rigorous disposition that they exercise cruelty against the Teachers and professors of the Gospell Vnto such dooth the Psalme in thys place denounce punishments as if he said If you will wage your battayles against Christ know yee shall come to vtter destruction for he is the Lord of Hostes and mightie in battaile that is hée vanquisheth and destroyeth Tyrants as Iulianus the Apostata cryed out Thou hast conquered me ô Galilaean And in the Image of Senacherib as Herodotus sayth was written in Gréeke this sentence Jn me intuens disce pietatem By the beholding heere of mee Let godlinesse be learnd of thee ⧠A Psalme of Dauid Ad te Domine leuaui c. The Argument LET vs alwaies haue in our eyes the summe of that doctrine which Christ himselfe setteth downe when hee commaundeth to preache Repentance and Remission of sinnes for God wyll haue his Church by some means or other to acknowledge the greatnes of sinne sticking in the natures of men and the greatnesse of mercy for Christes sake promised to the ende she may know that she cannot satis-fie the Lawe of God nor by discipline be iust before GOD but ought to seeke remission of sinnes by and through the Mediator Vnto thys summe of doctrine appertaineth this twentie fiue Psalme for first it heapeth vp the greatnes of sinne which how soeuer it be may be so deemed or reputed by the continuall flames of mens lustes who is so sencelesse furious that dare boldly say there is little euill in mans nature when hee hath doubtings of Gods prouidence and blinde securitie whereby it comes to passe that men eyther doe lightly or not at all feare the iudgement and wrath of God Also the loue of our selues wherein wee serue more our owne pleasure and glory then the glory of God Touching all these euils thys Psalme sayth O remember not the sinnes and offences of my youth nor my transgressions verse 6. Againe Bee mercifull vnto my sin for it is great verse 10. that is much and manifold but it is to be lamented that there are in all ages lyings preached whereby the greatnesse of sinne is made lesse and obscured After thys he heapeth vp aduaunceth and amplifieth the greatnes of Gods mercie receiuing mans nature fallen not reiecting the same amongst the deuils for he saith expreslie Call to remembrance O Lorde thy tender mercies and thy louing kindnesse which hath beene euer of old verse 5. When our first Parents did fall and had procured vnto themselues eternall punishments God in his most iust wrath remembring his mercy receiued wretched mankinde into his fauour and turned the punishment vppon his Sonne vnto thys historie doubtles the Prophet heere alludeth where he sayth Remember thy mercies which haue beene of olde But least any man esteeme that out of the true Church this benefit namely remission of sinnes is giuen he bindeth expresly his promise vnto the Church on this manner All the pathes of the Lord are mercy and truth to such as keepe his Couenaunt and his testimonies verse 9. That is the Cittizens of the Church which heare and embrace the Gospell and obeying the preaching of the same doe truely repent and flee in theyr prayers vnto the Mediator doe obtaine from God remission of theyr sinnes and life euerlasting Therfore thys Psalme beautifieth a speciall Article in the Creede I beleeue the forgiuenes of sinnes And because wee haue not onely neede of forgiuenes of sinnes but also of other benefits he craueth of God the gouernment and gyft of the holie Ghost defence in daungers and the vniuersall deliuerance of the Church Heerehence it is a thing perspicuous what plenty of doctrine and consolation thys xxv Psalme setteth downe vnto the Reader ⧠The Psalme and exposition thereof Verse 1. Vnto thee ô Lord haue I lift vppe my soule my GOD in thee doe I put my trust ô let mee not be confounded neither let myne enemies tryumph ouer mee THere is a very great difference betwéene the prayers of the Heathen and our prayers for the Heathen people wander a wrong way and call vpon they knowe not what neither may they perswade themselues to be hearde as Haecuba of whom Euripides speaketh crieth O Iupiter auicquid es sine hoc coelum siue mens infidens huic coelo viz. O Iupiter what soeuer thou art eyther this heauen or the mind setled in this heauen so that a contrary wise they wander frō the true GOD and know not his will But our manner of calling vpon the true God beholdeth and speaketh vnto him who comming from his secrete seate hath by assured testimonies reuealed himselfe and made hys promises vnto vs and our prayer wisely and feruently discerneth him from the lying Gods of all Nations For like as the Fathers Abraham Isaack Iacob Moses Dauid Daniell and others in theyr manner of praying dyd know that they spake vnto this true God who had made himselfe knowne in his promises and by bringing the people out of Egypt and did pray beleeue that they were receiued and heard euen for the promised seede sake so doo we also call vppon the same true God who is the Father of our Lord Iesus Christ crucified for vs and raised from death to life and for thys Mediators sake we beléeue that we are heard That this admonition touching the difference of true and false inuocation is necessary no doubt at all it is which let vs vndoubtedly make familiar vnto vs so often as we begin our prayer and thanksgiuing But after wee haue seperated our manner of praying from the furies of them which worship Idoles let vs distinguish the same from the vaine babling of Hypocrites for Hypocrites make their prayers without any true motion of the hart as of the Pharisies it is said in the sixt of S. Mathewe But in vs let there be a consent of the hart and voice and a hart enflamed with the light and loue of GOD let it manifest our diuine motions with a voyce worshipping or praysing GOD. Therefore Dauid sayth héere expresly Vnto thee haue I lift vppe my soule furthermore because without fayth no Prayer is effectuall hee addeth heereunto a mention of hys fayth resting in God for the Mediators sake and vnto thys vertue which is the proper ornament of the Church he attributeth a notable effect because sayth he In thee I doe put my trust neither shall I be ashamed neyther shall I be any matter or cause vnto mine enemies wherein they shall laugh me to scorne or busie themselues against mee to reproche or reuile me for fayth is the vanquisher of the deuill and all his instruments and suffereth not the faythfull or beleeuing soule to be cast out of Gods fauour by any engines howe craftily and subtilly deuised soeuer they be Verse 2. For all they that hope in thee shall not be ashamed but such as transgresse without cause shall be put to confusion A most swéete promise wherewith hee stirreth vppe and confirmeth himselfe in time
of prayer for our vnworthinesse murmureth against vs and endeuoureth what it may to driue away fearefull mindes from praying Against this fearefulnesse wee must oppose the voice of the Gospell which affirmeth that though yet defiled we are assuredly notwithstanding freely receiued for the Sonne of Gods sake But the promise is amplyfied by adding thereunto the Antithesis Such as transgresse without cause shall be put to confusion that is hypocrits and others shall be confounded which haue confidence in theyr owne wisedome righteousnes and power and mooue or stirre vp eyther vniust or vnnecessary matters Verse 3. Shew me thy waies ô Lorde and teache mee thy pathes Verse 4. Leade me forth in thy truth and learne me because thou art the God of my saluation in thee hath been my hope all the day long Howe necessary this prayer is the furies of Epicures doo well shewe the dotages of the Stoicks Academicall dubitations and other infinite errours also manifest the same wherwith mans minde is intangled except it be gouerned wyth the word of God and with the holy Ghost A great number of men there is which imagine that GOD is nothing The Stoicks doo tye GOD vnto seconde causes or meanes and say that he can doo none other wise then euen as second causes doo mooue The Academicks doe defend a distrust or doubting in Religion and matters diuine Finally the furies of Heretiques are so great in varietie that no man is able to comprehend them either in thought or expresse them in words We therefore thinking vpon these monsters of opinions let vs be afraid to fall into them let vs bewaile mans blindnesse and boldnes and let vs pray vnto God that he woulde gouerne vs with his light so that wee wander not a wrong way from the truth Verse 5. Call to remembrance ô Lord thy tender mercies and thy louing kindnesse which hath beene euer of olde Now he teacheth plainly with what confidence hee may come vnto GOD although I knowe my selfe to be vniust and haue deserued punishment yet I flée for succour vnto thy mercy and doo beleeue I am receiued for the Mediators sake promised vnto the Fathers and sent at the time appointed Truely thou mightest iustly haue destroyed our first Parents after theyr fall euen as thou destroyedst Sodom and the Townes neere the same but thy hart relented in thee and thy pittifull mercie enflamed thee that thou didst not exexcute y e fury of thy displeasure because thou art God Which art not delighted in our destruction neither wilt thou the death of a sinner but that he may be conuerted and liue With the same mercy thou sauedst Noah in the Deluge and reuokedst Abraham from errour and Idolatrie broughtest the people out of Egipt and finally hast mercifully receiued Aaron and others innumerable which haue horribly fallen Séeing therefore euen from the beginning thou hast set foorth thy free promise touching remission of sinnes to be gyuen vs by thy mercy and hast by very many examples witnessed that thou receiuest them which embrace that promise I doo earnestly beséech thee that of thy vnspeakeable mercie thou wouldest also receiue me into thy fauour for the promised Lord and Sauiour his sake Verse 6. Oh remember not the sinnes and offences of my youth nor my transgressions but according to thy mercie thinke thou vpon mee ô Lorde for thy goodnesse Thys principall peticion in all the Psalme is to be dilligently considered of not onely so that our carnall securitie and hipocrisie which maketh sin séeme little myght be amended but also that the greatnes of Gods mercy might be looked vpon The sinne of his youth he calleth all that weight of sinne which as children borne we bring with vs darknes of mind a contrariety of will from God and a contumacie or disobedience of hart Transgressions hee vnderstandeth to be actuall sinnes which are partly voluntary and partly not voluntarie also sinnes of ignoraunce and negligence these so great misdéedes dooth he craue to be forgiuen him and to be blotted out of all memory by the immense and vnspeakeable goodnes and mercy of GOD. But seeing the whole place as touching sinne is els where often repeated I will stay no longer in thys verse but I will bring the Reader to consider the sum of thys doctrine Verse 7. Gracious and righteous is the Lord therefore will he teach sinners in the way Verse 8. Them that be meeke shall he guide in iudgement and such as be gentle them shall he learne his way How excellent and swéet a vertue graciousnes or goodnes is the sayings of Menander declare Bonus vir est commune bonum A good man is a common blisse Also Quam dulce temperamentum est copulatic bonitatis et prudentiae How sweet a mixture may that be Where goodnes with wisedom ioynd we see The example of thys most excellent vertue is most notably seene in GOD who as Christ sayth suffereth the sun to shine both vpon the good and the euill and sendeth rayne on the iust and vniust Math. 5. verse 45. And not that indeed onely but also of his owne frée will offereth vs reconciliation and with a certaine aboundance of his goodnes requireth vs to come into fauour with him and asketh no satis-faction of vs for our offence but would haue his Sonne to pay that raunsome But least any man thinke that these things in respect of their greatnesse are fayned or dissembling let him heare how S. Paule speaketh 2. Cor. 5. Now then are we Ambassadours for Christ as though God did beseech you by vs wee pray you in Christes steade that ye be reeonciled to God verse 20. For he made him to be sinne for vs which knewe no sin that we should be made the righteousnes of God in him verse 21. But so great is the force of Gods gracious goodnes that it can neyther be conceiued in mind neyther may it be vttered with mans speech Neyther is he onely gracious but also iust that is equall according to one rule which he hath sette downe for as he reprehendeth and accuseth all men without exception by the voyce of the Lawe so he receiueth all men without partiality according to the frée and vniuersall promise of his Gospell Come vnto me sayth he all yee which labour and are loden and I will refresh you Math. 11.28 And although by the ministry of the Lawe and the Gospell hee teacheth sinners which are curable and also by punishments which are admonishers and publishers of sinne yet in all these he is faithfull and suffereth vs not to be tempted aboue our strength but giueth an ende with temptation that wee may be able to beare the same So hee not onely with Nathans speech rebuked Dauid but for a certaine season tooke his kingdome from him and hauing chastened him in his iudgement restored him into his kingdom For iudgement is opposed against furie and signifieth mitigation of paynes which we haue deserued as Ieremie in hys tenth Chapter sayth Correct
but the thirtie-two Psalme in all the multitude scope of the Psalmes glittereth like a notable precious stone of rare vertue But let this suffise to haue beene breefely before admonished touching the Argument and dignitie wherewith thys Psalme excelleth many others ⧠The disposition of the Psalme Verse 1. Blessed is he whose vnrighteousnesse is forgiuen and whose sinne is couered Verse 2. Blessed is the man vnto whom the Lord imputeth no sinne and in whose Spirit there is no guile THE first place of thys Psalme is a notable and excellent testimonie of the manner of iustification For it teacheth how we may obtaine forgiuenesse of sinnes namelie by the mercie of GOD not imputing but couering our filthinesse and wretchednesse for the Mediators sake He plainely affirmeth They are blessed that is iust and the heyres of life euerlasting whose sinnes by the great mercy of God are forgiuen couered and not imputed vnto them Thys testimonie is so euident firme and perspâ—â—cuous that it cannot be weakened by any cauillation nor mooued out of place Thys testimonie as the Rocke immoouable in the Sea resisteth all stormes and tempests accorcording to thys verse VT Pelagi rupes magno veniente fragore Quae sese multis circum laâ—rantibus vndis Mole tenet scopuli nequicquam et spumea circum Saxa fremunt laterique illisa refunditur alga AS Rocke or huge Sea banck which sowsing tide With roring waues rush on doth firme abide Nor Rock nor foming stones doe fret or fume But flagge or Reede ytost to'th shoare consume The second place is an applying of the determinate purpose vnto the ground of the matter that is a framing of the example vnto the rule for Dauid by hys example teacheth the whole Church of a thing the greatest of all others namely of accusing and confessing of sinne in great feares and of conuersion vnto God which is wrought by the confidence in the promised mercy for the Mediators sake I sayth he went about with many sleights of secrete dealings to couer and as it were with certaine sayles to ouerspreade my sinne but whilst I am ashamed to confesse my sinnes I fel into so great feares and downefals rising by feeling Gods wrath that I am almost at deathes dore Therefore looking circumspectly about all my busines I had nought els remaining but one most safe receipt from feares that I might acknowledge and confesse my fault and craue pardon with confidence not of clemencie to be despayred but assuredly promised for the Mediators sake Therefore the rest of the holy ones looking well vppon myne examples may learne likewise to confesse theyr sinne and flee vnto the mercie of GOD and there to rest as in a most safe Hauen or Harbor Thys is the manner whereby we obtaine remission of sinnes Thys is the way either easie or hard to come vnto iustification By thys way it is néedefull that wee goe And if any man will seeke for other way let him call vppon Fortune as it was wont to be said The thirde place is a consolation the greatest of all and most cheefely necessary which affirmeth that the Church shal remaine yea euen amongst the stormes tempests of kingdomes surely at thys day all men haue neede of this consolation seeing not onely the Turkish Armie but also intestine and inward warres yet in Germanie sticking by the rybbes are within our beholding The fourth place is a most swéete promise of Gods gouernment which in so great infirmitie of our nature amongst so many snares of the deuill and finally in so great a heape of busines and dangers we cannot want at all The fift place is a preaching of repentance which witnesseth that God not onely reprehendeth sinne by preaching the Law and the Gospell but also compasseth vs about with tokens of our guiltinesse namely horrible calamities publique and priuate which are the punishments for sinne and the admonishments vnto repentance But least the godly ones shoulde be vtterly crushed and weakened with violence of tempests and concourse of calamities hée sheweth the very ende and as it were the Port of rest and tranquillitie and discerneth the godly ones from the vngodly ones Although sayth he punishments fall vpon the vngodly yet notwithstanding the godly ones shall bée preserued by meruailous meanes or surely shall be supported with a more inwarde consolation For the Lorde knoweth a thousand waies howe to deliuer his seruaunts out of theyr miseries and tentations This is the summe of thys Psalme to the daily reading whereof both the copiousnesse and sweetnesse of the matters therein contained and also the very troublesome estate of our daies doe exhort vs wherin surely both the doctrine and the consolation sette downe by Dauid is nenessary vnto all the godly ones Of the first place FOrasmuch as Grammer is the foundation of all true interpretation first of all let vs sée what is the natiue signification of the words which Dauid vseth speaking in the Hebrue tongue Nasa with He in the ende or Nasa with Aleph signifieth to take and lift away which therefore is vsually sayde Blessed are they whose iniquities are forgiuen that soundeth in the Hebrue tongue thus Blessed is hee who is lightened of hys iniquitie And S. Iohn the Euangelist seemeth to follow thys figure when he saith S. Iohn Baptist called Christ the Lambe of God which taketh awaie the sinnes of the world 1. John 36. Namely that a man may vnderstand sinne is an intollerable burden and plunging vs downe euen to the very bottom of hell Of which burden yet notwithstanding we are so deliuered that the Sonne of God taketh it vpon himselfe and lighteneth or easeth vs thereof I will adioyne heereunto the words of the reuerend D. Martin Luther in hys exposition vpon the fourth Chapter of Genesis If you apply the word Nasa vnto the corporal thing it signifieth to take vnto you or to lift vp on high as in the 6. Chapter of Esay it is sayd I saw the Lord sitting vpon an high throne and lifted vp verse 1. But thys is in a far other manner then that in thys 32. Psalme Blessed is the man whose sinnes are taken away and yet notwithstanding both one The Grammarian vnderstandeth that in Esay he vnderstandeth not thys because hee knoweth not the matter For it is one thing To sitte vppon an high throne and another thing To take away sinne that is to forgiue take away or doo away but specially it is elegant and fine that by the worde Lightening hee compareth sinne to a great burden vnder which Caine lyeth oppressed so that hee cannot take breath except it be remooued from him But the Epistle vnto the Hebrues declareth the manner whereby we are lightened and eased of thys burden where he sayth By fayth Abel offered a better sacrifice Chap. 11 verse 4. Chaschab Touching thys word excellently well saith the man of God D. Martin Luther expounding the 15. Chapter of Genesis I doe not greatly gaine-say whether you take that to repute
or to consider of for the matter commeth all to one effect For when the Maiestie of God thinketh vppon me that I am iust that my sinnes are forgiuen mee that I am free from euerlasting death I with thanksgiuing in faith do apprehend this cogitation of God touching me I am then iust not by my works but by fayth whereby I hold fast Gods thinking vpon me for the cogitation of God is infallible veritie Therefore when I wyth a firme fayth take hold of thys cogitation I am not iust with a wandering and doubtfull opinion For Fayth is a firme and certaine eyther cogitation or confidence in God that he is mercifull for Christes sake that for Christes sake he thinketh for our behoofe vppon the considerations of peace and not of affliction or wrath For these are Relatiues The cogitation of God or his promise and the fayth whereby I hold fast the promise of God Therefore S. Paule hath rightly rendered the word Chaschab by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repute or esteeme of which also alludeth vnto cogitation as the worde of reputing For if thou beléeuest God promising GOD reputeth thee for iust but hetherto indeede serue these Nowe let vs speake of the sentence Negatiue and Affirmatiue Blessed are they that is the iust before GOD and the heyres of euerlasting life not they which performe discipline without faith which is wretched and vncleane hypocrisie not vnlike to figge leaues wherewith our first Parents couered their nakednesse after theyr fall neyther they which extol themselues by reason of the prerogatiues of Circumsition or of Sacrifices But they who casting away and vtterly refusing all confidence in theyr workes and merits doo flee vnto the mercy of God for hys Sonnes sake the promised Mediator and doo beléeue that theyr sinnes are freely forgiuen them and that whether they be faultes doone and past or present blemishes the same are couered and not imputed vnto them For although God requireth our vertues and will not haue vs cherrish our selues in the lustes of the flesh but earnestlie commaundeth vs that we should not onely bridle them but vtterly mortifie them yet notwithstanding they can nothing auaile vs in the iudgement of God for they are polluted and all to defiled with concupiscence Except therefore God doo turne away his eyes from our sinnes yea also euen from our righteousnes and vertues and repute vs iust for hys Sonnes sake whom fayth taketh holde vpon all is lost on our sides the onely mercy or the onelie reputation of God saueth vs. Heere therefore is our doctrine grounded that we are made iust before GOD onely by the mercy of GOD forgiuing and couering and not imputing sinnes Out of thys Fountaine hath Paule drawne hys disputations to the Romans and Galathians wherein hee attributeth righteousnesse vnto fayth and not vnto works or to the Law But in thys place a plausible and populer cauillation is to be refuted which bringeth vnto the proper and natiue meaning of thys Psalme as it were a certaine darke night For our aduersaries doo say Why doe not you vnto thys Psalme cited by Paule adioyne other Psalmes in like manner expressing of workes As the man is blessed which considereth of the poore and needy c. Psal 41. If by the figure Synecdochen say they sayings of works and fayth might be ioyned together there would be seene a very fitte interpretation and the controuersie should be taken away I aunswer Alwaies in sayings touching works first it is needefull that the doctrine of reconciliation should be comprehended Because although Dauid dooth well in making battels yet the worke is not pleasing to God neyther dooth he call vpon God for helpe except he first craue and beléeue to haue his sinnes forgiuen for he hath alwaies sinnes in thys life but when by faith hee receiueth forgiuenesse of hys sinnes it is needfull that this faith sticke to the promise of the Mediator and not to his owne works Thys sentence therefore remaineth firme that reconciliation ought to goe before and that thys is by fayth doone freely so thys saying first shineth foorth Blessed are they whose iniquities are forgiuen beyonde all other spéeches which afterwards doe make mention of works And seeing reconciliation is made by fayth freely the Synecdoche must be shut out and shunned which confuseth the doctrine of Reconciliation and of Works and imagineth that reconciliation is made by meanes of our works For let the weightinesse of the wordes be marked in the Psalme first he nameth Forgiuenesse which is Reconciliation whereby God ceaseth to be angry with man and wil not cast him away into eternall punishments but receiueth him into fauour loueth him and will gouerne and saue him and both hys actuall sins past are forgiuen him and also the great infirmitie which as yet remaineth yea in the very regenerate persons in thys life Which thing indeede is more notablie signified in the words following Blessed are they whose sins are couered which may be vnderstoode both of actuall and sinnes remaining in mankinde like as elsewhere it is sayde Psalm 130. If thou Lord wilt be extreame to marke what is doone amisse who shall abide it verse 3. If GOD shoulde poure out all his wrath against our sinnes no man should be able to endure the greatnesse of hys punishments Like as Saule Iudas Dathan and Abiron were ouer-whelmed wyth suddaine terrors But of the holy ones it is often sayd as in Esay the fourth Chapter I haue couered thee with a shadow in the day verse 6. That shadow is our Mediator the Sonne of GOD for whose sake both our actuall sinnes are forgiuen our punishments are mittigated and our present manifold infirmitie though it be a sinne striuing with the Law of God yet is couered that is forgiuen for the Mediators sake making intercession for vs. Thys greatnesse of the mercy of God must be acknowledged that we may giue thanks vnto GOD and our prayers be the lesse hindered for our owne distrust alwaies murmureth crying out against vs Why doost thou pray seeing thou art vniust and vnworthy But against thys distrust let the greatnesse of Gods mercy be thought vpon who wil heare vs and receiue vs though we be vncleane because hee couereth with a shadow our sinnes and our vncleanenesse like as it is sayd in the eyght to the Romans There is now no condemnation vnto thē which are in Christ Iesus ver 1. Thirdly it is sayd Blessed is the man vnto whom God imputeth no sinne as if he said Truely euery man hath sinne in his corrupt nature like as S. Iohn sayth 1. Iohn 1. If we say we haue no sinne wee are lyars verse 8. There resteth in the regenerate a great doubting of God some lewde securitie or distrust confidence in humane helps and many wandering flames of lustes Because of these mischiefes God may iustly condemne vs and punish vs with horrible plagues But hee imputeth not our sinnes to vs that is he is not angry
precepts and last of all is added a conclusion so this Psalme endeth with thys conclusion They which hold fast these consolations of free remission and of helpe in calamitie doo find in great dolors true ease and deliueraunce yea the tast and beginning of life euerlasting All thys whole doctrine besides and beyond Philosophy and the iudgement of mans reason is to be preferred and discerned from the Lawe For it is the voyce of the Gospell wherein the secrete will of God is manifested touching true remission of sinnes and touching true consolation in persecution Therefore thys Psalme is of diuers interpretations deformed because fewe doo rightly vnderstande the doctrine of frée remission of sinnes and many vnlearned persons confusedly deale with those kindes of doctrine the Lawe and the Gospell A Psalme of Dauid exhortatorie to praise and thanke God Exultate iusti in Domino The Argument ALthough thys Psalme be chiefely consisting in giuing of thanks celebrating the creation of things euen from nothing and the prouidence wherewith God is present in his workmanship not as a Stoicall God but as dooing that which is most freely doone yet notwithstanding there is by way annexed vnto thanksgiuing a most ample doctrine touching the true worshippings of God and touching Feare and Fayth For as the thinking vpon the vnspeakeable goodnesse and mercy of God stirreth vp fayth in our harts so the consideration of the power and maiestie of God procureth feare Let vs therefore borrow out of thys Psalme firme and euident testimonies of the creation of the world euen from nothing and of prouidence and beeing confirmed as touching these sayings let vs constantly reiect the opinions of Epicures and Stoicks which murmure in mens mindes whiles they are in praying let vs not imagine that God is absent frō his workmanship or cannot doe otherwise then as seconde causes doe mooue him But let vs with most firme assent beleeue that God is present with all his Creatures and that all which are preserued and so farre forth as they are preserued are supported and maintained by God but yet so as God is dooing that which is freely to be doone hee maintaining it so long as it pleaseth him and therewith dooth it so farre as he hath in his prouidence decreed it to be doone and that he doth moderate change some things through his vnspeakeable goodnesse for the welfare of his Church Then after thys considered let vs walke before the Lorde in Feare and in Fayth as the seconde Psalme commaundeth Serue the Lord in feare and reioyce vnto him with reuerence ver 11. That is let there be in vs a most sweete mixture and societie or copulation most delectable of both affections of Feare and of Fayth And let our harts indeede beleeue that the lyuing and true God is our Creator nourisher and gentle Father dealing with vs as with his tender children but let our harts therewith acknowledge his righteousnes feare his iudgement and obey him shunning all occasions of sinning And if in thys manner we shall apply vnto our vse the sayings of thys Psalme the reading thereof shall be both more notable and more sweete vnto vs. ⧠The Psalme and exposition thereof Verse 1. Reioyce in the Lorde ô yee righteous for it becommeth well the iust to be thankfull Verse 2. Prayse the Lorde with harpe sing Psalmes vnto him with the Lute and instrument of ten strings Verse 3. Sing vnto the Lord a newe songe sing praises lustilie vnto him with a good courage THE Prophet héere beginneth with a heauenly Poeme touching GOD and the works of God from a proposition Paraneticall which declareth that Dauids minde when hee sunge thys was full of ioy and gladnes of the holie Ghost vnspeakeable I doo exhorte saith hee all men which are vpright in fayth and haue good conscience to acknowledge Gods presence and goodnes whose steps shine not only in this vniuersall béeing of all things in thys beautiful and wide world and in the high heauen distinguished with so manie lights of stars in that mighty great masse of the earth in the almost infinite greatnesse of the Sea but chéefest of all in his Church which God vnfainedly beholdeth and careth for to whom he giueth his word whom he calleth whom hee helpeth finally whom he heareth and preserueth both in thys lyfe and after thys life Therefore thys infinite and great goodnesse and mercy of God béeing knowne the greatnesse of his works and as S. Paule sayth The manifold diuers wisedome of God beeing knowne Col. 1.9 Let the godly ones reioyce in God and reioysing giue thanks let them worshyppe and reuerence hys presence in hys wonderfull workes that by Fayth and the Spirit they may receiue a certaine taste of euerlasting lyfe These most sweete affects of ioy and gladnesse vnspeakeable doo not the Epicures feele which doubt of Gods prouidence nor the bitter enemies of the Gospell nor hypocrites proude Pharisies nor fooles which are in loue with the winde and smoke of worldly glory but the iust and righteous men vnto whom God hath giuen the light of his Gospell and as Saint Paule saith The first fruites of the Spirit of Christ and the pledge of heauenly blessings and of life euerlasting 1. Corin. 15. verse 23. Let them take their notable beatitude and theyr ioyes which seeke nothing but the pleasures of thys world and the instruments of them let them leaue vnto vs weake and vnworthy persons that cheefe good thing that same true and by all meanes absolute wisedome that same alone and perfect beatitude touching which Christ our Lorde himselfe in a short and most weightie sentence saith Thys is eternall lyfe to knowe thee the true God and whom thou hast sent Iesus Christ Iohn 17. verse 3. The summe or effect therefore of the thrée verses in the beginning is thys Let vs knowing the infinite wisedome and goodnes of GOD also beholding the greatnesse varietie and meruailous force and power of God working in all things reioyce in God and in all his works and with great ioy and gladnesse let vs giue thankes vnto him Verse 4. For the worde of the Lord is true all his works are faithfull The first Anologie of the proposition is taken from the Truth of God therefore let all mens mindes tongues worship God because he is True and with a right fayth performeth his promises thys vertue is made more euident by considering the Antithesis Mans nature is wrapped in many cloakes or colours of dissimulations is as it were bolstered and borne out with certaine sayles the fore-heade countenaunce and eyes oftentimes dissemble but the speeche most often But touching God we must beleeue that he is true and that his worde hath no snares or ambiguities hurtfull vnto men as it were the Apple of contention or the riddles of the Monster Sphinx nor that the threatnings of God are vaine terrifying nor hys promises sette foorth to allure fooles by all meanes for that sentence which is
A Proceeding in the Harmonie of King Dauids Harpe That is to say An exposition of 13. Psalmes of the Princely Prophet Dauid from the 22. vnto the 35. Psalme being a portion of the Psalmes expounded by the reuerend Doctor Victorinus Strigelius professor in Diuinity in the Vniuersity of Lipsia in Germany Translated out of Latin into English by Richard Robinson Citizen of London Anno Christi 1591. Seene and allowed Briefe Contentes of these 13. Psalmes Of Prophecy and Prayer 22. Thankes giuing 23.30 Doctrine onely 24.29.32 Doctrine and thankesgiuing 33.34 Of Prayer onely 26.28.32 Prayer as Psalme 25 Consolation 27 Psal 34. Verses 25. 16. The eies of the Lord are vpon the righteous his eares are open vnto their praiers The countenance of the Lord is against them that do euill to roote out the remembrance of them from the earth Printed at London by Iohn Wolfe and are to be sold at his shop ouer against the great South dore of Saint Paule TANDEM SI HONI SOIT QVI MAL Y PENSE To the right Honorable Sir Christopher Hatton Lord high Chauncellor of England Knight of the most noble order of the Garter and one of her Maiesties most honorable priuy Counsell Grace Mercy Peace and plenitude of Temporal and eternall Beatitude in Christ Iesus our Lord and Sauiour euerlasting KIng Dauid the man beloued of God after his owne hart Right Honorable and most worthy Mecenas though he was also the faithfull feeder the Shepheard of God the seruant of the Lord the Conquerour inuincible the Captaine of the destitute the sacred Psalmograph the melodious Musitiō the sweet singer of Israel and Patrone of singers the praise-worth Prophet of God the annointed of the Lord and princely figure of Christ the soueraigne King of all kinges Albeit I say he was such an earthly personage endewed with mo heauenly graces then euer any was either before or after him yet in himselfe feeling and of himselfe confessing great and manifolde infirmitie of humane nature by many his most greeuous conflicts betweene the Spirit and the Flesh suffering according to the saying of Saint Paul that old beaten souldier of Christ Inward feares outward feightinges 2. Cor. 7. 5. he found also by experience in the world both inward and outward enuy both domesticall and forreine enmity and vnder the handes of the highest Iehouah both temptations of abiections troubles of deiections and tryalles of his truth constant faith and vnfained conuertion So as by the prouidence of God seeing all this sorting for his best behoofe beyond either his desire or desert As all thinges worke for the best to them that loue God c. Rom. 8.28 amongest his other greeuous complaints in his sacred Psalmes to mollify his miseries with meditating of Gods mercies hee eftsoones tooke into his handes the harpe of his heauenly harmony sounding thereuppon and singing to the same such like consolatary conclusions of Gods goodnes towards his elect as this is Great are the troubles of the righteous but the Lord deliuereth him out of all Psa 34. vers 19. And againe such like testimonies of Gods indignation against the reprobate as this is ibid. But mallice shall slay the wicked and they which hate the righteous shall perish vers 21. That these effectes apparantly were thus proued in him and his enemies the history of his life and actions and the euents of his enemies enterprises most euidently do testify For it was a thing past his and all humane expectation and helpe that he so mighty a Personage aduaunced from the sheephooke to the scepter 2. Sam. 7.8 From a Kings page 1 Sam 16.21 to a kings personage 1. Sam. 5.3 Long persecuted by Saul 1. Sam. 18. whose life he saued 1 Sam. 24.13 committing those two horrible sinnes 2. Sam. 11. And so vtterly destitute of all sauegard and safety in himselfe for which he felt Gods iudgement and iustice threefolde viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the Childe borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his banishment for the facte and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of abiection for exercise of his faith his owne sonne his hartes greefe 2. Sam. 17. and so many nations his vtter enemies Ps 18. It was I say a thing impossible with man and past all his expectation that this desolate Dauid should find such fauour with God and man as to reobteine a right recouery of that which he had before lost with so great iniustice viz. Gods grace and fauour his estate of dignity kingdome life and felicity Notwithstanding such was the prouidence presence promise of the most highest Iehouah as is affirmed by the holy Ghost the true witnes of Gods most worthy will working herein The Lord in his mercies so looked vpon him with his louing fauour that he searched the secrets of his hart heard his sorrowfull sighes salued his sore renued his spirit remitted his sin healed his harmes saued his life prolonged his dayes continued his kingdome and finally clothed his enemies with shame but made his Crowne to florish Ps 132. vers 19. Then all which blessings none could bee more at any time or greater by God bestowed vppon any mortall Prince or Potentate vpon earth whereuppon highly commending the great goodnesse and mercie of Almighty God as the onely vmpier in this spirituall and corporall conflict well and worthily ascribing the glory of this triumph vnto the highest Iehouah doth this learned expositor Victorinus Strigelius thus profoundly inferre of this Warriour and wrastler Dauid being tempted prayeth praying hee was deliuered and being deliuered he gaue thankes O excellent order of a princely warfare O more surpassing vertue of diuine deliuerance O most blisfull Conquerour by the crowning Creator Many proud pompus and mighty Monarckes of old time as idolatrous tirannous and wicked Pharao Nabuchadnezar Antiochus and such others extolling themselues for Gods contemning the true God and afflicting his people for their true profession haue warred against those weaklinges to the distruction of their bodies soules kingdomes and infinit thowsandes others of their aliaunces and after them such other prophane princes foreprophecyed of by Daniell as the Assirian and Caldean Lyon the Percian Beare the Macedonian Leopard and the Romane beast farre differing from the others all warring against the Sainctes of God attributing their victories to their owne valors derogating the glory of the immortall God haue destroyed diuers kingdomes their owne and others with infinit thousandes of bodies and soules into perpetuall perdition with Sathan and his angels for euer But this diuine Dauid the Lords Conquerour so fought his battels against the enemies of God and his truth as this interpreter inferreth of him in the 7 Psalme that the very youthes of his people and dominions might at home in the Church and Scholes heare reade learne profite in the law of Moyses and doctrine of the Prophets touching the promises infallible of the euerlasting kingdome of Christ and the saluation of all the
God There are also other tryals or troubles much more sorrowfull and bitter which pearce into the very soule and spirit namely when with beholding the presence and goodnesse of God for a certaine season we feele no priuate thing but the sorrowes of death and the dangers of hell and do feare that we are for euer cast away amongst the deuils these deiections or downe-castings of vs can not be described with words but the examples shewe after a sort this degree of tryals or troubles Job without any deformitie patiently suffered the losse of his children and substaunce and pronounced thys speech full of godlinesse The Lord gaue and the Lorde hath taken awaie blessed be the Name of the Lorde Iob. 1.21 But this so greate a personage being burthened with the weight of spirituall tentations fretted fumed against God crying out Let the day perrish wherein J was borne c. Chap. 2. verse 3. So Jeremie betweene feares and tremblings sayd Cursed be the day wherein J was borne Chap 20 verse 14. For how much the strength of the mind is greater then that of the body so much more greeuous are those troubles which we conceiue in our mind then they which are borne in our body But to what end doe I say so much touching the degrees of temptations or troubles Surely to thys ende that thou maist vnderstand what obiects Dauid beholdeth in his thanksgiuing For first he rendereth thankes to God for defence against Saule and his other enemies who had conspired hys present death thys part of the Psalme dooth he amplifie with most sweete comparison of his afflictions and deliueraunces After that he celebrateth Gods goodnesse mortifying quickning bringing downe to hell and raysing vp frō thence That is striking mankinde with feares which are the feelings of Gods wrath and againe comforting vs that we shoulde not fayle or quayle and so be ouercome of our cruell enemie But of thys meaning we will say more as we doe expounde other things ⧠The Psalme and exposition thereof Verse 1. I will magnifie thee ô Lord for thou hast sette me vp and not made my foes to tryumph ouer me Verse 2. O Lord my God I cryed vnto thee and thou hast healed me Verse 3. Thou Lord hast brought my soule out of hell thou hast kept my life from them that goe downe to the pitte WHereas it had béene enough to say I render thanks vnto thee because thou hast deliuered mee with howe many wordes dooth Dauid adorne thys proposition for first hee vseth the word which properly signifieth a drawing out of the pit or poole As therefore Ioseph and Ieremie beeing drawne out of pits are deliuered from death so the Prophet héere affirmeth that he was drawne out of the perril of death not by mans helpe but with the right hand of the most High After that also he addeth thys circumstance that his peruerse and euill reioycing enemies had no matter wherein they shold or might bestow their most poysonfull byting gyrds and taunts against him Thirdly he compareth his deliueraunce vnto the healing of woundes for as Iob in his fift Chap. most swéetly sayth God woundeth and healeth he striketh his hande maketh whole Lastly he sayth That hee was raysed from death to life and as it were recouered out of hell when Saule and his other enemies fell headlong into present and eternall miseries So in like manner all and euery one of vs heere in Germanie may celebrate in word and wryting the benefits of God and may say vnfeinedly with Ieremie chap. 3. It is the mercies of the Lord that we are not consumed because his compassions fayle not verse 22. For had not the shadowe of the Lords hande shielded vs wretched and weake soules we had euen now lately beene destroyed of the Turks and other enemies but God who is not delighted with our destruction hath mercifully mittigated those punishments and hath kept vs as it were the apple of hys eye Verse 4. Sing prayses vnto the Lord ô ye Saints of his and giue thanks vnto him for a remembraunce of his holinesse Hée applyeth his example vnto the vniuersall Church to the ende others also might learne beeing partly confirmed by promises and partly by examples to craue deliueraunce of God and béeing preserued to celebrate the goodnes of God For God is no accepter of persons but receiueth and saueth all them that flée for mercy vnto the Mediator as in the 10. to the Romans it is written God is rich towards al them that call vpon him And Ioel in his second Chapter sayth Euerie one that calleth vpon the Name of the Lord shall be saued These promises which haue in them great swéetnes and excellencie let vs apply vnto our vse in the daily daungers of our life and let vs knowe that God is indeede iust righteous and that there is no respect of persons with God Verse 5. For his wrath endureth but the twinckling of an eye and in his pleasure is life heauinesse may endure for a night but ioy commeth in the morning I would to God our mindes in miseries coulde rightly be perswaded that God punisheth not to destroy but to saue vs and to restore vs vnto life and ioyfulnes For our mindes béeing confirmed with this vndoubted purpose of God shoulde passing well beare all the burdens layde vpon vs by God but experience sheweth how hard a thing it is firmely to retaine thys purpose of minde in our calamities For where the scripture nameth a short time of tribulation that seemeth vnto vs a space of many ages Let vs therefore discerne Philosophicall perswasion from fayth and let vs preferre the worde of GOD before the actions of our sences or vnderstandings In Philosophy a man beléeueth water is warme when he hath dipped his finger and experience hath taught that it is warme but in embracing the word of God there is wrought a contrarie thing Perswasion that is Fayth goeth before consolation As Ieremie though he saw his Countrey ruinating or neere her destruction yet he knew that Gods Church was not forsaken and hee béeing confirmed with this knowledge patiently beareth the present miseries for hee vnderstandeth theyr causes and that there should be an end of them and he knewe that the Church shoulde for all thys be restored and gathered againe Therefore let Psalmes of like meaning bee adioyned vnto this place which doo make declaration of the shortnesse of afflictions and of theyr ioyfull conclusion or ending Esay in his 54. Chapter sayth For a little while haue I forsaken thee but with my great cōpassions I wil gather thee for a moment in mine anger I hid my face from thee for a lyttle season but with euerlasting mercy I haue had compassion of thee verse 7.8 And in the 16. of Iohn the Sonne of God sayth You shall sorrow but your sorrow shall be turned into ioy verse 20. And your ioy shall no man take from you ver 22. And the Apostle S.
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
but by the Lord God as it is sayd Hosea 1. verse 7. Wherefore in the most sorrowfull spectacles of ciuill broyles and which as yet sticke by the rybs of Germanie and in beholding the confusion of opinions let vs cast our eyes vnto thys most swéete promise But in the great water floods they shal not come nigh him As if he said Thou art vnto me a defence or shade thou knewest to deliuer me out of temptation whether it be by glorious deliueraunce in thys life or by inwarde consolation or by other meanes which are pleasing vnto thee and are wholesome for me Last of all he sayth Thou shalt compasse me about with Songes of deliueraunce For as they who when they seeme to bee taken prysoners haue escaped safely and ioyfully haue sunge some solemne song of victory so shall I with all thy vniuersall Church magnifie thy goodnesse wherein thou hast not giuen vs as a pray vnto the enemies iawes and hast deliuered our soule as the silly byrde out of the Fowlers share finally breaking the snare thou hast deliuered vs as it is most sweetlie said in the 124. Psalme But no speech may sufficientlie bee able to expresse at full and enlarge the worthines of this promise therefore I will be more breefe and wil nowe come to the verses following ⧠Of the fourth place of the Psalme Verse 9. I wyll enforme thee and teach thee in the waie wherein thou shalt goe and I will guide thee wyth mine eye The Way signifieth vsually our vocation and there is no vocation whereunto mans alone wisedom or vertue without God can be answerable Like as Ieremie in hys tenth Chapter sayth O Lord I know that the way of man is not in himselfe neyther is it in man to walke and direct his steppes ver 23. As if he sayd I acknowledge by proofe it selfe I finde that we sillie wretches in euery our vocation are by al means besette and assaulted with our infirmitie of the deuill and of diuers scandales and daungers thou therefore gouerne vs and make vs vessels of mercy c. For as the silly sheepe hath neede of defence not onely against Wolues and Lyons but also of gouernment that shee fall not into the Fennie rotten groundes and other inextricable mischaunces so surelie wee had neede in so great infirmitie of ours and amongst so many snares of the deuill not of defence only but also of gouerning our minde will and hart that eyther our opinions and enterprises swerue not from the will of God or that our affections rashly ranging doo make dispersions or scatterings from the flocke and stirre vppe offences hurtfull vnto the Church Heereof are all those speeches so often repeated in the Psalmes as in the fift Psalme Lorde leade me in thy righteousnes because of mine enemies direct my way in thy sight And in the 143. Psalme Teach mee to doe thy will because thou art my God let thy good Spirit leade mee in the right way And in the 119. Psalme Direct my steps according to thy word that no vnrighteousnesse haue power ouer me c. So in thys place the promise of Gods gouernment is wyth most sweet words recited I will enforme thee and teach thee in the way wherein thou shalt walke That is I will rule thée with counsaile and will bring to passe that thy labour shall not be in vaine but that my glory may be aduaunced by thee and that many by thy ministerie may be called vnto the societie of eternall life Finally I will guide thee with mine eye That is like as Princes doo not alwaies vse words and speeche so often as it pleaseth them to commaund any thing but oftentimes euen with a becke or eye-wincke onely doe giue notice what their pleasure is so I with an inwarde consolation will support thee least thou fayle or least thou be ouercome of thyne enemies The same figure then which none is more pleasant may be beautified by the example of the Goldsmith Hee when hee hath cast hys golde into the fire neuer turneth hys eyes from it but firing them thereon stedfastlie beholdeth the same and taketh dilligent heede that it be left no longer then reason requireth in the earthen vessell Euen so in like manner God hath an eye to our counsels actions conflicts and dangers and suffereth vs not to be tempted aboue our strengthes but with temptation giueth an ende that we may be able to abide the same But the sweetnesse of thys figure cannot be expressed with any eloquence ¶ Of the fift and last place Verse 10. Be yee not like to Horse and Mule which haue no vnderstanding whose mouthes must be holden with bitte and bridle least they fall vpon thee Verse 11. Great plagues remaine for the vngodly but who so putteth his trust in the Lorde mercy embraceth him on euery side Alwaies in the true Church both the doctrines doo sounde viz. Preaching of repentaunce and the voyce of the Gospell touching forgiuenesse of sinnes therefore he now addeth the preaching which exhorteth to repentance Bee yee not like to Horse and Mule c. That is acknowledge the wrath of God against sinne nourish not euery your lustes continue not in offending against your conscience but cast yee away the purpose of sinning and flee yee vnto God in confidence of hys Sonne and in thys fayth receiue yee the forgiuenesse of sinnes and begin ye newe obedience acceptable to God For except ye doo repent you God will bridle you and chastise you sharpely for death and other humane miseries are the prysons of the vngodly and the Inne lodging or schoole place of the godly ones which ought to admonish men touching the wrath of God against sinne Horrible plagues were dispersed throughout all y e world Sodom Egipt Ierusalem Babilon and Rome are destroyed God by these examples both brideleth the vngodly ones and warneth all men to acknowledge that God is vnfainedly angry with sinnes and that to the ende some may be conuerted vnto God Furthermore he teacheth that the holy ones yea though they be together afflicted yet they are preserued and at length deliuered from death and all euils For both the godly and vngodly ones are burdened with death and vexed with horrible calamities But the vngodly doo vtterly perrish and fall into eternall destruction because they will not be conuerted vnto God and receiue forgiuenesse of sinnes but contrariwise they which craue remission of sinnes know themselues by reason of sinne to be subiect vnto death and other miseries and yet they are not cast away from God for all these punishments Therefore they endure calamitie and craue forgiuenesse and know that they are vnfainedly heard and helped of God and at length haue theyr deliuerance appointed them Verse 12. Be glad ô ye righteous and reioyce in the Lorde and be ioyfull all ye that are true of hart Very many Psalmes are like vnto Epigrams wherein some sentence béeing proposed after that followe amplifications taken out of vsuall
that God is not a Stoicall God but dooing freely that he dooth and not tyed to second causes yea that he for our sighings or sorrowes dooth moderate second causes or hinder or change them but I néede not to bring hether any more thinges touching these circumstances seeing they are at large explicated elsewhere Verse 8. Let all the earth feare the Lorde stande in awe of him all yee that dwell in the world Verse 9. For he spake and it was doone he commaunded and it stoode fast I sayde in the Argument that thys Psalme contained not onely Thanksgiuing but also doctrine touching The feare of God and Fayth in him He therfore exhorteth in this verse all mankinde and specially the Church to feare the Lorde whose power is so great that all things are by him created at his onely word euen from the beginning and that he thenceforth preserueth and gouerneth the same For as the name of Father which is attributed vnto GOD procureth vs to beleeue so the description of Gods power and Maiestie styrreth vp feare in vs. Verse 10. The Lorde bringeth the counsell of the Heathen to naught and maketh the deuises of the people to be of none effect and casteth out the counsels of Princes Verse 11. The counsell of the Lord shall endure for euer and the thoughts of his hart from generation to generation Hée amplifieth the power of God by an Antithesis or contrarietie the counsels enterprises of men without the helpe of God are frustrated and made voide but the will of GOD is immooueable and euerlasting All Bookes are full of the examples which confirme and sette foorth thys contrarietie They of Carthage contended for rule with the Romans a long time but all these enterprises in as much as they were not helped by God were vaine and made ridiculous and at length Carthage béeing vtterly destroyed could not any way withstande or let the Romans from obtaining the rule or gouernment of them both Nicanor the Captaine of King Antiochus did proudelie threaten the destruction of the Temple at Ierusalem but thys proude Captaine together with hys Hoste did Iudas Maccabaeus ouerthrow and causing his members both head hand and shoulder to be heawen off from the body they hanged them on the other side of Ierusalem Arbogastus Francus when he came to Millan being furnished with an Hoste of most cruell Nations barbarouslie enough threatned that he would change the Churches into stables for horses but thys seditious person did the good Emperour Theodosius ouercome in a great battell and as hee was fleeing away brought him into such a straight of perplexitie that he slew himselfe The tyme might fayle me if I would commemorate not onely auncient Histories but also the examples of our time which sufficiently doo shewe that the enterprises of wicked counsels euen for the welfare sake of Gods Church haue béene ouerthrowne and that the counsell and enterprise of GOD hath and shall remaine immooueable in the gouernement of his Church Verse 12. Blessed are the people whose God is the Lorde Iehouah and blessed are the folke that he hath chosen to him to be his inheritance Hée annexeth vnto the amplification a notable conclusion touching the Church which containeth most plentifull doctrine consolation for he teacheth which is the true Church namely the Congregation hearing and embracing the worde deliuered from God as touching the Creation and other Articles and calling vpon Iehoua the Lord of Hostes that is the true and lyuing God manifested vnto the people of Israell And hee therewith also affirmeth that the Church of God shall remaine for euer and that the preaching of the Gospell cannot be vtterly extinguished for if the Church be the inheritance of God as oftentimes it is called elsewhere no man shall be able to shake the same out of Gods hands no though he bluster out fire and lightnings But because these consolations are often repeated and are not vnknowne to the godly ones I proceede vnto the verses following Verse 13. The Lord looked downe from heauen and beheld the children of men from the habitation of his dwelling he considereth all them that dwell vppon Earth Verse 14. He facioneth all the harts of them vnderstandeth all theyr works Like as he spake before of the Creation so now hee disputeth of Gods prouidence Mans infirmitie although it doe thinke that God is the Creator yet it afterwards imagineth thereof as if the Shipwright departeth from his shyppe newe builded and leaueth the same to the gouernement of the Seamen that so God departeth from hys worke and that hys Creature is onely left to the gouernement of it selfe Thys imagination seperateth God from his Creatures and faineth him to be idle against thys filthy errour mens mindes must be taught that God highly discerneth of mankind and what manner of person euery one is what he doth what he taketh vpon himselfe with what minde with what godlines he embraceth Religion thys God beholdeth and hath regard of the godly and vngodly ones But although he supporteth the Creatures in theyr natures and substances and for a great part preserueth the order of the bodies which he hath ordained yet in hys vnspeakable mercy he moderateth many parts and eyther helpeth or hindereth second causes and oftentimes changeth them as the examples of the Miracles recited in the Propheticall and Apostolicall hystorie declareth But most often hee turneth mens wils and counsels whither it pleaseth him without second causes as when hee mooued King Alexanders minde to fight against the Persians and after that gouerned the warriours right hande or when hee made the enemies afrayde in theyr running away As the 76. Psalme sayth Hee shall refraine the Spirit of Princes and is wonderfull amongst the Kings of the earth verse 12. So let vs know that God most fréely in mens natures and wils with his wisedome mercie moderateth many things yea and that besides seconde causes But many aske the question why are euill things doone séeing God is present at his workmanshyp Touching thys question let that most true and most simple aunswere be alwaies in our sight That God doth worke most freely and freely is present at second causes moderateth many things in them and worketh at once so farre as according to his vnspeakeable wisedome he iudgeth is to be wrought at once Verse 15. There is no King that can be saued by the multitude of an hoste neyther is any mightie man deliuered by much strength Verse 16. A horse is counted but a vaine thing to saue a man neyther shall hee deliuer any man by his great strength Thys is a contrarietie betwéene Gods helpe and humane defences All things pertaining to men are vncertaine and frayle and soone fall away as little flowers but Gods helpe is assured and safe in our vocation and in our necessary businesse whether second causes doo helpe vs or that they séeme to forsake vs. Let it suffise to declare thys sentence by the example of