sette downe by S. Paule is immoouable God is true and without falshood Verse 5. He loueth righteousnesse and iudgement An other reason taken from the moderation of the righteousnes and mercy in God God dealeth not with vs by strickt Law but moderateth his iustice with clemencie When thys purpose is confirmed in our mindes the Feare of God Faith or Confidence and Hope of pardon appeare in theyr order Dauid assuredly feared and looked for punishments for his adultery but he knew that there were degrees appointed of Feare and of Fayth according to that saying of S. Paule Grace aboundeth aboue sinne Rom. 5. verse 21. Hee therefore craueth pardon and knoweth that the faithfull are accepted and doo obtaine mittigation of theyr punishments Idem The earth is full of the goodnesse of the Lord. Verse 6. By the word of the Lord were the heauens made and all the hostes of thē by the breath of his mouth Verse 7. He gathereth the waters of the Sea together as it were vpon an heape and layeth vp the deepe as in a treasure house The thyrd reason is taken from the Creation because he is the Creator and preseruer of all and euery thing whatsoeuer thys reason is amplified in the distribution for the scripture reciteth three parts of the world the Heauen the Earth and the Sea now let the Reader consider what fitte Metaphors thys our Poet hath and dooth vse in describing the parts of the world In the Heauen he sayth that the proportion of the hostes is there liuely ordained most worthy of consideration and admiration for the Sunne is the Captaine and Ruler of the other lights thys Captaine doo the Plannets as it were Officers of account eyther goe before or followe or goe by hys sides Also most elegantly hath Manilius written almost euen like as the degrees of men are in a Common wealth some béeing Noble men others Knights and others Common people so doo some starres excel others in theyr power or might Hys verses are these VT que per ingentem populus describitur vrbem Praecipuumque Patres retinent et proximum equester Ordo locum post quem succedunt agmina Plebis Jn qua vulgus iners magna sine nomine turba est Sic Natura gradus stellarum condidit vt sint Et procerum similes aliquae primasque sequatur Languidior tenui splendens fulgore Caterua Sydera nam paribus si certent omnia flammis Jpse suos ignes Aether tollerare nequiret Totus et accenso Mundus flagraret Olympo AND euen like as by Cittie great the people is compard Where cheefest place the Fathers haue the Knights next afterward The order then which followeth is the Commenaltie by name Which dooth include a multitude deuoide of skill or fame So Nature hath ordaind degrees of starres in stately skie Some like to Lords and some againe Inferiors to supplie But multitude of starres is made of meane and slender might For if all starres should once contend with equall flame of light The Element could not endure to feele such feruent heate But with heauen fyered all the world should burne with blazing great Touching the Earth he sayth It is full of the goodnes of the Lord for who would not of right meruaile at the effectuall propertie of the Earth and at the fruitfulnes thereof in all kinde of growing things We enioy and haue daily vse of so many herbes so many remedies such diuersitie in iuyces and smels which the selfe same earth bringeth foorth all which spring vp and grow out of one and the same Earth and doe flourish with a most incomprehensible and a most hidden increase Neyther indéede in the outward face onely dooth shee sende forth these riches to vs but also holdeth diuers kinds of Mettals conceiued in her very bowels most excellent precious stones and other miracles with admiration whereof Dauid béeing amazed rightly cryeth out The Earth is full of the goodnesse of the Lord. Lastly touching the Sea he addeth that the fame hath an incredible greatnesse as it were shutte vp in a wombe or bellie least bursting the bancks it ouercome all and with a déepe surge getting ouer all opposite stops runneth with rage carried into the open groundes with such increase and through all the fieldes that it carrieth away by force both the Cattell and theyr harbouring places But he rightly compareth the depth of the Sea vnto a Treasure house seeing that in them are many kindes of Fishes secretly hidden whereof some in theyr hugenesse farre exceede other liuing beastes vppon the Lande I might héere desire in thys place to runne into the Historie of the notable singuler ornaments of all the parts of the worlde but I néede not to stay any longer vpon these séeing there are Bookes abroad largely and notably written of the Heauens and of the whole worlde Therefore letting passe the hystoricall commemoration I will admonish the Reader touching fiue circumstances of the creation and preseruation of all things The first wherof is that the Creation is a common worke of the Father the Sonne and the holy Ghost that indeede dooth the meaning of thys Psalme teach which expresly reciteth the names of the persons By the word of the Lord Caeli that is by the word of the Father of Heauens and by the spirite of his mouth not indeede created but creating all the hostes of them The second circumstance is that all thinges are made of nothing of thys sentence thys very Psalme is a manifest witnesse when it saith in the ninth verse He spake the word and it was doone he commaunded and it stood fast That is when God spake or commaunded the things were begun then not of any former matter were they begunne as the Stoicks fayned two eternall things The Minde and The Matter The third circumstance is that God fréely and willinglie then when it pleased him did make the world and that he did thys worke most fréely not of necessitie did erect this frame Touching thys circumstance let the sayings be retained of the 114. Psalme The Lord hath doone all things as it pleased him And of the 135. Psalme What soeuer the Lord pleased that did he in Heauen in Earth in the Sea and in all the deepe places verse 6. The fourth circumstance is that he departed not from his worke but was and is present with euery creature and preserueth the circumstances of things that he vpholdeth the Heauen and heauenly motions that he maketh the Land fruitefull brings foorth the fruite on the earth and gyueth life vnto all creatures liuing Thys presence of God doo these testimonies confirme In him we liue mooue haue our being Acts. 17.28 Bearing vp all things by his mightie word Heb 1 2. By him all things were created c. Col. 1 16. He quickeneth all things 1. Tim. 6.13 The fift circumstance is that he is not tyed vnto second causes touching thys circumstaunce the godly mindes are to be instructed to knowe
precepts and last of all is added a conclusion so this Psalme endeth with thys conclusion They which hold fast these consolations of free remission and of helpe in calamitie doo find in great dolors true ease and deliueraunce yea the tast and beginning of life euerlasting All thys whole doctrine besides and beyond Philosophy and the iudgement of mans reason is to be preferred and discerned from the Lawe For it is the voyce of the Gospell wherein the secrete will of God is manifested touching true remission of sinnes and touching true consolation in persecution Therefore thys Psalme is of diuers interpretations deformed because fewe doo rightly vnderstande the doctrine of frée remission of sinnes and many vnlearned persons confusedly deale with those kindes of doctrine the Lawe and the Gospell A Psalme of Dauid exhortatorie to praise and thanke God Exultate iusti in Domino The Argument ALthough thys Psalme be chiefely consisting in giuing of thanks celebrating the creation of things euen from nothing and the prouidence wherewith God is present in his workmanship not as a Stoicall God but as dooing that which is most freely doone yet notwithstanding there is by way annexed vnto thanksgiuing a most ample doctrine touching the true worshippings of God and touching Feare and Fayth For as the thinking vpon the vnspeakeable goodnesse and mercy of God stirreth vp fayth in our harts so the consideration of the power and maiestie of God procureth feare Let vs therefore borrow out of thys Psalme firme and euident testimonies of the creation of the world euen from nothing and of prouidence and beeing confirmed as touching these sayings let vs constantly reiect the opinions of Epicures and Stoicks which murmure in mens mindes whiles they are in praying let vs not imagine that God is absent frō his workmanship or cannot doe otherwise then as seconde causes doe mooue him But let vs with most firme assent beleeue that God is present with all his Creatures and that all which are preserued and so farre forth as they are preserued are supported and maintained by God but yet so as God is dooing that which is freely to be doone hee maintaining it so long as it pleaseth him and therewith dooth it so farre as he hath in his prouidence decreed it to be doone and that he doth moderate change some things through his vnspeakeable goodnesse for the welfare of his Church Then after thys considered let vs walke before the Lorde in Feare and in Fayth as the seconde Psalme commaundeth Serue the Lord in feare and reioyce vnto him with reuerence ver 11. That is let there be in vs a most sweete mixture and societie or copulation most delectable of both affections of Feare and of Fayth And let our harts indeede beleeue that the lyuing and true God is our Creator nourisher and gentle Father dealing with vs as with his tender children but let our harts therewith acknowledge his righteousnes feare his iudgement and obey him shunning all occasions of sinning And if in thys manner we shall apply vnto our vse the sayings of thys Psalme the reading thereof shall be both more notable and more sweete vnto vs. ⧠The Psalme and exposition thereof Verse 1. Reioyce in the Lorde ô yee righteous for it becommeth well the iust to be thankfull Verse 2. Prayse the Lorde with harpe sing Psalmes vnto him with the Lute and instrument of ten strings Verse 3. Sing vnto the Lord a newe songe sing praises lustilie vnto him with a good courage THE Prophet héere beginneth with a heauenly Poeme touching GOD and the works of God from a proposition Paraneticall which declareth that Dauids minde when hee sunge thys was full of ioy and gladnes of the holie Ghost vnspeakeable I doo exhorte saith hee all men which are vpright in fayth and haue good conscience to acknowledge Gods presence and goodnes whose steps shine not only in this vniuersall béeing of all things in thys beautiful and wide world and in the high heauen distinguished with so manie lights of stars in that mighty great masse of the earth in the almost infinite greatnesse of the Sea but chéefest of all in his Church which God vnfainedly beholdeth and careth for to whom he giueth his word whom he calleth whom hee helpeth finally whom he heareth and preserueth both in thys lyfe and after thys life Therefore thys infinite and great goodnesse and mercy of God béeing knowne the greatnesse of his works and as S. Paule sayth The manifold diuers wisedome of God beeing knowne Col. 1.9 Let the godly ones reioyce in God and reioysing giue thanks let them worshyppe and reuerence hys presence in hys wonderfull workes that by Fayth and the Spirit they may receiue a certaine taste of euerlasting lyfe These most sweete affects of ioy and gladnesse vnspeakeable doo not the Epicures feele which doubt of Gods prouidence nor the bitter enemies of the Gospell nor hypocrites proude Pharisies nor fooles which are in loue with the winde and smoke of worldly glory but the iust and righteous men vnto whom God hath giuen the light of his Gospell and as Saint Paule saith The first fruites of the Spirit of Christ and the pledge of heauenly blessings and of life euerlasting 1. Corin. 15. verse 23. Let them take their notable beatitude and theyr ioyes which seeke nothing but the pleasures of thys world and the instruments of them let them leaue vnto vs weake and vnworthy persons that cheefe good thing that same true and by all meanes absolute wisedome that same alone and perfect beatitude touching which Christ our Lorde himselfe in a short and most weightie sentence saith Thys is eternall lyfe to knowe thee the true God and whom thou hast sent Iesus Christ Iohn 17. verse 3. The summe or effect therefore of the thrée verses in the beginning is thys Let vs knowing the infinite wisedome and goodnes of GOD also beholding the greatnesse varietie and meruailous force and power of God working in all things reioyce in God and in all his works and with great ioy and gladnesse let vs giue thankes vnto him Verse 4. For the worde of the Lord is true all his works are faithfull The first Anologie of the proposition is taken from the Truth of God therefore let all mens mindes tongues worship God because he is True and with a right fayth performeth his promises thys vertue is made more euident by considering the Antithesis Mans nature is wrapped in many cloakes or colours of dissimulations is as it were bolstered and borne out with certaine sayles the fore-heade countenaunce and eyes oftentimes dissemble but the speeche most often But touching God we must beleeue that he is true and that his worde hath no snares or ambiguities hurtfull vnto men as it were the Apple of contention or the riddles of the Monster Sphinx nor that the threatnings of God are vaine terrifying nor hys promises sette foorth to allure fooles by all meanes for that sentence which is
that God is not a Stoicall God but dooing freely that he dooth and not tyed to second causes yea that he for our sighings or sorrowes dooth moderate second causes or hinder or change them but I néede not to bring hether any more thinges touching these circumstances seeing they are at large explicated elsewhere Verse 8. Let all the earth feare the Lorde stande in awe of him all yee that dwell in the world Verse 9. For he spake and it was doone he commaunded and it stoode fast I sayde in the Argument that thys Psalme contained not onely Thanksgiuing but also doctrine touching The feare of God and Fayth in him He therfore exhorteth in this verse all mankinde and specially the Church to feare the Lorde whose power is so great that all things are by him created at his onely word euen from the beginning and that he thenceforth preserueth and gouerneth the same For as the name of Father which is attributed vnto GOD procureth vs to beleeue so the description of Gods power and Maiestie styrreth vp feare in vs. Verse 10. The Lorde bringeth the counsell of the Heathen to naught and maketh the deuises of the people to be of none effect and casteth out the counsels of Princes Verse 11. The counsell of the Lord shall endure for euer and the thoughts of his hart from generation to generation Hée amplifieth the power of God by an Antithesis or contrarietie the counsels enterprises of men without the helpe of God are frustrated and made voide but the will of GOD is immooueable and euerlasting All Bookes are full of the examples which confirme and sette foorth thys contrarietie They of Carthage contended for rule with the Romans a long time but all these enterprises in as much as they were not helped by God were vaine and made ridiculous and at length Carthage béeing vtterly destroyed could not any way withstande or let the Romans from obtaining the rule or gouernment of them both Nicanor the Captaine of King Antiochus did proudelie threaten the destruction of the Temple at Ierusalem but thys proude Captaine together with hys Hoste did Iudas Maccabaeus ouerthrow and causing his members both head hand and shoulder to be heawen off from the body they hanged them on the other side of Ierusalem Arbogastus Francus when he came to Millan being furnished with an Hoste of most cruell Nations barbarouslie enough threatned that he would change the Churches into stables for horses but thys seditious person did the good Emperour Theodosius ouercome in a great battell and as hee was fleeing away brought him into such a straight of perplexitie that he slew himselfe The tyme might fayle me if I would commemorate not onely auncient Histories but also the examples of our time which sufficiently doo shewe that the enterprises of wicked counsels euen for the welfare sake of Gods Church haue béene ouerthrowne and that the counsell and enterprise of GOD hath and shall remaine immooueable in the gouernement of his Church Verse 12. Blessed are the people whose God is the Lorde Iehouah and blessed are the folke that he hath chosen to him to be his inheritance Hée annexeth vnto the amplification a notable conclusion touching the Church which containeth most plentifull doctrine consolation for he teacheth which is the true Church namely the Congregation hearing and embracing the worde deliuered from God as touching the Creation and other Articles and calling vpon Iehoua the Lord of Hostes that is the true and lyuing God manifested vnto the people of Israell And hee therewith also affirmeth that the Church of God shall remaine for euer and that the preaching of the Gospell cannot be vtterly extinguished for if the Church be the inheritance of God as oftentimes it is called elsewhere no man shall be able to shake the same out of Gods hands no though he bluster out fire and lightnings But because these consolations are often repeated and are not vnknowne to the godly ones I proceede vnto the verses following Verse 13. The Lord looked downe from heauen and beheld the children of men from the habitation of his dwelling he considereth all them that dwell vppon Earth Verse 14. He facioneth all the harts of them vnderstandeth all theyr works Like as he spake before of the Creation so now hee disputeth of Gods prouidence Mans infirmitie although it doe thinke that God is the Creator yet it afterwards imagineth thereof as if the Shipwright departeth from his shyppe newe builded and leaueth the same to the gouernement of the Seamen that so God departeth from hys worke and that hys Creature is onely left to the gouernement of it selfe Thys imagination seperateth God from his Creatures and faineth him to be idle against thys filthy errour mens mindes must be taught that God highly discerneth of mankind and what manner of person euery one is what he doth what he taketh vpon himselfe with what minde with what godlines he embraceth Religion thys God beholdeth and hath regard of the godly and vngodly ones But although he supporteth the Creatures in theyr natures and substances and for a great part preserueth the order of the bodies which he hath ordained yet in hys vnspeakable mercy he moderateth many parts and eyther helpeth or hindereth second causes and oftentimes changeth them as the examples of the Miracles recited in the Propheticall and Apostolicall hystorie declareth But most often hee turneth mens wils and counsels whither it pleaseth him without second causes as when hee mooued King Alexanders minde to fight against the Persians and after that gouerned the warriours right hande or when hee made the enemies afrayde in theyr running away As the 76. Psalme sayth Hee shall refraine the Spirit of Princes and is wonderfull amongst the Kings of the earth verse 12. So let vs know that God most fréely in mens natures and wils with his wisedome mercie moderateth many things yea and that besides seconde causes But many aske the question why are euill things doone séeing God is present at his workmanshyp Touching thys question let that most true and most simple aunswere be alwaies in our sight That God doth worke most freely and freely is present at second causes moderateth many things in them and worketh at once so farre as according to his vnspeakeable wisedome he iudgeth is to be wrought at once Verse 15. There is no King that can be saued by the multitude of an hoste neyther is any mightie man deliuered by much strength Verse 16. A horse is counted but a vaine thing to saue a man neyther shall hee deliuer any man by his great strength Thys is a contrarietie betwéene Gods helpe and humane defences All things pertaining to men are vncertaine and frayle and soone fall away as little flowers but Gods helpe is assured and safe in our vocation and in our necessary businesse whether second causes doo helpe vs or that they séeme to forsake vs. Let it suffise to declare thys sentence by the example of
this roring Lyon which seeketh to catch ouercome and carry away the same Fourthly he bringth into the right way and healeth those that goe astray and offende without contumacie or stubborne disobedience neyther casteth he vs away which are the shéepe of his pasture by reason of our infirmities but hanging about hys necke he louingly beareth vs and with hys blood washeth vs when we are filthy and deformed Thys admirable and almost incredible louing kindnes of our Shéepheard let it stirre vs vp So as we denying all vngodlines and worldly lusts may liue godly iustly and soberly in thys present worlde looking for the blessed hope and appearing of the glory of the great GOD as S. Paule most sweetly wryteth in his second chapter to Titus verse 12. Lastly vnto all these hee addeth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance for the helping sustentations of this our life namely fruitfulnesse of the earth of the liuing creatures prosperous health liuing clothing meane dwelling places peace good Princes quiet and sweet wedlock necessarie gyfts in our calling good successe in our counsels studies prosperitie of our children and finally other good gifts which are innumerable But wilt thou vnderstande howe necessary the benefits of thys Pastor are then haue in thy mind the silly Sheepe and vnto her compare the great infirmitie of our own nature The silly Sheepe hath in herselfe neyther any wit nor counsell but the flesh wandereth at randome till she light into the Wolues iawes and what is the wandering sheepe when shee cannot without the Shéepeheards helpe be brought againe to the fold Furthermore she neither hath any courage nor defence wherwith she may or is able to resist or withstand the violence and assault of the Wolues Finally that I may manifest the matter in one word The shéepe is a beast foolish fearful weake and layd open for all iniuries of the Wolues if she be destitute of the Shéepheards watching and warding Neyther indéede is one Egge so like another or Milke like vnto Milke as the state of humane nature is resembling thys figure For in the darke places and in the darkesome night our mindes doo wander astray neither haue they any prouidence which respecteth life euerlasting we all like shéepe haue wandered out of the way which leadeth vnto eternall blessednesse yea except we be layd vpon Christes shoulders and be carried hanging about his necke we shall plunged headlong in darknesse and errours perrish euerlastingly And what in vs is there wherewith wee are able to resist the deuill when he assaulteth vs There is no such wisedome or power without GOD but the deuill is able to ouerthrow and quite extinguish it which things sith so indéede they be let vs in our daily prayers remember that we are the sheepe of this Shéepheard and let vs flée for succour vnto him and craue help defence and gouernment of him But in thys place some man woulde aske the question why the Shéepeheard of the Church ought to be Iehoua that is the true GOD Creator of heauen and earth There are many causes for which it is néedfull that the guide and Sheepeheard of the Church should not onely be man but also by nature GOD. The first is Nature onely which hath ende cannot destroy the workes of the deuill namely sinne and death and restore vnto the Church righteousnesse and life euerlasting The second is no creature can alwaies and euery where bee present with the Church and euery member thereof The thyrd is no creature can sée the sights of the hart and discerne true inuocation from hypocrisie And the fourth cause is no creature entreth into counsell with the diuine nature For these causes which els where are largely explained it is needfull that the Sheepeheard and Bishoppe of our soules be Iehoua that is GOD whose nature and power is eternal vnspeakable and infinite Thus farre haue I spoken of the first part of the Syllogisme indéede more breefe then for the greatnesse of the matter but as the manner of these Comments ought in truth to be now wyll I speake of the other part or member which of Logicians is called the Consequent I shall not lacke or nothing shall be lacking vnto me It is a most sure rule hee that hath the word of God he hath God himselfe hee y t hath God to him can nothing of the principall blessednes be lacking because God was before the worlde was made and by his word he made all things therefore the word of God maketh and bringeth all things vnto vs but contrariwise hee that hath not the word hee hath nothing but fainteth amidst the floodes like vnto Tantalus and as he séemeth most to haue any thing so yet within a while after euen that is taken away from him according to that saying of Christ To hym that hath shall be giuen and from him that hath not namelie the word euen this that he seemeth to haue shall be taken away from him Luke 19 verse 26. But although these spéeches are proudly scorned hatefully handled of prophane persons yet notwithstanding let vs beléeue Christ affirming them who is Trueth it selfe so to vs saying First seeke ye the Kingdome of God and all other things shall be giuen vnto you Math 6 33. As if he said if any man haue by Gods graunt and gyft the chéefe good things acknowledgment and calling vpon God consolation and gouernment of the holie Spirit obedience agreeable to the wyll of God and specially remission of sinnes and deliueraunce from the power of the deuill and from euerlasting death finally if he haue righteousnes and life euerlasting to him are none appurtenaunces lacking or helping sustentations of thys our mortall life and calling This sentence dooth the example of Salomon and the figure of the prodigall Sonne notably describe Salomon in the beginning of hys raigne required nothing of GOD but wisedom to acknowledge GOD with a true feare and fayth and to gouerne his Subiects according to Gods wil. This prayer so pleased God that he said vnto him I haue giuen thee a wise and vnderstanding hart so as not any one before thee was like vnto thee neither shal any be thy like after thee But these things also which thou hast not asked I haue giuen thee namely riches and honour so as there shall neuer be thy like at any time heereafter 3. Reg 3 12. The prodigall Sonne returning home required nothing els of hys Father but to be reconciled into his fauour and swéetly applauding himselfe héerein hee desired to be but placed amongst the basest hyrelings but what happened Hys Father by and by commanded a Ring to be giuen him a new Garment vpon his back and shooes to his féete and prepareth a delicate banquet wherewith he might entertaine his recouered and reconciled Sonne Let vs therefore followe the guide and good successe of thys our Shéepeheard and let vs not doubt but that in purpose and euent he will
well knowne Let mee be grounde wyth the teeth of beastes so I be made fitte bread for GOD. Last of all to the end the doctrine of this Psalme may be the more euident let these benefits of God be considered Our creation the manifestation of God the sending of his Sonne the bestowing of his word and Gospell the giuing of his holy Spirit promise of eternall life good bringing vp defence of body and soule the vanquishing of the deuill the setting forth of learning and true doctrine Gods gouernment in our conuersation and enterprises successe of our counsels happinesse of our studies and vprightnesse of iudgement prosperitie of our children good examples and eschewing of offences good report publique concord peace and meane state of pollicie and a sounde estate or constitution of the Church These benefits if in minde we embrace we shal the more acknowledge the fatherly louing kindnesse of God and accuse our owne vnthankfulnes and with vnfained sorrow of hart craue of God to enflame in vs the motion of a thankfull hart and a desire to shew foorth our thankfulnesse for all our life time ⧠A PSALME OF DAVID Domini est Terra c. The Argument THIS Psalme of Dauid is verily short in verse but full of learning For it instructeth the Reader as touching the Church and also the offyce and dutie of the Magistrate The Church it sayth is a company gathered out of all mankinde tyed vnto the King and head Christ which Church without hypocrisie performeth inward and outwarde worshippings agreeable vnto the Gospell and againe which from Christ receiueth righteousnesse and blessing that is forgiuenes of sinnes the holy Ghost and life euerlasting Thys discription appertaineth vnto the Church properlie called that is vnto the Congregation which is borne a new of the holy Ghost For in a generall name of the Church wee comprehende all those which are not enemies but hearers of the Gospell yea though they be without true feare of God and without fayth And seeing the Church hath neede of succour thys Psalme exhorteth all Princes and Gouernours of Common-weales that they would vouchsafe theyr honest and peaceable succours vnto such as teach and learne the Gospel and not to exercise crueltie against thys poore needy Congregation which retaineth the heauenly doctrine But howe few such personages doe yeeld vnto thys exhortation the matter it selfe and the euent thereof sheweth For many Princes sette foorth theyr written decrees euen wyth blood against the Confessors of the true doctrine Others take vppon them the defence or patronage of fanaticall Teachers Some trifle or dallie with the Bishoppes that they may catch or gripe into their hands the riches of their Collidges or Ecclesiastical promotions But although the greater part of Princes doe swarue from the rule of theyr dutie yet notwithstanding God turneth the minds of some so that they acknowledge the doctrine of the Gospell and for to nourish the Church as it were banished in the world such Princes both doe vnderstand and execute theyr functions or offices giuen them from God For these sayings are knowne full well viz. Psalme 82. I sayde yee are Gods c. That is you are Gods Vizegerents or deputies and doe impart Gods benefits vnto men namely The Law of of God righteousnes and peace Againe as in Esay 49. Kinges shall be thy Nursing Fathers and Queenes shall be thy Nurses verse 23. ⧠The Psalme and exposition thereof Verse 1. The earth is the Lords and all that therein is the compasse of the world and they that dwell therein THE Prophet heere beginneth his discription of the Church from the heade and the place wherein the Church is gathered For although the Church is not tyed vnto tytles of Bishops and ordinary succession as they call it yet is it not with out a Head and Gouernour For the Heade of the Church is the Sonne of GOD vnto whom from the eternall Father all power is giuen both in Heauen and Earth Thys Gouernour wise and mightie gathereth vnto himselfe a Church euen out of all mankinde by the preaching of the Gospell and defendeth the same from the tyrannie of the deuil that it may be his euerlasting inheritance and out of this place is taken manifold doctrine and consolation For first it witnesseth that Christ is truly and by nature God and for because the Name of the true God is giuen vnto Christ and that the worke of creation is properly ascribed vnto the nature of the omnipotencie onely it is néedfull that there bee in Christ a nature both diuine and omnipotent Let therefore thys testimony be adioyned vnto other sayings which make most plaine and notable manifestation of the diuine nature of the Messias Secondly he admonisheth great and small to remember that they are not Lords of the earth but onely Court keepers or Bailiffes and that they must render vp accounts of theyr Stewardship administred of thys sentence if Gouernours or Rulers woulde be earnestly mindfull vndoubtedlie they would doo their duties in the feare of the Lord in humilitie neyther woulde they with such libertie exercise tiranny rapine At thys day because many doo falsly imagine that they are Lords properly called of theyr owne riches they beare sway with puffed pryde and carrie hautie mindes doo fléese theyr Subiects with immoderate exacting them but after a while they shall render accounts to the Lord of the Feoe and like vassals vndutifull shall suffer great and iust punishment with the losse of their Feoe Thirdly he teacheth of Christian libertie in the which sence verily it is cited by S. Paule in the 1. Cor. 10. Whatsoeuer commeth into the shambles of that eate yee asking no question for conscience sake The earth is the Lordes and all that is therein verse 25. Let therefore the dreames of difference in meates be refelled and with giuing of thanks let vs eate eyther of flesh or of fishe and let vs not vnder a certaine superstition feare any offence wherein there is none offence Fourthly hee giueth consolation vnto the godly ones which for the profession of the true doctrine doo liue in exile For seeing the earth is the Lords let vs not doubt but hee taketh care of thē that the godly ones may haue meane harbours and succours according to that saying of Christ In my Fathers house are many dwellings c. Iohn 14 verse 2. And we see at this present day many notable examples of Christes prouidence preparing for his Church and the godly exiles safe dwelling places and giuing Halcyon dayes euen in the midst of the raging seaes and stormes of Germanie Let vs therefore craue and expect of Christ the Lorde of all the worlde succours and harbours and other benefits necessary for this life and let vs not discouraged with feare of banishments cast away our profession of the Gospell for as much as hys promise is true and nothing fallible namelie First seeke ye the kingdome of God and all other things shall
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