Downefalles of Kingdomes and it mentioneth here also of the life euerlasting For if the Church should be oppressed and extinguished with the Downefall of kingdomes she should not for euer be able to remember her Spouse or husband Allwayes therefore shall there in this life remaine a Congregation reteyning the profession of the true doctrine and shall after the raysing vp of the dead remayne in the eternall society with God where it shall enioy his wisdome and goodnes without end So be it PSAL. XLVI Deus noster refugium To him that excelleth vpon Alamoth a song of triumph or thankesgiuing for deliuerance committed to the sonnes of Korah THE ARGVMENT HEere is set downe in this Psalme a most sweete consolation touching the stability of the church For it affirmeth that there hath alwayes remained and for euer shall remaine hereafter a Church or Congregation which shall embrace the gospell of the sonne of God yea though kingdomes practize the destruction thereof For albeit the calamities of the Church be great yet amongst these is she not forsaken of god who saueth her in the middest of the raging floods and so being troubled restoreth and healeth her But other kingdomes and other religions are vtterly destroyed Therefore let vs also apply this psalme vnto vs and let vs render vnto him thankes that the congregation of his elect ones is amongest vs which most truely is only in the congregation of them that are called whereas God will haue the preaching of the Gospell to sound forth amongest vs wherewith hee doeth call and doeth gather vnto him a Church and that hee gouerneth preserueth and defendeth the same Yea let vs celebrate or haue in honour euen this same benefite of his also that hee vouchsafeth to giue some meane harbours at this day for the aduancement of the true doctrine And though the enemies thereof doe threaten that they will confusedly scatter the congregation of the Teachers and Schollers yet let vs hope that God will defend some places of godly studies and let vs so pray that he would defend them Psal XLVI And exposition thereof Verse 1 God is our hope and strength a very present helpe in trouble Verse 2 Therefore will wee not feare though the earth be moued and though the hilles bee carried into the middes of the sea Verse 3 Though the waters thereof rage and swell and though the mountaines shake at the tempest of the same WE all by natures perswasion do so reason there is no congregation durable except it haue some certaine resting place and gouernments ordained for defence thereof The church hath neither any certain abiding place nor is defended by the amity of kings but is rather oppressed and dismembred Moreouer shee is a miserable congregation like as the Apostles calamities in times past our daily miseries do declare In these spectacles or shews what other thing may mans reason conceue but that within a while both the true doctrine and studies of this same doctrine should vtterly be extinguished But against this humaine reason this Psalme comforteth vs saying vers 1. God is our hope and strength c. For although kingdomes do not defend vs yet notwithstanding God himselfe protecteth and preserueth vs. Of tais consolation the church of God standeth in neede that we may know shee shall yet remaine and be though shee haue no certaine abiding place or defence of kingdomes Therefore often is this consolation repeated as in Esay the 51. vers 16. I haue put my wordes in thy mouth and haue defended thee in the shaddow of mine hand that I may plant the heauens c. That is I ordaine the ministery of the Gospell that shall not be defended of kingdomes but shall rather be cruelly assaulted or oppugned therefore do I my selfe promise defence thereof I will protect the ministers of the gospell the churches schooles and godly studies yea though the whole worlde in a rage should bende it selfe to destroy the gospell Although then we haue not any humane helpes or safegards at all as in that Psalme 27. 10. ver is written My father and mother haue forsaken me yet let vs set before vs these sayings wherewith if we shall stirre vp our faith we shall vnfainedly feele that God will be with vs and that we shall be by him helped gouerned and defended Verse 4 The riuers of the flood thereof shall make glad the citie of God the holy place of the tabernacle of the most Highest Verse 5 God is in the middest of her therefore shal she not be remooued God shall helpe her and that right earely Verse 6 The heathen make much adoe the kingdomes are moued but god hath shewed his voyce and the earth shall melt away Verse 7 The Lord of Hostes is with vs the God of Iacob is our refuge Wise men suppose that in so great confusion of kingdomes the state of religion can neuer long endure in one and the â—ame safety but are eft soones otherwhiles extinguished and otherwhiles springing vp What time the Caldeans held the â—oueraignety of Babylon then and there was Baaâ— worshipped Afterward Alexanders conquest brought in thither Iupiter Olympus And the thing it selfe sheweth that the destructions of kingdomes draw downe with them changes of religions as when in Asia and Africa the doctrine of Christ was extinguished then euery where raged the furies of Mahomet with these examples many are mooued that they suppose Christs doctrine euen much alike and to be extinguished with the very dreames of the Gentiles And it is out of al doubt that the Deuill fighteth fierâ—ely and disquieteth whole kingdoms especially for this determinate end euen to destroy the whole church of God vnto this so great danger this psalme opposeth a most sweete consolation in the 4. verse The riuers of the flood thereof shall make glad the cities of God c. That is the ministerie of the gospel in the church shall remaine for euer because God dwelleth in her as in his holy Temple and hath limited the sea within his bounds beyond which it shall not possibly passe That is though kingdomes enuying the church greatly storme and rage yet notwithstanding the power of the world shal not destroy the church which shal stil remaine yea though the whole world frushed together fall downe as elsewhere it is said Math. 16. The gates of hel shal not preuaile against her verse 18. Let vs therefore holde firmely fired in our mindes this consolation and now set the same before vs in our present daungers Verse 8 O come hither and beholde the workes of the Lord what destruction he hath brought vppon the earth Verse 9 He maketh warres to cease in all the world he breaketh the bowe and knappeth the speare insunder and burneth the chariots in the fire Hee adioyneth vnto the Consolation an exhortation wherewith he perswadeth the vniuersall Church to consider the wonderfull workes of God namely the Downefalles of Kingdomes the chaunges of other religions and
the same policie might witnesse that Christ hath beene present vpon earth For it behaued that Christ should be borne in Bethleem and in very deede so was he when the policie of Moyses stoode in force But now more then a thousand and foure hundred yeares the city of Bethleem and the policie of Moyses lie ouerhrowen and brought to none effect Then needefull it was that Christ should come in the flesh laug before All these causes are most worthie of diligent consideration Verse 12 For the sinne of their mouth and for the words of their lippes they shal be taken in their pride and why their preaching is of uâ—sing and lies Verse 13 Consume them in thy wrath consume them that they may perish and knowe that it is God that ruleth in Iacob and vnto the end of the world Verse 14 And in the euening they will returne grin like a dog and will go about the citie Verse 15 They will runne heere and there and grudge if they be not satisfied The cause of the perpetuall banishment of the Jewes is not any ciuil ossence but a high degree of sinne namely Blasphemie against Christ and his church For they call Christ a deceiuer and a malefactor moreouer they cast vpp from their hatefull stomacks such bitter railing against him as one shippe cannot carrie away And the church which embraceth the gospel touching Christ they call the people of Edom that is crewell and full of blood For these reuilings which they vsed against Christ and his church doe they suffer greeuous punishment and iust punishments For in their banishment they wander abroade as it were dogges which when the wringing of their belie vexeth them doe make a horrible howling For although they require and looke for doubtfully a Messias go about to set vp anew their kingdome yet neither find they the Messias no nor yet thogh they burst themselues can they set vp againe their ancient gouernment The histories are knowen touching the scoms and out-casts of the Jewish people which now and then went about with all indeuor to recouer their countrie restore their temple but their looked for haruest hath disappointed them with a vaine reaping For other whiles with the Romane armies and otherwhiles with horrible prodiges or wonders they were ouerthrowen and scattered abroad as in the 21. Psalme is before declared And that the Jewish rabins are not onely blind but the leaders of blinde hereof it may be adiudged whereas with a most scuere decree they forbid that no man shall despute of the time when the mesias shall come whereof indeede God hath appointed almost the time itselfe in 9. of Daniels prophecieâ— And how I pray you do they sycophantically wrest the most excellent prophecies touching the natiuitie passion resurection and eternall kingdome of Christ the Messias from their natiue and proper vnto a strange and improper meaning and so all witting and willing do procure darkenes vnto themselues and others Therefore when we reade these and other innumerable such like things let vs partly bewaile the blinde stubbernnesse of this most wretched nation and partely tremble with feare in thinking vpon the wrath of God whose most euident example is seene in this out-scowring or scumme of the Jewes For if God spared not the naturall branches as saint Paul saith what shall become of the wilde graffe Rom. 11. 21. that is if God poure out his wrath vpon that people from amongest whom Christ was borne howe much lesse will hee spare other enemies and contemners of the Gospel Let vs therefore liue in the feare of God the Lorde and let vs keepe still the excellent benefit of the gospel by the holy spirit lest the same thing happen vnto vs which hapned vnto those same vnthankefull Iewes Verse 15 As for me I will sing of thy power and will praise thy mercy betimes in the morning for thou hast bin my defence and refuge in the day of my trouble Verse 16 Vnto thee my strength will I sing for thou O God art my refuge and my mercifull God Two sacrifices there are wherein God specially taketh pleasure and delight the one is Thankesgiuing the other Mortification that is of true contrition and of obedience in miseries the one and fiftieth psalm saith A troubled spirite is a sacrifice vnto God a contrite and humble heart O God wilt thou not despise Of the other kind of sacrifice wee haue already often times spoken in the Psalmes so that it would be a thing vnpleasant to sing that song here againe PSAL. LX. Deus repulisti nos c. To him that excelleth vpon * Shusshan * Eduth or * Michtam a Psalme of Dauid to teach when he fought against Aram Naharaim and against Aram Zobah when Ioab returned and slew twelue thousand Edomites in the salt valley The Title THere is a great difference betweene the gouernment of the kingdome of Israel and other gouernements For though all good gouernements be ordained of God yet this kingdom was by the expresse word of God ordained and had a speciall promise touching the preseruation thereof vntill the time of the Messias sent into the world Such a promise hath not any nation now but after a sort we know that God will giue some harbouring places for his church in exile somewhere more somwhere lesse Now think with your self what a benefit it hath bin that the church of the people of Israel for the space of 1500 yeares and more hath by Gods prouidence bin preserued and defended How acceptable a thing were it for vs to know for certaine haue it by good proofe verified that in these countries where the Gospel is now preached a mean state of the church shuld continue 100. yeares togither Againe also the speciall ornaments of other pollicies wherein shineth not true knowledge of GOD are laws agreeing with a right rule iudgements meane discipline defence in peace and wars and wealth But these things serue only for this life mortall and do not deliuer a man from sin and death But the kingdome of Israel had far greater and more necessary and wholsome ornaments namely a law giuen from God a promise of the Mediator for which cause the truchurch of God was planted in this people the sending of Prophets the gathering of the euerlasting Church manifest testimonies of Gods presence studies of the doctrine of God and of other good things true worshipping of God and modesty of discipline these benefits exceed all cogitation and eloquence of man Last of all we must consider of the finall cause of this excellent pollicy or gouernment for although all common-wealths ought to indeuor to this end wherof Saint Paul most grauely exhorts 1. Timot. 2. 2. That we may liue a quiet and peaceable life with all godlinesse and honestie yet this pollicie or gouernment vvas therfore ordained especially that there might be an Vniâ—ersity and Library vvherein the promises touching the Mediator might be preserued
is expresly called Iehouah wherefore seeing this name discerneth God from creatures and from all idols no â—◠〈…〉 there is diuine nature in the Messias Againe vnto the Messias is attributed highnes or greatnes which may be vnderstood two waies absolutely and relatiuely for absolutely he is so exalted that hee sitteth at the right hand of God and is God of the liuing and of the dead like as he himselfe saith Math. 28. Vnto me is giuen all power in heauen and in earth vers 18. But relatiuely hee is exalted in true acknowledgement and inuocation wherein we craue and looke for from him necessary benefits for our body and our soule and with a constant confession wherein we preferre this Lorde before all other things of our life possessions and peace But why is the epithet or word Terrible added Not vainely nor vnaduisedly is our King adorned with this title for as he is prosperous and wishfull vnto vs so he striketh our enimies with feare which no creature is able to expresse at full As for example the deuils do horribly tremble because they know assuredly that the sonne of God wil iudge them and they see before hand their punishments wherewith they shal be tormented world without end The fourth particle The great king aboue all the earth discerneth the king Christ from all gouernements For no Monarchy euer yet contained all the whole earth For it is manifest that the vtmost bounds of the Roman monarchy I wil not say of others reached not beyond Euphrates neither did the Persians Parthians nor the other East people at any time come in subiection vnder the Romanes But this king gathereth his Church from out of al mankind though the kingdomes of the world spight and repugue at the same For He is the king of glory as in the 24. psalme and 10. vers it is said whose vassals and court-keepers are all the kings and Princes of the earth Let vs therefore feare this king and let us preferre his commaundements before the vngodlie decrees of all other kings according to the rule Acts. 5. 〈…〉 â—â—st obey God more then men But where it followeth He shall subdue the people vnder vs that do the Jewes falsly wrest to the dreame of the politicall kingdome of the Messias For they imagin that the Messias hauing conquered the gentiles shal only raigne in this world and shal with a iust and peaceable gouernment rule the nations of the world according to the law of Moses but this imagination do both many other things refute which here I omit for vreuity sake and also the very first verse of this psalme 7. O clappe your hands togither all yee people c. For no man oppressed with thraldome and cast vnder other mens feete hath been seene to take any great pleasure by that estate of life If therfore the Israelits only should rule in the world hauing enthralled the gentiles surely I vnderstande not what cause shoulde possibly stirre vp other people to so great ioyfulnes Wherefore casting away the dreames of Jewish dotages let vs vnderstand this verse touching obedience due to the ministery according to the gospell For as S. Paul saith 2 Cor. 10. 4. 5. vers The weapons of our warfare are not carnal but mighty through God to cast downe â—oldes Casting downe the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ Furthermore though it be most true that the people of Israel were in time past peculiarly beloued of God yet after the Jewish pollicy or gouernment was destroied let vs know that there was no difference betweene the Jew and the Grecian but that the heritage of the sonne of God is in all beleeuers whether they bee called Jewes or Gentiles like as S. Peter spake in the house of Cornelius Actes 10. vers 34. Of a truth I perceiue there is no respect of persons with God vers 35. But in euery nation he that feareth him and worketh righteousnes is accepted with him Let therefore the vaine bragging of the Jewes be quite driuen away wherein they striue or contend that they only are the heritage and peculiar people of God because as S. Paul saith Ro. 9. ver 8. They which are the children of the flesh are not the children of God but the children of the promise are counted for the seede Verse 5. God is gone vp with a merrie noise and the Lord with the sound of a trumpe It is a thing manifest that the psalme alludeth vnto the representation of a triumph wherein a multitude of souldiers and people carried from place to place doth gratulate and reioice in the victory of their chiefe Captaine partly with their voices partly with the sound of trumpets extolling his wonderfull and deuine felicity But where it is said that our king is gone vp on high it must needes be that he first descended or went downe for so saint Paul reasoneth in the 4. cap. Ephes 9. 10. verses Now in that he ascended what is it but that he also had descended first into the lower partes of the earth He that descended is euen the same that ascended farre aboue all heauens that he might fill all things That is he which suffered the horrible feeling of Gods wrath against our sinnes c. But of this ascending and descending shall more hereafter be spoken in the 68. Psalme Verse 6. O sing praises sing praises vnto our God O sing praises sing praises vnto our King Verse 7. For god is the King of all the earth sing ye praises with vnderstanding By the word Singing so often repeated hee clearely declareth and not obscurely what manner worshippings this king requires specially for he is not worshipped with gorgious ornamentes nor with tragedies made vpon silly captiues but he that will seeke to please this king must sing yea and sing with vnderstanding that is he must embrace true doctrine with faith and good conscience and must professe and propagate or aduance the same Theu doe not the enemies or contemners of true doctrine sing with vnderstanding but they call vpon him with a contradiction or gain-saying Neither doe Hipocrites which breake the commaundementes of God euen against their conscience sing with vnderstanding no though they professe the doctrine bycause The kingdome of God consisteth not in word but in power 1 Cor. 4. 20. Therefore as Saint Paul saith Let vs fight the good fight keeping fayth and good conscience that is let vs not yeld our selues to error striuing with the foundation of articles of fayth neither let vs fall away against conscience Verse 8 God raigneth ouer the heathen God sitteth vpon his holy seate Although the sonne of God hath alwayes euen from the very beginning gouerned the natioÌ„s of the earth with a general action namely with such wherein he is present with all creatures so as he preserueth them so long as he will preserue them and
be destroyed by the furies of tyrants and heretikes Let vs therefore put great difference betweene the word of God and the word of creatures For he spake and it was done he commaunded and it stoode fast verse 9. Also this place as I saide admonisheth vs touching difference betweene philosophicall assenting and christian faith For in philosophie assent followeth experience as the â—â—hysitian hauing approoued that ginger doth warme the stomacke afterwardes affirmeth the same But in diuine consolation we must assent or graunt vnto the externall word and then followeth consolation These things must we learne in the true exercises of repentance and inuocation Verse 8 We wait for thy louing kindnes O God in the middes of thy Temple Verse 9 O God according vnto thy name so is thy praise vnto the worldes end thy right hand is full of righteousnes Verse 10 Let the mount Sion reioyce and the daughters of Iuda be glad because of thy iudgements Forsomuch as thy promises are not fabulous vaine but true ratified and effectuall we looke for mercy according to thy promises that is benefites necessary for the body and soule for mercy is oftentime taken for well-doing and that indeede in the middest of thy Temple that is in the societie of the true church without the which there is neither any saluation nor life Unto this acknowledgement doth spirituall worship and ioy appertaine for rightly and learnedly saide Augustine touching the blessed ones Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent They shall reioyce so much as they shalloue they shal loue so much as they shall know For euery affect or motion riseth from the knowledge shewing the obiect as it is saide Ignoti nulla cupido Men desire not that they knowe not To this intent or meaning the Psalme saith here O God according vnto thy name that is thy acknowledgement so is thy praise that is the worship following that acknowledgement For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God which he describing saieth Let the mount Sion reioyce and the daughter of Iuda be glad that is the vniuersall church and all the godly ones because of thy iudgements or because thou art Judge For euen as God sharply punisheth his enemies the epicures and blasphemous persons so he exerciseth lenitie or mercy towardes the godly ones and always in his anger thinkes vpon mercy This great mercy of God mitigating punishementes which we haue deserued all mindes and tongues ought to haue in reuerence like as Ieremy saith Lament 3. 22. It is the mercies of the Lord that we are not destroyed Verse 11 Walke about Sion and goe round about her and tell the towers thereof Verse 12 Marke wel her bulwarkes set vp her houses that ye may tel them that come after Verse 13 For this God is our God for euer and euer he shalbe our guide vnto death Plato saieth Magis amandam esse Patriam quam Matrem quia paetria sit diuinum quiddam We must loue our country more than our mother because our countrey is a diuine benefit But our true countrey ought to be the church and this is diuine indeede for it is the temple of God and the congregation of Christes members Wherfore to loue adorne help and preserue this ought euery man to bestow the addition of their dueties Let the teachers teach aright and with good conuersation adorne the doctrine and let them bee studious of publike concord and let them suffer and beare with some inconueniences lest they troble the publike peace of the church let the Magistrates maintaine peace and discipline and shew themselues nursing fathers of the church and of the schooles Let schollers learne the doctrine necessarie touching God and other good effectes needefull for mankind lest the knowledge of God be extinguished amongst men but let the church be preserued and many bee made heires of eternall life and let discipline be kept in vre Finally let euery one pray for those things which concerne the peace of Hierusalem as in the 122. psalme and sixt verse it is saide which thing who shall so do the hoped for haruest shall not disappoint their good expectation for that psalme promiseth much peace to them that loue the church PSAL. XLIX Audite haec omnes Gentes To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THe whole Psalme is an antithesis or contrary description of the Church and vngodly ones agreeing with the history of the rich Glutton and Lazarus full of vlcers as in the sixeteenth of saint Lukes gospel The thing sheweth that the church is in this life subiect vnto persecution and is oppressed with the kingdomes of this world But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit This inequalitie of euents so troubleth many that they deeme the doctrine of the Church to be like a Cypres tree which though shee be thicke in shew yet is voide and barren of fruit But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto which is borrowed of the issue or euent as if he said Exitus acta probat careat successibus opto c. The end approoues thats done before A wisher may want welfare the more Euery man thinketh the deeds are to be marked by their euents I acknowledge that the Church and all the godly ones for many causes are not opressed with a light burthen of calamities and that the vngodly ones doe by Gods sufferance now and then flourish for a time but at the time of death there is a great difference betweene the godly and vngodly ones For as the dead which die in the Lord that is in true acknowledgement and calling vpon him are blessed Apoc. 14. 13. Because they enioy the eternall company of God So the death of the vngodly ones is the passage vnto eternal misery For as touching the godly ones it is said expresly God shall deliuer my soule from the power of hell because hee shal receiue me verse 15. that is he shall not leaue me in death and destruction But contrarywise of the vngodly ones it is saide They shall neuer see light any more verse 19. That is they shall not feele consolation and gladnesse reposed in God but they shall remaine in torments for euer Seeing therefore all things are in this life short and momentany this Psalm calleth vs from the loue of brittle fading things and carieth vs to the consideration of death and of the future indgement wherein the chaffe shalbe separated from the wheate and the wheate cornes shal for certaine be gathered into the barne of euerlasting life but the vaine chaffe shall be burned with neuer quenched fire If we will regard this iudgement let vs with mightie courage suffer discommodities heere momentany because while we looke and turne vs about as they say behold immortality shall strait be heere Psal XLIX And
A THIRD PROCEEDING IN THE HARMONIE OF KING DAVIDS HARP That is to say A godly and learned Exposition vpon 17. Psalmes moe of the Princely Prophet DAVID beginning with the 45. and ending with the 61. Psalme Done in Latine by the learned Reuerend Doctor VICTORINVS STRIGELIVS Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie Anno Christi 1562. Translated into English by RICHARD ROBINSON Citizen of London An. Christi 1595. Seene perused and allowed Iudith cap. 16. vers 2. Begin vnto my God with tymbrels Sing to my Lord with cymbals Tune vnto him a Psalme exalt his prayse and call vpon his name AT LONDON Printed by Valentine Sims Anno Dom. 1595. SEMPER EADEM Gallia victa dedit Flores Inuicta Leones Anglia Ius belli in Flore Leone suum O sic ô semper ferat ELIZABETHA triumphos Inclita Gallorum Flore Leone suo Briefe contents of the said xvij Psalmes in this Booke expounded Of Doctrine as Psalme 45. 49 50. Of Doctrine and prophecie 47 Of Prayer as Psalme 51 54 55 56 57 59. Of Consolation as Psalme 58. Of Victories or Triumphs 46 48. Of Dauids inuectiue to the detection of Doeg 52. Of Slander conuinced Of Truth aduanced 53 Of Humiliation exaltation 60 Of Prayer and thankes giuing 61 Humilium Deus Auxilium Iudith 9. vers â—â— To the right high and mightie Princesse most gracious QVEENE and Elect nursing Mother of Gods Israel ELIZABETH by the grace of God Queene of England France and Ireland defender of the faith and next vnder God of the Churches of England and Ireland on earth the Supreme head and Goueruour Your Maiesties most humble and loyall subiect R. R. prayeth vnto God to graunt your Highnesse a long gracious and blessed raigne ouer vs to the aduancement of Christs euerlasting kingdome the comfort of the faithfull and either to the conuersion or subuersion of all inward and outward enemies to the same by and through Iesus Christ our Lord and Sauiour Euerlasting MOST Christian Princesse most Gracious QVEENE and my most sacred Souereigne Lady if Cicero the most learned eloquent Oratour being desired to say his minde in matters of importance answered excusing himselfe that he had read nothing the day before and if the Centurion a man of valour and authoritie disabled himselfe as one vnworthy to receiue Christ the King of kings vnder his roofe much more may I being long since a simple poore scholler from seuen to fourteene yeeres of age enfranchised in a free Grammar schole whereof was Founder and Patrone that learned worthie subiect M. Iohn Magnus an officer of good accompt to the most noble King Henry the eight your Maiesties deare father of blessed memorie after that other seuen yeeres discontinuing from the same in this franchised Citie of London and for these 31. yeeres here labouring as God vouchsafed me ability to renewe and increase my poore and simple talent not yet atteining to perfection of learning nor maintenance of liuing much more I say may I seeme so simple a scholler to excuse my selfe as altogether insufficient to present or preferre my mind or any my so slender labors vnto your so learned and excellent Maiestie And much more may I seeme to disable my selfe a subiect of such inferiour estate as vnworthie to craue or receiue for protection of my vndeseruing industry the gracious fauor of so sacred a QVEENE the peerelesse Peragon of all earthly Princes at this day But because as Christ the God of Gods and Kings of kings onely knoweth whose image and authoritie shineth in your roiall Maiesty and in whom and for whom according to all duty I honor your most excellent Highnesse I come not with Cicero vttering eloquence plausible to any Romane Caesar nor with Demosthenes to admire at prophane King Philip the son of Amyntas but by your sacred Maiesties most Gracious pardon and godly Princely fauour here with all submission craued I come dutifully addressing dedicating and presenting this my poore vnpolished trauell and translation of these fewe Psalmes mo into English yeelding them also for a deuoted pledge of my loyal duetie and duetifull allegeance vnto your most excellent Maiestie as to the elect nursing mother of Christes Apostolicke Church a Royall fosterer of the right true and Euangelicall faith and a magnificent defender of the true Christian professors of the same Euen so my most Gracious Natural and dread souereigne Lady in all loyall and dutifull obedience I humbly craue and beseech your most excellent Highnesse albeit with aged Barzillai I haue herein brought my imperfect sence and skill in this musicall melodie and heauenly harmonie of the Harp sounding in King Dauids Court. And though I serue in here at the Bridegromes feast where Christ our Sauiour is present meare water with cleare wine that it would please your most gracious Maiestie of your sacred censure and Princely beneuolence to conceiue and receiue in good part my true intent dutifull zeale and painfull poore trauell herein euen as our Sauiour Christ couceiued and receiued The petition of that person 38. yeeres grieued with a disease and in his mercie cured him Also As one awaking vp last of al gathering after others in the vintage c. And finally as the Lord Iesus accepted in good part the seruitors best wine kept vntill the last seruice Which my present poore trauell as I beseech the onely Almightie true eternall God to frame adapt and coapt to the perpetuall aduancement of his glorious name and euerlasting kingdome So I humbly craue and heartily beseech his diuine Maiestie long graciously victoriously and blessedly to protect and prolong the dayes of your Royal Maiesties reigne ouer vs to defend you kingdome and true subiects with the happie increase of your faithfull friends either to the speedy conuersion or vtter subuersion of all inward and outward enemies to the premises by and through Christ Iesus our Lord and Sauior euerlasting Amen Sept. 29. Your Maiesties most humble and obedient poore subiect Richard Robinson ⧠To the curteous Reader THis booke hath many and great recommendations The text is warranted by God himselfe The pen is king Dauids as great a Prophet as a Prince The origiuall Latine Commentarie made by a man of great learning and iudgement Victorinus Strigellius in the Vniuersitie of Lypsia in Germanie which you see what accompt is to be made of M. Robinsons great paines in the translating of such a worke so well warranted and thereby of most assured profit to the Christian and aduised Reader Richard Mulsaster CAn I declare or any els what they deserue to haue That labour much and paines doe take mens soules to feede and saue But whatsoeuer is their hire at mans vnthankefull hand They shalbe sure for to enioy at length the quiet land Which God wil giue vnto eche one that vertue doth attend And also here it shall appeare that he will be their friend Worke on therefore ô Robinson cease not thy skill
diuine power as that he is able both to destroy sinne and death and to giue righteousnesse and life euerlasting vnto all beleeuers al these things doth the only word of blessing there comprehend Verse 4. Gird thee with thy sword vpon thy thigh O thou most mighty according to thy worship and renowme Verse 5. Good lucke haue thou with thine honour ride on because of the word of truth of meeknes and righteousnes and thy right hand shal teach thee terrible things Verse 6. Thy arrowes are very sharpe and the people shal be subdued vnto thee euen in the midst among the kings enemies The sworde and arrowes here doe not signifie carnall weapons of warfare but the effectual preaching of the gospell bringing into captiuity euery thought to the obedience of Christ 2. Cor. 10. 5. For Christ fighteth not with weapons but with the word which is the power of God vnto saluation to all that beleeue I. Rom. 16. And because good successe very much auaileth to do notable exploits the Psalme addeth vnto those forenamed ornaments good successe Good lucke haue thou saith he with thine honour that is All things shal submit themselues vnto this King and all things are ready to obey him He shall take nathing in hand but with most special speede and with woonderfull successe he shall fully accomplish the same for he is Schilo that is happy and fortunate and hee is Porek that is a Breaker vp as Micheas the prophet calleth him For he so bursteth open the kingdome of the Diuell that as the Latin verse saieth Vt aggeribus ruptis cum spumeus amnis Exit oppositásque euicit gurgite moles Ferâ—ur in arua furens tumulo campósque per omnes Cum stabulis armenta trahit As when a surging foming floud the broken bankes ouerâ—onnes And so contrary mighty stoppes by great increase ouercomes Of vehement force is caried forth throgh al the field euen there With folde or cotage quite away the cattell so doth beare Verse 7 Thy seate O God endureth for euer the scepter of thy kingdome is a right scepter Verse 8 Thou hast loued righteousnesse and hated iniquitie therefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes Hitherto hath the Psa described the king armed fighting the greatest battels now doth he paint out as it were the liuely porâ—rature of a peaceable ruler or gouernor For Christ is both a most gracious king an inuincible warriour sithence then iustice or righteousnes in domesticall gouernment is a chiefe vertue it affirmeth that The scepter of Christ is a right scepter neither let righteousnes bee vnderstood of vs in that sence as if it were ment in Christ himselfe but as touching the same to be bestowed vpon others like as the promise saith Gen. 18. 18. In thy seede shall all nations be blessed Al other persons are accursed that is guilty before God and oppressed with sinne and death but this our king is not only blessed bicause he pleseth God and is endued with diuine wisedome righteousnes and life but therefore also because he destrâ—yeth sinne and death and restoreth vnto his people righteousnes and life and the vertue very neare vnto righteousnes is that Nemesis or Zeale that is a iust displeasure against sinnes with this godly zeale ought all good Princes and rulers to be inflamed wherefore euen this also doth he pronounce to be in the Messias in the 8. verse Thou hast loued righteousnes and hated iniquity So in the 69. Psa it is said For the zeale of thy house hath euen eaten me ver 9. That is I bring my life in danger for the deliuerance of thy church which I loue and to suppresse those reproaches wherewith God is dishonoured which bring me great griefe and sorrow and doe thorowly mooue my displeasure against this blasphemy Last of al this our King is annointed that is ordained from the eternall father vnto this kingdome and endued with the holy ghost for accoÌ„plishing of this marueilous deliueraunce of the Church which shal be gathered out of all mankinde and rewarded with righteousnes and life euerlasting But why saith he in the same verse aboue thy fellowes Uerily because he may discerne the Messias from the prophets and from al men whose vertue was excelleÌ„t As Moyses had a glorious calling he brought the people out of Egypt and ruled them in the wildernesse But yet this calling did not deliuer the people from euerlasting death Also the same Moses had in him a light or acknowledgement of God and a righteousenesse onlie newe begunne and as then hee was troubled with a doubting or mistrust which shewed it selfe when hee smoate the rocke twise So may it in like manner be saide touching the vocation light and righteousnes of each other of the Prophets but Christ is farre aboue all other Prophets in fulnes of the holy ghost and in calling for as Iohn Baptist saith cap. 3. God giueth not the spirite by measure vnto his sonne Christ ver 34. Therefore hee aboundeth in the knowledge and righteousnes of God and hath a greater calling he deliuereth from sinne and death and giueth righteousnes and life euerlasting and that hee may effect this he so aboundeth with the holy ghost that he may therewith sanctifie and quicken others inflaming this light in them namely the knowledge of God righteousnes and life euerlasting Let vs therefore hisse out of dores those dreames imagined of the politicall kingdome of the holy Messias and let vs think vpon the things euerlasting Our Messias hath ordained a kingdome euerlasting abolishing sinne destroying death and restoring euerlasting righteousnes and life These benefits let vs craue and looke for from him Verse 9. All thy garments smell of mirh aloes and Cassia out of the Iuory pallaces whereby they haue made thee glad Verse 10. Kings daughters were among thy houourable women vpon thy right hand did stand the Queene in a vesture of gold wrought about with diuers colours Although these verses do describe a royal excellent state yet signifie they somewhat secretly as touching both the crosse and the consolations in the same Myrh purgeth and is more sharp in taste and scent therefore it signifieth crosse and sorrowes but such as are wholesome Aloe though it be of a grieuous sauour and a bitter taste yet it comforteth the stomacke stancheth blood and wonderfully healeth vp wounds therefore it signifieth consolation and the preaching of the gospell wherewith the woundes of the heart are healed and in the heart is thereby ioy and life euerlasting enlightened Cassia is much like vnto Cinamon and with her sauour doth comfort the braine I know there are diuers and differing opinions which the best learned men haue touching the proper names which are vsed in this place But in so great variety of opinions I doe follow the vsuall translation vntill skilfull interpreters in the Hebrew language doe deliuer vs more certaine knowledge Verse 11. Harken
O daughter and consider encline thine eare forget also thine owne people and thy fathers house This apostrophe or turning speach to the party absent is diligently to be marked wherein the holy ghost speaketh of the Church which is to bee gathered from among the Jewes because it instructeth the reader of the greatest matters namely of the kingdome of the Messias of faith of the abrogation of the Leuitical ceremony and extinction of Moyses law For inasmuch as to heare and to teach are two correlatiues it followeth that the Messias shal not be a king like vnto Alexander who by art of warre and corporall strength keepeth his subiectes in their duety but one which shall gouerne his church with his word and shal encline or frame their mindes vnto most willing obedience Furthermore seeing Faith commeth by hearing and hearing by the word Rom. 10. 17. let vs not seeke for reuelations besides or without the word of God but let vs know that we must not seeke God any other waies then by the word and testimonies from him deliuered neither that we must call vpon any other God but euen vpon the very same God who sending his sonne and giuing his gospel into the world so often times hath manifested himself by assured testimonies This doctrine touching faith setling her selfe in Gods worde doth this psalme deliuer where it saith in this verse Harken O daughter and consider encline thine eare c. And the phrase of the psalme agreeth with the eternal and immutable commaundement of the father crying of his some Mat. 17. This is my beloued sonne in whom I am well pleased heare ye him vers 5. Moreouer because that people in the nation of the Jewes were not wilde by nature but as kind and curteous people loued their cuntry especially reuerenced the temple wherein God so often manifested himselfe and loued the whole order of the Jewish pollicy then which they knew there was not a more excellent pollicy in al maÌ„kind more than their life therefore the Psalme perswadeth the Church gathered of the seede of Abraham to forget his people and to preferre the Messias before the ancient temple and pollicie and all other things which men in their order do desire as life possessions and peace It signifieth then that the pollicie of Moses must be extinguished and the Ceremonies in the Temple vsed must be abrogated or abolished Verse 12 So shal the King haue pleasure in thy beutie for he is thy Lord God and worship thou him There are many partes in this Psalme the conference or comparison whereof vanquisheth the godly ones that they cannot but acknowledge the Messias to be both Man and God and yet that the person of this Messias must be discerned from the person of the eternall Father The first part is the worthy praise of the excellenty of the Messias his person in the third verse Thou art fairer than the children of men Herehence is borrowed a manifest consequence All men sprung of the carnall seede of Abraham are deformed and polluted with much â—â—hinesse as in the third booke of Kings cap. 8. Salomon saieth There is no man liuing but hee sinneth verse 46. and as in the foureteenth psalme it is saide They are al gone out of the way they are altogether become abhominable there is none that doth good no not one verse 4. In this king and husband of the church there is neither any sinne deformitie nor filthinesse Therefore Christ is not only man but God who is only good and harmelesse The second part is that which confirmeth the article touching the diuine nature of the Messias Therefore hath thy god blessed thee In this saying he interpreteth that promise giuen vnto Abraham In thy seede shall all nations be blessed Genes 12. 3. 17. 8. 22. 17. as if he had said All men are accursed that is guiltie before God and worthy of all miseries and calamities because God is vnfainedly and horribly angry with sinnes The greatnesse of this displeasure can no power alone created take away no nor yet endure Needeful then it is that the Messias be God because he taketh away the curse that is Gods wrath sin and death and giueth the blessing that is righteousnesse and life euerlasting The third part confirming that same sentence is this Thy seate O God endureth for euer The psalme affirmeth euidently that the kingdome of the Messias is euerlasting for it is most apparantly seene that no worldly pollicie is perpetuall and the thing sheweth that the complaint extant in Ouids verse is true where he saith Sic omnia verti cernimus atque Alias assumere pondera gentes Item summisque negatum starediu So all things turned plainely we do see And other Nations beare another sway And mightiest states oft times denied be For to endure with any longer day Seeing then no gouernements are perpetuall it is a thing very cleare that neither this king the Messias is onlie man nor that his kingdome is a pollicie which shall perish such a one as the Jewes doe looke for The fourth part of this confirmation is where this psalme saieth Thy God hath annointed thee with oile of gladnesse aboue thy fellows In the 34. and last chapter of Deuteronomie it is written of Moses thus But there arose not a prophet since in Israel like vnto Moses c. verse 10. Therefore this psalme placeth and preferreth the Messias farre aboue Moses Then is there not onely humane but also diuine nature in the Messias The fift and last part of this glory is recited in this verse For hee is thy Lorde god and worship theu him But the Jewes do go about to trifle out so notable a testimony with this cauillation They say by the word Worship is signified the gesture of the body which is made before the presence of Kings But this sophisticall trifling may be refuted by conference of other testimonies as in the 72. psalme it is saide All kings shall fall downe before him All nations shal do him seruice verse 11. In these wordes the psalme euidently affirmeth that this Messias shal alwayes be called vpon or prayed vnto yea when he shal not be seene with eyes Therefore it speaketh not of any bodily gesture the which is made before the presence of Kings but it speaketh of the minde which craueth of the Messias that he would haue mercy vpon vs and be a Mediatour for vs would forgiue vs our sinnes would giue vs his holy spirit and life euerlasting and woulde bee our helper and defender yea euen in the daungers of this life against the outrages of the Diuell and of vngodly persons like as hee himselfe saieth Iohn 10. My sheepe heare my voyce No man shall take them out of my hand verse 27. and 28. Such a worship doth truely attribute omnipotencie vnto the Messias and doth witnesse that he is God And that the person of the Messias is to be discerned from
the perpetuall preseruation of the doctrine deliuered from God and the safety of his silly flock which reteineth this doctrine and endeuoureth to aduance the same For although the foure kingdomes are dispersed and horrible confusions and verations of all things in mankinde haue beene seene as the whole historie of the world witnesseth yet amiddes so great downefalles and desolations of kingdomes some congregation of God hath remained otherwhiles greater otherwhiles lesser and the doctrine is eftsoones purified and published by apt teachers which the sonne of God sitting at his right hand hath stirred vp and giuen as it were notable gifts vnto his Church Doubtles god suffreth for a season tyrants fanaticall teachers and their Champions to rage with cruelty against the Church and yet in meane time the Confession of many and other signes are euident witnesses of the gospell And afterwardes the furyes of vngodly persons in notable examples are punished like as Pharao the Cananites Iewes and Ethnickes were destroyed whose cruelty was very great Verse 10 Be still then and knowe that I am God I will be exalted among the heathen and I will be exalted in the earth This is a precept wonderfull and vnknowen vnto philosophy but it agreeth with that saying of Isay cap. 30 verse 15 In rest and quietnes shall yee be saued in quietnes and in confidence shall be your strength c. what is that rest and quietnes then what is that to be still Primum tollerare impositas aerumnas Deinde non accersere negotia sine vocatione Tertio non vt solet humana diffidentia Discurâ—ere ad varia praesidia c. First to beare patiently calamities laied vpon vs. Next of all not to deale in any busines beyond our vocation Thirdly not as mans distrust was wonte to runne hither and thether to seeke diuers safegardes Like as the kings of Iuda one while leaned vppon the Egiptians an other while vppon the Syrian kings and an other while vpon others and being intangled with foolish confederacies were compelled to follow other furies Against this impatience vnnecessarie busines and distrust of such as seeke helpes without a right order are these wordes opposed Be still then and knowe c. that is be silent looke for helpe from God runne not hither and thither into Egypt into Syria to the Turkes nor to the Afrikes In a good cause be ye of quiet mindes and looke for defence from God and if any thing happen otherwise it is yet better to endure calamities than with indirect enterprises to blemish a good cause Verse 11 The Lord of Hostes is with vs The god of Iacob is our refuge The last verse is a conclusion containing a testimony of Gods presence in his church and of deliuerances in calamities which are not to be ouercome or vanquished by mans enterprise PSAL. XLVII Omnes gentes plaudite manibus To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THis is a notable prophecy touching the calling of the Gentiles which saint Paul in his Epistle the second and third chapters to the Epesians doth greatly manifest where he teacheth verse eleuen The Gentiles were in times past without God without Christ without his holy Spirite without promise of the Gospell and without hope of eternall life Then the which misery none could bee conceiued greater For what is man ignorant of God and of Christ but the enimy of God the dwelling place of the Deuill and a Cast-away from God not yet in trueth seeing the wrath of God but within a while after shall feele it and when he would escape beyonde all course of nature yea and would be vtterly brought to nothing and yet cannot but shall be tormented with sorrow euerlasting This horrible figure must we thinke vppon that we may learne to extoll the gathering of the Church from amongst the Gentiles For at this day the Gentiles which are called vnto the society of Gods people are Citizens with the Saintes and of the householde of God 2. Ephes 19. And againe Coheires of one body and coparteners of the promise touching Christ Let others therefore be in loue with frayle and momentany benefits let them thirst after vaine honours let them seeke after corrupt pleasures and their instruments Let vs meruel at and magnifie this benefit that we are cooptate into the City of God and Common wealth of the heauenly Citizens where together with the blessed Angelles we shall liue for euer and euer and shall be filled full of lights and righteousnesse in God Psal XLVII And exposition thereof Verse 1 O clappe your hands together al ye people O sing vnto god with the voyce of melody Verse 2 For the Lord is high and to be feared he is the great king vpon all the earth Verse 3 He shall subdew the people vnder vs and the nations vnder our feete Verse 4 He shall chuse out an heritage for vs euen the worship of Iacob whome he loued Verse 5 God is gone vp with a merry noyse and the Lord with the sound of the trumpe THe kingdome of god saith Paul is not meate and drinke but righteousnes and peace and ioy in the holy ghost Rom. 14. 17. This Psalme describing this kingdome of God and Christ is an exhorter vnto all people to clappe their hands together and to sing with the voyce of melody that is let them shew with gesture and speech their ioyfulnesse illumined by the holy ghost For seeing ioyfulnesse is a motion wherewith the heart contenteth himselfe in some good thing that good thing theweth what is the obiect or contrary vnto this ioyfulnesse Because Iehouah the high fearefull and great king aboue all the earth that is bicause the Messias God and man is the conqueror of sinne and death and bestoweth this victory vpon all that beleeue according to this saying 1 Cor. 5. 57. But thankes be vnto God which hath giuen vs the victory through our Lord Iesus Christ Againe Ioh. 16. Be yee of good comfort I haue ouercome the world verse 33. Moreouer I liue and you shall liue also Iohn 14. 19. Namely through my merite and effectuall power For I by my passion haue destroyed sinne and death and by my resurrection I am so effectuall that I will restore vnto you righteousnesse and life euerlasting This victory and effectuall â—power of Christ raigning doth Paul freely confesse that he had not as yet comprehended at all and saith further his strength striueth that he may by some meanes comprehend the same The same confession let euery one of vs haue in mouth and mind and craue that with a face vncouered we beholding the glory of God may bee transformed as it were into the same image from brightnes to brightnes as it were of the spirit of the Lord. 2. Cor. 3. 18. But although this be the summe of the verses which I haue recited yet notwithstanding let vs if it please you weigh and consider all the words the Messias
author of an euill example in the people of God For first hee should by his deede haue confirmed the slanders of those sycophants which cried out that Dauid was a seditious person and one that with force and armes would inuade Saules knigdome and should not be vnlike to that tyrant which saieth in the tragedy Pro regno velim patriam parentes coniugem Flammis dare Imperia pretio quolibet constant bene In english thus So I might raigne I would to ' th fire betake my countrie parents and my wedded mate Kingdomes by any meanes obtained doe seeme to be kingdomes well gained Furthermore the Philistims and other enemies of the church taking offence at this example had cried out in this manner In vaine may the people of Israel boast that their kings are giuen them by or from God when the thing and euent thereof shewed by what sleights or pollicies some persons had cast others out of their kingdome Last of all others moe with a certeine mischeuous practise would haue folowed him euen as those which blodely doe vse to sacrifice men haue excused their outrage by Abrahams example in sacrifising his sonne To the end therefore he would refute the slaunders of the citizens and enemies and stopp vp and make voyde that same welspring of their mischeuous malice hee vsed not the lawe of defence wherof mans lawes doe make mention but hee commended his way vnto the Lord and expected from him a ioyfull end of his daungers But seeing these are not written for Dauids sake but for our sakes let vs looking into Dauids example learne both silence and hope that is let vs wisely iudge what iniuries are to be put away and what are to bee suffered for the tranquilitie of the church and common wealth For that is a wicked impatience when a man will not suffer sorow to do the church good Also as saint Peter saith Let vs ioyne with patience godlynes 2. Pet. 1. 6. That is let vs call vppon the Lord in the day of tribulation and let vs craue from him either deliueraunce or mitigation of euills which ouercharge and exercise vs. Let not our patience bee onely philosophicall moderation but let it behold the will of God and let it bee ioyned with a certeine hope of a ioyfull end These exercises of fayth hope inuocation and patience in sorow shall bring more light to the reading of the Psalmes then large commentaries shall doe Now this Psalme is partely a Prayer and partely a thankesgiueiâ—g For the church both craueth of God benefits and giueth thankes for benefits receiued Herein Dauid therefore craueth defence from God against the subtile snare of Saul and he promiseth that he will celebrate or reuerently commemorate this benefit both with word and writing Let vs in like maner also craue that God would restraine the cruell counsels and practises of the enimies of the gospell and after our deliuerance let vs not be vnthankful but let vs acknowledge and celebrate the presence of God in his church and with greater zeale let vs aduaunce the doctrine of God Psal LIIII And exposition thereof Vers 1 Saue me O God for thy names sake and auenge me in thy strength Verse 2 Heare my praier O God and hearken vnto the words of my mouth NAme as I haue often times elsewhere â—aid comprehendeth causes impulsiue and â—â—all as touching God hearing vs. The mpulsiue is the promise of God the finall â—s the acknowledgment and worshipping of God Hee therefore craueth that he may bee heard and helped not for his righteousnes but for Gods promise sake which is beliuered to the church Therefore also craueth he to be deliuered that tesâ—imony of Gods presence might appeare in the church with consideration whereof many might be stirred vp to the acknowledging and worâ—â—ipping of God And let vs also when we are praying alledge these causes since it is most assured that God is specialy moued to giue his benefits partly with remembrance and memorie of his promise and partly in respect of his glorie But where he saith auenge me in thy strength let it be vnderstood according to the Hebrew phrase thus take oâ— thee the patronage of my cause declare thou that I was called by thy commaundement vnto the kingdome and that I haue not sought by ambition to aspire vnto the gouernement of Gods people as the syccpâ—aâ—â—s doe crie out But why addeth he in thy strength euen to giue God the glory not onely of goodnesse and mercy but also of immense and infinit power as if he said Thou not onely wilt but also art able to help and saue mee For needefull it is that wee in our prayer make mention of Gods fatherly will and power where with he created all things and most freely gouerneth all things It followeth in the text Heare my prayer O God and harken vnto the words of my mouth I haue often aduertised the reader that there is a twofold maner of invocation or prayer one of the heart the other of the mouth For although prayer may be made with feruent sighing of the heart yet the recitall of a certeine forme of praying conceiued without superstition is profitable for many causes For first hee admonisheth them that pray of many things and it is a certeine confession seperating vs from the vn godly and prophane sects After that he stirreth vp godly motions in mens hearts according to Saint Pauls saying Rom. 10. 17. Faith commeth by hearing and hearing by the worde Last of all an expresse recitall striketh euen very deuilles with feare For deuilles do not with any Gorgon or shield thrust forth against them more tremble for feare then when they heare true prayers made vnto God In respect of these commodities let vs inure our selues vnto the expresse recitall of some forme of prayer whether it be deliuered vs from Christ or in the Psalmes conceiued and let vs not spare for labours in the reciting of our prayers as many slouthfull or negligent persons doe Verse 3 For strangers are risen against mee And tyrants which haue not God before their eies seeke after my soule The reason of this prayer is borowed or taken from a heauie obiect which moueth God very much vnto deliuerance For as the naturall tender hearted father is moued with the misery of his young sonne or daughter so God in whome is all fatherly loue is moued with our miseries and feeleth those motions of the heart which are described in the II. of Oseas My heart is turned within mee my repentings are rowled together verse 8. And he amplifieth the furies of the enimies of the church with notable words to whome hee attributeth pride and tyranie For like as deuils are most proud spirits which are delighted in the destruction of Gods warkes So the instruments of those deuils are full of tyrannicall inselency which indeede riseth of this spring that they both neglect and contemne God and haue this voice of Niobes in
set downe and let vs vse the like as we may vse it Let others maruaile at Dauids victories wherein he tare in pieces both Lion and Beare and ouerthrew the monstrous fellow Golias before his owne eyes let vs maruaile at and publish abroad the most excellent kinde of victory wherein our domesticall enemies their ambition and desire of reuenge are ouerthrowen and destroyed For in that part of man which is called Furious namely in the heart there are two most trouble some and most cruell affections wrath and ambition and these are easily inflamed in great personages and being inflamed do euery where trouble whole kingdomes and the common society of men therefore to vanquish these plagues is more glory then triumph Let vs also consider in the history of Dauid a testimony of Gods presence in the Church for although Saul bent and practised all the whole indeuour of his kingdome to the destruction of Dauid and that he neuer purposed any thing more earnestly then to destroy Dauid by all meanes that he could not by iudgement nor by good aduisement but by violence and greedy assault yet God tooke this silly morâ—ell if I may so say out of Sauls iawes and suffered not so much as a haire to fall from Dauids head Let vs being confirmed with this testimony beleeue that God is alwayes present in his Church and that the enemies can not be cruell against her but when he himselfe suffereth them Psal LVII And exposition thereof Verse 1 Be mercifull vnto me O God be mercifull vnto me for my soule trusteth in thee and vnder the shadow of thy wings shall be my refuge vntill this tyranny be ouerpast IN reading of the Psalmes let not the foot goe one way and the string sound another way as it is sayd of those which daunce not right measure but let our affections iumpe in one with Dauids harpe Let euery man say therefore with true confidence in his dangers and calamities My soule trusteth in thee and in the shadow of thy wings will I trust vntill this tyranny be ouerpast This application of the Psalmes vnto our selues bringeth more light to the Readers then long or large commentaries shall doe but how hard a matter it is in a true heart to sound these words godly mindes doe by experience finde For two temptations doe alwayes murmure against vs the one of our vnworthinesse the other of particularity but against our vnworthinesse let vs set downe and oppose free promise and against particularity vniuersal promise as elswhere is often sayd Also before in the 17 Psalme is a most excellent metaphor taken from Hennes largely declared at full I will not therefore sing one and the same song so often times Verse 2 I will call vpon the most high God euen vnto the God which shall perfourme the cause that I haue in hand Verse 3 He shall send from heauen saue me from the reproofe of them that would eat me vp Verse 4 God shall send foorth his mercy and trueth He foresheweth with notable words the presence of God in his Church that he may confirme vs with his example and testimony that we should not come fearefully vnto God but trusting in the mercy and truth of God we should crie that is as Christ sayth Math. 7. 7 8. We should aske knocke and seeke for euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it is opened But so often is mention made in the Psalmes of the mercy and trueth of God to the end we may know and acknowledge that we are preserued and defended not by humane helps or safegards nor yet for our owne merits but freely by mercy promised in the Gospel which is not a deuice of mans opinion but an euâ—â—lasting and vnchangeable decree of Gods wisdome and trueth Therefore although we are vnworthy yet must this glory or praise be attributed vnto God that he is mercifull and keepeth promise with most assured faith Wherefore let vs crie out with Daniel 9. vers 17 18. We powre out our prayers before thee not in our righteousnesses but in thy great mercy heare vs for the Lords sake Verse 5 My soule is among Lions and I lie euen among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe sword Let this description of the Church be diligently looked vpon for the Church alwayes so liueth euen as Daniel sitting among the Lyons Dan. 6 16. The deuils are alwayes intrapping vs. Ungodly persons alwayes giue cruell threatnings vnto the church So doth the prophet I say in his 11. cap. vers 11. compare the church vnto an infant playing vpon the hole of the aspe and to a weined childe playing vpon the cockatriâ—e hole For like as the infant perceiueth not the greatnesse of the danger wherein hee is exercised neither is furnished with any defence against the most hurtfull serpents So the church looketh not so farre into the sleights of the deuill and the world wherewith she is allured neither hath she visible â—ucâ—ours whereunto she may flee for refuge Then resteth this one thing that shee with her whole minde and heart be turned vnto God and from him looke for defence in so great snares of the deuill and in so great multitude of dangers Furthermore seeing no weapon is more hurtfull then the tongue if it be prepared to doe hurt most elegantly doth hee compare slaunders vnto fire arrowes and sharpe swords For indeede slaunders doe not onely hurt those whome they diffame but also foolish light beleeuing hearers in whose heartes and breastes they leaue the stings of suspitions For most truely is it saide of a certaine slaunderer Calumniare audactèr quia semper aliquid haeret Slaunder stil boldly something alway stickes in thee Then what remedies must be administred to the poisonfull bitings of Sycophants the seuenth psalme teacheth vs namely a deniall or modest refutation and prayer For let vs when we are accused of heinous crimes purge our selues modestly Afterwards let vs commend our causes vnto God and let neither our confession nor patience striue the one with the other but let either vertue haue his due place Verse 6 Set vp thy selfe O God aboue the heauens and thy glorie aboue all the earth God is moued with nothing more then with respect of his glorie As in Esay 48. verse 11. For mine owne sake for mine owne sake will I doe it Therefore notably doth Dauid in his praying alleadge this cause Bee thou a defender of thy glorie refute the enemies slaunders which exclame against vs that we are heretiks and Schismaticks and falsly lay in our dish two most heinous crimes Blasphemie and Sedition whereof the one violateth or transegresseth the first the other the second of the commaundements These poisonful reproches blemishing or defacing thy glory thou thy selfe refute and shewe in purpose and euent that the confession of truth pleaseth thee Verse 7 They haue
albeit we see a manifest contrarie before our eies For hee that will serue God it behoueth him to looke for the Lords prouidence that is to beleeue things inuisible to hope for things deferred and to loue God whether hee shew vs a gentle or sterne countenance and so to perseuer to the end It followeth that I now speake a few words of the place whereof mention is made in the Psalme Sichem is situat not farre from the citie of Samaria nor vnto the hill Garizim whose name before time was Salem as it is written in the 33. chap of Genesis Sucot is a place beyond Iordan at the flood or riuer of Iaboc Gilead is a hill beyond Iordan towards Arabia Gen. 31. 21. Numb 32. 1. But therefore maketh he mention of these places that hee may admonish the reader touching the testimonie of Gods presence in his church For God in Sichem made himselfe knowen vnto Abraham by rehearsing and manifesting his promise touching the deliuerer which was to come Ge. 12. 3. Iacob was comforted defended at the riuer Iaboc against Esau Ge. 33. 4. At the hil Gilead whose proper name signifieth a heap of stones Laban and Iacob laying a heap of stones together after the ancient fashion made a couenant together Ge. 31. 44. Touching these dangers and deliueraÌ„ces of the church the names of the places admonish vs. Ephraim is the strength of my head that is out of this Tribe as out of the Troian horse came mighty warriours fuch as haue fought great battelles luda is my Law-giuer that is this stocke or generation sendeth forth for my purpose most prudent counsellours and gouernors in thadministration of a peaceable gouernement Moab is my wash-pot Moab and Edom were countries lying neere together in the rocky or mountainy Arabia beyond the lake Asphaltiten and he nameth Moab to be his wash-pot by reason of the watery places for there is the great flood Arnon and certaine other flouds And Edom that countrey in the time when Achab raigned again reuolted from God But Iohannes Hucanus when he had conquered the Moabits or Jdumeans compelled them to imbrace circumcision and other Jewish ceremonies out of which nation Herod afterwards rising would be reputed for a very Jew These changes of seruitude and reuolting from God amongst the Jdumeans did the most holy patriarke Isac prophecie of long before Gen. 27. 40. Esau shall serue his brother but at the time appointed he shall againe cast off his yoke O woonderfull consonancy in the prophesies their euents which is a notable testimony of Gods prouidence and a rule of the certeinty of that doctrine which the church imbraceth and professeth Philistia was a countrey on the Mediterrene sea shore wherin also both those cities Tyrus and Sidon were By this declaration may be vnderstood how farre the borders of Dauids kingdome stretched and how truely he representeth the image of Christ for like as Dauid gaue lawes not only vnto his people but also compelled the nere adioyning nations to do that they were enioyned them so the sonne of God the eternal king gathereth his church from amongst both Jewes and Gentiles Verse 10 Who will leade me into the strong city who will leade me into Edom Verse 11 Hast thou not cast vs out O God Wilâ— not thou O God go out with onr hosts Verse 12 O be thou our helpe in trouble for vaine is the helpe of man Verse 13 Through God shall we do great acts for it is he that shall tread downe our enemies He affirmeth clearely that the cause of victory is not in weapons nor hosts of men but in the helpe of God Aiax of whom Sophocles maketh mention sayth Sluggerds and dasterds haue need of Gods helpe but I am able to ouercome yea euen without God Such a Thraso or boaster is not here our prophet Dauid but he acknowledgeth all humane helps to be far more vnable then that they may defend the policies or churches For all wisdome and vertue of man without God is vnhappy and it is not enough to holde the negatiue meaning touching the weaknesse of mans strength but also two assirmatiue meanings are to be holden of vs one touching the helpe of God which we must oppose against our infirmity the other touching the wholesome issue of our labors As touching helpe the sonne of God saith Mat. 10. 20 It is not you which speake but the Spirit of your father speaketh in you And Paul 2. Phil. 13. sayth God worketh in you to will and to be able to performe that is seeing God hath before helped you in your conuersion no doubt of it he will accomplish and finish his worke begunne Touching the euents of our labours most sweetly saith Paul 1. Cor. 15. 58. Your labor shal not be fâ—ustrate in the Lord. And in the first Psâ—lâ—e it is said All things that they shall do shall haue prosperous successe vers 4. And the sonne of God comforteth vs saying Iohn 15. I am the vine you are the branches he that abideth in me shall beare much fruit vers 5. We therfore being confirmed with these promises let vs craue of God necessary gifts in our vocation and let vs surely looke for the wholesome fruits of our labours both vnto our selues and to the church PSAL. LXI Exaudi Deâ— deprecationem c. To him that excelleth on Neginoth a Psalme of Dauid when he was in danger of the Ammonites or being pursued by his son Absolon Here he â—rieth to be heard deliuered and confirmed in his kingdome and promiseth perpetuall praise THE ARGVMENT THis psalme is a prayer ful of faith which the godly minde maketh for himselfe and the magistrate For although the godly ones doe feele inwardly feares and outwardly fightings as saint Paul saith 2. Cor. 7. 5. yet they being confirmed by confidence in Gods promises doe craue and looke for benefits from God And because the church cannot in this life be without harbours or succours the prophet here most feruently craueth of God that hee would preserue and defend some policies or gouernments which doe harbour and succour the church And lest any man should swarue into that opinion that hee should thinke praier for the Magistrate to bee but a certeine thing indifferent let vs set downe for vs and in our minde thorowly perswade our selues touching the commandement which is of God extant in 1. Tim. 21. I exhort therefore that first of al supplications praiers intercessions and giuing of thanks be made for al men vers 2. For kings and all that are in authoritie that wee may leade a peaceable and quiet life in all godlines and honestie Let vs then obeying this precept make our praiers that it would please God long to preserue protect and prosper those gouernours in flourishing and sound estate which are succourers and helpers of the church and that he would gouern them in life and vocation vnto the glorie
of his name and to the publique benefit of his church Seeing then God commaundeth so often times prayer to be made for the Magistrate that the gouernment may remaine firme be fully established and that we must not aske that sinnes should be established needeful it is that politike order bee a good thing acceptable vnto God and not to bee sinne But I now omit this disputation of the institution and approbation of the magistrate Seing all men doe well knowe the good admonition which saint Paul gineth vs in the 13. cap. to the Romans form verse 1. to verse 7. Psal LXI And exposition thereof Verse 1 Heare my crying O God giue eare vnto my prayer Verse 2 From the endes of the earth will I call vnto thee when my heart is in heauinesse LIke as physicians vse to say that a mans appetite or stomacke by tart or sharp sirrups is soonest stirred vp or gotten so the best instructer how to pray is necessity for in time of prosperity our prayer is colde but when all feares and dangers doe appeare imminent we not onely prepare our selues by all meanes to pray and deuote our selues but we also do crie out Although flesh therefore eschew and tremble with feare to feele the crosse yet the spirit reapeth of nothing greater profits then of the crosse and of calamities as the 119. Psalme 5. part and 7. verse saith It is good for me O Lord that I haue bene in trouble that I may learne thy statutes And in this psalme Dauid saith When my heart is in heauinesse I will call vpon thee Verse 3 O set me vp vpon the rocke that is higher then I for thou hast bene my hope and a strong tower for me against the enemy Verse 4 I will dwell in thy tabernacle for euer and my trust shall be vnder the couering of thy wings Verse 5 For thou O Lorde hast heard my desires and hast giuen an heritage to those that feare thy name Seeing nothing is more vncertaine nor any thing more deceiueable then humane helps I saith he doe fully repose all the hope of my safety in thee the true and liuing God for thou both wilt and canst helpe me vnto thee therefore as it were vnto a tower of defence doe I flee for refuge and I doubt not but dwelling in thy tabernacle that is remaining a member of the true church I shall finde obteine defence Of this my carefull confidence there are two arguments in no point failing the one an inheritance which thou hast giuen to them that feare thee that is the possession of the true doctrine which to aduance and defend I chiefly desire the other is because thou hast often times heard my prayers at full Let vs therefore learne out of this place that wee shall neuer perish so long as we shall godlily and innsolably keepe still the excellent inheritance or notable benefit of the gospell giuen from God and hereunto adioyne our godly prayers For like as the shippe which carried Paul as passenger in her escaping a great wrecke and ouerwhelming at length saw her wished hauen so no doubt of it the congregation which receiueth and hâ—loeth fast the true doctrine of God shall yet remaine yea though all the gates of hell grudge thereat and though they send foorth firie flame and thunder flash Verse 6 Thou shalt grant the King a long life that his yeres may endure thorowout all generations Verse 7 He shall dwel before God for euer O prepare thy louing mercy and faithfulnesse that they may preserue him Hitherto hath the godly minde commended his safety vnto God now craues he of God that the gouernment of the common wealth for the churches sake might be happy firme and stable For most true it is that the poet Euripides said Republica male affecta etiam Res diuinae fiunt languidiores The commonwealth once sicke or sore The churches state doth quaile the more First therefore let vs craue of God that he would grant vnto our present gouernours and rulers long time of life and helpe them in gouernment because what shall come hereafter is vncerteine and kingdomes are ofttimes turned into a worse and worse estate Againe that our Gouernour may remaine in the sight of God both priuately and publikÄ—ly for so farre as to his person apperteineth let him liue in the feare of the Lord and in faith and let him call vpon God truely let him set forth notable testimonies of confession and in the rule of his office let him take away idolatry and blasphemies with godly duties let him further and help forwards the aduancement of the true doctrine of God let him be carefull to see youth rightly trained vp and taught in churches and schooles that there may alwayes remaine some holy seede Thirdly that he may be mercifull and true because his throne shall with mercy be established and not with tyranie And Salamon saith A dissembling tongue beseemeth not a king But if any man had rather referre this mercy and truth vnto God in this sence or to this purpose preserue gouerne and defend godly gouernours which are alwayes exercised in great danger and distresse for thy mercy and truthes sake against this I will not disdainfully contend for both these meanings are godly and profitable Verse 8 So wil I alwaies sing praises vnto thy name That I may daily performe my vowes Saint Paul willeth vs not onelie to make prayers but also to giue thankes to God for our magistrate Wherefore here Dauid promiseth vnto God for prosperitie of gouernment Thankesgiuing For so much welfare as in gouernment remaineth that is by God effectually preserued according to the saying Psal 127. ver 2. Except the Lord keepe the citie the watchman waketh but in vaine Now vnto the King euerlasting incorruptible inuisible God onely wise be honor and glory for euer and euer So be it FINIS Matth. 8. 8. 2. Sam. 19. 35. Iohn 2. 7. Iohn 5. 9. Ecclus 33. Iohn 2. 10. * This was a certaine tune or an instrument Three things handled in the title 1 The Author of the Psalme 2 The kind of song 3 The subiect of the matter The argument borrowed of a comparison of Mariage and betweene Christ and his Church Fiue speciall signes of sincere matrimony The first mutuall loue betweene the husband and the wife The second Faith vnited of the one to the other The third Consociation or partaking of weale and woe The fourth Generation or procreation of Issen The fift The Husbands protection or defence of his wife The circumstance of this Psalme is a substantiall mariage betweene Christ and his Church The praise of the Messias or spous Christs royall wisedome and power incomparable Christ an inuincible warrior and what his weapons are Cap. 2. 13. Christ the only Prince of peace Exod. 14. 13. Exod. 17. 6. The churches excellent vocation feeling both crosse and consolation Christs kingdome not like worldly kingdomes
Moses pollicy extinguished Ceremoniall â—ites abolished Fiue speciall points of glory which the church hath by Christ The first part The second part The third part The fourth part The fifth and last part A description of the church gathered from out of the nations in three points Seauen degrees of excellence proper vnto the true church of God Platos rule as touching parents * Which was either a musicall instrument or a solemne tune vnto which this Psalme was sung Christ the King onely protecting the church Num. 25. 3. â—â—ut 4. 3. An. mun 3628 secund Dau. Chyt Henric. Pantaleon Anno Christi 6â—6 The churches stabilitie euen amids the ruines of kingdomes Roboam 3. Reg. 14. 15. Iosphat 1. Paralip 19. Ioas 2. Chro. 24. 17 18. The Iewes false fabulous dreames of the kingdom of Christ 1. Tim. 6. 12. Kings and Princes are shieldes of the earth Kings and princes wherin they exalt the Lord. The Church discerned from other sects Heretickes of our time An admonition to loue help and adorne the true church The churches proper glorie A consolation touching perpetuall stabilitie of the church Vide Polyd. Viâ—g inuent cap. 6. Gods iust iudgement â—tâ— destroying Valence the tyrannicall Emperour Augustines saying touching the blessed ones Platoes saying touching the loue of our countrey A contrary description of the Church and the vngodly ones Ouid. epist 3. Of the difference betwixt the godly and the vngodly ones at the later iudgement Eccles. 7. 36 Metathesis The difference betwixt Homo and Vir in signification Doctrine of future iudgement A resemblaÌ„ce of the Church in Lazarus her enemies such as Diues Luke 16. 19 20 A patterne of epicurial pompous persons such as king Alexander Anno mundi 3640. The last degree of punishments alotted for the vngodly ones Saladine liued about the yere of Christ 1176. Seuerus died at Yorke in anno Chriâ—â— 212. Anno regni 18. The praise of Dauid and his Musicians A first and second comming of the Messias Exod. â—0 Philosophical rules shewing how God is to be worshipped A mutuall league or couenant betweene God and his church A sixefolde order to be considered in Prayer What God we call vpon The commandement of God vnto vs. Conuersion of him that prayeth Promise to him that praieth Asking in faith Beleeuing God Asking according to Gods will obtaineth all Bene dieere male viuere nihil aliud est quam sua se voce damnare 2. Sam. 12. 1. Ezech. 33. 11 The acknowledgement of sinne The confessiof sinne Three petitions of Dauid in these three verses A cleane hart The holy spirit Three notable properties which Dauid attributeth to the holyghost Rom. 8. 13. Comfort of the principal spirit What exercises of faith calamities are Iudas representeth truelie all heretikes reuoulters treacherous conspirators The Oliue liuely representing the church of Christ in three similitudes Which was an instrument or kinde of noâ—e Knowledge of God the well-spring of all vertues Ignorance contempt of God the root of all sinne Such are the base people of vnbrideled sensualitie in these dayes Exod. 19. 18. The roote branches of sinne in mankinde Anno Christi 70 95 252 257 276 Saules two seâ—erall assaults vpon Dauid 1. Sa. 23. 27 28. 1. Sa. 26. 7. 12. So in like maner are the practises of the enimies of the gospel hindered at this day Three causeâ— why Dauid when hee might did spare to kill Saul The effects of the Psalme Causes moâ—uing God to bestow his benefites A two folde kind of prayer Two speciall points of mischiefe in the enemy Pride and Tyrannie Two distinct prohibitions in praying or cursing for the enemies A prayer against fained friends A difference betweene the prayer of the faithfull and the prayer of hypocrites The threefold praier of the hypocrites wicked ones The prayer of the faithful Iohn 4. 23. Three speciall meanes to learn diuinitie Meditation Praier and Temptation Against the open enemies of our time Against the false friendship of our time Luk. 16. 20. Matth. 9. 8. Luk. 7. 12. Against the false brethren of our time The cursed end of the wicked King Achis his courtmaligning the estate of King Dauid An Apologie of the life and doctrine of true gospellers The tripartite diuision of this Psalme The church like the Halcian bird A refuge in sorrowes The vnspeakable fatherly louing kindenes of God towards his The doutings of the Heathen The faith of the church A threefolde conclusion of thanksgiuing A constant person in goodnes God deliuereth Dauid out of Sauls hands Our affections must iump with Dauids harpe The church is in the world like Danieleâ—â— among the lions c. The description of slaunderous tongs The example of gods indgement aud iustice vppon slanderous persons Dauids thanksgiuing vnto God for his goodnesse Gods goodnes must be both acknowledged in ourselues and made knowen vnto others Contempt of God in heretikes and tyrants Examples of both Dauids prayer for defence against those his enemies Whereunto Dauid compareth these his enemies in foure kinds An affirmed difference of Gods iudgement in the behalfe of his church against her enemies The application of this Psalme two folde The first signifieth the historie of Dauids troubles The second the historie of Christs passion The Popes Nero-like crueltie That which our Preachers do teach is agreeable to the scriptures Propheticall Apostolicall and Symbols A two-fold kind of righteousnes First of our person Second of our cause A three-fold cause why the enemy may be cursed Fiue causes why Moses law was abolished 1 2 3 4 The cause of the perpâ—tuall destruction of the Iewes The Iewish Rabines both blinde themselues and leaders of the blinde Two sacrifices acceptable to God The first thanksgiuing The second Mortification These were certain songs after the note whereof this psalme was sung 2. Sam. 8. 1. 10. 1. 1. Chron. 18. 3. A speciall difference betweene the kingdome of Israel and other kingdomes A significatioÌ„ of the word Token in triumphing The final causes and impulsiue causes of the deliuering of the church A comparison of Dauids verses vnto two ancient prophecies of Iacob and Esau The application of Saul and Dauid to the foresaid Isac and Iacob Explication of these words Sichem Sucot Gilead Ephraim Iuda Moab Gen. 19. 37 and 36. 36. Edom. â— Mac. 3. 11. Philistia Cen. 10. 4. and 21. 32. The causes of victory in battels Gods help not humane exploits This Psalme containeth a prayer for the prosperitie of the supreme magistrate The flesh feaâ—full of the crosse but the spirit reapeth comfort therby Dauids assured affiance in Gods alone defence A three fold prayer for the preseruation of the supreme magistrate For long life and prosperity For Gods mercifull and true protection Prayer and thankesgiuing 1. Tim. 1. 17.
the person of the eternall Father these wordes do teach manifestly Therefore hath thy God annointed thee with oyle of gladnes aboue thy fellowes For the Father annointeth this king with the oyle of gladnesse that is with the holy ghost which saint Iohn in his first epistle and second chapter and twentieth verse calleth Chrisma that is Ointment The Messias â—s Christ that is your anointed king of the church But there is a sweete consolation set foorth in this saying And the King shall haue pleasure in thy beauty The psalme praiseth the beuty of the church which seemeth by reason of the Crosse vnto the iudgement of the worlde to be fowle and filthy but also in very trueth is yet still languishing and beareth about her many blemishes ignorance and viâ—ious affects Although therefore we are indeed weaklings and defiled with much filthinesse yet let vs beleeue that for and through his great mercy we shalbe acceptable vnto this our King and we shall haue our reputed and published beauty that is some vertues acceptable vnto God as true inuocation aduancement of true doctrine and the remaining new begunne obedience Verse 13 And the daughter of Tyre shall bee there with a gift like as the rich also among the people shall make their supplication before thee The daughter of Tyre signifieth the Church gathered of the nations And I haue often said touching what and how great thinges the calling of the Nations admonisheth vs. For first it witnesseth that grace aboundeth aboue sinne For who can either comprehend in thought the greatnes of Gods mercy or expresse the same in words In which mercy persons polluted with manifolde madde worshipping of Images bloody sacrifysing of men filthy Confusion of lustes and finally with other mast horrible mischefes are called vnto the society of the blessed congregations andre made as Paule sayeth 2. Ephes 19. Citizens in the Citie of God and of the common wealth of the heauenly Citizens Secondly The calling of the Nations is a notable testimony that the promise touching the gospell is vniuersall and free For if the promise were a priuiledge for certaine persons it should not be translated vnto the nations which are horribly polluted with wickednes And that this promise consisteth not vppon our worthinesse but is freely promised and bestoweth eternall benefits vppon true beleeuers that doth the calling of the nations most euidently witnesse For what doe the Nations bring vnto God but filthy and horrible confusions of opinions of worshippings and of manners Such Cast-awayes seeing God receiueth and chuseth them out to place them in the fellowship of eternall blessednes may we any thing doubt but rather affirme that the promise of the gospell parteineth freely Lastly this gathering of the Church out of the Nations refuteth the Pharisaicall opinions touching righteousnes of the lawe For if men were righteous by the lawe the Nations could not without the lawe be made Citizens and members of the people of God Seeing then the nations without the lawe of enemies are made frends and of strangers are made the most beloued Church of God it is a thing very cleare that by faith onely that is by acknowledgement and confidence in the Mediator all the elect ones are saued Verse 14 The Kings daughter is all glorious within her cloathing is of wrought golde Verse 15 Shee shall be brought vnto the King in raiment of needle worke the Virgins that be her fellows shall beare her company and shall be brought vnto thee Verse 16 With ioy gladnes shal they be brought and shall enter into the Kings pallace Albeit the Prophets describing the kingdome of Christ do vse figures taken from the glorious estate of Kinges Courtes yet notwithstanding bycause wee doe knowe that the Church by Gods assured prouidence is in this life subiect vnto the Crosse let vs vnderstand these descriptions not as touching the externall pompe but concerning the inward glorie whereof there are seauen degrees The first is the possession of Gods word and the acknowledgement of the true God as in Psal 147. and in Deuter. 4. Psa 50. 15. Psa 55. 18. The Second is true calling vppon God and his Deuine hearing vs as in Deuter. 4. The Third is his perpetuall preseruation of the body of this Church though shee bee persecuted in some of her members as in Math. 16. Psal 129. The Fourth conteineth Gods onely Deliuerances as the preseruation of Noah in the Deluge Gene. 8. 16. Exod. 12. 2. Luke 9. 56. The fifth conteineth prophecies proper to the Church and miracles accomplished in the prophecies as in Micah 3. 8 and. 2 Kings 5. 8. 2. Peter 1. 19. 1. Pet. 1. 10 1 Cor. 12. 10. 1. Cor. 14. 3 The Sixth is the ornament of many vertues in the suffering members as in Stephen Actes 7. 58 others as in Heb. 11. 36 37 38 39. Laurence Eutrop lib. 9. The Seauenth and last is the inheritance of life euerlasting as in Iohn 17. 3. Tit. 3. 7. Galath 3. 18. 22. 1. Pet. 1. 4. Touching these 7 degrees of glorie which the true Church hath I haue spoken more largely in a certaine oration made by mee at Iena on the 28 day of May in the yeare of Christ 1562. Verse 17. In steade of thy fathers thou shalt haue children whom thou mayest make Princes in all landes Notably saith Plato in lib. 6. de legibus as touching marriage Let this consolation be proposed in marriage that man and wife ought to be carefull for the perpetuity or continuation of humane nature that they leauing behinde them their childrens children may euermore haue some worshippers of God left to succeede them Parents ought to beget and bring vp children which may deliuer a direct order of life as it were a Lampe of light vnto their posterity so as there may alwayes be some worshipping God according to his lawe These hath he spoken touching matrimony for the man and the wife holily and religiously For therefore giueth the sonne of God his worde and holy spirit vnto the Church that he may regenerate many vnto life euerlasting and that there might alwayes be some euen in this life truly calling vpon God and worshipping him For he not onely wonderfully reioyceth and delighteth in the saintes or holy ones which are in heauen but euen in these which are vppon earth as the 16. Psalme witnesseth verse 3. Al my delight is vpon the Saintes that are in earth c. And he calleth Saintes the kings and princes of the earth not in that they gouerne by politike order but when they vanquish the snares of the Deuill the threatnings and inticements of the world and the wandring lustes of our nature and doe gather vnto God an eternall Church Verse 18. I wil remember thy name from one generation vnto an other Therefore shall the people giue thankes vnto thee world without end The last verse preacheth most sweetely as touching the stability of the Church which shall remaine euer among the