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
viuendum ferunt nec suspensa aliorum aut bono casu aut contrario pendere ex alterius euentis et errare coguntur huic optime viuendi ratio comparata est viz For vnto what man all things are of hys owne industrie at his vse which serue to a blessed life not suspended eyther with the good or sinister fortune of others are not compelled to depende of another mans haps so to fayle this man hath gotten a rule of the best kinde of life Thys sentence dooth the thirtie one Psalme notably interprete discerning a true hope from a carnall hope For as Pluto warneth vs that all our hope or confidences should not depende vpon the benefits of fortune or of humane friendships the same doth this Psalme allowe But wheras it bringeth vs to the consideration of our own vertues that part of Platoes sentence doth this Psalme reiect refuse for we must be brought to the consideration of Gods goodnes seeing many things happen vnto man when mans vertue with out Gods helpe vtterly fayleth Therefore it commaundeth that God be of vs acknowledged and called vpon and it promiseth helpe but the whole Psalme shall be more excellent in vse if the figure of some godly Pastor or Teacher banished for the confession of hys fayth be heere represented For like as Christ in the time of his passion was not onely cruelly handled of his enemies but also forsaken of his friends falling from him for very feare so godly exiled persons doe feele both the crueltie of enemies and vnfaithfulnes of theyr owne friendes for it is most truly written by Tyrteus the Musitian Curat nemo vagos et laedere nemo veretur Non Exul curae ducitur esse Deo No man cares for the wandring wight To hurt him none dooth feare Men thinke that God forgetteth quite Poore Exiles liuing heere What then shall the godly man doe in such a case whether shall hee flee for succour Hee shall haue in minde and mouth the promises and consolations of thys Psalme The Lord preserueth them that are faithful Againe In thee O Lorde haue I put my trust let me neuer be put to confusion verse 1. That this is no vaine Rethorick we shall well prooue if in vnfained sorrow which the crueltie of enemies causeth vs and the forsaking of friends we shall call vpon God Thys our age seeth the examples of good men who being driuen from theyr abyding places for the constancie of theyr confession are meruailously defended and preserued of God Wherefore trusting in the helpe of God let vs not cast awaie our confession of the true doctrine but let vs preach the same constantlie for the glorie of God and for the saluation of our soules and let vs commende vnto God all the euents of our businesses who suffereth vs not to be ashamed but in hys righteousnesse will deliuer all them that call vpon him ⧠The Psalme and exposition thereof Verse 1. In thee ô Lorde haue I put my trust let me neuer be put to confusion deliuer mee in thy righteousnesse THere is a notable Emphasis in the particles In thy righteousnesse as if he sayd many trust in theyr money some mighty persons in the fauour of Friendes and some in theyr wisedome and righteousnes But I trust not in visible things thē which nothing is more vncertaine nor any thing more fading but all hope of welfare I doo repose in God and I craue that I may be hearde not for my righteousnes which is eyther none at all or indeede stained but for the righteousnes of God himselfe made knowne in the Law of the which the Law and the Prophets doe beare witnes And it is the righteousnes of God which the Gospell hath made knowne and Fayth apprehendeth frée remission of sinnes and the acceptation vnto life euerlasting Thys hope is not confounded but surely obtaineth deliuerance according to the purpose of God But some man wold obiect I sée not how Iohn Baptist Paule Stephen and Laurence were at all deliuered which were most cruelly slaine of Tyrants The aunswer is not difficult to such as vnderstand the doctrine of the Church concerning the causes of calamities for although they were put to death for theyr confession yet they felt ioy in theyr harts which is the ouercommer of death and their death is glorious in the sight of the Lord not onely because it setteth forth adorneth the glory of God but also because it shal haue a glorious end in the life euerlasting where God shal fully and wholie deliuer his Elect from sinne and death and shall be all in all Let therefore the obiects be discerned concerning which Hope is exercised for although eternall life is assuredlie for the Sonne of Gods sake to be looked yet notwithstanding there are other deliuerances according to the purpose of God in this life to be looked for Let vs also haue alwaies in our sight the most graue and most godly sentence which Iob in hys thirtéenth Chapter reciteth Yea though he shoulde kyll me yet will I trust in him and he shall be my Sauiour These cannot be vnderstoode of men liuing in idlenes pleasures but in vnfained sorrowe when we are assaulted as the stone with the Sea waues euery where beaten vpon Hic animis opus est opus est hic pectore firmo vincente omnia spectra quae in occulos incurrentos fidem langue-faciunt viz. Heere courage needfull is and constant hart likewise All Goblins rushing in our sight Our fayth vnfeeble for to conquer quite Verse 2. Bow downe thine eare to me make haste to deliuer mee Verse 3. And be thou my strong Rocke and the house of defence that thou maist saue me The Poet sayth Dole tantum sponte disertus eris Onely sorrowfull if thou be Thou art distressed willingly For the Prophet heere is not satis-fied with the worde Deliuer but enlargeth his Prayer with moe wordes As if hee sayd gyue not eare vnto my Prayers as though thou wert in hande with an other matter doe not deferre thy helpe but with great listening know my cause and béeing euen at the first oppressed and suffering not my deserts deliuer thou me be vnto me a well defenced forte whereunto I may safely flee for succour and wherin I may safely hyde me Verse 4. For thou art my strong Rocke my Castle bee thou also my guide leade me for thy Names sake The rule of hys prayer is borrowed out of the first precept I am the Lord thy God Exod. 20. As if the Prophet here sayd seeing thou hast made thy selfe knowne vnto vs of thy great goodnes and hast giuen vs thy word and wilt not that the same shall be extinguished preserue and defende vs that some Congregation of GOD may alwaies remaine vppon earth that there may be both Teachers and learners least doctrine be extingushed least learning doo perrish For so oft as mencion is made of Gods Name let vs comprehende the causes impulsiue and finall For
God of himselfe knoweth all thinges and that God is not honoured with the tragedies of Captiues thereto I aunswer Wee haue not to deale with God absolutelie like as he is in his Maiestie but with God by relation which hath so made himselfe knowne vnto vs that he is more mooued with the feeling of our calamities then any father is mooued seeing the great calamitie of his most deerely beloued Daughter Therefore when we are in praying we speake familiarly with GOD and in the same matter wee imitate the example of God himselfe who doth sweetly frame and aply hys worde vnto our weake capacitie We knowe that vnto vs a childe is borne and vnto vs a Sonne is giuen In the confidence of thys childe and Sonne doo we come vnto God and vtter our words with a certaine freedome as in the thirde to the Ephesians it is written By whom we haue boldnesse and enteraunce with confidence by fayth in him verse 12. And as in the fourteene Chap. to the Hebrues Hauing such an High Priest let vs goe boldly vnto the throne of grace ver 16. But let the little clause be wel marked as if he said my strength by reason of mine iniquitie is weakened because he reciteth the first and speciall cause of all calamities For therefore are we burdened with so many and so great calamities because we all liue ill and euery one of vs doo offend and finally wee beare about with vs sinne enlarged in vs. As therefore The Spirit liueth for righteousnesse sake so the body is mortified by reason of sinne Romans 8. verse 10. But of thys in other places Verse 13. I became a reproofe among all mine enemies but specially among my Neighbours and they of mine acquaintance are afraide of me and they that dyd see me without conueied themselues from me Verse 14. I am cleane forgotten as a dead man out of mind I am become like a broken vessell Verse 15. For I haue hearde the blasphemie of the multitude and feare is on euery side while they conspyre together against me and take theyr counsaile to take away my life Hée describeth with notable words the image of a godlie exiled person and there needes no long interpretation in these complaints because they are vnderstood with their examples considered especially in asmuch as we ourselues doo suffer the like things For GOD will haue vs that in such calamities both euen when wee are assaulted of our enemies and also when we are forsaken of our friendes we should verie neere resemble the image of hys Sonne as it is written in the 8. to the Romans He will also haue vs to lay away from vs the cōfidence in humane helps and to craue helpe and deliueraunce from him as in another Psalme it is sayd My Father my Mother forsooke me but the Lord taketh me vppe Psalm 27. verse 12. Verse 16. But my hope hath beene in thee ô Lorde I haue said thou art my God Verse 17. My time is in thy hande deliuer mee from the hand of mine enemies and from them that persecute mee Verse 18. Shew thy seruaunt the light of thy countenaunce and saue me for thy mercies sake Verse 19. Let mee not be confounded ô Lorde for I haue called vpon thee Hée repeteth the principall proposition as it was wont to be doone in all wrytings as if he sayd neyther am I so ouercome with the forsaking of my friendes neyther am I so broken with mine enemies furies as to cast away hope of saluation but when there remained no good aduertisement in mee I turned mine eyes to thee and with vndoubting faith I sayd Thou art my God O blessed are they who in great violence of aduersities and concourse of calamities doe flee vnto God O wretched are they which fall downe vnder sorrow as Saule and many others flee from God Furthermore let the little clause be marked of vs viz. My time is in thyne hands For God giueth euery Pastor or Teacher his rase of life and in meane time preserueth his body in health hee gyueth him safe dwelling good pollicie a place for teaching and lyuing to preserue the shyppe wherin Paule iournied so long till he safely ariue into his wished Hauen Acts 27 verse 44. Hetherto appertaineth that saying of Christ Suffer these to depart away As if he had saide although it be a thing certaine and deliberated vppon by you not onely to seeke the death of the Teacher and Maister but also of his Schollers and Disciples yet I appoynt how farre you shall rage and doe fortifie sufficiently enough my Ministers against your crueltie For if all the Apostles had beene at one instant put to death who should haue borne about and spread abroad the Gospell in the world Let vs therefore hold still thys consolation the Teachers of the doctrine cannot be at any time oppressed before they shall haue ended theyr course Paule was often nerer death then when he was beheaded by Nero but because the last end of Paule life was limitted in the handes of God it was not yet fully finished but by a wonderfull meanes was he saued and defended Idem 19. Let the vngodly be put to confusion and be put to silence in the graue Verse 20. Let the lying lyps be put to silence which cruellie disdainefully and despitefully speake against the righteous The Histories of all ages doo notably declare these threatnings 2. Mac. 15. Nicanor when he had proudly threatned the destruction of the Temple of Ierusalem beeing slaine in the battell suffered condigne death for hys cruel proude and reprochfull speech against the Church and Ministery of Gods word verse 5. 28. So Arbogastus that Tyrant when hee had threatned he wold change the Churches into Stables for Horses beeing ouercome of Theodosius the Emperour in a great battell slew himselfe as Saule did 1. Sam. 31. I omit the Histories of Herod Iulian and others which had the lyke endes when God exercised vpon them his wrath or iustice distributiue Verse 21. O howe plentifull is thy goodnesse which thou hast layd vp for them that feare thee and that thou hast prepared for them that put theyr trust in thee euen before the Sonnes of men Verse 22. Thou shalt hyde thē priuily by thyne owne presence from the prouoking of all men thou shalt keepe them secretly in thy Tabernacle frō the strife of tongues Verse 23. Thankes be to the Lord for he hath shewed me meruailous great kindnesse in a strong Cittie Augustine sayth notably in a certaine place Let others meruaile at Gods power whose steps shine in the most beautifull Theatre of the world I will meruaile at Gods goodnes and mercy promised for Christ his sake Euen so Dauid as it were one amased with meruailing at the mercifull louing kindnesse of GOD cryeth out How great is thy goodnes which is not onely secretly hidde as in a Treasurie but also openeth and spreadeth it selfe abroade For in the gouernment and defence not onely of the vniuersall
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
bee gyuen vnto you Math 6 33. Verse 2. For he hath founded it vppon the Seas and prepared it vpon the floodes Hée amplifieth the wisedome and power of the Heade of the Church which shineth and is notably seene in the framing and preseruation of the world for who woulde not be astonished thinking that the earth could without props be setled at rest in the midst of the world Who meruaileth not by right that the Sea sith it is farre greater then the lande dooth not ouerwhelme all mankind with the ouerflowing therof Furthermore who can without great admiration beholde the Heauen and the Clowdes aboue vs wandering without pyllers to support such a mightie masse and varietie of bodies These are the works of the Workmaisters vnspeakeable wisedome and power the consideration whereof might mooue vs to thys purpose that we shoulde beleeue the Church is preserued and defended by God without visible helpes safegards For if God on this manner nowe sustaine these creatures sencelesse and which shall perrish in the consuming of thys world by fire who doubteth that the Church which is Gods heritage and shall worshyp him in all eternities shall be by Gods mighty hande nourished and sustained as most swéetly it is sayde in the forty sixe Chapter of Esay You are borne of me from the wombe and brought vppe of mee from the byrth verse 3. I haue made you I will also beare you and I will carry you and I will deliuer you verse 14. I omitte to speake of the Philosophers disputations touching the setling or stay of the earth least I heere seeme to be rather reasoning philosophically then diuinely Verse 3. Who shall ascend into the Hill of the Lorde or who shall rise vp in his holie place Verse 4. Euen he that hath cleene handes and a pure hart and that hath not lift vp his minde vnto vanitie nor sworne to deceiue his Neighbour Hée proponeth a question concerning a matter the greatest of all others namely which what a one and where the true Church of GOD is and thereunto maketh aunswer The Church saith hee is a Congregation embracing the word deliuered from GOD and acknowledging calling vppon and worshipping God according to the rule of his word and abhorring from all opinions and worshippings which agree not with that rule Thys description is made more notable by considering an Antithesis or contrariety betweene the true Church and the pontificall crew which for riches and promotions falsely challenge vnto themselues the most holy name of the Church For in thys pontificall crewe first dooth vanitie florish and rule the rost that is confusion of opinions and worshippings for who knoweth not how filthy things are Idoles prayer for the dead and the prophaning of the Lords Supper in funeral Masses and Masses for money It is manifest also that their Bookes touching canonicall satis-factions are full of errors darkning the light of the Gospell Finally sure it is that theyr Bookes speake not rightly touching remission of sinnes and to be the suppression of faith embracing remission of sinnes yea and that by thē a contrarie opinion is defended viz. That men ought alwaies to doubt of the remission of sinnes Moreouer the harts of hypocrits are vncleane that is without true feare of GOD and without fayth because they are proude with the perswasion of theyr wisedome and righteousnesse in loue with themselues and debase despise others farre vnder themselues as did the Pharisie in the 18. of S. Lukes Gospell These sinnes with a malignant countenaunce repugne the feare of God and the confidence in the mercie of GOD. Thirdly theyr tongue is full of periuries that is blasphemies against the true doctrine which they vniustly condemne of herisie and sedition Last of all their hands are imbrued with the blood of the godly ones which they sley for the profession of the Gospell and for the reprehending of theyr Idolatry Nowe on the contrary part let the Image of the true Church be considered First of all the true Church embraceth the Gospell giuen by Christ and declineth not vnto vanitie that is dooth not corrupt the doctrine mingling therevnto lewde opinions and worshyppings but shunneth and with all her hart trembleth to haue corruption of doctrine and voluntary seruing of God Moreouer she hath a cleane hart that is as S. Peter interpreteth it A hart purified by Fayth 1. Peter 1.22 And as S. Paule sayth commeth with boldnesse vnto the throne of Grace Heb. 4.16 Finally she hath not a blasphemous tongue nor hands defiled with the bloode of the holy ones but rather suffereth the vnrighteous iudgements of the world and is layd open to al chaunces of suddaine dangers But heere is a necessary admonition to be repeated that thys description of the Church so properly called is not sette downe as touching hypocrites intermingled with the true Church in outward societie for although they of the true Church professe true doctrine and are not polluted with manifest Idoles yet in hart they are carelesse and without repentance Such a great multitude are there alwaies in the Church like as the Parable of the seede signifieth Math. 13. Verse 5. Hee shall receiue the blessing from the Lord and righteousnes from the God of his saluation When we see the Church to be oppressed with a greater weight or force of calamities thē the rest of the skom of mankinde is we were wont to aske the question what peculiar good gyfts or what treasures had the Church for it seemeth a thing absurd that the Church dare promise vnto her hearers great benefits when she herselfe is ouerlayd with greatest miseries With thys obiection heere he méeteth thus affirming that the Church receiueth excellent gyfts of God viz. Righteousnes blessing and euerlasting saluation Let vs suffer the Heathen people the Mahometists and the Popish sectaries to preache and extoll theyr promotions riches and pleasures we will highly magnifie thys prerogatiue of the Church that in thys certaine Congregation righteousnesse blessing and euerlasting saluation is bestowed But let the word of righteousnesse be vnderstoode not of discipline which is an vncleane hypocrisie but of the imputation of righteousnesse in thys life and of the righteousnesse finished or consumate after this life which shall be such as the Lawe requireth namely the excellent acknowledgement of GOD and the loue vndefiled Blessing is opposed against cursing and signifieth deliuerance from Gods wrath destruction of sinne and of death and the gyft of the holy Ghost beginning in vs newe light sanctifying vs vnto life euerlasting In the name of saluation are contained all merueilous deliuerances of y e Church euen frō the very first beginning and the raysing from death vnto glorie and life euerlasting Let vs therefore meruaile at and highly aduaunce these proper benefits of the Church and for them let vs render thankes vnto God and let vs not followe the foolishnes of Glaucus who preferred brasen Armour before golden Let vs not more loue pleasure
rigorous disposition that they exercise cruelty against the Teachers and professors of the Gospell Vnto such dooth the Psalme in thys place denounce punishments as if he said If you will wage your battayles against Christ know yee shall come to vtter destruction for he is the Lord of Hostes and mightie in battaile that is hée vanquisheth and destroyeth Tyrants as Iulianus the Apostata cryed out Thou hast conquered me ô Galilaean And in the Image of Senacherib as Herodotus sayth was written in Gréeke this sentence Jn me intuens disce pietatem By the beholding heere of mee Let godlinesse be learnd of thee ⧠A Psalme of Dauid Ad te Domine leuaui c. The Argument LET vs alwaies haue in our eyes the summe of that doctrine which Christ himselfe setteth downe when hee commaundeth to preache Repentance and Remission of sinnes for God wyll haue his Church by some means or other to acknowledge the greatnes of sinne sticking in the natures of men and the greatnesse of mercy for Christes sake promised to the ende she may know that she cannot satis-fie the Lawe of God nor by discipline be iust before GOD but ought to seeke remission of sinnes by and through the Mediator Vnto thys summe of doctrine appertaineth this twentie fiue Psalme for first it heapeth vp the greatnes of sinne which how soeuer it be may be so deemed or reputed by the continuall flames of mens lustes who is so sencelesse furious that dare boldly say there is little euill in mans nature when hee hath doubtings of Gods prouidence and blinde securitie whereby it comes to passe that men eyther doe lightly or not at all feare the iudgement and wrath of God Also the loue of our selues wherein wee serue more our owne pleasure and glory then the glory of God Touching all these euils thys Psalme sayth O remember not the sinnes and offences of my youth nor my transgressions verse 6. Againe Bee mercifull vnto my sin for it is great verse 10. that is much and manifold but it is to be lamented that there are in all ages lyings preached whereby the greatnesse of sinne is made lesse and obscured After thys he heapeth vp aduaunceth and amplifieth the greatnes of Gods mercie receiuing mans nature fallen not reiecting the same amongst the deuils for he saith expreslie Call to remembrance O Lorde thy tender mercies and thy louing kindnesse which hath beene euer of old verse 5. When our first Parents did fall and had procured vnto themselues eternall punishments God in his most iust wrath remembring his mercy receiued wretched mankinde into his fauour and turned the punishment vppon his Sonne vnto thys historie doubtles the Prophet heere alludeth where he sayth Remember thy mercies which haue beene of olde But least any man esteeme that out of the true Church this benefit namely remission of sinnes is giuen he bindeth expresly his promise vnto the Church on this manner All the pathes of the Lord are mercy and truth to such as keepe his Couenaunt and his testimonies verse 9. That is the Cittizens of the Church which heare and embrace the Gospell and obeying the preaching of the same doe truely repent and flee in theyr prayers vnto the Mediator doe obtaine from God remission of theyr sinnes and life euerlasting Therfore thys Psalme beautifieth a speciall Article in the Creede I beleeue the forgiuenes of sinnes And because wee haue not onely neede of forgiuenes of sinnes but also of other benefits he craueth of God the gouernment and gyft of the holie Ghost defence in daungers and the vniuersall deliuerance of the Church Heerehence it is a thing perspicuous what plenty of doctrine and consolation thys xxv Psalme setteth downe vnto the Reader ⧠The Psalme and exposition thereof Verse 1. Vnto thee ô Lord haue I lift vppe my soule my GOD in thee doe I put my trust ô let mee not be confounded neither let myne enemies tryumph ouer mee THere is a very great difference betwéene the prayers of the Heathen and our prayers for the Heathen people wander a wrong way and call vpon they knowe not what neither may they perswade themselues to be hearde as Haecuba of whom Euripides speaketh crieth O Iupiter auicquid es sine hoc coelum siue mens infidens huic coelo viz. O Iupiter what soeuer thou art eyther this heauen or the mind setled in this heauen so that a contrary wise they wander frō the true GOD and know not his will But our manner of calling vpon the true God beholdeth and speaketh vnto him who comming from his secrete seate hath by assured testimonies reuealed himselfe and made hys promises vnto vs and our prayer wisely and feruently discerneth him from the lying Gods of all Nations For like as the Fathers Abraham Isaack Iacob Moses Dauid Daniell and others in theyr manner of praying dyd know that they spake vnto this true God who had made himselfe knowne in his promises and by bringing the people out of Egypt and did pray beleeue that they were receiued and heard euen for the promised seede sake so doo we also call vppon the same true God who is the Father of our Lord Iesus Christ crucified for vs and raised from death to life and for thys Mediators sake we beléeue that we are heard That this admonition touching the difference of true and false inuocation is necessary no doubt at all it is which let vs vndoubtedly make familiar vnto vs so often as we begin our prayer and thanksgiuing But after wee haue seperated our manner of praying from the furies of them which worship Idoles let vs distinguish the same from the vaine babling of Hypocrites for Hypocrites make their prayers without any true motion of the hart as of the Pharisies it is said in the sixt of S. Mathewe But in vs let there be a consent of the hart and voice and a hart enflamed with the light and loue of GOD let it manifest our diuine motions with a voyce worshipping or praysing GOD. Therefore Dauid sayth héere expresly Vnto thee haue I lift vppe my soule furthermore because without fayth no Prayer is effectuall hee addeth heereunto a mention of hys fayth resting in God for the Mediators sake and vnto thys vertue which is the proper ornament of the Church he attributeth a notable effect because sayth he In thee I doe put my trust neither shall I be ashamed neyther shall I be any matter or cause vnto mine enemies wherein they shall laugh me to scorne or busie themselues against mee to reproche or reuile me for fayth is the vanquisher of the deuill and all his instruments and suffereth not the faythfull or beleeuing soule to be cast out of Gods fauour by any engines howe craftily and subtilly deuised soeuer they be Verse 2. For all they that hope in thee shall not be ashamed but such as transgresse without cause shall be put to confusion A most swéete promise wherewith hee stirreth vppe and confirmeth himselfe in time
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.
faithful for euer of which euerlasting kingdome Salomon sonne of the said K. Dauid was also a liuely and expresse figure as in the 45. Psalme is mentioned Such a peaceable spirituall and corporall warfare in this last age of the world hath God of his vnspeakable goodnesse grace and mercie giuen vs this many yeares in England by the preaching of the Gospell in the Halcion daies of our most sacred Saba Queene Elizabeth hearing honouring and aduauncing to our great comfort and consolation the wisedome of Christ himselfe a better then Salomon Idque sub summi Iehouae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostro Gen. 5.1 Wherein Right Honorable wee haue manifolde and great causes in euery degree with the same our diuine Debora aswell Gouernours as all others willing persons among the people of Israell to praise the Lord of Hostes for his late most gracious victory giuen vs ouer the Spanish Sysera by sea As also with the same our humble Hester to celebrate the Lordes louing mercies with continuall remembrance of thankefulnesse for supplanting and suppressing the prowde hauty enterprises of hawty Haman domesticall so as we may say The Lord hath saued his Sion dwelling with the Daughter of Babel 2. Zach. 7. And finally with the same our ioyfull Iudith the exaltation of Hierusalem the glory of Israell and reioycing of our nation To sing a song of praise vnto the Lord of hostes for his heauenly helpe in ouercomming subuerting and vanquishing the pollicy power and practises of that Olophernes the romish Antichrist and his mischieuous members the Iesuitish Seminaries and Sectaries with such other forreine Scorpions whatsoeuer and wheresoeuer Since therefere the solace of the Lords Syon and ioy of his Hierusalem in our churches and common wealthes of England and Ireland by the gracious and omnipotent presence and preseruation of Christ himselfe the true Michael and head of his church and kingdome euerlasting enuironed with his angelicall ministers and watchmen ouer vs as this princely Prophet Dauid sweetly singeth Continueth still firme and immouable Psal 125.2 There neither is nor ought to be any member of this body no nor the meanest nor basest labourer in this Vineyard of the Lord so florishing but he is bounden by all good and dutifull industrye to bestowe his time in praying for his trauell in prospering and talent in preferring the beauty beatitude thereof to the aduauncement of Gods alone glory and continuall comfortes of the faithfull Amongest whom Right Honorable good Macenas reputing my selfe simplest of many thowsands and much bounden vnto the goodnes of God and those good benefactors which any way haue helped or healed my weake estate and supported my poore possibility both in the study of my translations and in the exercise of my pen in writing two simple shiftes in me but singular giftes in others of better countinance in the Church and common wealth Here therefore finding my selfe indebted vnto your noble bounty more thē vnto any other Benefactor whatsoeuer yet liuing I humbly craue pardon of your Honor for my long delayed duty and humbly beseech your accustomed benignity now though late to accept in good worth as in part of paiment of my debt-bounden duty long since lyable to your Honorable desertes this pittance of my poore study and pen which is my last translation intituled A proceeding in the Harmony of the princely prophet Dauids Harpe wherof a former part was dedicated to the late noble Erle of Warwicke deceased a token of my true intent as God knoweth which would painfully put in vre the performance of my bounden duty to the full satisfaction of all my honorable worshipfull and worthy good benefactors and their worthy good expectations Though my hinderances haue bin great and my infirmities are yet many Euen as the distressed wight wandering from Hierusalem to Iericho desirous to be setled at Gods good pleasure in the consolation of the faithfull till God the restorer of them that trust in him do further increase and confirme me with his grace fauour and comfort In meane time I rest humbly crauing and hartily beseeching the same omnipotent and immortall God to blesse and preserue your Honorable good Lordship with long life prosperous health increase of Honor in the earthly Syon and with the perfruition of life and ioies in the celestiall Ierusalem for euer and euer Amen London at my poore house In Saint Martins parrish by Ludgate this Thursday the 22. day of Aprill be-in S. Georges euen anno Christi 1591. Your Right Honorable good Lordships most humble and debt-bound Oratour vnto the Almighty Richard Robinson Citizen of London Rodolphi Waddingtoni decasticon in Psalmorum encomion huius operis SVnt animae morbi varij dum corpore clausa est Quae scelerum premitur colluuione graui Horum qui quaerit sibi plene dulce leuamen Hic Dauidis Psalmos nocte dieque legat Lectio Psalmorum psallit solatia vera Hinc mens fracta malis se leuat atque fouet Gratia prima Deo Dauidi sit proxima regi Strigeliusque petit ne sua laus pereat Ordine postremus Robinsonus licet extat Tu tamen O Lector viue Richarde canas PSALME XXII Deus Deus meus respice in me The Argument and disposition of the Psalme MOued I am vndoubtedly to beleeue for certaine that the doctrine comprehended in the monuments of the Prophets and Apostles is deliuered from the true God and that all other Religions striuing with the doctrine of the Prophets and Apostles are fabulus and against God both blasphemous and deadly When I consider the doctrine of our Religion to be more auncient then the opinions of other Nations and to be confirmed by manifest diuine testimonies I doe also behold not without great pleasure the discent or race of our Teachers euen from Adam to the disciples of the Apostles Finally seeing by meruailous meanes the Church is preserued which beareth about thys doctrine euery where in the world and seeing that the most wisest and most modest persons had rather suffer all torments then to cast the same away I doubt not but that the Church of CHRIST thinketh rightly of God truely calleth vpon God is truely heard and shall haue her rewards in the ende But much more vehemently I am so mooued to beleeue so oft as I consider or thinke vppon the sayings of our Prophets touching the fatall or diuine mutations of y e whole world touching the perpetuall order of the gouernments thereof also touching the comming Passion and Resurrection of our Redeemer of whom GOD in the beginning before spake that he woulde sende him vnto mankinde to take away sinne and death and to restore vnto vs righteousnesse and life Amongst these prophecies which properly and plainly doe preache of CHRIST this Psalme in mine opinion hath the speciall place which with so great light of wordes and efficacie of meaning setteth before our eyes the passion and resurrection of Christ as I cannot easily beleeue
that neyther Apelles nor Durerus the most excellent Paynters if they had seene Christ before theyr eyes as he was hanged vpon the Crosse could better or more euidently haue expressed the same with theyr colours For although Dauid liued certaine yeeres before Christ was sent in the fleshe yet notwithstanding beeing fully inspired with the light of the holy Ghost he so describeth Christ suffering for vs and raysed from death to life with such notable words that this 22. Psalme may seeme more rather a declaration of the present deede then a Prophecie of those things that were to come For the Prophet taketh his beginning euen from those very words which Christ himselfe vsed as he hanged in his extreame agonie and hee foresheweth the venimous illusions wherewith those enemies of Christ beeing then in hys most greeuous calamitie insulted against him afterwardes hee addeth a most lightsome and large description wherein he most euidently layeth open the speciall or chiefe parts of this Tragedie viz. They pearced sayth hee my hands and my feete c. verse 17. Also They parted my garments amongst them and cast lots vpon my vesture verse 18. To these descriptions are manie complaints prayers consolations inserted which containe most feruent affections In conclusion there is added a most gladsome narration or discourse of the resurrection and glory of Christ which he enioyed after he had subdued his enemies vnder his power Let vs therefore loue and oftentimes reade this most sweete Psalme not onely to the end that it may instruct vs concerning the deedes doone by our Captaine and Redeemer but also for thys cause that it may confirme vs against Academicall doubtings of our aduersaries which oftentimes mightily shake mens mindes whither the doctrine which the Prophets and Apostles haue left for monuments be deliuered frō God himselfe who in very deede is Creator and conseruer of all things whom onely to worshyp with true godlines of minde whom to obey it behooueth vs. Against these weapons may a man oppose as it were a Buckler the godly and continuall meditation of this Psalme which witnesseth that the greatest matters of all are from God declared vnto the Prophets which things the euent it selfe also hath approoued and ratified Sithens therfore sure it is that these Prophecies haue theyr groundes from GOD it must needes be also that the other doctrine of the Church is of and from GOD. But now let vs heare Dauid himselfe speaking familiarly with vs. To him that excelleth vpon Aiieleth Hasshahar A Psalme of Dauid Verse 1. My God my God looke vpon me why hast thou forsaken me and art so farre from my health and from the words of my complaint Verse 2. O my God I cry in the day time but thou hearest not and in the night season also I take no rest A Most heauie or sorrowful lamentation is this which farre passeth our thinking or speaking and a complaint of the minde striuing wyth temptation of abiection for it cannot be but the same person which sustained Gods wrath came into that cogitation as if he were forsaken and cast away from God And although we in this instant and present fortune doo not attaine vnto the greatnesse of the cōplaint which Christ earnestly and not dissemblingly there vsed yet notwithstanding some of the members of his Church féele some small taste of these agonies When our first Parents had begotten of themselues two Sonnes they were brought into good hope it shoulde come to passe that euen these should become as it were the first young plantings of the true Church and with ioyfull minds thought they vpon the promise made vnto them by God touching their séede also afterwards when they saw their chéefest hopes suddainly to be quailed by the death of Abell whose slaine bodie they beheld and his other wicked brother to become a reprobate no doubt then they were in so great mourning sorrow that they often might cry out My God my God why hast thou forsaken me Why repressest thou not the raging deuill and breakest not nor enfeeblest his power Dauid béeing driuen into exile and not onely bereaued of his Kingdom but which was far greater then his Kingdome béeing spoyled of all opinion of holines and righteousnes no doubt vnderstoode well this verse and with often spéeches repeated the same especially heere looking vpon those distresses whereof hee knoweth himselfe to be both the Authour and originall crying in this verse My God my God c. Vnto these persons is King Ezechias also to be added For when he béeing himselfe as it were oppressed with a greeuous and deadly sicknes saw death euen at the dore he beganne to cry out saying Like a Lyon hath the Lord broken my bones Esay cap. 38. verse 13. And Ieremy the Prophet may well be numbred with these also as it séemeth where he sayth The comforter that should refresh my soule is far from me Lam. cap. 1. verse 16.17.18 For what thing may happen more sorrowfull and lamentable vnto a pittifull tender harted man and a louer of godlines then to see his Country together with the Temple most miserably fired or burning and his Cittizens partly to be slaine and partly carryed away into vnknowne places by the enemies But Christes sorrowes and greeuous perplexities had much more bitternesse in them for Christ bare in himselfe the whole masse of our sinne he felt the wrath of God poured vpon him euen as if he had polluted himselfe with our filthinesse Therefore thys great and vnspeakeable burthen not onely expressed vnto him a bloody sweat but also this tragicall complaint which signifieth that Christ had a greeuous conflict with the tentation of abiection Truly it is a great and huge calamitie to loose or forgoe visible helpes or succours and to be forsaken of fréendes but this by no meanes can be compared to the forsaking of GOD. For the eternal Father exercised not in the punishment of his Sonne his vertue and diuine power but suffered him to bee tormented with horrible miseries both in soule and bodie Moreouer the Word as Iraeneus most grauely saith in his third Booke and 21. chap. ceassed in Christ that his humane nature might die in him and be crucified that is The word or seconde person in Trinitie abused not his power against hys calling but gaue place vnto his Fathers wrath against sinne and became obedient vnto his Father vnto death euen the death of the Crosse Thus haue I breefely spoken touching the first and the seconde verses that the Reader may thus be instructed therein For this same greatnesse of the complaint can not be vttered by any speech but is to be learned in godly meditation and in the vse or course of our life Verse 3. But thou continuest holy ô thou worshippe of Israell The thirde verse setteth downe a consolation against the most sorrowfull complaint aboue recited for as hee that suffereth shypwracke beeing by the violent rage of the storme tossed vp and downe if
be gouerned by him and defended against the deuill least that wee shoulde be drawne headlong into such like furies The other verses which pertaine to the declaration are more largely expounded in the Historie of the Gospell Verse 19. But be not thou farre from mee ô Lord thou art my succour haste thee to helpe me Verse 20. Deliuer my soule from the sword my darling from the power of the dogge Verse 21. Saue mee from the Lyons mouth thou hast heard mee also from among the hornes of the Vnicornes These three last verses doo rehearse a prayer amplified by mentioning the dangers wherein he was then distressed The seconde part of the xxij Psalme touching the Resurrection of CHRIST Verse 22. I will declare thy Name vnto my Bretheren in the midst of the Congregation will I prayse thee LIke as Lucius Aemilius Paulus who was called the Conquerour of Greece the Macaedonian warres within a few daies most speedilie and most happily finished was carried with tryumph into the Cittie and mounting vppe to the Capitoll rendred his thanks vnto the Gods for his affaires well exployted So our Captaine and Sauiour Christ by the power of GOD béeing raysed vp from death to life and now making his tryumph ouer the multitude of his enemies gaue thankes not vnto Iupiter as Aemilius did but vnto his Eternall Father who had crowned him with the glorious victorie which is beneficiall vnto the Church That benefite he promiseth to retaine in perpetuall memory and to celebrate the same with a thankfull hart vnto all eternitie But therwith also he describeth the chiefe effect of his resurrection he affirmeth that he is againe raised from death to life not to the end he should be idle or thenceforth not to be busied in any good worke or that he should boast himselfe onely of his wisedom and power and so hold for most assured that he should alwaies remaine in most great and eternall pleasures but he sayth expresly that he is risen for this cause to the ende hee may gather vnto God hys Church by the ministery of the Gospell which may praise and worship him in the life euerlasting This then is the speciall effect of his Resurrection namely the gathering of his Church which comes to passe by the ministery of the Gospell which the Apostles dispersed or published throughout the whole worlde So in an other place it is sayd Thus it behooued Christ to suffer and to rise againe the third day and that in his Name repentance and remission of sinnes should be preached among all Nations beginning at Ierusalem Luke 24. verse 46.47 Truly héere is sette before vs a manifold consolation The Sonne of GOD affirmeth that hee will preach the Gospell yea though the worlde repine and repugne the same and that he will publish another doctrine besides the Law Hée wyll therefore preserue the Ministery and these studies and learning and hée alloweth the endeuours of them which preach the Gospell Let vs comfort our selues with thys consolation so often as wee doo consider the daungers of the Church though fatall punishments oppresse the worlde for theyr Idolatries Epicuriall furies lustes other mischiefes which are innumerable yet sure and certaine it is that the Church of God shall remaine which amidst the thickest of the enemies shall preach the worde of the Gospell of Christ And neyther will Christ suffer that at any time the knowledge of him shall be vtterly forgotten of men but hee himselfe wil execute the Office of teaching like as in this place hee sayth I wyll declare thy Name vnto my Bretheren in the midst of the Congregation will I praise thee But euen in these selfe words there is deliuered vs a most swéete doctrine touching the efficacie of the Gospell preached by miserable and weake persons The world iudgeth the Gospell to be a deceiuable doctrine and derideth her Ministers as it were vnprofitable bablers which goe about to take quite away the chiefe strengthes of humane societie from amongst men but these prophane iudgements Christ dooth heere confute yea saith he I my selfe will preache and will bring to passe that the Ministers shall not be discouraged with vnprofitable contention but that the Ministerie of the Gospell shall indeede be the power of saluation to all that beleeue Although therefore the Ministers are in trueth but Earthen vessels yet sure it is that theyr preaching is effectuall and shall profit manie men Hetherto also approcheth the thyrd consolation which the most swéet phrase Brother setteth before vs. I wil declare thy name vnto my bretheren I pray you what may be more swéetly thought or spoken then that Christ calleth all men his Brethren which heare learne and embrace the Gospell And that Christ indéede doth loue vs with a brotherly loue that doth hys taking of humane nature vpon him declare For that he might ioyne vs in a most néere bonde with hym hee became fleshe of our flesh and bone of our bones as Paule sayth Heb. 2. ver 24 Thys taking and knytting of our nature is a testimonie of a great loue towards vs. But the Passion of Christ declareth thys effect much more euidently wherein hee suffered punishment due to the righteousnes of GOD and fully paid y e raunsome for vs. For it was his good pleasure to redéeme and reduce vs which were oppressed with most gréeuous mischiefes as sinne death into our auncient dignitie and former liberty Héereby it appeareth that there is no such loue of any brother towards hys naturall Brother as is the feruent loue of Christ towards vs whereunto he giueth the name of brother So often therefore as thou beginnest to pray and that thy vnworthinesse hindereth thee be thou turned in minde thought vnto thys little verse of Christ wherin he expresly calleth Beléeuers his Bretheren For sithence he is our Brother and loueth vs most feruently let vs not doubt but that we are receiued and heard though vncleane and manifoldly guilty we be yet for the intercession and prayer which our Brother maketh for vs and neyther is there any thing so surely layd vp in the vnmeasurable treasure of Gods goodnes and mercy which hee will not willingly bring foorth and fréely partake with thys when he is requested of this High Priest and Mediator whom the name of a Brother maketh not abashed nor ashamed Wherefore in all our lyfe long in all our dangers and in our daily prayers let vs thinke vppon this most swéet name Brother and inculcate the same to our mindes that wee may surely beleeue our Brother sitting at the right hand of our Father will helpe vs and bestow vpon vs present and eternal benefits Let it suffise to haue héere bréefely thus much noted of these words because the greatnesse of the matters cannot be conceiued in words Verse 23. O prayse the Lorde yee that feare him magnify him all yee the seede of Iacob and let all the seede of Israell feare him Before Christ raysed from death to life directed
most aboundantly ratifie and confirme hys promise in the tenth of Saint Iohns Gospell extant viz. My sheepe heare my voyce and they follow me and I giue them euerlasting life and no man shall take them out of myne handes because I and the Father am one verses 4 11 14 16 18. Verse 2. He shall feede me in a greene Pasture and bring me foorth beside the waters of comfort In the first verse hee described the Shéepehearde of the Church and called him Iehoua and added therewith that through thys Gouernour nothing shoulde be wanting vnto vs now with a pleasant phrase he setteth foorth the féedings or manner of lyuing which the flock hath For like as Shéepe doo féede vpon thrée-leaued grasse and of greene grasse and drinke of the Riuer which runneth through the stones more purer then Amber passeth into the fielde so the Church is fed with the Gospell Which is the power of God vnto saluation to all beleeuers Rom. 1 16. and drinketh out of the pure fountaines of the Prophets and Apostles consolation which is the beginning of life euerlasting But let thys contrarietie or Antithesis of doctrine be considered which greatly beautifieth thys verse Philosophie and the Law doo not deliuer a man from sinne and from death but doo leaue the halfe dead man succourlesse as the Leuite and the Priest did in the tenth Chapter of S. Lukes Gospell verse 31 32. For Philosophy is onely a meditation of death that is a funerall complaint deploring mans miseries and death The Lawe not onely bringeth no helpe to humane nature spoyled gréeuously wounded but also more and more encreaseth the dolor or greefe of the wounds moysting them with the Vineger of malediction or cursing But the Gospell bringeth peace and life to those that beléeue in the Sonne of GOD and setleth theyr mindes with full confidence of this Mediator in God How much therefore places sandie sette with thornes doo differ from pleasant and soft Pastures and how much filthy muddie Pooles doo differ from the cléere and most wholesome Springs so much difference there is betwixt Philosophie the Law and the Gospell For as no man is able to take meate out of the fire or water out of the Flint stone so is it not onely hard difficult but indéede also not possible to finde remedie of vnfained sorrow eyther from Philosophy or from the Law But they which by the preaching of the Gospell doo see the saluation of God which is prepared before the face of all people these with Simeon doo sing that ioyfull tryumphant song Lord now let thy seruaunt depart in peace according to thy worde c. Luke 2 29. that is nowe I féele my selfe to rest in Gods fauour now doo I take the taste of eternall life and doo easilie despise the miseries of thys life after that I haue acknowledged my Mediator the Sonne of GOD and so acknowledged haue taken sure hold of him by fayth and haue receiued by him both remission of my sinnes and reconciliation also with God according to the saying of S. Paule If GOD be wyth vs who shall be against vs Rom 8 verse 31. Who spared not his owne Sonne but gaue him for vs all to death howe should he not with him giue vs all things also verse 32. Who shall lay any thing to the charge of Gods chosen it is GOD that iustifieth verse 33. Who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. ve 34. These are the ioyful pastures and most wholsome springs from whence wee may both féede vppon peace and drinke also of ioy in the holy Ghost from out of all other doctrines we can gather nothing but vaine Cockle and Darnell Let vs loue these Pastures and fountaines therefore and let vs not suffer the riches of our possession eyther to be polluted wyth filthinesse or corrupted with poyson that is let vs flée from all corruptions of doctrine and deadly Sophistry to y e Church and let vs pray That we may be sanctified in the trueth like as the Sonne of God himselfe prayed for vs. Iohn 17 verse 17. Verse 3. Hee shall comfort my soule and bring me foorth into the pathes of righteousnes for his Names sake Wée doo not sette downe diuers interpretations vpon euery verse as many men doo in the Psalmes which wil speak all things euery where and boast vpon theyr rare learning and therewith satis-fie the eares of Diuines but we séeke out a principall proposition in euery writing and thereunto so much as may be doone we aptly and rightly apply the other parts Hee spake before of the féeding and watering of the Church which two containe the speciall benefite of the Church namely remission of sinnes and as wee els where haue vsed to speake the righteousnesse imputatiue ioyned with the gyft of the holy Ghost Nowe hee preacheth as concerning the ordering of our lyues and conuersations agréeable vnto the will of God For as the sillie Sheepe can not gouerne her selfe so cannot thys life be gouerned by mans alone power and wisedome as in the tenth of Ieremie it is sayd O Lord I knowe that the way of man is not in himselfe neyther is it in man to walke and direct his steppes verse 23. For so great is the blindnesse and infirmitie of our nature so manie and so diuers are the snares of the deuill finally such a heape of businesses and dangers that both our life and our vocation can not soundly and wholsomly be gouerned and ordered but by GOD therefore are these spéeches so oftentimes repeated in y e Psalmes crauing of God to be gouerned as in the fift Psalme O Lord leade me in thy righteousnes because of mine enemies make thy way plaine before my face verse 8. Also in the 86. Psalme O Lord teach me thy way and I will walke in thy truth knit mine hart vnto thee that I may feare thy Name verse 11. And in the 119. Psalme Direct thou my steps according to thy worde and so shall no wickednesse haue dominion ouer mee Pars 13 verse 5. Also in the 143. Psalm Teache mee ô Lorde to doe thy will because thou art my God let thy good Spirit bring me into the right waie verse 10. The necessity of these prayers doo the examples of mighty personages well shewe that is to say Adam Lot Aaron Gedeon Sampson Saule Dauid Salomon Iosias and others innumerable who béeing forsaken of GOD haue horribly fallen and some of these haue returned into the right waie some haue béene cast headlong into eternall destruction Let vs not therefore thinke it a slender benefit so to be gouerned of God least we filthily violate the rule of right and honest workes and least we fall into tragicall mischiefes and into tragicall calamities But the particle is not any thing vaine which is added in the ende of this verse for his Names sake
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
mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ⧠The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in
It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of
but by the Lord God as it is sayd Hosea 1. verse 7. Wherefore in the most sorrowfull spectacles of ciuill broyles and which as yet sticke by the rybs of Germanie and in beholding the confusion of opinions let vs cast our eyes vnto thys most swéete promise But in the great water floods they shal not come nigh him As if he said Thou art vnto me a defence or shade thou knewest to deliuer me out of temptation whether it be by glorious deliueraunce in thys life or by inwarde consolation or by other meanes which are pleasing vnto thee and are wholesome for me Last of all he sayth Thou shalt compasse me about with Songes of deliueraunce For as they who when they seeme to bee taken prysoners haue escaped safely and ioyfully haue sunge some solemne song of victory so shall I with all thy vniuersall Church magnifie thy goodnesse wherein thou hast not giuen vs as a pray vnto the enemies iawes and hast deliuered our soule as the silly byrde out of the Fowlers share finally breaking the snare thou hast deliuered vs as it is most sweetlie said in the 124. Psalme But no speech may sufficientlie bee able to expresse at full and enlarge the worthines of this promise therefore I will be more breefe and wil nowe come to the verses following ⧠Of the fourth place of the Psalme Verse 9. I wyll enforme thee and teach thee in the waie wherein thou shalt goe and I will guide thee wyth mine eye The Way signifieth vsually our vocation and there is no vocation whereunto mans alone wisedom or vertue without God can be answerable Like as Ieremie in hys tenth Chapter sayth O Lord I know that the way of man is not in himselfe neyther is it in man to walke and direct his steppes ver 23. As if he sayd I acknowledge by proofe it selfe I finde that we sillie wretches in euery our vocation are by al means besette and assaulted with our infirmitie of the deuill and of diuers scandales and daungers thou therefore gouerne vs and make vs vessels of mercy c. For as the silly sheepe hath neede of defence not onely against Wolues and Lyons but also of gouernment that shee fall not into the Fennie rotten groundes and other inextricable mischaunces so surelie wee had neede in so great infirmitie of ours and amongst so many snares of the deuill not of defence only but also of gouerning our minde will and hart that eyther our opinions and enterprises swerue not from the will of God or that our affections rashly ranging doo make dispersions or scatterings from the flocke and stirre vppe offences hurtfull vnto the Church Heereof are all those speeches so often repeated in the Psalmes as in the fift Psalme Lorde leade me in thy righteousnes because of mine enemies direct my way in thy sight And in the 143. Psalme Teach mee to doe thy will because thou art my God let thy good Spirit leade mee in the right way And in the 119. Psalme Direct my steps according to thy word that no vnrighteousnesse haue power ouer me c. So in thys place the promise of Gods gouernment is wyth most sweet words recited I will enforme thee and teach thee in the way wherein thou shalt walke That is I will rule thée with counsaile and will bring to passe that thy labour shall not be in vaine but that my glory may be aduaunced by thee and that many by thy ministerie may be called vnto the societie of eternall life Finally I will guide thee with mine eye That is like as Princes doo not alwaies vse words and speeche so often as it pleaseth them to commaund any thing but oftentimes euen with a becke or eye-wincke onely doe giue notice what their pleasure is so I with an inwarde consolation will support thee least thou fayle or least thou be ouercome of thyne enemies The same figure then which none is more pleasant may be beautified by the example of the Goldsmith Hee when hee hath cast hys golde into the fire neuer turneth hys eyes from it but firing them thereon stedfastlie beholdeth the same and taketh dilligent heede that it be left no longer then reason requireth in the earthen vessell Euen so in like manner God hath an eye to our counsels actions conflicts and dangers and suffereth vs not to be tempted aboue our strengthes but with temptation giueth an ende that we may be able to abide the same But the sweetnesse of thys figure cannot be expressed with any eloquence ¶ Of the fift and last place Verse 10. Be yee not like to Horse and Mule which haue no vnderstanding whose mouthes must be holden with bitte and bridle least they fall vpon thee Verse 11. Great plagues remaine for the vngodly but who so putteth his trust in the Lorde mercy embraceth him on euery side Alwaies in the true Church both the doctrines doo sounde viz. Preaching of repentaunce and the voyce of the Gospell touching forgiuenesse of sinnes therefore he now addeth the preaching which exhorteth to repentance Bee yee not like to Horse and Mule c. That is acknowledge the wrath of God against sinne nourish not euery your lustes continue not in offending against your conscience but cast yee away the purpose of sinning and flee yee vnto God in confidence of hys Sonne and in thys fayth receiue yee the forgiuenesse of sinnes and begin ye newe obedience acceptable to God For except ye doo repent you God will bridle you and chastise you sharpely for death and other humane miseries are the prysons of the vngodly and the Inne lodging or schoole place of the godly ones which ought to admonish men touching the wrath of God against sinne Horrible plagues were dispersed throughout all y e world Sodom Egipt Ierusalem Babilon and Rome are destroyed God by these examples both brideleth the vngodly ones and warneth all men to acknowledge that God is vnfainedly angry with sinnes and that to the ende some may be conuerted vnto God Furthermore he teacheth that the holy ones yea though they be together afflicted yet they are preserued and at length deliuered from death and all euils For both the godly and vngodly ones are burdened with death and vexed with horrible calamities But the vngodly doo vtterly perrish and fall into eternall destruction because they will not be conuerted vnto God and receiue forgiuenesse of sinnes but contrariwise they which craue remission of sinnes know themselues by reason of sinne to be subiect vnto death and other miseries and yet they are not cast away from God for all these punishments Therefore they endure calamitie and craue forgiuenesse and know that they are vnfainedly heard and helped of God and at length haue theyr deliuerance appointed them Verse 12. Be glad ô ye righteous and reioyce in the Lorde and be ioyfull all ye that are true of hart Very many Psalmes are like vnto Epigrams wherein some sentence béeing proposed after that followe amplifications taken out of vsuall
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