me O Lorde in thy iudgement not in thy furie least thou bring me vnto nothing verse 24. Verse 9. All the pathes of the Lord are mercy and trueth vnto such as keepe his couenaunt and his testimonies In thys most swéet little verse hee comprehendeth the summe or substance of his promises as if he sayd God is trulie mercifull and beneficiall towards his Church which embraceth the word deliuered by him and in faith of hys worde calleth vppon him and worshippeth him so S. Paule as touching the gathering of the Church from out of the Iewes and Gentiles sayth in hys 15. Chapter to the Romans Nowe I say that Iesus Christ was a Minister of the Circumscition that is of the people circumcised for the truth of God to cōfirme the promises made vnto the Fathers verse 8. And let the Gentiles prayse God verse 9. c. And to omit other testimonies of the Mercy and Truth of GOD howe greatly dooth that Prayer of Ieremie delight mee in the thirde Chapter of hys Lamentations It is the mercies of the Lord that wee are not consumed because his compassions fayle not verse 22. But to the end the phrase both in thys place els where often mentioned may be rightly vnderstoode I wyll heere make aunswere vnto the obiection of the Munckes God is gracious and mercifull vnto them that keepe his testimonies No man keepeth the testimonies of God because no man satis-fieth the Law therefore no man is loued of God I aunswer we must looke vpon the kinde or maner of y e argument vnto which the Maior apertayneth whether it be the voyce of the Lawe or in truth the saying of the Gospell bidding vs to embrace this doctrine with fayth and good conscience as the phrase is such in all the 119. Psalme euery where I haue kept thy Law Therefore the Maior is not to be vnderstoode as the Lawe speaketh of the perfit fulfilling but it is to bee vnderstood as touching the profession of the true doctrine as the Gospell speaketh in hauing fayth and a good conscience therefore to keepe the Testament of GOD and his testimonies is to embrace the doctrine deliuered from God wyth fayth and good conscience and to professe and aduaunce the same Concerning this profession such as all the godly ones haue and such as is both necessary and possible to be doth the Maior speake and the whole sentence containeth both most sweet doctrine and consolation It teacheth that they are the members of the Church who doo embrace and loue the true doctrine and not the enemies or despysers of the doctrine and he addeth a proper promise vnto the Church thus All the waies of the Lord are mercy and truth If we make manifest the Maior we must denie the Minor No man keepeth the testimonies of God yea they all doo keepe them which embrace the true doctrine with fayth and good conscience vnto all these is consolation heere sette downe to the ende they may know that they indeede are the members of the Church and that God hath care ouer them Verse 10. For thy Names sake ô Lorde be mercifull vnto my sinne for it is great Hée repeateth a principal peticion notably amplified with three circumstaunces whereof the first is a frée and meere confession of sinne The seconde a consolation in the forgiuenes of sinnes And the thirde a recitall of the causes impulsiue and finall Therefore as to that which concerneth the confession of sinne let that speech be alwaies in our sight which S. Iohn hath in hys first Epistle and first Chapter If we say that wee haue no sinne we deceiue our selues and there is no trueth in vs. But if we acknowledge our sinnes God is faythful and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse verse 8.9 For GOD requireth an earnest acknowledgement and confession of sinnes and he will haue the prayse of righteousnesse and mercie attributed vnto him of righteousnes truelie in accusing and punishing sinne but of mercy in receiuing and sauing such as fall which turne and are conuerted vnto him Which things sith so they be let euery one acknowledge him selfe as a wretched person in this blindnes and securitie horribly to neglect the wrath of GOD and by many meanes to stray away from his precepts and to hurt others with many scandales and to procure punishment vnto themselues and others and that they can not vnderstand eyther the greatnes or multitude of theyr sinnes or strayings but let euery one confesse that he hath deserued present eternall punishment and with vnfeyned sorrowe let him cry Against thee onelie haue I sinned and doone this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Psalm 51. verse 4. And let not feares onelie remaine in vs but let a consolation of fayth come thereunto also which beléeueth the wrath of GOD is pacified by his sonne and that for his sonnes sake our sinnes are forgiuen vs and that righteousnes and life is restored vnto vs. Let vs also ascribe vnto God in asking forgiuenes of our sinnes two causes the impulsiue and the finall The impulsiue is the vnmeasurable and true fatherly mercie wherin he will not the death of a sinner but that hee be conuerted and liue for as the Father hath compassion ouer his Children so the Lord hath mercy of them that feare him This cause dooth Esay ascribe vnto God in hys 64. Chapter and 8. and 9. verses saying thus But thou ô Lorde thou art our Father c. Be not angry ô Lorde aboue measure neither remember iniquitie for euer The finall cause is that the excéeding greatnesse of thy mercy may be honoured and that others which are in great feare and trembling may returne vnto thée and worshippe thée againe vnfeinedly You see then that euery worde héere hath hys propper efficacie and that in a very little verse greatest matters are included Verse 11. What man is he that feareth the Lord him shal he teache in the way that he shall chuse Verse 12. His soule shall dwell at ease and his seede shall inherite the Land Verse 13. The secrete of the Lord is among them that feare him and he will shew them his couenaunt Godlines saith S. Paule is profitable vnto all things hauing the promises of this present life and of the life to come 1. Tim. 4.8 And godlines containeth the feare of God fayth and other vertues of the first Table what be then the fruites of godlinesse The first and most necessary of all is the doctrine and gouernment in our priuate life and vocation For mans wisedom except it be gouerned by God is vnhappy according to that saying of Ieremie in his tenth Chapter I know ô Lorde that the way of man is not in himselfe neyther is it in man to walke and to direct his steppes verse 23. The other fruite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonorum the additions of some good things which
faithful for euer of which euerlasting kingdome Salomon sonne of the said K. Dauid was also a liuely and expresse figure as in the 45. Psalme is mentioned Such a peaceable spirituall and corporall warfare in this last age of the world hath God of his vnspeakable goodnesse grace and mercie giuen vs this many yeares in England by the preaching of the Gospell in the Halcion daies of our most sacred Saba Queene Elizabeth hearing honouring and aduauncing to our great comfort and consolation the wisedome of Christ himselfe a better then Salomon Idque sub summi Iehouae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostro Gen. 5.1 Wherein Right Honorable wee haue manifolde and great causes in euery degree with the same our diuine Debora aswell Gouernours as all others willing persons among the people of Israell to praise the Lord of Hostes for his late most gracious victory giuen vs ouer the Spanish Sysera by sea As also with the same our humble Hester to celebrate the Lordes louing mercies with continuall remembrance of thankefulnesse for supplanting and suppressing the prowde hauty enterprises of hawty Haman domesticall so as we may say The Lord hath saued his Sion dwelling with the Daughter of Babel 2. Zach. 7. And finally with the same our ioyfull Iudith the exaltation of Hierusalem the glory of Israell and reioycing of our nation To sing a song of praise vnto the Lord of hostes for his heauenly helpe in ouercomming subuerting and vanquishing the pollicy power and practises of that Olophernes the romish Antichrist and his mischieuous members the Iesuitish Seminaries and Sectaries with such other forreine Scorpions whatsoeuer and wheresoeuer Since therefere the solace of the Lords Syon and ioy of his Hierusalem in our churches and common wealthes of England and Ireland by the gracious and omnipotent presence and preseruation of Christ himselfe the true Michael and head of his church and kingdome euerlasting enuironed with his angelicall ministers and watchmen ouer vs as this princely Prophet Dauid sweetly singeth Continueth still firme and immouable Psal 125.2 There neither is nor ought to be any member of this body no nor the meanest nor basest labourer in this Vineyard of the Lord so florishing but he is bounden by all good and dutifull industrye to bestowe his time in praying for his trauell in prospering and talent in preferring the beauty beatitude thereof to the aduauncement of Gods alone glory and continuall comfortes of the faithfull Amongest whom Right Honorable good Macenas reputing my selfe simplest of many thowsands and much bounden vnto the goodnes of God and those good benefactors which any way haue helped or healed my weake estate and supported my poore possibility both in the study of my translations and in the exercise of my pen in writing two simple shiftes in me but singular giftes in others of better countinance in the Church and common wealth Here therefore finding my selfe indebted vnto your noble bounty more thē vnto any other Benefactor whatsoeuer yet liuing I humbly craue pardon of your Honor for my long delayed duty and humbly beseech your accustomed benignity now though late to accept in good worth as in part of paiment of my debt-bounden duty long since lyable to your Honorable desertes this pittance of my poore study and pen which is my last translation intituled A proceeding in the Harmony of the princely prophet Dauids Harpe wherof a former part was dedicated to the late noble Erle of Warwicke deceased a token of my true intent as God knoweth which would painfully put in vre the performance of my bounden duty to the full satisfaction of all my honorable worshipfull and worthy good benefactors and their worthy good expectations Though my hinderances haue bin great and my infirmities are yet many Euen as the distressed wight wandering from Hierusalem to Iericho desirous to be setled at Gods good pleasure in the consolation of the faithfull till God the restorer of them that trust in him do further increase and confirme me with his grace fauour and comfort In meane time I rest humbly crauing and hartily beseeching the same omnipotent and immortall God to blesse and preserue your Honorable good Lordship with long life prosperous health increase of Honor in the earthly Syon and with the perfruition of life and ioies in the celestiall Ierusalem for euer and euer Amen London at my poore house In Saint Martins parrish by Ludgate this Thursday the 22. day of Aprill be-in S. Georges euen anno Christi 1591. Your Right Honorable good Lordships most humble and debt-bound Oratour vnto the Almighty Richard Robinson Citizen of London Rodolphi Waddingtoni decasticon in Psalmorum encomion huius operis SVnt animae morbi varij dum corpore clausa est Quae scelerum premitur colluuione graui Horum qui quaerit sibi plene dulce leuamen Hic Dauidis Psalmos nocte dieque legat Lectio Psalmorum psallit solatia vera Hinc mens fracta malis se leuat atque fouet Gratia prima Deo Dauidi sit proxima regi Strigeliusque petit ne sua laus pereat Ordine postremus Robinsonus licet extat Tu tamen O Lector viue Richarde canas PSALME XXII Deus Deus meus respice in me The Argument and disposition of the Psalme MOued I am vndoubtedly to beleeue for certaine that the doctrine comprehended in the monuments of the Prophets and Apostles is deliuered from the true God and that all other Religions striuing with the doctrine of the Prophets and Apostles are fabulus and against God both blasphemous and deadly When I consider the doctrine of our Religion to be more auncient then the opinions of other Nations and to be confirmed by manifest diuine testimonies I doe also behold not without great pleasure the discent or race of our Teachers euen from Adam to the disciples of the Apostles Finally seeing by meruailous meanes the Church is preserued which beareth about thys doctrine euery where in the world and seeing that the most wisest and most modest persons had rather suffer all torments then to cast the same away I doubt not but that the Church of CHRIST thinketh rightly of God truely calleth vpon God is truely heard and shall haue her rewards in the ende But much more vehemently I am so mooued to beleeue so oft as I consider or thinke vppon the sayings of our Prophets touching the fatall or diuine mutations of y e whole world touching the perpetuall order of the gouernments thereof also touching the comming Passion and Resurrection of our Redeemer of whom GOD in the beginning before spake that he woulde sende him vnto mankinde to take away sinne and death and to restore vnto vs righteousnesse and life Amongst these prophecies which properly and plainly doe preache of CHRIST this Psalme in mine opinion hath the speciall place which with so great light of wordes and efficacie of meaning setteth before our eyes the passion and resurrection of Christ as I cannot easily beleeue
Paule sayth The afflictions of thys present time are not woorthy of the glory which shall be shewed vnto vs. Rom. 8.18 And in the second Epistle to the Corinthians he sayth Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory Chap. 4 verse 17. Wherefore with a good courage let vs suffer momentanie incōueniences for while we looke about vs as they say and doo heere busie our selues loe immortalitie shall approche Verse 6. And in my prosperitie I sayd I shall neuer be remooued thou Lord of thy goodnesse hast made my hill so strong Verse 7. Thou didst turne thy face from me I was troubled The meaning of these verses is most simple which D. Luther now and then in expounding the Booke of Genesis reciteth We were all wont in time of victory tryumph of the Spirit against the flesh to be strong and couragious but whē incredulitie assayled our harts by by we wexe faint-harted Ieremie féeling the consolation and victory of fayth sayth thus in hys twentie Chapter The Lorde is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile but shall be greatly confounded c. ver 11. But the same man within a while after with most sorrowful complaints describeth the debased estate of his minde Idem How is it that I came forth of the wombe To see labour and sorrow that my daies might be cōsumed with shame Wherfore not in vaine nor vnaduisedly dooth he pray in the seuenteene Chapter saying Be not terrible vnto me thou art mine hope in the day of aduersitie verse 17. So all and euery such of vs as are replenished with spyrituall ioy let vs couragiously abide the assault of sathan and the worlde and let vs not wey all the inuentions or practises of our enemies no not the value of a trifle But when we are plunged into sorrowfulnesse by the sufferaunce of God and feele not the Spirit of fortitude in vs then indeede are wee by nature fearefull and wee are amased euen as much wyth the sounde of a leafe falling from the Tree as if all the world crushed together should suddainly oppresse vs. I my selfe knowe a certaine Pastor of the Church who when he had with a mighty courage endured very many and most great calamities and was well addressed and armed against the threatnings of Tyrants euen at the last point as it were béeing cast downe from the step of fayth he begun to be so tossed with sorrowfull sadnes that hee was not very far from vtter desperation But goe to let vs not alwaies speake of spirituall combats and conflicts which of vs all is endued with so great strength of Fayth that he is not sometime troubled in mind how to liue and to obtaine other necessary benefits for his bodie Seeing therefore it is a hard and difficult thing to keepe such a course as our shyppe may escape both the Rockes viz. Pryde and Desperation let vs daily pray with the Apostles Lord increase our fayth Luke 17. verse 5. For true it is that the Church singeth of the Spirit of Fortitude Loue and Chastisement Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in man Nought well he doth nor well he can Thys good Spirit helping vs we are able euen from on high to despise death and all daungers but when the same Spirit dooth not imprint and fixe in vs his power or vertue we then lie ouerthrowne and yeelde the victorie to the verie shadowes of our enemies Verse 8. Then cryed I vnto thee ô Lord and gat mee vnto my Lord right humbly Verse 9. What profit is there in my bloode when I goe downe into the pit Verse 10. Shall the dust giue thanks vnto thee or shal it declare thy truth Verse 11. Heare ô Lord and haue mercy vpon me Lorde be thou my helper S. Augustine sayth notably in a certaine place Whether shall I flee from God angry vnto God mercifull For there is nothing more wholesome then to returne vnto him when he striketh vs and of him to craue remedies for our sorrowes Like as Iob in hys thirteenth Chapter sayth Yea though he should kill me yet will I trust in him and he shall be my Sauiour Thys example let vs followe in great violence of tempests and in the concourse of calamities and let vs not séeke inordinate remedies but let vs flée vnto the fountaine of the lyuing water that is vnto GOD which when so we shal doo wée shall assuredly prooue the helpe and presence of God and finde the restitution of eternall lyfe But while we are praying vnto God there are both other causes to be proponed and also euen specially this final cause Tu mihi praesidium tua me protectio seruet Vt tibi seruatus carmina grata canam Thou art my safegarde thy defence keepe mee That beeing safe I may sing thanks to thee Thou art not delighted with our destruction therfore preserue me together with thy Church that I may in thys life and in all eternity magnifie thée but as touching thys cause of deliueraunce I haue elsewhere oftentimes spoken Verse 12. Thou hast turned my heauinesse vnto ioy thou hast put off my Sackcloth and girded mee wyth gladnesse Hée affirmeth plainely that prayer is not a vaine noyse but obtaineth of GOD a ioyfull end of miseries Thou hast turned saith he my heauinesse vnto ioy such as Boyes and Gyrles in a calmetime of the Common-weale were wont to sport themselues withall and my mourning wéede béeing cut in péeces thou hast adorned me with a wedding garment so no doubt of it as I may so say with Tobie God will restore to euery one which call vpon him in confidence of the Mediator after heauines gladnesse Verse 13. Therefore shal euery good man sing of thy praise without ceasing ô my God I will giue thanks vnto thee for euer Euen as in hys prayer he made mention of the final cause Therefore deliuer me that I may prayse thee so now after hys deliueraunce he is not a dissembler or vniust but with an excellent fayth performeth hys promises and hee dooth not onely for a small time declare the goodnes of GOD but with euerlasting prayses magnifieth God The same must al we doo neyther must we after benefits receiued nourish in vs Epicuriall cogitations as thus perhaps thou hast deliueraunce by good hap or by humane industries This horrible vnthankfulnes let vs as they say with Oares and sayles that is by all possible meanes auoide and eschew and let vs most firmely beleeue that through Gods alone helpe the danger is driuen away To him that excelleth ⧠A Psalme of Dauids deliuerance In te Domine speraui The Argument THE sentence of Plato in his Epitaph is praised which Cicero expresseth in these words Nam cui vero ex seipso apta sunt omnia quae ad beate
but it teacheth vs that wee must cast out of our mindes the opinion of our merits and let vs beléeue that all good gyfts whether they be spyrituall or corporall are bestowed vpon vs first by the vnspeakeable mercy and goodnesse of GOD and afterwardes for thys end that God may be truly acknowledged called vppon and worshipped for thys particle containeth the causes efficient and finall For as nothing mooueth GOD to bestow his benefits but hys owne mercifull louing kindnes so the speciall end of all Gods gyfts is that both the plenty and pleasure of them might mooue vs vnto the acknowledgement and worshypping of GOD. Verse 4. Yea though I walke through the valley of the shadowe of death I will feare no euill for thou art with mee Thys is a notable and memorable conclusion which is a signe and token of a most feruent spyrit as is said in the Germaine tongue Ich geb vmb alle tewffle vnd vmb den todt nicht ein Klipplin and in Latine Non estimo vnius assis diabolos omnes mortem and thus englished I wey not the vallue of one farthing not all the deuils nor death his sting For Fayth is the ouercommer of the world of all terrors whatsoeuer according to that which is written by S. Iohn in hys first Epistle and fift Chapter This is the victory which ouercommeth the world euen our fayth verse 4. But the godly ones are to be admonished as touching the enterchange of temptations and consolations wherof the 30. Psalme sayth I sayd in my prosperity I shal neuer be remooued thou Lord of thy goodnesse hast made my hill so strong verse 6. Thou didst turne thy face from me and I was troubled verse 7. Elias with a great vehemencie of the holy Ghost therunto mooued slew the false Prophets and was greeuouslie angry with King Achab but thys notable man feared Iesabels threatnings so much that hee sought where to hide himselfe in some secrete place Abraham the Father of the faythfull who with a verie handfull of men put to flight great hostes of the Caldeans within a while after so trembled that he durst not declare his wiues name These examples declare that the holy ones doe not alwaies feele in themselues like feruencies of the spyrite but are sometimes drenched into feares and plunges that they may acknowledge theyr owne weakenesse and confesse it is true which the Church singeth in the Hymne Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in Man Nought well he doth nor well he can But séeing in the Psalmes there is spoken oftentimes of these changes of the affects or motions in the holy ones wee wyll heere be the breefer least wee excéede a measure in our Comment Idem Thy rod and thy staffe comfort me It is well knowne what are the weapons which Shéepeheards vse For as the silly sheepe are driuen or ruled wyth the rod least they should stray from the fields so by the staffe they are defended against the violent assault of the Wolues The rod therefore signifieth gouernement and the staffe defence from GOD also the staffe may be taken for the word of God whereupon we béeing wearied with daungers and temptations resting and staying our selues are then in good securitie and safety Verse 5. Thou shalt prepare a Table before mee against them that trouble mee thou hast annointed myne head with Oyle and my cuppe shall be full The former part of the Psalme setteth downe a most swéete similitude of the Sheepeheard and his sheepe in respect whereof to my now remembrance that same saying serueth for my purpose in thys place which Virgil sayth of Dido Expleri mentem nequit ardescitque tuendo The mind not satis-fied therefore the more it seeth desires the more The second part of the Psalme followeth with a figure or resemblance of an Hoste and hys guest which also most sweetly describeth the fatherly louing kindnesse of GOD towardes vs. For as the welthy Hoste furnisheth his table with meate for hys guests filling his golden Cuppes with the best Wine and hys siluer dishes with the delicatest dainties and when the Table is taken vp serueth thē also with most fragrant swéete sauours so God is able and sufficient of himselfe to enriche and make vs happy for not onely hee nourisheth and strengtheneth our bodies with great plentie and varietie of things which partly appertaine vnto our liuing and partly serue for pleasure but also hee féedeth and refresheth our soules wyth spirituall meate and drinke giuing vs also most sweet smelling Balme Neyther neede we séeke for Allegories of euery worde in the description of this repast forasmuch as they teache in breefe that we are nourished and cherished euen from God in spite of all the deuils and theyr instruments and that wee are comforted by the rod of his diuine helpe with such things as appertaine vnto the sustentation of our bodies and consolation of our mindes But if any man of a godly zeale applie the Table and Cuppe vnto the ministery of the Gospell and Sacraments and the swéete balme vnto the gyft of the holie Ghost hee speaketh nothing contrary from the Analogie of Fayth For as by the word and Sacraments our Fayth is enflamed so by the holy Ghost the saluing of our woundes and mortification of our flesh is begun in vs which shall then be accomplished when as from death wee shall be raysed to life and glory euerlasting And whereas wee translate it my cup full others doe translate it in thys manner My cuppe running ouer But both waies tende to one meaning for full cups often drunke doo make men full of drinke and in this other translation there is sette downe a picture of the holy Martyrs which like men in theyr mirth doo reioyce in midst of theyr death and nowe and then insult against Tyrants as Laurence Agnes and the histories of others doo declare Nowe remaineth to speake of the last verse Verse 6. But thy louing kindnesse and mercie shall follow mee all the daies of my life and I will dwell in the house of the Lord for euer The conclusion of the Psalme is full of Faith beleeuing that God will not onely supply our wants with the benefits of thys life but also will after thys life giue vs wisedome righteousnes and ioy vnspeakeable Where hee sayth that hee will dwell in the house of the Lord for euer that may more easily be vnderstoode by considering the representation of the silly Sheepe for as the sheepe is therfore fedde that within a while after shée béeing well filled and fatted is brought into her Maisters house and that she may bee made meate yeeldes her wooll serues to other vses for her Maister requisite so are we in thys life fedde with the worde and Sacraments and are after a sort prepared that we may be fitte meate vnto GOD in the life euerlasting That notable saying of Ignatius is
a worke of righteousnes wherin a man bindeth himselfe to render acceptable duties towards God By thys slender discription may be vnderstoode that thankfulnes is a vertue compounded of two speciall vertues namely Truth and Righteousnesse Truth acknowledgeth from whence a benefite is receiued Righteousnesse performeth mutuall duties Dauid therefore is true and iust for hee plainly acknowledgeth that he is both heard and helped of GOD and by this profession he witnesseth that God is not a vaine Name that he is not idle nor bounde to second causes but that hee is indeede effectuall and helpeth such as call vpon him Héerewith also Dauid bindeth himselfe to mutual duties acceptable vnto God when he sayth And in my song will I prayse him For I pray you what is there that we can render vnto God besides the sacrifice of prayse Now contrariwise consider what a monster an vnthankful person is who is cōpact and framed of horrible sinnes viz. Lying Vnrighteousnesse When Alexander thought that hee obtained his Kingdome eyther by chaunce or through his owne vertue and confessed not that it was giuen him of God he is a lyer and that euen against God afterwards hee is become vniust not rendering vnto God his bounden dutie when hee prescribeth himselfe to be worshipped as a God Séeing then thanksgiuing is a necessary worship doone to God and that ingratitude towards GOD is an horrible offence let vs be thankfull to God both for all benefits of the soule and bodie and also euen specially for thys same thing that we are not snared with the counsels of hypocrites nor haue not dealt vniustly in the will of the Lorde but haue kept our fayth yet indeede not of our owne strength or power but by the helpe of our Lorde Iesus Christ Verse 10. O saue thy people and giue thy bessing vnto thine inheritance feede them and sett them vppe for euer That which Cicero spake of hys Countrey in his second Booke De legibus the same may much more truely be spoken of the Church Necesse est charitate eam praestare pro qua mori cui nos totos dedere in qua nostra omnia ponere quasi cōsecrare debemus Needfull it is that our Country excel in loue and good affection for whom we ought to die to whom wee haue wholy addicted our selues and in whom we haue reposed all things and as it were ought to consecrate the same It is not therefore our part neither fitteth it the name of a Christian to doubt but that for the vniuersal Church whose Cittizens we desire to be reputed and named we must pray continually Preserue gouerne and defende thy Church O God against the deuils Tyrants Heritiques and the furies of false bretheren and theyr wicked practises and seeing there are in mankind many which curse the Church blesse thou Lorde thine inheritance and after thou hast restrained the practises of the Enemies adorne thou her with thy glorie euerlasting Amen ⧠A Psalme of Dauid exhortatorie to Princes and great personages Afferte Domino filij Dei The Argument ALthough I allow not the rule of interpreting which culleth out the Oracles of God into diuers meanings yet certaine Histories are so written that with a safe analogie of fayth they may be expounded alegorically as the Historie of Gedeon is doubtlesse a notable figure of the Kingdom of Christ So the leading of the people out of Egipt is a figure of deliueraunce from the tyrannie of the deuill and death euerlasting Wherefore sithens this Psalme dooth celebrate the glorious acts which are sette foorth in bringing the people out of Egipt it shall stand well with the Reader eyther to embrace the hystoricall meaning or wisely and fitly to vse it as an alegorie touching the kingdome of Christ And if he wil rest cōtented with the historie he may take out of thys Psalme doctrine most necessary as touching the manifestation of God for it is needfull that the true God whom we doe call vpon be discerned from false or counterfet Gods be vnderstoode how he is to be sought vnto Namely euen as he hath by assured testimonies manifested his essence will Like as therfore the Fathers and Prophets in theyr prayers speake vnto thys true God which made himselfe knowne in promises and in that bringing them out of Egipt by visible and not fayling testimonies so let our prayers likewise behold and speake vnto the same God which brought his people out of Egipt by publishing so many testimonies and sent his Sonne adding like testimonies as in the resurrection of the dead and others But if the Reader like better the Alegory let him apply the Psalme vnto the gathering of the Church by the ministery of the Gospell and Sacraments by which Christ sitting at the right hand of God alwaies was is and shall be effectuall and in the harts of beleeuers illumineth newe light righteousnes and life euerlasting ⧠The Psalme and exposition thereof Verse 1. Bring vnto the Lord ô yee mightie bring young Rammes vnto the Lord ascribe vnto the Lord worship and strength Verse 2. Giue the Lorde the honour due vnto hys Name worshyppe the Lorde with holy worship THE Prophet in this place exhorteth all men that they woulde offer the sacrifice of praise that is The fruite of theyr lips confessing hys Name Heb. 13. And the glory of GOD is the acknowledgement and celebrating of the righteousnesse of God in accusing and punishing sinnes and hys mercy in receiuing such as fall and are conuerted vnto hym Thys glory dooth not the Epicure attribute vnto God who sayth most saucilie That God is nothing nor careth not for things pertaining to men Saule although hée knew there was a God and the same to punish mischiefes yet he did not as yet giue vnto GOD perfect glory But Dauid affirmeth both that there is a God and that he is iust horribly punishing mischiefes and again a mercifull GOD receiuing and sauing miserable mankind fléeing for mercy vnto the Mediator This man giueth vnto God perfect glory that he is a God that he is iust that hee punisheth that hee is good mercifull and a Sauiour and that he also punisheth not to destroy but to saue this glory is then only attributed vnto God whē we haue learned the Gospell and by faith doo acknowledge the Sonne of GOD. Holy worship hée calleth the High Priestes attyre whereby he vnderstandeth the righteousnesse of fayth according to that saying That I might be found in him not hauing mine owne righteousnes which is of the Law but that which is of the fayth of Christ which is of the righteousnesse of God by fayth Phil. 3. verse 9. Therefore it signifieth that the Sacrifices of the olde Testament are to be abolished as in the fourth of Iohn it is sayd True worshippers shall worship the Father in Spirit and trueth verse 23. Verse 3. It is the Lord that commaundeth the waters it is the glorious God that maketh the thunder Verse 4.
God of himselfe knoweth all thinges and that God is not honoured with the tragedies of Captiues thereto I aunswer Wee haue not to deale with God absolutelie like as he is in his Maiestie but with God by relation which hath so made himselfe knowne vnto vs that he is more mooued with the feeling of our calamities then any father is mooued seeing the great calamitie of his most deerely beloued Daughter Therefore when we are in praying we speake familiarly with GOD and in the same matter wee imitate the example of God himselfe who doth sweetly frame and aply hys worde vnto our weake capacitie We knowe that vnto vs a childe is borne and vnto vs a Sonne is giuen In the confidence of thys childe and Sonne doo we come vnto God and vtter our words with a certaine freedome as in the thirde to the Ephesians it is written By whom we haue boldnesse and enteraunce with confidence by fayth in him verse 12. And as in the fourteene Chap. to the Hebrues Hauing such an High Priest let vs goe boldly vnto the throne of grace ver 16. But let the little clause be wel marked as if he said my strength by reason of mine iniquitie is weakened because he reciteth the first and speciall cause of all calamities For therefore are we burdened with so many and so great calamities because we all liue ill and euery one of vs doo offend and finally wee beare about with vs sinne enlarged in vs. As therefore The Spirit liueth for righteousnesse sake so the body is mortified by reason of sinne Romans 8. verse 10. But of thys in other places Verse 13. I became a reproofe among all mine enemies but specially among my Neighbours and they of mine acquaintance are afraide of me and they that dyd see me without conueied themselues from me Verse 14. I am cleane forgotten as a dead man out of mind I am become like a broken vessell Verse 15. For I haue hearde the blasphemie of the multitude and feare is on euery side while they conspyre together against me and take theyr counsaile to take away my life Hée describeth with notable words the image of a godlie exiled person and there needes no long interpretation in these complaints because they are vnderstood with their examples considered especially in asmuch as we ourselues doo suffer the like things For GOD will haue vs that in such calamities both euen when wee are assaulted of our enemies and also when we are forsaken of our friendes we should verie neere resemble the image of hys Sonne as it is written in the 8. to the Romans He will also haue vs to lay away from vs the cōfidence in humane helps and to craue helpe and deliueraunce from him as in another Psalme it is sayd My Father my Mother forsooke me but the Lord taketh me vppe Psalm 27. verse 12. Verse 16. But my hope hath beene in thee ô Lorde I haue said thou art my God Verse 17. My time is in thy hande deliuer mee from the hand of mine enemies and from them that persecute mee Verse 18. Shew thy seruaunt the light of thy countenaunce and saue me for thy mercies sake Verse 19. Let mee not be confounded ô Lorde for I haue called vpon thee Hée repeteth the principall proposition as it was wont to be doone in all wrytings as if he sayd neyther am I so ouercome with the forsaking of my friendes neyther am I so broken with mine enemies furies as to cast away hope of saluation but when there remained no good aduertisement in mee I turned mine eyes to thee and with vndoubting faith I sayd Thou art my God O blessed are they who in great violence of aduersities and concourse of calamities doe flee vnto God O wretched are they which fall downe vnder sorrow as Saule and many others flee from God Furthermore let the little clause be marked of vs viz. My time is in thyne hands For God giueth euery Pastor or Teacher his rase of life and in meane time preserueth his body in health hee gyueth him safe dwelling good pollicie a place for teaching and lyuing to preserue the shyppe wherin Paule iournied so long till he safely ariue into his wished Hauen Acts 27 verse 44. Hetherto appertaineth that saying of Christ Suffer these to depart away As if he had saide although it be a thing certaine and deliberated vppon by you not onely to seeke the death of the Teacher and Maister but also of his Schollers and Disciples yet I appoynt how farre you shall rage and doe fortifie sufficiently enough my Ministers against your crueltie For if all the Apostles had beene at one instant put to death who should haue borne about and spread abroad the Gospell in the world Let vs therefore hold still thys consolation the Teachers of the doctrine cannot be at any time oppressed before they shall haue ended theyr course Paule was often nerer death then when he was beheaded by Nero but because the last end of Paule life was limitted in the handes of God it was not yet fully finished but by a wonderfull meanes was he saued and defended Idem 19. Let the vngodly be put to confusion and be put to silence in the graue Verse 20. Let the lying lyps be put to silence which cruellie disdainefully and despitefully speake against the righteous The Histories of all ages doo notably declare these threatnings 2. Mac. 15. Nicanor when he had proudly threatned the destruction of the Temple of Ierusalem beeing slaine in the battell suffered condigne death for hys cruel proude and reprochfull speech against the Church and Ministery of Gods word verse 5. 28. So Arbogastus that Tyrant when hee had threatned he wold change the Churches into Stables for Horses beeing ouercome of Theodosius the Emperour in a great battell slew himselfe as Saule did 1. Sam. 31. I omit the Histories of Herod Iulian and others which had the lyke endes when God exercised vpon them his wrath or iustice distributiue Verse 21. O howe plentifull is thy goodnesse which thou hast layd vp for them that feare thee and that thou hast prepared for them that put theyr trust in thee euen before the Sonnes of men Verse 22. Thou shalt hyde thē priuily by thyne owne presence from the prouoking of all men thou shalt keepe them secretly in thy Tabernacle frō the strife of tongues Verse 23. Thankes be to the Lord for he hath shewed me meruailous great kindnesse in a strong Cittie Augustine sayth notably in a certaine place Let others meruaile at Gods power whose steps shine in the most beautifull Theatre of the world I will meruaile at Gods goodnes and mercy promised for Christ his sake Euen so Dauid as it were one amased with meruailing at the mercifull louing kindnesse of GOD cryeth out How great is thy goodnes which is not onely secretly hidde as in a Treasurie but also openeth and spreadeth it selfe abroade For in the gouernment and defence not onely of the vniuersall