the Lordes syght or els because that he had suffred many great tor mentes for the glorye of God yea perchaunse very death so by that meanes recounte hymselfe worthy by hys owne desertes of the lyfe eternall oure Mynstrell Dauid in this verse of his songe not vnto the derogacion of the sayntes honour whiche are not to be defrauded of theyr prayse but vnto the promocion settynge forth of Gods glory syngeth here howe it commethe to passe that the death of Saynctes that is of the faythfull is so precious i the sight of y e Lord. The cause is this sayth he because God hath broken theyr bondes For what is man that he maye appeare righteous in y e sight of God before whom a chyld of one day olde is not pure nor the starres in the Eliment nor nor yet the Aungelles in heauen There is no man good but God alone All our righteousnesses are as a clothe polluted wythe menstrue Who is able to say my hart is pure I am cleane without synne The moost ryghteous man in the world maye pray on this manner wythe Dauid Lorde enter not into iudge ment with thy seruaunte for none y â— lyueth shallbe fouÌ„d ryghteous in thy sight Is it ony maruayle wheÌ„ of our selues we are not able to thike a good thoughte moche lesse to worke ony good dede by our owne power before we be regeÌ„erate bor ne a newe and made other men by Christes Spirite And as towchyng the affliccion and trouble that we suffer in this worlde seme it to the flesh neuer so greate paynefull and intollerable yet can it not be compared to y e glo ry that shalbe shewed to vs as S. Paule sayth Notwitstandynge yf we suffer with Christ we shall also reygne with Christ yea be glorifi ed with hym not that we of our selues haue deserued so great glorye but because God hath so promised which can not lye but is faythfull in al his wordes leaueth no good dede vnrewarded that is done in Christ yea and that for his promise sake thorow his vnmesurable mercy poured forthe plenteously in the moost precioê° bloud of Christ Iesu. Now seyng y e not we onlye but also al y e euer we do of oure selues is vn pure vnclene in the syght of god vntyl both we al our dedes be pu rified by the diuine spirite therfore before we canne brynge forthe ony thinge that maye be approued and accepted before God we must be de lyuered from that moost miserable captiuite wherunto we ware caste of Satan thorowe the synne of Adam Our bondes must be broken we muste be set at liberte from the power of Satan syn death hel c. This thynge once done thaÌ„ what so euer we do in Christ and in oure newe regeneracion muste nedes be allowed before God receaued as an acceptable Sacrifice Yea whyther we lyue or dye both our lyfe oure death is right dere and precious in y â— syghte of the Lorde But let vs returne vnto our songe Although it be true nothynge more true y t God of his owne mere mercy fre goodnes vndeserued benignite saued vs whan we ware so vtterly loste that by no meanes we could seke ony parte of our own saluacion nor recouer by our owne strength power ony thynge at all that we before had lost in Adam so that both oure creaÌ„cion eleccion re demcion saluacion iustificacion glorificacion commeth only of hym thorow his moost entierly beloued sonne our Lord Sauiour Iesus Christe Yet do these his benefites only belonge vnto theÌ„ that are his faythfull seruauntes the sonnes of his handemayd as Dauid sayth here O Lord because I am thy ser uaunte yea thy seruaunt in dede the sonne of thy handmayde thou hast broken my bondes We se here that Dauid confessethe that God brake his bondes but he addeth also that he therfore is his seruaunt yea his vnfayned seruauÌ„te y â— soÌ„ne of his handmayd Wherby we maye easly learne that the merciful bene fites of God the father which lyghe poured out in Christes bloude pertayne not vnto all persons vniuersallye but only vnto those that are his seruauntes yea that not fayned but true hartye louynge and faythful the sonnes of his hande mayd God hath performed y e othe sayth y â— good preste Zachary father to S. IohnÌ„ baptist which he sware vnto Abraham our father to gyue vs that we beyng without feare delyuered froÌ„ the power of our enemies shoulde serue hym w t holynes ryghteousnesse before hym all the dayes of our lyfe We are delyuered sayth this good preste from the power of our enemiesnot y â— we should lyue wickedly vngodly but that we shoulde serue oure LORDE God not in our owne fleshly ymaginacions blynde good ententes but in holynes righteousnes yea that not a daye or two but al the dayes of our lyfe God hath not called vs saythe S. Paule vnto vnclennes but vnto sanctificacion God hathe blyssed you saythe the scripture by his sonne Iesus that euery one of you shoulde turne from his wicked nes God hath broken our bondes that we shoulde be his faythfull ser uauntes the sonnes of his hande mayd as Dauid sayth Now what is it to be the seruaunt of God Ue rely to do those thynges that we be commaunded of God In considera cion wherof S. Paule the other Apostles iÌ„ al theyr Epistles call theÌ„ selues the seruauntes of God bycause vnto the vttermoost of theyr power they euer fulfylled those thiÌ„ ges that were enioyned theÌ„ of god For it becommeth a seruauÌ„t to fulfyll his masters coÌ„maundemente not to worke after his owne fansy so maye he be bolde to appere in his masters syghte whan so euer he be called to aske that which his master hath promised him In lyke maÌ„ ner yf we wyll be counted so proued the seruauntes of God vnfaynedlye we muste earnestelye consider euery maÌ„ accordynge to his cal lynge what God hathe commaunded vs in his holy law and that we must laboure vnto the vttermoost of our power for to fulfyl or els we are no true seruauÌ„tes of God For by no meanes may we leaue y e wyll of God vnfylled practise thynges of oure owne imaginacion If ony man loueth me sayth Christ he wyl kepe my word my father shal loue hym we wyl come vnto hym and dwell with him He that hath my coÌ„ maundemeÌ„tes kepeth them he it is that louethe me For not euery one that sayth vnto me Lord Lord shall enter into the kyngdome of he ueÌ„ but he that doth the wyll of my father which is in heauen But it is to be noted that Dauid doth not only name hymselfe y â— seruaunt of god but he doubleth it sayth yea the seruaunt of God in dede As though he should
hartes remembrynge these wordes of Christ who so euer shall confesse me before men I wyll confesse hym also before my father which is in heaueÌ„ But who so euer shall deny me before men I shall deny him also before my father which is in heauen And if it be the wyl of oure heauenlye father that we be persecuted troubled greuouslye vexed for y â— confession of his trueth let vs not therfore feare to confesse the Lorde Christ but as good souldiours of Iesus Christ valeauntly suffer affliccioÌ„ yea very deth yf the glory of God so requirethe beynge assuredlye perswaded that by this meanes not only God shal be great ly glorified his holy gospell large ly promoted but also y t we for thys shorte trouble shal receaue perpetu all reste for this corruptible life im mortall glory for the vayne pleasu res of thys worlde eternall felicite and euerlastyng ioye worldes with oute ende Amen But lette vs heare what Dauid spake that he was so sore troubled ¶ The seconde verse I sayde beynge as it ware in a traunse euery man is a lyare ¶ The fourth strynge NO meruayle in dede thoughe our Mynstrell Dauid sayth that he was sore troubled for speakynge For he syngethe a verye homely songe lytle pleasaunte and swete to the eares of beastlyke carnall flesshely men Who can abyde to be called a liare yea that w tout ony reuereÌ„ce taken yet he shameth not to speake vniuersally to saye that euery man is a lyer withoute excepcion Surely me thyncke that Dauid wanteth here y e chefe poynt of a Mynstrell of a syngyng maÌ„ whiche is to lye flatter or at the leaste to fasshon his songe accordiÌ„g vnto the audience w t his singing to please so many as heare hym Is Dauid nowe become a man of so ly tle experience that he thinketh the holy Pharisees the wise Scribes the learned Byshoppes the deuout Prestes the godly rulars of y e temple c. could be contented to be called liars which would be noted tho rowe out all the world to be y e priÌ„ci pall teachers of all verite trueth alone to haue y e key of knowledge Undoubtedly Dauid kept shepe to longe for to be a Mynstrell to such delycate softe religious parsons But Dauid was a good playne siÌ„ple homely man brought vp in y â— countre endewed w t that spirite wherwith S. Paule was whan he sayde If I dyd please meÌ„ I should not be the seruaunt of Christâ—… For eueÌ„ as IohnÌ„ Baptist whan he saw many of y e Pharises Saduces coÌ„ myng vnto his baptisme called theÌ„ the generacioÌ„ of vipers for al theyr glysteryng hypocrysy fayned holynes as Christ called y â— Scribes Pharises blynd gydes strayning oute a gnat but swalowing vp a ca mel paynted sepulchres outwarde ly in apperaunce righteous before meÌ„ but iÌ„wardly ful of hypocrisy iniquite as S. Paule called Ana nias y e hygh preste a paynted wall bycause more lyke a bocher than a Bysshop he coÌ„maunded them that stode aboute hym to smyte Paule on the mouth contrary to al equite iustice whan he should haue pour ged hymselfe before the councell of the Articles layd agaynst him eueÌ„ so Dauid can none otherwyse but call hym y t is a lyar a lyare in dede He can not beare fyre in one hande water in the other He canne not playe placebo He is none of those that saye all is well when altogyther is starke nought He is no dissembler his harte his tong goeth togither He is as playne as a pack staffe For as the trueth is so speaketh he hauyng respecte neither to the parson nor to the tyme. He seakethe the glory of God not to satisfy the vayne fantasy of man He hadde rather suffer greate rebuke moche trouble extreme persecucioÌ„ yea very death than that Goddes glory should in ony parte be obscured thorow his faynynge flattery God sende vs fewer gnathos mo Dauids But lette vs retourne to oure songe I sayde beynge as it were in a traunse sayth he euery man is a ly are Before Dauid confesseth that enery man is a lyare it is to be noted that he sayth he was in a trauÌ„s that is to say in a daÌ„pe a stupour abasshement soden preuacion of sence or fealyng as whan a man is so rapte into another kynd or state that he forgetteth hiÌ„selfe or semeth to be in another world as they vse to saye For all this doth the greke worde Ecstasis sound A lyke thynge we read of S. Paule in the seconde Epistle to the Corinthians It is necessary in dede y â— Dauid shoulde be in this Ecstasy trauÌ„ce that is that he should be transformed into another man renewed by the holy ghoste illumined w t diuine knowledge lyfted vp to y â— coÌ„teÌ„placâ—… on of heueÌ„ly thiÌ„ges haue his miÌ„d wholly rapte plucked froÌ„ carnali te vnto spirituall ghostlye matters or elles coulde he neuer haue coÌ„fessed this infallible trueth that euery man is a lyare For a naturall man dothe not perceaue those thynges that pertayne vnto y â— spirite of God For they are folyshnes vnto hym neyther caÌ„ he vnderstaÌ„d theÌ„ because they be spiritually iud ged Howe can a man speake good thynges whaÌ„ he hym selfe is euell Can blessyng cursyng come both out of one mouth Doth a fouÌ„tayn sende for the at one place swete water bytter also Can a fygge tree â—…eare Olyue berys eyther a vyne beare figges Of the aboundaunce of the hart the mouth speaketh He that is of the earth is earthly and speaketh of the earth but he whom god hath sent speaketh the wordes of God Euery man speaketh as he is The chyldren of truethe speake trueth the sonnes of a lying seed speke lyes falshode Now is dauid no moresuch a manne as of nature is a lyare butte he is regenerate borne anewe of y e holy ghost is no moreof y t false lying seed which de ceyueth accordynge to the nature ingeny properâ—…e of SataÌ„ which is a lyare the father of all lyinge therfore confessethe he nowe another tale than he would haue done before his regeneracioÌ„ new byrth He woulde before haue glorified in hymselfe in his flesh in his bloude in his streÌ„gth wisdome polecy ritches holynes good workes and all that euer he dyd for that is the na ture of al flesh and haue fought maÌ„ fully agaynst them that condemne the Hypocrisy fayned holynes iniquite vnrighteousnes of the flesh but nowe beynge nourtered in the discipline of Gods trueth he freely grauntethe euery man of his owne nature to be nothynge but a lyare which thynge S. Paule also affirmeth in his Epistle to the RomaÌ„s Hereof maye we learne what we are of our selues howe blynde and vnapte of oure owne nature to
and Idolles Agayne God cōmaundeth sayeng Thou shalt not take the name of thy Lord God in vayne Dauid hath made a solemne vowe and ear nest promyse that he wyl kepe this moost blyssed Commaundement of God also He wyl not abuse y e name of his Lorde god by no meanes He wyll sweare by nothynge that euer god made nother by heauen nor by earth nor ony other oth His communicaciō shall be yea yea na na In his aduersite wyl he flye vnto y e name alone of his Lord god as vnto a stronge Castel myghty Bulwarke caull on that for healpe refuge And ī his prosperite he wyll not forgette the name of his Lorde God but celebrate magnify cōmēd prayse it yea lyfte it vp w t perpetual encomies laudes prayses Moreouer god sayth thou shalt sanctify y e sabboth daye This hath Dauid also vowed to obserue and kepe He wyl not therfore spend the sabboth daye in ryotynge bankettyng playeng dauncyng syngyng suche other vayne pastimes but in the meditacion of Gods lawe in readyng the holy scriptures in hearyng godly sermons in lyftyng vp his harte vnto god w t feruent prayers in gyuyng thanckes to y ◠Lord for his benefites c. He wyll also expulse all synne out of his brest be at peace with God Furthermore god commaūdeth sayeng Honour thy father and mother Here agen hath Dauid made a vowe to fulfyl this precepte also So that he wyl gyue honour reue rence worship to so many as this lawe requireth yea his inferiours wyll he not dishonour God gyueth a commaundement sayth Thou shalte not slay Dauid hathe earnestely vowed to kepe this So that he wyll shed no innocent bloud hurte no man seake no mans death but fauoure and loue all men yea euen his very enemies GOD saythe Thou shalte com ◅yt none adultry Solemnly hath dauid vowed to obserue this moost godly precepte So that he wyll be no vnclene fornicatour nor fylthy adulterer but to auoyd all vnclennes he wyll couple hymselfe wythe an honest wyfe faythfull yokefelowe in holy wedlocke which is honorable amōg al men bed vndesy ed to her alone wyl he cleaue for her sake refuse all other woman be they neuer so beautifull fayre proper myuyon tall eloquent rytche worshypfull honorable noble c. louynge her as his owne fleshe yea euen as Christ loued the congrega cion Moreouer God commaunded sayeng Thou shalt do no theft As for this precepte Dauid hath earnestly vowed to kepe it vnto the vt termoost So that he wyl not only not steale but also boūteously giue to so many as haue nede of his help And where as God saythe thou shalt speake no false wytnes agenst thy neyghbour Dauid had vowed made a faythful promyse that he wyl rather as charite requireth co uer the multitude of synnes forgyue them that offend hym seake to profyt all men no lesse then him selfe Finally where God sayth thou shalt not couytte thy neyghbours wyfe nor house nor feld c. Dauid is fullye at this poynte not once to couyt ony parte of his neyghbours goodes but rather to helpe hym for warde to do for hym what soeuer lyeth in his power These be the commaundemētes of God and these hath he vowed to kepe These vowes therfore wyll he paye vnto the LORDE yea that be fore all his people that men seynge the lyght of his good workes maye glorify his father which is in heuē And for as muche as Dauid is a kynge hathe vowed vnto God to do the office of a true kynge whiche is to mayntayne vertue and to expulse vice he wyll not only prouide that he hym selfe kepe these cōmaūdemētes but that all his subiectes also kepe them euen from the hyest to y ◠lowest He wyll do his diligēce that there shall no God be worshyp ped in his kyngdome amonge hys people but the one and alone true God of Israel Hym only shall they honour worshyp prayse serue and loue Nother shal ony grauē ymage be suffred to be made in his Realme for to obscure blotte the glorye of this almighty god On the name of this God alone shall all hys people caull flye vnto in theyr aduersite prayse commende it for euer and euer nether shall ony of them be so bold as once to swere vnistly by it The Sabboth daye shall all his subiectes sanctifye They shall not spend it vaynely ydelly but vertuously godly in readynge y ◠holy scriptures in hearyng Gods word sincerly preched in prayeng feruētly vnto god and in suche other god ly meditacions Theyr superiours shall they honoure also with all humilite submission and obedience They shall kyll no man but defend euery man in his ryght loue all mē wysshe well vnto them do for them what so euer they are able As for fornicaciō adultry whor dome or ony other vnclennes they shall commyt none but euery man shall freelye be suffered to haue hys owne wyfe and euerye woman her owne husbonde so godly lyue togyther in chast pure matrimony And as for stealinge bearyng of false witnes or couetynge of theyr neyghbours goodes Dauid lyke a true kynge hath vowed promised so to order rule his subiectes that none of thē all shall faull into those vices enormities If they do wyl not amende Dauid bearethe not y e sweard in vayne he wyll surely pu nysh the trāsgressours For Dauid hath made a vowe he is earnestly bēte to kepe it y t both he his people shal vnfaynedly obserue the mooste holy cōmaūdemētes of God Oh that all kinges Princes Dukes rulers would follow this moost ho ly vertuous kynge streyghtely looke vnto the obseruaunce true kepynge of these vowes For these are the vowes that are accepted be fore God These are the vowes that caste no mans soule into the daunger of euerlastyng damnacion but rather healpeth forwarde vnto the enheritaunce of lyfe eternal These are no popysh monkysh supersticious pharisaicall vowes inuented of the ydle braynes of mē but pure godly wholesome christen vowes which so many as hope to be saued ought streyghtly to obserue kepe yea to performe them vnto the vttermoost of theyr power Thus se we what the vowes are that Dauid wyll pay vnto y e Lord before all his people for his benefytes euen the fulfyllyng of Goddes commaundementes doynge hys office as it becōmeth a true kinge So lykewyse must we do and paye our vowes also to y e LORDE that is to saye kepe his holy commaundemētes forsake the world the dyuell the flessh with all theyr pompes pleasures as we professed at oure baptisme euery man lyue accordynge to his vocacion callyng as for an example Let thē that beare office authorite rule and power in the commō
delyght only in his moost holy law seke the accomplysshment of his diuine wyll by no meanes admytte nor heare the voyce of ony straūger For as y e womā is an whore thogh she bereth y e name of an honest wife neuer so moche y e is not contented with her owne husbonde but followeth other men ronnethe a whore huntynge after straung louers castyng away the sincere true loue that she ought to beare toward her husbonde So lykewyse if suche as call thē selues the chyrche spouse of Christe forsake theyr husbonde Christe be not contented w t hym his word alone but followe straūg doctrines ronne a whorehūtinge after new lawmakers which teach thynges cōtrary to the wyll of this bridegrome yea or els they themsel ues make lawes decrees actes con stitucions c. that fyght withe th◅ voyce of this heauenlye shepparde Brydegrome and husbonde Christ Iesu surely surely let them beleue me they are not y ◠spouse of Christ but fylthy whores vnclene harlottes stynckynge strompettes abhominable adultresses stulyke Goshyppes thoughe they weare neuer so many triple crownes carnal hat tes glysterynge myters forked cap pes c. vpon theyr heades haue neuer so many pilers pollaxes cros ses crosser staues syluer roddes borne before them For y e spouse of Christ only hereth the voyce of her husbonde followeth that cleaueth to that by no meanes ronneth a whorehuntynge after straunge louers neyther carethe she for theyr voyce fayre wordes flatterynge promyses seynge she knowethe full well that no man can shewe thynges more necessary profytable vn to her health saluacion than her husbonde hath already done Ther fore recounteth it she a very vayne madde thynge to forsake this her true alone husbond Iesus christ to followe straungers I am gelous ouer you sayth S. Paule w t a godly ielosye For I haue maryed you to one man to brynge a chaste virgine vnto Christ. This moche haue I spoken by the waye concernynge the chyrch y ◠all men maye knowe the chyrche of Christ whiche is the handmayde of God the spouse of Christ hauing nother spor nor wryncle but altogither glorious pure vndefyled from the Synagoge of Antichrist be no more deceaued w t outward appearaunces glysterynge visars and paynted clokes vnlesse they go forthe to worship reuerence haue in honour certayne deceatfull shadowes for y e self trueth as we haue done in tymes paste God make vs al the seruauntes of y e Lordes hand mayd and graunt that we maye so abyde in the olde catholyke fayth in the doctrine of Christes chyrche y ◠we may be blissed haue our bondes broken as it followeth O LORDE because I am thy seruaunte yea thy seruaunte in dede sayth Dauid and the sonne of thy handemayde thou haste broken my bondes What bōdes are these that God hath broken made vs fre frō them thorowe Christe settynge vs agen at liberte Uerely the bondes of Satan synne death hell desperacion and the curse of the lawe Fyrst as concernyng Satā eue ry man knoweth howe we were in captiuite bondage to hym by the sinne of our fyrst father Adā which thorowe his disobedience dyd caste vs into the bondes of that infernal Prince made vs captiue thraull so that by our owne strēgth power wytte polecy free wyll we could neuer haue set oure selues agayne at liberte But God of his tender mercy fre goodnes whan we had caste our selues into this bondage promised vs deliueraunce when he spake these wordes vnto y ◠serpent I wyll set emnite betwene the and an woman betwene her seed thy seed That selfe seed shal trede down thy heade And so many as beleued them were at that very instant de lyuered from the bondes of Satā For what other thig is it to treade downe the heade of the serpent thā to vanquish subdue hym to make his power frustrate of no strēgth yea and to set those agen at liberte whiche before were his bonde preso ners Nowe although this promise were not streyghtwayes fulfylled yet stode it in effect with y ◠faithful they so sone as they beleued were deliuered out of captiuite set at liberte agayne made the sonnes of God thorowe the faythe that they had i Gods promise which he made vnto thē in his derely beloued sōne Christ Iesu. But whan christ was once come had fulfylled this promyse of hys celestiall father than was Satans power vtterly adnihilated and made of no strength His bōdes were broken wherwithe so miserably he dyd detayne hold vs as S. Iohn̄ testifieth The sōne of god dyd appere for this purpose euen to dissolue losen breake the workes of the dyuell So that now Satan hathe no more power ouer vs excepte wyllyngly we cast oure selues agayne into hys bondes as S. Iames sayth resist the dyuell he shal flye from you For although he goeth about lyke a roryng lyon seakyng whome he maye deuoure yet can not he deuour no nor yet so muche as once byte or towche ony faythfull man excepte he wyll of a set purpose caste hymselfe into that Dragons rauenyng teth to be rent torne the sōne of God hath set vs at such libertie gyuen vs our ma numission so frely and plenteously Nowe seyng that Satan which is our moost vtter enemye is so vā quisshed subdued we vtterly de liuered from his captiuite that our bondes are brokē wherwith he had vs bound it is to be thoughte that synne death hell desperacion and the curse of the lawe can worcke vs ony euell or that theyr power is so gret that they are able to make vs styll captiue and bonde presoners As towchynge synne to whome is it vnknowen that as the power of Satā is vāquisshed by Christ so in lyke māner is synne thorow hym put to flyghte He is that lambe of God which taketh away the synne of the worlde He is that sauioure which saueth his people from theyr synnes He is yea he is that Lorde in dede whiche putteth awaye our iniquities yea that for his owne sake wyll remēber them no more He came into y ◠worlde to saue synners He beynge without all synne offered hym selfe vpon the altare of the crosse a swetesmellynge Sacri fice to God y ◠father for vs made a sufficiēt satisfacciō for al our syn nes Thorow his name all the Pro phetes beare witnes that so many as belue in him shall receaue remis sion of theyr synnes For ther is no health in ony other nether is there ony other name gyuen vnto men wherby they myghte be saued but only the name of Iesus Christe He is that Bysshop whiche w t one oblacion yea that once for all hathe made them perfecte for euer more y t are sanctified To be short y e bloud of
hym in all his godly and vertuous enterpryses also lead hym into all trueth kno ledge of Gods moost holy wyll To make an ende come ther lyfe or coÌ„meth ther death Dauid is fully determned to stycke by Gods word to seke his glory aboue all thynges yea and that not in corners and secret places but openly that all the worlde maye euidently se that Dauid is an earneste setter forthe and an vnfayned promotoure of Goddes glorye and by that meanes be occasioned also wyth Dauid to honoure worshyppe magnify laude and prayse GOD wyth one mynd and voyce for euermore as Christe saythe Let your lyght so shyne before menne that they maye se your good workes and glorifye your father which is in heauen to whome wythe his onlye begotten sâ—…nne oure LORDE and omnisufficient sauiour Iesus Christ the holy Ghoste that moost swete confor toure be all honoure prayse and glory for euer and euer AmÌ„ ¶ Gyue the glory to God alone ¶ The. Cxlv. Psalme I Wyll magnifye the O God my kyng I wyl prayse thy name for euer and euer Euery day wyll I gyue thaÌ„kes vnto the and prayse thy name for euer and euer Great is y â— Lord and maruelous worthy to be praysed ther is no ende of his greatnes One generacion shall prayse thy workes vnto another and declare thy power As for me I wyll be talkynge of thy worshyp thy glory thy prayse and wonderous workes So that men shall speake of the myghte of thy maruelous actes tell of thy greatnes The memoriall of thyne abundant kyndenes shall be shewed and meÌ„ shall synge of thy righteousnes The LORDE is gracious mercifull longe sufferynge and of great goodnes The LORDE is louynge to euery man and his mercye is ouer all his worckes All thy worckes prayse the O LORD and all thy Saynctesgyue thanckes vnto the. They shew the glory of thy kingdome and talke of thy power That thy power thy glorye and myghtynes of thy kyngdom might be knowen vnto men Thy kingdome is an euerlastyng kyngedome thy dominion endureth thorowe oute all ages The LORDE vpholdethe all suche as shoulde fall and lyfteth vppe all those that be downe The eyes of all wayte vpon the and thou gyuest them theyr meate in due season Thou openest thyne hande and fyllest all thynges lyuyng with pleÌ„ teousnes The LORDE is ryghteous in all his wayes holy in all his workes The LORDE is nye vnto them y â— call vpon hym yea all suche as call vpon hym faythfully He fulfylleth the desyre of them that feare him he heareth theyr cry and helpeth them The LORDE preserueth all them y â— loue hym but scatterethe abroad all the vngodly My mouth shalâ—… speake y â— praysâ—… of the LORDE and let all fleshe gyue thanckes vnto his holy name for euer and euer Prayse the euerlastynge ¶ Imprynted at London in Botulph lane at the sygne of the whyte Beare by IohnÌ„ Mayler for IohnÌ„ Gough Anno DnÌ„i 1542. Cum priuilegio ad imprimendum solum Per Septennâ—…m The excellency of the Psalme whych here after shalbe expounded Dauid excelleth all musicions The fanta sies of y â— old Poetes con cerniÌ„g their musicioÌ„s What the shakyng of the Okes toppes signifye Pro. rri Esa. viii Matth. xxi What the daunâ—…ynge of the beastes signify Luke i. Luke ii A christen mans ioy what it is Ozâ—… 〈◊〉 i. Cor. xv Heb 〈◊〉 i. Ioan. v. What the mouyng of the mountaynes signifye What the stondynge styll of the swyft floudes signyfye What the fetchyng of Soules out of hel mene Psal. xviii Ioan. xi Phil. ii Note howe many godly goodly thynges are entreated of in thys Psalme Beholde what Dauid doth Notâ—… The greate vertue of Dauids harpe i. Reg. xvi The excelleÌ„ cy of Dauids songes Luke xxiiii Ephe. v. The Psalmody of Dauid is 〈◊〉 tresure house of the holy Scripture Agood lessoÌ„ for all men of honoure Beholde followe Why thys Psalme is called Dauids Harpe Psa. xxxii Psal. cxiiâ—… Phil. ii Ioan. viii Psal. xviii Iacob i. Sette hand to it o ye y â— be lerned ii Cor. iiii Math. ix Luke x. â—…ayth is y â— fyrst string of Dauids Harpe and y â— foundacion of y â— chri sten religioÌ„ Rom. xiiii â—…eb xâ—… Thre thyn ges to be no ted Antichrist turneth the rootes of trees vp ward Rom. xiiii Heb. xi Mark wel Gâ—…n iii. Roma v. Heb. xi Iaco. ii Marc. i. Ephe. ii mat iii. xvii Marc. i. xi ii Pet. i. Ioan. iii. Rom. viii Heb. ix x. Psal. cix Rom. x. Ioan. i. Gala. iii. Rom. viii Gala. iiii Oze ii Roma v. Roma xiiii Searche the Christmas Banâ—…ket in y e thyrd dysh the Pathewaye vnto Prayer in y e xvi Chap. and y e Nosegaye in the Seconde floure c. Faith brin geth forth good Wor kes Gala. v. Fayth is y e cause of all goodnes Roma x. Mark wel Behold the nature of true christen fayth Math. xiâ—… Luke vi Act. iiii Math. xâ—…vi Mar. xiiii Luke xxii Ioan. xviii Act. iiii Math. xvi Act. v. Gene. xxvi Exo. xv Deu. xi xxx Actum v. Note An admoni cion for Fayth Iaâ—…ob it Galla. v. Rulare Byshop or Preste Father or Mother Master or Mastres Maryed man Maryed wo man Subiecte or seruaunte A general admonicion for al estates Beholdâ—… what 〈◊〉 true fayâ—… workethâ—… Christâ—…n â—…an Rom viii Psal. â—…iii Act. xxi PersecucioÌ„ followeth y â— confession of Gods worde i. Cor. i. Note Gene. iiii i. Ioan. iii. The good the euell can 〈◊〉 agree Note thys well Ioan. xiiii Exo. xvi and. xvii Math. v. Luke xiii iiii Esd. i. Mat. xxiii Heb. xi ii Pâ—… xxiiii 〈◊〉 Maâ—… vii Exo xii Ioan. i. i. Petre. ii â—…say liii i. Ioan. iii. ii Cor. v Math. xi Luke vii Ioan. viii x Mat. xvii Marke xv Luke â—…xii Ioan. ix Mat ix xii Marc. i. Phil. ii Mark Act. iiii v. xiii xiiii Act. xii Act. vii Ac. xvi xvii Martyrs PersecucioÌ„ maketh Gods word the chyrch of Christ to floryshe Beholde ☞ We ought to reiose in the tyme of persecution Rom. viii Act. xiiii Luke xiiii Math. x. Luke vi Ioan. xiii xv Ioan. xvi Math. v. i. Pet. iiii ii Tim. ii PersecucioÌ„ is a token of Gods loue toward vs. Phil. i. Math. x. Marc. viii Luke ix and. xii ii Tim. ii What the occasion was y t Dauid was so foretroubled The chefe poynte of a Mynstrel of a syn gynge man is to lye flatter Gala i. Math. iii. Luke iii. Math. xxiii Act. xxiii AMEN good Lorde ii Cor. xii What Dauids traâ—…s signyfye i. Cor. ii Math. xii Lnke vi Iacob iii. Ioan. iii. Ioan. viii The nature of flesh Rom. iii. What we are of ouâ—… selues Gen. vi Note Gene. iii. Searche the Newes out of heauen Psal. â—…xv Rom. iii. ii Cor. iii Phil. ii Ioan. vi Esay â—…iii iii Iere. xxxi Ioan. xv Math. xvi Ioan. vi Cant. i. Howe euery