoeuer according to that which is written by S. Iohn in hys first Epistle and fift Chapter This is the victory which ouercommeth the world euen our fayth verse 4. But the godly ones are to be admonished as touching the enterchange of temptations and consolations wherof the 30. Psalme sayth I sayd in my prosperity I shal neuer be remooued thou Lord of thy goodnesse hast made my hill so strong verse 6. Thou didst turne thy face from me and I was troubled verse 7. Elias with a great vehemencie of the holy Ghost therunto mooued slew the false Prophets and was greeuouslie angry with King Achab but thys notable man feared Iesabels threatnings so much that hee sought where to hide himselfe in some secrete place Abraham the Father of the faythfull who with a verie handfull of men put to flight great hostes of the Caldeans within a while after so trembled that he durst not declare his wiues name These examples declare that the holy ones doe not alwaies feele in themselues like feruencies of the spyrite but are sometimes drenched into feares and plunges that they may acknowledge theyr owne weakenesse and confesse it is true which the Church singeth in the Hymne Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in Man Nought well he doth nor well he can But séeing in the Psalmes there is spoken oftentimes of these changes of the affects or motions in the holy ones wee wyll heere be the breefer least wee excéede a measure in our Comment Idem Thy rod and thy staffe comfort me It is well knowne what are the weapons which Shéepeheards vse For as the silly sheepe are driuen or ruled wyth the rod least they should stray from the fields so by the staffe they are defended against the violent assault of the Wolues The rod therefore signifieth gouernement and the staffe defence from GOD also the staffe may be taken for the word of God whereupon we béeing wearied with daungers and temptations resting and staying our selues are then in good securitie and safety Verse 5. Thou shalt prepare a Table before mee against them that trouble mee thou hast annointed myne head with Oyle and my cuppe shall be full The former part of the Psalme setteth downe a most swéete similitude of the Sheepeheard and his sheepe in respect whereof to my now remembrance that same saying serueth for my purpose in thys place which Virgil sayth of Dido Expleri mentem nequit ardescitque tuendo The mind not satis-fied therefore the more it seeth desires the more The second part of the Psalme followeth with a figure or resemblance of an Hoste and hys guest which also most sweetly describeth the fatherly louing kindnesse of GOD towardes vs. For as the welthy Hoste furnisheth his table with meate for hys guests filling his golden Cuppes with the best Wine and hys siluer dishes with the delicatest dainties and when the Table is taken vp serueth thē also with most fragrant swéete sauours so God is able and sufficient of himselfe to enriche and make vs happy for not onely hee nourisheth and strengtheneth our bodies with great plentie and varietie of things which partly appertaine vnto our liuing and partly serue for pleasure but also hee féedeth and refresheth our soules wyth spirituall meate and drinke giuing vs also most sweet smelling Balme Neyther neede we séeke for Allegories of euery worde in the description of this repast forasmuch as they teache in breefe that we are nourished and cherished euen from God in spite of all the deuils and theyr instruments and that wee are comforted by the rod of his diuine helpe with such things as appertaine vnto the sustentation of our bodies and consolation of our mindes But if any man of a godly zeale applie the Table and Cuppe vnto the ministery of the Gospell and Sacraments and the swéete balme vnto the gyft of the holie Ghost hee speaketh nothing contrary from the Analogie of Fayth For as by the word and Sacraments our Fayth is enflamed so by the holy Ghost the saluing of our woundes and mortification of our flesh is begun in vs which shall then be accomplished when as from death wee shall be raysed to life and glory euerlasting And whereas wee translate it my cup full others doe translate it in thys manner My cuppe running ouer But both waies tende to one meaning for full cups often drunke doo make men full of drinke and in this other translation there is sette downe a picture of the holy Martyrs which like men in theyr mirth doo reioyce in midst of theyr death and nowe and then insult against Tyrants as Laurence Agnes and the histories of others doo declare Nowe remaineth to speake of the last verse Verse 6. But thy louing kindnesse and mercie shall follow mee all the daies of my life and I will dwell in the house of the Lord for euer The conclusion of the Psalme is full of Faith beleeuing that God will not onely supply our wants with the benefits of thys life but also will after thys life giue vs wisedome righteousnes and ioy vnspeakeable Where hee sayth that hee will dwell in the house of the Lord for euer that may more easily be vnderstoode by considering the representation of the silly Sheepe for as the sheepe is therfore fedde that within a while after shée béeing well filled and fatted is brought into her Maisters house and that she may bee made meate yeeldes her wooll serues to other vses for her Maister requisite so are we in thys life fedde with the worde and Sacraments and are after a sort prepared that we may be fitte meate vnto GOD in the life euerlasting That notable saying of Ignatius is
Paule sayth The afflictions of thys present time are not woorthy of the glory which shall be shewed vnto vs. Rom. 8.18 And in the second Epistle to the Corinthians he sayth Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory Chap. 4 verse 17. Wherefore with a good courage let vs suffer momentanie incōueniences for while we looke about vs as they say and doo heere busie our selues loe immortalitie shall approche Verse 6. And in my prosperitie I sayd I shall neuer be remooued thou Lord of thy goodnesse hast made my hill so strong Verse 7. Thou didst turne thy face from me I was troubled The meaning of these verses is most simple which D. Luther now and then in expounding the Booke of Genesis reciteth We were all wont in time of victory tryumph of the Spirit against the flesh to be strong and couragious but whē incredulitie assayled our harts by by we wexe faint-harted Ieremie féeling the consolation and victory of fayth sayth thus in hys twentie Chapter The Lorde is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile but shall be greatly confounded c. ver 11. But the same man within a while after with most sorrowful complaints describeth the debased estate of his minde Idem How is it that I came forth of the wombe To see labour and sorrow that my daies might be cōsumed with shame Wherfore not in vaine nor vnaduisedly dooth he pray in the seuenteene Chapter saying Be not terrible vnto me thou art mine hope in the day of aduersitie verse 17. So all and euery such of vs as are replenished with spyrituall ioy let vs couragiously abide the assault of sathan and the worlde and let vs not wey all the inuentions or practises of our enemies no not the value of a trifle But when we are plunged into sorrowfulnesse by the sufferaunce of God and feele not the Spirit of fortitude in vs then indeede are wee by nature fearefull and wee are amased euen as much wyth the sounde of a leafe falling from the Tree as if all the world crushed together should suddainly oppresse vs. I my selfe knowe a certaine Pastor of the Church who when he had with a mighty courage endured very many and most great calamities and was well addressed and armed against the threatnings of Tyrants euen at the last point as it were béeing cast downe from the step of fayth he begun to be so tossed with sorrowfull sadnes that hee was not very far from vtter desperation But goe to let vs not alwaies speake of spirituall combats and conflicts which of vs all is endued with so great strength of Fayth that he is not sometime troubled in mind how to liue and to obtaine other necessary benefits for his bodie Seeing therefore it is a hard and difficult thing to keepe such a course as our shyppe may escape both the Rockes viz. Pryde and Desperation let vs daily pray with the Apostles Lord increase our fayth Luke 17. verse 5. For true it is that the Church singeth of the Spirit of Fortitude Loue and Chastisement Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in man Nought well he doth nor well he can Thys good Spirit helping vs we are able euen from on high to despise death and all daungers but when the same Spirit dooth not imprint and fixe in vs his power or vertue we then lie ouerthrowne and yeelde the victorie to the verie shadowes of our enemies Verse 8. Then cryed I vnto thee ô Lord and gat mee vnto my Lord right humbly Verse 9. What profit is there in my bloode when I goe downe into the pit Verse 10. Shall the dust giue thanks vnto thee or shal it declare thy truth Verse 11. Heare ô Lord and haue mercy vpon me Lorde be thou my helper S. Augustine sayth notably in a certaine place Whether shall I flee from God angry vnto God mercifull For there is nothing more wholesome then to returne vnto him when he striketh vs and of him to craue remedies for our sorrowes Like as Iob in hys thirteenth Chapter sayth Yea though he should kill me yet will I trust in him and he shall be my Sauiour Thys example let vs followe in great violence of tempests and in the concourse of calamities and let vs not séeke inordinate remedies but let vs flée vnto the fountaine of the lyuing water that is vnto GOD which when so we shal doo wée shall assuredly prooue the helpe and presence of God and finde the restitution of eternall lyfe But while we are praying vnto God there are both other causes to be proponed and also euen specially this final cause Tu mihi praesidium tua me protectio seruet Vt tibi seruatus carmina grata canam Thou art my safegarde thy defence keepe mee That beeing safe I may sing thanks to thee Thou art not delighted with our destruction therfore preserue me together with thy Church that I may in thys life and in all eternity magnifie thée but as touching thys cause of deliueraunce I haue elsewhere oftentimes spoken Verse 12. Thou hast turned my heauinesse vnto ioy thou hast put off my Sackcloth and girded mee wyth gladnesse Hée affirmeth plainely that prayer is not a vaine noyse but obtaineth of GOD a ioyfull end of miseries Thou hast turned saith he my heauinesse vnto ioy such as Boyes and Gyrles in a calmetime of the Common-weale were wont to sport themselues withall and my mourning wéede béeing cut in péeces thou hast adorned me with a wedding garment so no doubt of it as I may so say with Tobie God will restore to euery one which call vpon him in confidence of the Mediator after heauines gladnesse Verse 13. Therefore shal euery good man sing of thy praise without ceasing ô my God I will giue thanks vnto thee for euer Euen as in hys prayer he made mention of the final cause Therefore deliuer me that I may prayse thee so now after hys deliueraunce he is not a dissembler or vniust but with an excellent fayth performeth hys promises and hee dooth not onely for a small time declare the goodnes of GOD but with euerlasting prayses magnifieth God The same must al we doo neyther must we after benefits receiued nourish in vs Epicuriall cogitations as thus perhaps thou hast deliueraunce by good hap or by humane industries This horrible vnthankfulnes let vs as they say with Oares and sayles that is by all possible meanes auoide and eschew and let vs most firmely beleeue that through Gods alone helpe the danger is driuen away To him that excelleth ⧠A Psalme of Dauids deliuerance In te Domine speraui The Argument THE sentence of Plato in his Epitaph is praised which Cicero expresseth in these words Nam cui vero ex seipso apta sunt omnia quae ad beate
with vs as wyth guiltie persons and thys mercy he will haue to be so assured vnto vs as Esay sayth The Mountaines shall remooue and the Hylles shall fall downe but my mercy shall not depart from thee neyther shall the couenaunt of my peace fall away sayth the Lord that hath compassion on thee Chap. 54. ver 10. That is to say although all that is in the worlde shoulde vtterly perrish yet know thou that this my promise touching the Mediator shall remaine firme and stablished and therefore doo thou by fayth embrace the same and with thys consolation support thy selfe yea though many offences and many confusions of humane things with diuers temptations oppugne and assault thy fayth Neyther is there any guile in hys Spirite That is where the acknowledgement and confession of sinne is where acknowledgment of the mercy of GOD and promised free reconciliation is holding fast by fayth the forgiuenesse of sinne in such a hart there is no hypocrisie dissembling sinne or arrogating righteousnes vnto it selfe For the first place or principall proposition containeth two partes namely that all men are vnder sinne also a promise that God will forgiue sinne For if we be iust not for our worthinesse or merits but by God not imputing sinne and by him forgiuing sinne it ought to be a thing most euident that all men haue sinne and that God is able to impute sinne vnto al men therefore the summe of the first place of this Psalme is we are so reputed iust when wee acknowledge and confesse our selues to haue sinne and doo beléeue that our sinnes are forgiuen vs by Gods mercy for Christes sake This sentence doo not onely the sayings of the Scripture confirme but also the confessions of the godly Fathers for so S. Ierome in his Dialogue against Pelagius the Heretique sayth Then are wee iust when wee confesse our selues to be sinners and that our righteousnesse commeth not of our own desert but of the mercie of God And S. Augustine whom Prosperus citeth sayth Our righteousnes although it bee true for the true end of good wherunto it is referred yet such it is in thys life that it rather is apparant in remission of our sinnes then in the perfection of our vertues The second place THE second place is Dauids confession shewing an example of the proponed speech Thys confession is amplified with a discription of horrible feares and humblings touching which Ezechias the King sayd Like a Lyon hath he broken all my bones Verse 3. For while I helde my tongue my bones consumed away through my daily complaining Like as Minos the Iudge remooued the pitcher so God by laying punishments vpon vs namely with the feeling of his wrath expresseth vnto vs the confession of sinne And confession is to acknowledge sinne and to craue and beléeue to haue forgiuenesse thereof Contrariwise to be silent is to feele sin and not to craue or beleeue frée remission of sinne but to remaine in doubting and in feares or to seeke for consolation by our works lyke as some by Monckeries others by works doo seeke it Where he addeth My bones were consumed he meaneth his bones the feeling of sinne which the Lawe of God worketh in our harts or mindes to be consumed away For by thys féeling of Gods wrath against sinne the courage and strength of the body is quailed and wonderfully afflicted as in suddaine dangers of death and in other great sorrowes we sée by experience Touching thys breaking or consuming of bones reade Doctor Luthers exposition vpon the 51. Psal Verse 4. For thy hande is heauie vppon me day and night Hée expoundeth the cause from which these feares and humblings vnspeakeable doo rise for y e hand of God is mightie vnto both eyther to humble or to exalte according to that saying of Peter Humble your selues vnder the mightie hand of God that he may exalt you in time conuenient 1. Pet. 5.6 Great is the sorrowes which the bodies eyther slaine wyth sworde or torne in peeces with beastes doo feele but nothing are the most cruell tormentings of the bodie if they be compared with true feares and sorrowes of the minde which ryse by feeling the wrath of God and which are elsewhere often described in the Psalmes For how much more the force of the minde excelleth that of the body so much more greeuous are those things felt in the minde then in the body Idem And my moysture is like the drought in Summer Like as before he compared hys vnspeakeable sighes and grones vnto the roaring of Lyons which when all wilde Beastes doo heare they tremble with feare so nowe with a most pleasant figure hee describeth the faintnesse or languishing of hys hart for as in the Sommer season all things are parched and the fennie places are dryed vp with heate so the word Laschad that is the radicall humor by feeling the wrath of God is withered and scorched For the hart in great sadnesse is dryed vp and scorched as the Marques Câ—ssimiros his hart béeing taken out of his bodie when he was deade men say it was like vnto a dry Peare Neyther indeede can I deliuer you a more notable description of sadnes then that which is extant in the wrytings of Phisicke sadnes therefore is a motion of the hart wherewith the hart beeing striken with some contrary misliking is constrained pressed trembleth and languisheth with a sharpe feeling of sorrowe and except the sadnes surcease at length the hart béeing dryed vp vtterly perrisheth Thys vexation or torment is ordained for vs that both the feare of future euill might restraine vs and sadnesse for the euill past shoulde be a reuenger and the punishment for offences and the witnesse of Gods iudgement Verse 5. I will knowledge my sinne vnto thee and I wyll not hyde mine vnrighteousnes Verse 6. I sayd I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne After a large and lightsome description of hys feares now followeth a repeticion and declaration of the principall proposition so man obtayneth remission of sinne when he confesseth his sinne and craueth frée remission for the promise of Gods sake Thys is a swéete and firme consolation truely beginning in our hart life euerlasting which affirmeth that we haue forgiuenesse assuredly yea though wee bring no merits with vs but thys same very groning acknowledging sinne and crauing forgiuenesse of sinne For seeing thys Psalme perspicuously treateth of the frée forgiuenesse of sinnes alwaies let vs beare about with vs in our minde and hart thys doctrine and consolation and let vs exercise the same in daily prayer and repentance which wheÌ„ wee shall doo the proper and natiue meaning of the Psalme shall be more excellent in vs. Verse 7. For thys shall euery one that is godly make hys prayer vnto thee in a time when thou mayst be founde Hée trans-ferreth or applieth the example of the manner of iustification that is of the confession of sinne
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