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
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
true calling vpon God and firme consolation of our mindes rule of our life all which things are to be accounted of all men amongst the speciall good gifts And let vs not be mooued with the iudgements of Epicures which sette downe other limits of the cheefe good gyfts and other bounds of things to be by vs required but let vs know that mankinde was thereto created that therein the knowledge of God might appeare and that it might declare true testimonies of God and enioy his fellowship in the life euerlasting Therfore a thousand causes there be why with such feruencie of minde the Prophet desireth the societie and most firme coniunction with the true Church Verse 5. For in the time of trouble hee shall hide me in hys tabernacle yea in the secrete place of his dwelling shal he hide me set me vp vpon a rock of stone The Histories of all ages doo shewe that the vniuersall Church and all the godly ones are exercised in greatest dangers neyther can the truth of the doctrine be retained without great contention the most sweete figure heere then promiseth defence vnto the Church viz. He shall hide mee in hys Tabernacle For as Iehoshebeah the wife of Iehoiada the Priest when wicked Athalia raged in putting to death all the Kings seede of the house of Iuda kept and preserued the young King Ioas and sixe yeeres hid him safely in the house of God so the Lord knoweth how to deliuer his owne out of temptation and to defende them euen as it were poore supplicants flying to some place of refuge Vnto thys most swéete promise let vs annexe examples of Gods wonderfull deliuerances let vs confesse so the matter is that we all in the horrible tempests stormes of Germanie are helped and defended by GOD himselfe for these great benefits let vs giue thanks vnto God the eternall Father of our Lord Iesus Christ and let vs hartily beséech him for his sonnes sake Iesus Christ our Lorde for vs crucified and raysed from death to life that he henceforth and for euer would defende vs in his Tabernacle as it were secretly hydden for our refuge for there is no stronger safegarde or defence in all kind of dangers then is the Tabernacle of God or as Esay saith the bosome of God Verse 6. And now shall he lift vp my head aboue all mine enemies rounde about me Verse 7. Therefore will I offer in his dwelling an oblation with great gladnesse I will sing and speake prayses to the Lord. Well doe the Lawyers say That they which haue receiued a benefit are naturally bounde according to the manner of theyr abilitie to render due recompence And what is it I pray you that wee are able to render vnto God besides our sacrifices of thanksgiuing Let vs therefore rightly thinke with Dauid that any danger falling vpon vs is not by chance dashed aside or driuen away but that wee are helped preserued euen by God himselfe and that he heareth our prayers Let our minde honour God aright that hee hath not a vaine name and that hee dooth not neglect men but that hee vnfainedly heareth them that calleth vpon him in his Church and that he vndoubtedly beholdeth and helpeth his Church and keepeth his promises with his seruaunts These also let vs inculcate and beate into our memories and let vs commemorate the same vnto others let vs publish the same abroade when we are helped and deliuered that euen others also may be stirred vp to the due acknowledgment of GOD. Verse 8. Harken vnto my voice ô Lorde when I cry vnto thee haue mercy vpon me and heare me Verse 9. My hart hath talked of thee seeke ye my face thy face Lord will I seeke Verse 10. O hide not thou thy face from me nor cast thou thy seruant away in displeasure In the fourth verse he required to be cooptate or chosen into the societie of the true Church then which benefite none was more wishfull now because it is no lesse vertue to kéepe that is gotte then to gette that we can he prayeth feruently and craueth of God that he may be able euermore to remaine A Cittizen with the Saints and one of the housholde of God For he saw the example of Saule who when hee was the first King ouer the people of God and vndoubtedly at the first had the Spirit of God in him afterwards by reason of his contempt in greeuous offences hee was not onely forsaken of God but also was cast foorth into eternall destruction While he lookes vpon this example he oftentimes sendes foorth both prayers and sighes as if he said Lord make me a vessell of mercie and cast me not away amongst the vessels of wrath Cast me not away from thy face and take not thy holy Spirit from me Psalm 51. verse 11. Séeing then so great a personage as King Dauid with often spéeches vsed these prayers forsake mee not nor cast me away it is not our parts to doubt but that God is continually to be prayed vnto that hée would confirme that which hee hath wrought in vs and seeing he hath made vs to haue a will that he will enable vs also to performe the same so as we may render some acceptable seruice vnto him Heere also let the godly Reader consider in what manner Dauid while he was praying lifted vp and supported himselfe with remembraunce of precepts and promises My hart said vnto thee seeke ye my face that is thou commaundest in thy vnspeakeable goodnes and mercy that we should craue good things of thee and thou addest most large promises to stir vs vp vnto true prayer Although therefore great is the imbecilitie and great is also the amasednes of mans minde flying from God yet notwithstanding béeing stirred vp and prouoked by so many precepts promises let vs correct our doubting and let vs begin to come vnto God hauing Christ for our guide and let vs not thinke that Gods promises are vaine soundes or pronounced speeches as Epicures doo imagine For God hath not in vaine manifested himselfe by so excellent testimonies not in vaine hath he declared his will he will haue our darknes and doubtfulnesse to be by his word amended for he is a true God and kéepeth his promises as in the 25. Psalme it is said All the waies of the Lord are mercie and truth c. verse 9. Verse 11. When my Father and my Mother forsake me the Lord taketh me vp This is an amplification borrowed from the vnfaithfulnesse of friendes whereof Plato speaketh saying A friende yet an vnconstant creature by nature And Sophocles saith Nullum atrocius vulnus est quam defectio amici viz. No wound more greeuous nor more great Then when a friend dooth friendship breake Against this great sorrowe which the forsaking of most néere allied friendes procureth let vs oppose the consolation wherewith Dauid supporteth himselfe saying My father my Mother haue forsaken me but the Lorde hath taken
It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of
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 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