vnto God and asketh and receaueth forgeuenes of sinnes This description is euident and may be vnderstoode in our dayly exercises Contrition without faith is an horrible feare and sorrowe of the minde flying away from God as in Saule and Iudas Wherefore it is not a good worke But contrition with faith is a feare and sorrow of the minde not flying away from God but acknowledging y e iust wrath of God and truely gréeued that it hath neglected or contemned God and yet approcheth vnto God and craueth pardon Such a sorowe is a good worke and a sacrifice as the Psalme saith The Lord is well pleased in those that feare him and in those which trust in his mercie When this faith first shineth out new obedience is begun in the gouerning of our priuate life and vocation and in sorrowes which pleaseth God for Christes sake and is a worship of God that is a worke wherin God déemeth himselfe to be honoured of vs. Verse 12. Kisse the Sonne least he be angrie and you pearishe in the way Because sodenlie shall his anger waxe whote but blessed are all they that put their trust in him THis last verse vseth a most sweete worde wherin hée commandeth his Sonne to be heard Kisse saith he the Sonne that is he shal come vnto you and shal louingly and swéetely embrace you geuing you a kisse and an embracing Reconciliation and life Eternall He loueth vnfaynedly which geueth a sweete kisse from his hearte Therefore the Sonne of God loueth vs proferinge vs a swéete kisse from his heart The Eternal Father loueth vs whiles he will haue vs swéetely to kisse the lippes of his Sonne But in this place we must consider a contrarietie The vngodly are not delighted with the kis of Christ but spit vpon him and with all maner of crueltie defile the face of Christ Vnto these doeth this Psalme threaten punishment But as touching the others which are delited with his kisse he saith Blessed are al they which put their trust in him These wordes doe teach what kis is here requyred Forsooth fayth or confidence calling vpon God for Christes sake This faith when we shal with inuocation or prayer exercise then shal this psalme be more manifest approoued in vs and we shal finde that this promise is not in vaine but that it is thus truelye kept Blessed are all they which trust in the Lord. The Prayer of the Apostles repeated out of this Psalme and needfull to be exercised in these our dayes O Lord thou God which hast made heauen and earth the sea and all that is in them which through thy holy Spirite hast saide by the mouth of our father Dauid thy seruant Why did the Gentiles rage and the people imagine vaine thinges Kings of the earth stood vp and the Princes came together against the Lord and against his Sonne Christ For in deede they gathered themselues together in this citie against thy holie childe Iesus whom thou hast anointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe that which thy hande and Counsell haue decreed to be done And now O Lord beholde their threatninges and strengthen thy seruantes with all confidence in thee to preach thy word Graunt this O Lord we beseech thee to the honor glory of thy holy name Amen The thirde Psalme Domine quid multiplicati sunt c. THE ARGVMENT THe rule which Hilary setteth downe in his bookes of the Trinitie doth well like me That wee muste from the causes of speakinge borowe the vnderstandinge of thinges spoaken But the Title sufficientlie declareth what occasion constrained Dauid to write this Psalme For although it greeued Dauid to be throwne out of his kingdome and to haue sedicion stirred vp by his Sonne whome he greatlie loued and himselfe bereaued of that glorie of wisdome iustice which he had yet notwithstanding these were not his chiefe greefes An other far more great vexed him in that he sawe his owne sinne was the cause o◠so great mischiefes and transgressions wherein manie which were holie perished Herein he iudgeth himselfe to be the plague of the Church and of Gods people and did feele such a huge burden of his sins that he acknowledged him selfe not able to beare the same Therfore he feared least that God had vtterlie cast him away as Saule and other Tyrantes which were the vessels of Gods wrath With this feare and sorowe had hee no doubte bene vtterlie quailed but that he did inculcate into him selfe the words of forgiuenes which he had heard of the Prophet Nathan viz. The Lord hath taken away thy sinnes In this voice of God setling his harte at rest he reuyued and began to call vpon God Therefore although he wrastled with the tentation of casting avvay yet by faith he strengthned him selfe and ouercame both all doubtfulnes and dispaire Which things sith they so be Let euerie one of vs which repent vs of our sinnes returne vnto God with confidence of reconciliacion for Christs sake Neither let vs dispaire by the greatnes of our fall but let vs holde that the mightie power of the Sonne of God is to be preferred before the sinnes of all men neyther to our other offences let vs also adde blasphemie which accuseth God of Lyinge and denyeth forgeuenes of sinnes let these suffice to be brieflie spoken of the Argument of this third psalme which setteth downe necessarie consolation that God will not haue vs dispaire although wee haue horriblie fallen and offended Because when Dauid was an adulterer and a murtherer and repented him fled vnto God he not onelie receiued him into fauoure and grace but also restored him afterwardes vnto his kingdome as in the rightfull recouerie of that which before he had lost Verse 1. LOrd how are they increased which trouble me many rise vp against me HE beginneth this Psalme from a sorowful complaint wherin he bewaileth the greate force of his troubles and the concourse of his calamities For who is able to expresse in words with how great floodes and stormes of sorows Dauid was tossed by reason of his adulterie First was his daughter deflowred after that folowed the slaughter of his sonne afterward sedition being moued by his sonne their wiues was defiled the Citzens were slaine and the father put to flight and it was a lesse thing for Dauid to be thus spoiled of his kingdome then to be bereaued of the great glorie of the power and fauour of God Amongst so great miseries and sorowes hee truely felt Inward feares outward fyghtinges Yt is some help when sinne meeteth not with mischiefes That is truely said for sorow increaseth when we acknowledge that we procure our selues calamitie through our owne transgression and when for grieuous sinnes we feele the wrath of God Verse 2. Many say vnto my Soule there is no saluation for him in God THis voyce signifieth no light griefe But of one wrastling with temptation of casting away I lament not
man withstand God The vniuersall church is full of histories of such like examples which declare that God when we are weake doth vse courage and strength for vs. Omitting therefore longer recytall of examples touching the latter part of the second verse viz. That thou mayst destroy both the enemie and the auenger I wil now speake a few wordes We beare about with vs a doctrine hated of the world and we seeme not any thing able therein to doe good because mightie kinges are against our proceedinges and there are many impedimentes as pouertie famine and feare of most cruel punishmentes Amidst these mischiefes let vs thinke vpon the promise set down in this Psalme That thou mayst destroy both the enemie and the Auenger And let vs trust not onely to finde defence but also felicitie in gathering the church of God So did God vnto Abraham promise defence rewards and good successe saying I am thy Protector and thy reward is great Gen. 14. and 16. For the enemies of the gospel are restrayned eyther by sound conuersion vnto Christ eyther els by vniuersall coufusion as in this age some be when they reade Luthers works not in déede with zeal of godlines but to catch matter wherein busilie stirring they bestow their infamous speeches but being vanquyshed with the euidencie of trueth they haue yealded vp the victory vnto Christ and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel But Iulianus and other Tirantes vnrecouerable are like little cloudes cleane vanished away by Christ sitting at the right hand of his Father These thinges sith they so be let vs euery one of vs more zealously and feruently in his vocation learne and teach the gospell and let vs daylie adioyn our prayers to this end Let vs call and crye vnto God by the Mediator our lord Jesus Christ that he would gouerne defende and preserue vs and eyther call back the enemies of the gospell vnto sincere doctrine or els vtterlie to confound and destroy them Verse 3. Because I shall see the heauens the workes of thine handes the Moone and the Starres which thou hast framed IN reading the Prophets we must diligently consider what sayinges are spoken touching the accomplishment thereof Therefore as the next verse before specifyeth of the originall beginning and preaching of the gospel by which the church is congregate So this verse descrybeth the accomplishment which shal be brought to passe in the whole church when as raised from death she shall possesse eternall life The example whereof in déed the Apostles saw in the chiefe head and in the members therof when they were beholders of the resurrection and ascention of Christ For therein saw they mortalitie quite abolished they saw a new nature shining in the light of heauen yea a new righteousnes and a new life So doth Esay describe the kingdome of Christ in his 65. Chap. For speaking of the originall and frée preaching thereof he sayth Beholde I goe vnto a nation which know me not And of the fulfilling of this kingdome hee sayeth moreouer Behold I make a new heauen and a new earth cap. eod Reuel Ioh. 21. Verse 4. What is man that thou art so mindefull of him Or the Sonne of man whom thou so regardest Verse 5. Thou hast made him not much inferior vnto God and with glorie and honor wilt thou crowne him THe fourth and fifte verses describe the calamitie and delyuerance of Christ A great and vnspeakeable miserie it is which is set downe in the 8. Chap. of Mathew Foxes haue hoales and birdes of the ayre haue nestes but the Sonne of man hath not whereon to lay his head And it is sayde in the 53. of Esay He was despised and abhorred of men he was such a man as had good experience of sorrowes and troubles But a farre greater miserie is it to be séene forsaking of God as it is sayd in this verse of Tyrt Non Exul curae ducitur esse Deo The Exile is not thought Of God to be cared for ought Christ féeling this miserie spake that most sorrowfull sentence which is extant in the 22. Psalme My God my God why hast thou forsaken me As if he had sayde I lament not for the rending of my bodie in péeces or for the death that I suffer but for another far greater mischiefe that thou forsakest me because I féele no ioy at my hart which other holy ones doe féele whom thou comfortest Nay I féele that thou art horribly angry with the sinne of mankind by reason wherof I am now condemned is this death before thy presence I say before thee It were no bitter torment vnto me to be cruelly handled by the iudgement of the world But to feele thy displeasure is a heauie case And although it is true and the church hath always so taught that the nature deuine neither departed from the body nor from the soule of Christ no not after death Yet the nature diuine vnited to the bodie and the soule by a wonderfull and vnspeakeable meanes ceased So as nature of man in him might both suffer and die Like as Ireneus saith That is He did not put forth all his strength but obeyed vnto his eternall Father in this humilitie This secrete wisdome shall be learned of vs in the life euerlasting Now as it is delyuered vs in the word we must embrace it by fayth neyther can it be comprehended in mans cogitation or expressed in wordes But as the Sonne of God before the glory of the future Sabboth rested in death and in the graue So the whole Church hath her beginning from the like rest or surceasing that is from death Wherein albeit we séeme to be forsaken yet we shall assuredly bee raysed agayne from death vnto eternal life Wherein we shall see God in his presence and haue the fruition of his wonderfull great wisdome Thou wilt crowne him with glorie and honour Hetherto hath hee expresly declared the wonderfull and inspeakeable humilitie which Christ perfourmed in suffering the wrath of God as if he had beene polluted with mine thine and the sinnes of all men Now followeth a description of the glory of Christ in his resurrection and ascention This Lord remayned not in death and in the graue but being rysen from death to lyfe ascended vp into heauen that he might geue giftes vnto those which call vpon him Namelye the holye Ghost and life euerlasting But who can expresse the greatnes of this glory whereas vnto Christe God and Man all power is geuen in heauen and in earth Wherby in deede he ouercommeth death destroyeth sinne geueth righteousnes rayseth from death to life geueth his holy Spirite and life euerlasting to all beléeuers This glorie Paule in 2. Philip. describing sayth God hath exalted him and geuen him a name which surpasseth all names that in the name of Iesus euerie knee shall bowe in heauen earth and hell And all tongues shall confesse that Jesus Christ our Lord is
vp and firmelie plant those thinges that are true and vtterly destroy and roote out such thinges as are vnto them contrarie When therefore the Deuill enemie to God and his Church cannot abide the building vp of his works he enforceth Tirantes and their Champions to prepare and practise all the industrie of his kingdome vnto the destruction of the true Church and of the Doctrine which she professeth Of this perpetuall warfare was God the Vmpier in paradise saying I will set enmitie betweene thee and the woman c. And all the Children of God in their Baptisme doe denounce a perpetuall warfare vnto the Deuill In certaine wordes conceiued they promise that they will neuer walke into the tentes of the enemie but to doe all thinges which perteineth vnto the destruction of the kingdome of darcknes By reasonwherof it is euident plain what the cause is that moueth the Deuill and his Instrumentes to striue against the Church But although the Church bee exercised in so many and great dangers yet she is not discouraged in minde but comforteth her selfe in the confidence of Gods presence and helpe and doubteth not but that the wicked enemies shall after a while fall headlong into eternall destruction For that God both careth for and regardeth that Societie which retaineth the Doctrine by him deliuered that same thing doeth his promise in this psalm cleerelie testifie Truely as touchinge the punishment of the enemies he saith It shall raine snares Fire and Brimstone vpon the wicked c. Let vs therefore learne to applie the meaning of this psalme vnto the vse of the matter And in so great varietie of dangers which hang ouer our heads nightes and daies Let vs craue and looke for defence from these Enemies of the Eternall Father of Christ Iesus oure Redeemer Hetherto haue I expounded the Argument of this xi psalme Now if it please you let vs more diligentlie looke vpon euerie Verse Verse 1. IN the Lord I put my truste why then say ye vnto my Soule Flie hence vnto the Hilles like a Birde THe beginning consistes in an Enthymem or Silogisme whose Antecedent is the voice of Faith The Consequent is a reiection of that Clamor and Commination which the wicked ones vse He saith In the Lord put I my trust As if he annexed Who hath in this first Commandement made a League with me that he will take care ouer me and looke vpon me yea helpe me heare me and both in this life and after this life preserue me Seeing therefore I am fortiffed with such defence and sauegarde why doe you threaten and denounce vnto me banishment and punishment Know ye not That there are manie Mansions or dwellinges in my Fathers house For although I must here in this life suffer exilementes great calamities and diuers deathes yet notwithstanding I know that I shal in heaueÌ„ haue euerlasting life ioy and gladnes yea euerduring glorie with the vniuerfall Church With this most swéete and most strong comfort do I strengthen my selfe against the outcryinges of the enemies and I beare about with mee both in hearte and mouth the saying of the Apostle S. paule Rom. 8. If God be with vs who can be againste vs Sure I am that neither banishment nor punishment neither anie thinge els hath such effecte and force that it can plucke me away from the Fatherlie loue of God in deede This thy aboundante knowledge O God we beseech thee seale in our hearts with thy holy Spirite so that wee may be able to obey thée in suffering calamities which daylie fall vpon vs for the confession of thy sincere Doctrine Verse 2. For beholde the vngodlie haue bended theire Bowe They haue prepared their Arrowes vpon theire stringe that they may priuelie shoote at them which are vpright of heart As Tirteus the Musition sayth Est miserum patria amissa laribusue vagari Mendicum timida voce rogare cibos Cum natisue errare tuis coniuge mesta Et cum matre pia cumue parente sene A wretched case thy Countrey lefte to wander coastes vnknowen With trembling tongue craue thy foode not hauing of thine owne And with thy children wander so and with thy woefull wife With good olde Sire and Matrone milde All leading Exiles life BVt much more heauyer a case is it to be nights and dayes conuersant among the dartes of the enemies euery moment to loke for present death And such altother is the state of the church in this life For as Aeneas speaketh of him selfe That he a Stranger and in miserie being driuen out of Europa and Asia wandered through the desertes of Libia The same may much more be saide of the Church exiled in this world For how often are the great multitudes of godly old men Matrones with their Children and seruants dryuen out of their natiue Cities and for them troupes of horsemen sent in which haue troden vnder foote the multitudes of miserable distressed soules Surely Maximinus that I may omitte other examples of crueltie made his decrées to be grauen in brasen Tables whereby the Christians were cast out of all Townes and Villages Neyther in deede are the members of the Church only persecuted with banishmentes but also are with most cruell tormentes taken out of this life Vpon these dangers of the Church the Reader now looking shall more easilie perceiue that she is a Figure or representation of a â—illy birde shaken out of her poore nest and flyinge amongest the dartes of her enemies Verse 3. Because the foundations are destroyed what hath the righteous done THe thirde Verse expoundeth the cause why the church is dâ—strâ—â—â—ed with so huge a multitude of calamities For although she be like the Doue which hath no gall hurtes not with her bill and hath harmeles dees Yet for this cause is she hated of the world for that she truely and simplie publisheth the worde of God and sharply reprehendeth lewde opinions and prophane worshipings of God which s 〈…〉 to ouerthrow and vtterly to deface the foundation l 〈…〉 y God The Church warreth not for riches she seekes not for promotion by mouinge seditions she rageth not in slaughters other mischiâ—es which trouble the societies of men But she gathers together the pure graynes of sound Doctrine and plucketh vp the tares out of the field This Extyrhation cannot the worlde away withall being bewitched with loue of his owne wisdome and righteousnes Therefore draweth he his Sworde against the Church therefore blustereth he out fire and lightning against her as histories of all ages declare the same Verse 4. The Lorde is in his holie Temple The Lord hath his seate in heauen His eies doe beholde all things and his eye liddes shal trie the sonnes of men THe fourth Verse opposeth against these furies of the enemies the promise of God which assureth the god ly ones of protection and sauegard We are no doubt destitute of mans help and defence neither seemes there here to
prayer The Lord fulfill all thy petitions to teach that God helping vs we shall haue both a ioyfull beginning and also a prosperous ending Verse 6 Now know I that the Lord hath preserued his anoynted The Lord heare him from his holy heauen his right handsaueth mightelie HE addeth vnto the prayer a thanks geuing which springeth of the good purpose of faith beleuinge that God hath care ouer vs and that we are helped by God But here the doctrine of Papistes concerninge doubting must we mightely reprehend which with a malignant vizour striueth against faith and plungeth men eyther into a contempt of God or els into desperation For who would not of right maruell that Papistes beleuing that God affirmeth any thing touching effects by past and to come should themselues doubte of his benefites which in this present lyfe he geueth vnto men I beleue ther is no man in the popish congregation lyuing which would doubt that all things are made of nothing and of the raysing of the deade to lyfe which shall folow after this lyfe What then should let them that they lesse embrace by the same beleefe the article of remission of sinnes and therein be setled in conscience séeinge the same God is the Author of all the articles of the faith and requyreth no lesse glory of trueth to be geuen him touching remission of sinnes which for his sonnes sake is graunted then he requireth touching other matters proponed to be beleued It is manifest plaine therefore that papistes lyue in great erroure and in the ignorance of chéefest matters But we will stand against this distrust doubting and with most firme beleefe perswade our selues that we are fréely receyued and heard of God for his sonnes sake the Mediator if so be that we repent vs of our sinne and by faith flée vnto the throne of grace But these things are in an other place with mo wordes expounded Verse 7 Some in Charyotes and others in horses do trust but we will thinke vpon the name of the Lord our God Verse 8 They are cast downe and fallen to the earth but we are risen and are exalted NOw followeth the third part of the Psalme which is a most graue reprehension of confidence in mās helpe or defence as if he saide What are chariotes and horses if they be compared vnto Gods power Nothing surely But as the vile dongue compared vnto y e bright sunne and as one drop of water compared vnto the main Sea Who so is wise therefore had rather trust in the Lord then trust that he can by mans power ouercome For If God be on our side who can be against vs Examples doe notably verify this saying In 2. Paralipp 13. King Abia before he went to battell against Ieroboam sayde In our hoast is God present as our Captaine and his priestes which sound out their trumpets and crie out against you And behold when they cryed God fearfullye amased Jeroboam and all Israel which stoode in armes against Abia and Iuda and the children of Israel fiedde vnto Juda and God gaue them into their handes Abia then smote them so did his people with a great stroke and there dyed wounded among the Israelites fiue hundred thousand of strong men And the Children of Israel at that time were discouraged and the children of Juda were most mightely comforted because they did put their trust in the Lord the God of their Fathers Also in y e 2. Paralipom 14. King Asa being readye to fight with mightie armies of Ethiopians called vpon the Lord saying O Lord there is with thee no difference whether thou helpest in few or in many Helpe vs O Lord our god For we trusting in thee and in thy name doe goe against this multitude O Lord thou art our God let not man preuaile against thee Therefore the Lord brought a feare vpon the Ethiopians in the presence of Asa and of Juda and they fled away that there was not one left aliue because when the Lord smote them and his hoast fought against them they were altogether confounded Again in 2. Paral. 16. The Prophet Hananias reprehending the vngodly confidence which king Asa reposed in the king of Siria saide Because thou hast trusted in the king of Siria and not in the Lord thy God therefore hath the hoast of the king of Siria escaped out of thy handes Were not the Ethiopians and Libians farre moe in number with their chariotes and horsemen and excéeding multitude whom when thou beléeuedst in the Lord he deliuered into thy handes For the eyes of the Lord behold all the whole earth and geue strength vnto them which with a true heart beleue in him Therfore thou hast done foolishly and euen for this cause only at this present doe these warres arise against thee In the 2. Paral. 32. Ezechias the king made this Oration vnto the people when as Sennacherib was besieging of Hierusalem Stande to it manfullie and bee of good courage feare not nor be not dismaide at the king of the Assyrians nor all his multitude of men which is with him for with vs are many moe then with him For with hym is tyere an arme of flesh but with vs is the Lord our God and he fighteth for vs c. These examples and others which are innumerable doe greatly set foorth the Antithesis of confidence in God and of trusting in the help of man Verse 9 O Lord saue the Queene and hear vs when soeuer we shall call vpon thee PRayer is not so oftentimes repeated in vaine because the deuil holdeth continuall warre with the Church and bendeth and practiseth all the indeuoure of his kingdome to the destruction of the Church Wherefore we must continually fight against this enemy with prayer which confoundeth and enfeebleth his power Amen The xxj Psalme Domine in virtute tua c. THE ARGVMENT IAm not ignorant that certaine Diuines of excellent wittes and exquisite learning haue interpreted this psalme as concerning the politike magistrate and applie it vnto that purpose that it may be a thankesgeuing for victorie against the enemies which the former psalme required of God But although I take not so much vpō me as to find fault with their purpose yet I am moued with the weightines of the words to be perswaded that this psalme must be vnderstood concerning Christ the eternall King and Prieste and of the tragicall punishments due to the Iewish people For first is an often mention made of the eternitie which agreeth more vnto the kingdome of Christ then vnto transitorie states of regiment Secondlie the phrase of blessing so often times repeated without doubt pointeth the finger vnto the promis which was delyuered to Abraham In thy seede shall al nations be blessed Last of al there is such an extreame rigour in threatning of punishmentes that I suppose the same can not be cōstrued concerning other nation then of the people of the Iewes This ground of our purpose thus framed let vs
PART OF THE HARMONY OF KING DAVIDS HARP. Conteining the first XXI Psalmes of King Dauid Briefly learnedly expounded by the Reuerend D. Victorinus Strigelius Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie Newly translated into English by Rich. Robinson Briefe contentes of these 21. Psalmes Of Doctrine Psal 1. 14. Of Prophefies Psal 2. 8. 16. 19. 21. Of Consolation Psal 4. 12. Of Thankesgeuing Psal 9. 18. Of Prayer Psal 3. 5. 6. 7. 10. 11. 13. 17. 20. Of Obedience Psal 15. Zachar. 12. I will power vpon the house of Dauid my Spirite of Grace of Prayer VBIQVE FLORESCIT LONDON Imprinted by John wolfe 1582. G. C. To the Translator Firme frendship feares no feeb le foes faith triumphes ouer all It may be tost and wrapt in woes but downe it cannot fall Did Christ disdaine for frendes to die their fatall doomes to pay Euen God for man iust for vniust his soule to pledge did laye Looke then on frendships force to foes and see it more abound In his triumphes we victors were and riches great haue found Some captaines of his hoast and some his guides and prophetes are And some Apostles for to plant of watring some haue care Muse not therefore that Prophets speake darke speeches which be wise In huskes most tart and shelles most hard the pleasant kernell lies Could greater secretes be conceiude then lurke in Dauids songes Vnknowen to purblinde Iewes to whom of right the law belongs S trigelius tels them plaine to those that latine language knowes Deep mysteries in termes most plaine to studious heads he showes Euen he the huske and shel hath broke to kernell you may come I know his speech all cannot reach he speaketh but to some Exchangde for english pleasant phrase he hath his romish stile Sincerely Robinson hath dealt the vulgar speech to file Therefore praise God as author chiefe for to reueale the same Esteeme the Princelie Scribe whose pen these suered songes did frame Thanke Strigell for the light he gaue to darkesome speech of Harpe Count Robinsons indeuours such as Mâ—â—â—us may not carpe How great a signe is this to thee the frend of God to be Reuealing of his secrete will and giftes bestowed on thee If seruantes may not know the will and masters treasure great Sure frendes and sonnes enioy them both they feede on daintiest meate Thus hast thou treasure lock and key at will to take and chuse In wretched state thou art enthralde if thou such giftes refuse F Frend Robinson thou hast a frend if thou like faithfull be E Euen God and Christ thee to defend gainst all loquacitie A All tinckling Cymbals cease your soundeâ— vaine heads mindes to please R Rest curious workemen of vaine artes your salue helps no disease E Egs of the Cockatrice you lay and weaue the Spiders cloth G Goodly to view no gayne to vse but shame and poyson both O Only Gods will to know and teach is wisdome ioy and blisse D Down with vayne toyes exalt all hands and hearts that brings vs this G Gâ—â—…ch not good will its vertues me ede let labouring bees be fed C â—â—… the drones that spende y t swete that toyling bees haue bred FINIS To the Right Honourable and Vertuous Lord AMBROSH DVDLEY Earle of Warwicke Baron Lisle Master of her Maiesties Ordinaunce Knight of the most noble Order of the Garter and one of her Highnes most Honourable Priuie Counsell Grace mercie and peace in the Sacred Trinitie IN Extolling Religiously the consonante vnitie of the Trinitie as the sacred harmonie of the heauenlye deitie Righte Honourable Eatle Aurelius Augustinus that aunciente Orthodoxus meriteth Christian coÌ„mendation and memorie not onely for those his six bookes De Trinitate greatly edifying the church of God in faith vnited and in concord established but also for that his learned trauell in Libro de Incarnatione Domini contra Iudaeos Endeuouring to win the way ward Iewes vnto God and his church as by that similitude especially where he saith Iudaee cytheram respice vt musicum melos sonisue dulcibus reddat Tria pariter adesse videntur c. For as he biddes the Jew behold the Harpe what musicall melodie it hath and in sweete tunes by those three cecurrentes videlicet Ars dictans Manus tangens and Chorda resonans which altogether working make consonant concord in Musicke So thereby allegorically figuring Monochordium Deitatis in Trinitate personarum as The vnitie of Trinitie in Deitie He meaneth none other thing but to diâ—wade the Iewe from ignorance of God to the knowledge of him from incredulitie to beleefe and of an enemie vnto God and his church to become an embracer of him and a member of his misticall bodie whereof S. Paule truely reporteth as in I. Cor. 12. There is one God which worketh all in all c. And againe Rom. 10. One God ouer all rich towardes all that call vpon him whether they be Iewes or Gentiles none which beleue in him shall be ashamed c. Also as in the 12. Rom. and in 4. Ephesians the liuely members and benefites of his churche are at large described These things then thus framing what more sacred substantiall Instrument then The Essence of God as in his holy word reuealed and of vs acknowledged videlicet John 1. There are thre vvhich beare vvitnesse in heauen The Father The Worde and The Holy Ghost and they three are one One God of diuine essence spiritual eternall and omnipotente sayth Dauid Chytrâ—us in regula vitae And what more sacred consonancy of heauenly harmony in Deitie then The vvill of God as in his word reuealed of vs acknowledged in a three folde benefite towardes mankinde videlicet 1 Touching our Creation Gen. 1. Let vs make man after our ovvne similitude and likenes 2 Touching our Redemption Ephes 1. By Christ vve haue redemption in his bloud and forgeuenes of our sinnes according to the riches of his grace And 3 Touchinge our Sanctification Ephes 1. VVe are sealed vvith the holy Spirite of promise vvhich is the pledge of our Inheritance Which Essence and Will of God as the heauenly instrument and sweete sound in his benefites is onely apparant by his sacred worde published to the Patriarkes Princes and Prophets and in the Gospoll of Christ Jesus and doctrine of the Apostles Like as our Sauiour himselâ— concludeth the same consonant concord of God and his church when on this manner he prayed vnto his father for the same John 17. That all vvhich beleeued in him might be as one That they might be one like as his father and he vvas one I in them and thou in me saith he that they may be made perfecte in one This verely is that duâ—cer Harpe whose consonante concorde S. Augustine so highly coÌ„mending would haue the Jewes to be hearers of this musicke in the church of God by faith followers in vnitie of Religion and fullfillers in life and
to fall as deceyued in our erroures or as driuen thereunto by â—â—becilitie of the flesh Greate and meruelouse was the wisdome and vertue of Dauid and yet we see that he was nowe and then driuen of the deuill and other whiles by humaine erroure deceyued as when he commaunded the people of Israell to be nombred Seing therefore that the infirmitie is great in all men vouchsafe thou O eternall God Father of our Lord Jesus Christ gouerne vs and geue vnto vs wholsome councels for performance of priuat and publike affaires and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath but instrumentes of mercy and profitable to thy Church Verse 9 For there is no truth in theire mouth theire hartes practise mischiefe their throte is an open sepulcre and they flatter with theire tongues THis notable discription of vngodly teachers must we diligently consider For there are foure proper tokens discerninge godly teachers from the vngodly ones For the godly ministers of the church do cure the woundes of the consciences that is of doubt and of dispaire But the false prophetes do both doubt themselues of Gods will and also leaue theire auditory in doubting as the Areopagites in the councell of Trident do bidde all men to abide in doubtfullnes and do wipe out all this article in the Simbole or Creede viz. I beleue in the forgeuenes of Sinnes yea say they beleue thou not but doubt thou And this doubtfulnes which is not vanquished by faith bringeth forth heauie raginges against God and also disperation Moreouer godly teachers are not the trumpetes of seditions and fyerbrandes of ciuill broyles but with a sound and sincere religion both loue and nourish peace as much as in them may be done Contrarie wise false prophetes exasperate crueltie in Princes and studie to kindle ciuil sedicions and to haue such and so â—any motions distroyed so many honest Matrones and so many infantes slaine and an euerlasting spoyle and deuastacion of churches Men say there is nothing more cruell then Panthers or Tygres and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete as it were with a certaine reuerence The rage of the vngodly teachers doth farre passe these which so spare no sex nor age of person that they had rather bringe Heauen and earth together and defile there contrie with ciuill bloodshed then to lose theire opinion honour pleasures and riches And that these are true the history of this our age from the yeare 1517. vntill this present time euidently sheweth Which because it is knowne vnto all men I shall not néede to make any reheresall thereof Thirdly Godly teachers do render a reason of theire faith with all mildnes and feare as S. Peter saith and speake those thinges which are true standing with grauitie and which are Just sincere frendly and laudable according to that rule delyuered by S. Paule Philippians 4. But contrariwise the throte of the vngodly is an open sepulcre brething out blasphemies against God and filthie raylinges against honest men slaunders and most impudent lyes As Eaius with a most filthy mouth disaloweth mariage of Priestes and calleth so many honest and godly matrons as are ministers wiues she wolues So Piggliras durst be so bould as to vtter this most filthy speech which is extant in his writings That Priest saith he lesse sinneth which polluteth himselfe with whordome then he that marieth a wife These speeches do sufficiently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed Finally the speeche of truth is plaine But an euil cause hath néede of counterfete colowred medicins which S. Paule calleth in 16. Romaines Sweete and flattering wordes deceyuing the hartes of the innocentes For vngodly doctors do imagine collusions and fained or coloured méetinges where vnto many geue good liâ—ing But Sycophantes flatter themselues too much if they thinke that they can so dally in the Church and scape scotte frée To wrappe vp the truth trimly and glose vp theire erroures cunningly Let them looke for the same end that Iudas had whome they imitate For as he betrayed the Sonne of God with a kisse So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines Verse 10. Make them a destruction vnto themselues O God destroy their deuises confound them for their manifolde iniquities because they haue prouoked thee HOw much God hateth lewd corrupting of the heauenly doctrine this precepte teacheth Thou shalt not take the name of the Lord thy God in vaine And God threatneth both elswhere oftentimes and also in this place that he will punish blasphemies against his name and also reproches against his true doctrine Therefore let vs thinke it is a great felicitie that we are deliuered from those counsels of the Bishops of Rome and from the league of the deuill which as it blasphemeth God to the ende it may destroy very many so it inflameth those bishops and stirreth vp Tirantes to establish mad worshippings of Images and other mischiefes Nothing can more grieuous be spoken then that which S. Paule saith If any man teach anie other Gospell let him be holden accursed All bitter curses doth hee comprehende in the word Anathema which signifyeth a matter wherewith God is angrie without any pacifying and which is ordeyned for death and destruction Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell And in the exhortations of the Prophetes oftentimes this threatning is repeated as in Esay cap. 5. Woe be vnto them which count euill good and good euill darcknesse light and light darcknesse Verse 11 And let them all be glad which put theire trust in thee they shall sing praise vnto thee for euer and thou shalt defende them and they shall reioice in thee which doe loue thy name Verse 12 Because thou O Lord shalt blesse the righteous as with a shield shalt thou defend him and erowne him with louing fauour I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures which it is not inough for vs once to haue seene but wherein the Reader may dwell and neuer be able to fill his minde with looking vpon them He saide briefly in the third Psalme With thee Lord there is saluation and thy blessing is vpon the people Now doeth he adorne the same sentence and diuerslie beautify it with copie of speech and with excellencie of matter For what can be more finely saide then that he compareth the blessing and helpe of God vnto a Tabernacle couering vs against the force of stormes and tempestes and vnto a shield defending vs from the assaultes of our enemies These most excellent Figures must we somewhat diligently peruse and explane The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes dwelt in Tabernacles and
protect thee that I may plant the heauens c. Great are these premises which far exceede all human deuises and all the strengthes of men Therfore are they deryded beyonde measure of the vngodlye wyse wordlinges But let vs in the Church of God knowe that this true consolation of necessitie ought to be inculcate into euerie one of vs that our mindes might be confirmed in priuate and publique lyfe against hazardes or daungers in professing of the Gospell And although the importance of thinges which this verse conteyneth can not be conceyued yet notwithstanding let vs diligently consider the efficacy of the wordes For when he saith Out of the mouth he discerneth the principall Cause from the instrumentall cause as if he saide Christ is of power able and effectuall by the ministerie of the Gospell The ministers are onely Earthen vessels wherein is caried about great treasure that it may be the power of God and not oures 2. Cor. 4. For hee which planteth is nothing neither is he any thing that watereth but it is God which geueth the encrease 1. Cor. 3. And Christ saith It is not you which speake but the Spirit of your father which speaketh in you Mat 10. Hether vnto pertayneth that most pleasant saying of Nazianzen Nos linguam commodato damus Spiritui sancto That is We geue our tongue to the holy Ghost bestowed vpon vs. But after that he hath shewed the difference of the cause principall and instrumentall he declareth plainly not obscurely what maner instrumentes they be which God vseth in gathering of his Church together God hath chosen saith Ludouicus Viues in his 2. booke of Christian doctrine vnto so great and wonderfull work the Apostles priuate men base feeble vnskilfull and Infantes then whom none could séeme to be lesse fitte for the purpose But he chose the weakelinges of the worlde as S. Paule saith to confound the mightie ones 1. Cor. 1. It is the pointe of a most skilfull and most expert Artificer to worke that in a bad and simple instrument which another man can scarcely doe in a most apte and most likely for the purpose Like as men say Apelles with a cole taken out of the fire did so liuely paint out him of whom he was bidden to Ptholomeus his dinner that all men there acknowledged the same guestesbidder euen at the first shadowing But it is not to be marueiled that God perfourmeth what pleaseth him in likelye and fitte instrumentes who needeth none instruments at all whatsoeuer he purposeth to make Therefore sent he a very few vnto very many the rude to the skilful he sent children vnto most exquisite and most eloquent persons he sent the simple to the subtile ones the vnarmed to the armed the weaklinges to the warriors and the pore he sent to the rule and domination ouer the people of Rome For it was conuenient that at the beginning such a lowly and base state should be in the founders of this building least they should attribute any thing vnto humane strength and cunninge or repose any trust or confidence in them but vtterly distrusting their own infirmities should depend wholie vpon the helpe and sauegarde of God Both least any man might attribute any thing of those thinges which were wrought vnto mans power and also least that the same Apostles might contemne or despise any humilitie or base estate of others being mindful of their owne Thus farre Viues But as touching that which I haue spoken of the Apostles the same may in like maner be saide of all teachers in the Church For so Paule cryeth out For these thinges who is fitte or meeter Namelie to expound the doctrine to iudge and decyde greatest controuersies and to beare rule in the Church But what doe these infantes and sucklinges bringe to passe Are they onely infeebled with vaine contention which neither profiteth themselues nor other No saith he the labors of the godly Ministers in the church doe not onely profite men a short time but the fruytes are euerlasting of them which teach who doe gather vnto God an eternall church and are themselues enriched with eternall rewardes This Consolation is most oftentimes repeated as Paule saith 1. Cor. 15. Your labor shall not be frustrate in the Lord. And in the 1. Rom. The Gospel is the power of God vnto saluation to so many as beleue That thing also is most worthy of admiration that the Apostles perswaded both the learned and vnlearned of their time in so profound matters and farre passing the vigor of mans wit when as Philosophers could hardly perswade others in morall thinges more hardly in naturall thinges being furnished and prepared with knowledge eloquence and vse But that the kingdome of God as Paule â—aith consisteth not in wordes but in power 1. Cor. 4. The history of most worthy memory sheweth which is recyted of Ruffinus in the 10. booke of the Ecclesiasticall History A certaine olde man in the Councel of Nicene smally learned and of little knowledge but a constant confessor of Christ was not afrayde to encounter with an eloquent and wittie Philosopher and with him to dispute as touching the veritie of faith Neither in deede alleadged he delusions of subtile craftie spéeche but an euident and plaine meaning of truth Heare nie saith he Philosopher There is one God the Creator of heauen and earth and of all thinges as well visible as inuisible who created all thinges with the efficacie of his worde and with his holy Spirite established the same Therefore this Worde whome wee call the Sonne of God being merciful towardes mankind which led their life in errors like vnto bruite beastes was content to be borne of a woman to be conuersant amongest men and for them vouchsafed to die and he shall come agayne to iudge of all those thinges which haue bene done by euery one in this life That thâ—se thinges are and shalbe thus for a truth we beleeue neither inquire we curâ—ouslye vpon any part Doe not thou therefore weary thy selfe in vaine with searching for reasons and demonstrations of those thinges whose protection is faith or with busie questioning by what maner or meanes any one of these thinges may either seeme possible to be brought to passe or not brought to passe But answere me demaunding thee beleeuest thou these thinges The Philosopher being thorowly touched to the quick sayde hee beleeued him and reioyced to see himself conquered professed and held the same opinion in those thinges as the olde man did and perswaded others that they would be of the same minde with him protesting solemnly that this was done by Gods prouidence to the ende he might be conuerted to embrace the Christian Religion For so long sayth he as by wordes the matter was handled with me I answered againe wordes for wordes and what so was spoken with cunning of speech I laboured to confute But when for wordes vertue proceeded out of the speakers mouth words could not withstand vertue neither could
meanes and why he is delyuered Namely calling vpon the Lord. But I wil not stay longer in this so euident playne a sentence which oftentimes elswhere is repeated Verse 8 The earth was mooued and quaked with feare And the founda ions of the hilles were troubled and did shrinke because he was angrie therewith Verse 9 There arose a smoke in his wrath and a fire from before his face burned And coales were kindled thereat Verse 10 He bowed the heauens and came down and a darkenes was vnder his feete Verse 11 And he was caried vpon the Cherubins and did flie vpon the winges of the winde Verse 12 And he made darkenes his secrete place in the compas of his Tabernacle A darke water and thicke Clowdes Verse 13 From lightning in his sight there passed away his cloudes Haile and coales of fire Verse 14 And the Lord thundered from heauen and the most highest gaue foorth his voice haile and coales of fire Verse 15 And he sent his arrowes and scattered them He increased lightninge and troubled them Verse 16 And the welspringes of waters opened aâ— the foundations of the whole world were disclosed at thy rebuke O Lord at the blast of the breath of thy wrath THese â—yne verses which follow conteyne a Figuratiue description of an horrible tempest such as is that whereof Virgill speaketh 1. Georg. Ipse pater media nymborum in nocte corusca Fulmina inolitur dextra quo maxima motu Terra tremit fugere ferae mortalia corda Per gentes humilis strauit pauor c. This Father then in stormie midnight late With his right hand gaue foorth fierce flashing fire Whereby the earth did tremble sore and quake Wilde beastes away fast runne and eke retire Mens heartes were mazed through nations far nier But when Dauid expresly saith He sent his arrowes and scattered them it appeareth sufficientlye vnto what ende this manifest description may bee referred For without all doubt he signifyeth thereby the maiestie of God whereat the enemies of Dauid were stricken with a sodaine terror And if we may be so bold as with sacred histories to confer prophane matters not vnlike vnto this case seemeth the historie of Anniball and the Romanes which Liuius speaketh of in his sixte booke and 3. Decade on this maner In the 8. yeare of the second battell fought at Carthage Anniball remooued his Tentes vnto the flood Anien three mile from the sayde citie Lastly passing ouer the Riuer Anien hee set all his hostes in battell aray Neither did Flaccus and the Consuls prolong time from fight When both their hoastes were redely prepared for the purpose vnto that hazarde of handstrokes wherein the citie of Rome might become due salarie vnto the Conquerors a great shower of rayne mixed with hayle so troubled both the hoastes that scarcely could they betake them into their Tentes with their armour and weapons in safetye nothing lesse then with feare of hostilitie And the next day euen in the same place this same tempest scattered those hostes once more prepared Who when they had goâ— to themselues againe into their Tentes there arose a marueyleus cléerenes of wether with a calmenes The matter amongest them of Carthage was turned into an Oracle or Prophesie and it was noysed that Anniball should himselfe say sometime his owne minde discouraged hiâ— and sometime his fortune fayled him to conquere the citie of Rome But what doe I recite examples of the Ethnikes when as the ecclesiasticall historie setteth down vnto vs like deliuerances For so Eusebius in his 5. booke wryteth In the dayes of Antonius the Emperor histories doe recorde that his brother Marcus Aurelius going to warres against Caesar the Germanes Sarmatyans when as with drought and exceeding heate his hoast was welneere perished being in doubt and séeking what way was needefull to worke they found in a certaine bande of men Christian Souldiers who as it is also our vse bowing their knees and praying God did vnfaynedly heare their petitions and sodenlye contrary to all their hope poured downe most large showers of raine so that the hoaste which in deede was neere peryshing and for whom the Christians prayed had their drought refreshed or allayed But the enemies which approched vpon them with deadly foade were put to flight by lighteninges and fearefull flashinge flames of fire often times sent from the heauens But touchinge the Earthquake although Phisitions doe say that vehement spirites of winde blowing in the earth are the cause yet the heauenlie doctrine of Gods worde addeth another cause for it saith That by Gods working therein this windie spirite Inflation and shaking of the earth are so wrought that they may signifie the punishmentes in the world to come Therefore it is notably saide of Plinius in his 2. lib. 48. cap. And it is not simplie an euill neither in the mouing it selfe is there so great daunger but it signifieth a like or greater wonder shortlie ensuing The citie of Rome neuer quaked that it did not foreshew some strange thing would follow So although Phisitions doe say that the windie inflations of the earth when they wrap themselues within a darke cloude and when they haue got into euery most thinne parte thereof doe deuide and burst in sunder the same and that very often and vehemently so they doe Then cause they both lightning and thunder But if out of the raâ—â—…nge of the clowdes an expresse heate doe issue that is the thunderbolt Yet vnto these Phisicall causes the Scripture adioyneth God geuing both thunder and lightening seeing it standeth not with reason that such great matters are brought to passe by the alone force of Nature Verse 17. He sent from an high and receiued me and tooke me from out of many waters Verse 18. He tooke me away from my strongest enemies and from them which hated me Because they were too mightie for me Verse 19 They preuented me in the day of mine affliction And the Lord became my Protector Verse 20. And he brought me foorth at large And saued me because he had a fauour vnto me THese Verses describe gods mightie deliuerance wherby Dauid was taken out of the handes of Saule For so is it written in the 23. Chapter and 2. Booke of the Kinges Saule sought after Dauid all his life time but the Lord deliuered him not into his handes Verse 21. And the Lord shall rewarde me according to my righteousnesse And after the puritie of my handes shall the Lord doe vnto me OF the twofolde kinde of righteousnes I suppose I haue spoken sufficiently in the 8. Psalme Verse 22. Because I haue kept the wayes of the Lord And haue not beene wicked vnto my God Verse 23 Because all his iudgementes are in my sight And I haue not repulsed his righteousnes from me Verse 24 And I shall therewith be vndefiled and will keepe me from mine iniquitie verse 25 And the Lorde shall rewarde me after my righteousnes and according to the