mee vp Let vs know that obedience and moderation of the mind in suffering such calamities dooth please God and that in the meane time the Sonne of God himselfe hath care ouer vs and that he is our faithfull and firme Friende whose beneuolence or great good will let vs studie by all meanes continuallie to retaine and keepe For he both will and can help when we are not only forsaken of friends but also of all Creatures As in the 72. Psalme it is said He deliuered the poore which had no helper And in the tenth Psalme Vnto thee is the poore man left thou art the helper of the friendlesse that is of them who béeing forsaken of seconde meanes doo call vpon thee Verse 12. Teache mee thy way ô Lorde and leade mee in the right way because of myne enemies Verse 13. Deliuer me not ouer into the will of mine aduersaries for there are false witnesses risen vp against me and such as speake wrong The true Church is assaulted with diuers kindes of enemies as Turkes Bishops Kings and Princes the Champions of Bishops practise and bend their endeuour to destroy the Church with sword and fire and Munckes with others which beare sway with opinion of learning in Courts enflame the wrath of these The Prophet heere not onely therefore prayeth for gouernment but also for defence of the Church euen from God himselfe which doubtlesse is necessarie in so great diuersitie of daungers Verse 14. I should vtterly haue fainted but that I beleeue verily to see the goodnesse of the Lord in the Lande of the liuing As if he saide although I am oppressed on euery side as the stone or Rocke in the Sea is beaten vppon with rushing waues yet I shall bee preserued in the Lande of the liuing That is I shall not be oppressed of mine enemies in thys life neyther shall I afterwards be swallowed vppe into eternall death but I shall worship and praise GOD amongst the liuing in this life and in the life euerlasting So sayth he in the 118. Psalme I shall not die but liue and declare the works of the Lord. verse 17. Verse 15. O tarry thou the Lords leysure be strong and he shall comfort thine hart and put thou thy trust in the Lord. That is call vpon God craue and looke for hys helpe and thy fayth or confidence shall by little little wexe strong let thy hart rest in hope and expectation of Gods onely helpe Touching this rule there is a notable example sette foorth in the History of Ioseph for although he was sold of his Bretheren and afterwards cast into prison yet with thys consolation he supported himselfe he rested in the promise of God and béeing setled at peace in thys fayth hee looked for deliueraunce and truly the euent sheweth it is true that is sayd in the fourth Psalme The Lorde hath chosen to himselfe the man that is godly verse 3. The Lord not by mans enterprises but by meruailous meanes deliuereth his which mans reason can in no wise prouide for A Psalme of Dauid or prayer for deliueraunce Ad te Domine clamabo The Argument THREE kindes of enemies there are by whō the Church is most cruellie assaulted for first Tyrants doe rage with open violence to destroy the Church and the Gospell next to them Heretiques and fanaticall persons in all ages doe deuise diuers corruptions of doctrine wherewith men beeing bewitched doe wander in errour from God Last of all there are Hypocrites mingled in the Church whom Paule calleth false Bretheren These Serpents whom the Church nourisheth in her bosome know the sleights of hurting most subtilly for although they openly flatter the Church and will seeme to be defenders of a true opinion yet priuily if occasion be they can lay a colde pad vnder the matter that is they mangle and deface the doctrine rightly expounded with vnsauerie vaine cauillations and doe most hatefully agrauate the slender faultes of them which teache aright neither know they how to giue theyr helping hand to such as humble themselues or pardon those that doe fall but doe all to rende and spoyle that shyp wherein they are carried with blinde vaine pleasures Such Aspes are the more hurtfull howe much lesse they can be shunned or eschewed Touching these therefore doe I vnderstand this Psalme intreateth wherin first a feruent prayer is recited by the Prophet least euen with the dissimulation of Hypocries we shoulde bee defiled or be insnared in theyr punishments Afterwardes there is a thanksgiuing added wherein two most excellent vertues Truth and Righteousnesse doe shine for as Truth acknowledgeth from whence a benefite is receiued so Righteousnes bindeth vs to make due requitall according to our whole abilitie Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer hee witnesseth himselfe to be of a true meaning And where hee addeth And in my song wil J praise him he promiseth himselfe he will be iust and vpright in performing mutuall duties viz. in acknowledging and celebrating the benefits of God And so let Dauids deliuerances be read of vs that wee beeing confirmed with these examples of Gods promises we may learne to craue and looke for helpe and defence after like manner in all calamities and daungers ⧠The Psalme and exposition thereof Verse 1. Vnto thee will I cry ô Lord my strength think no scorne of me least if thou make as though thou hearest not I become like them that goe downe into the pit Verse 2. Heare the voice of my humble peticions when I cry vnto thee when I hold vp mine hands towardes the mercy seate of thy holy Temple I Haue oftentimes else-where said that in al our praying there are fiue things to be considered First what God is whom we call vpon Secondly the commaundement of GOD which most seuerely prescribeth thys worshyp Thirdlie his promise of hearing vs. Fourthly the thing which we are to craue Fiftly and finally our Fayth beléeuing that we are accepted before God and heard by him These fiue speciall points dooth Dauid most aptly comprise in the beginning of this Psalme For the proper name Iehoua pointeth as it were the finger vnto the true God manifested to the people of Israell and distinguished from the Ethnick Gods But the commandement and promise are signified in the mention of the Oracle or Mercie-seate whereof it is written in the 25. of Exodus That from thence GOD would speake vnto the people and there would he heare them calling vpon him For God wold be called vpon in that place and vnto thys place he enioyned the people Thys figure excellently pertaineth vnto Christ for the Church calling vpon GOD is enioyned to come vnto the Mediator and is not heard but for his sake as it is written What soeuer yee shal aske the Father in my Name he shall giue it you Iohn 16.23 But Dauids fayth shineth in these words My strength for no man can without acknowledgement confidence in
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
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
be gouerned by him and defended against the deuill least that wee shoulde be drawne headlong into such like furies The other verses which pertaine to the declaration are more largely expounded in the Historie of the Gospell Verse 19. But be not thou farre from mee ô Lord thou art my succour haste thee to helpe me Verse 20. Deliuer my soule from the sword my darling from the power of the dogge Verse 21. Saue mee from the Lyons mouth thou hast heard mee also from among the hornes of the Vnicornes These three last verses doo rehearse a prayer amplified by mentioning the dangers wherein he was then distressed The seconde part of the xxij Psalme touching the Resurrection of CHRIST Verse 22. I will declare thy Name vnto my Bretheren in the midst of the Congregation will I prayse thee LIke as Lucius Aemilius Paulus who was called the Conquerour of Greece the Macaedonian warres within a few daies most speedilie and most happily finished was carried with tryumph into the Cittie and mounting vppe to the Capitoll rendred his thanks vnto the Gods for his affaires well exployted So our Captaine and Sauiour Christ by the power of GOD béeing raysed vp from death to life and now making his tryumph ouer the multitude of his enemies gaue thankes not vnto Iupiter as Aemilius did but vnto his Eternall Father who had crowned him with the glorious victorie which is beneficiall vnto the Church That benefite he promiseth to retaine in perpetuall memory and to celebrate the same with a thankfull hart vnto all eternitie But therwith also he describeth the chiefe effect of his resurrection he affirmeth that he is againe raised from death to life not to the end he should be idle or thenceforth not to be busied in any good worke or that he should boast himselfe onely of his wisedom and power and so hold for most assured that he should alwaies remaine in most great and eternall pleasures but he sayth expresly that he is risen for this cause to the ende hee may gather vnto God hys Church by the ministery of the Gospell which may praise and worship him in the life euerlasting This then is the speciall effect of his Resurrection namely the gathering of his Church which comes to passe by the ministery of the Gospell which the Apostles dispersed or published throughout the whole worlde So in an other place it is sayd Thus it behooued Christ to suffer and to rise againe the third day and that in his Name repentance and remission of sinnes should be preached among all Nations beginning at Ierusalem Luke 24. verse 46.47 Truly héere is sette before vs a manifold consolation The Sonne of GOD affirmeth that hee will preach the Gospell yea though the worlde repine and repugne the same and that he will publish another doctrine besides the Law Hée wyll therefore preserue the Ministery and these studies and learning and hée alloweth the endeuours of them which preach the Gospell Let vs comfort our selues with thys consolation so often as wee doo consider the daungers of the Church though fatall punishments oppresse the worlde for theyr Idolatries Epicuriall furies lustes other mischiefes which are innumerable yet sure and certaine it is that the Church of God shall remaine which amidst the thickest of the enemies shall preach the worde of the Gospell of Christ And neyther will Christ suffer that at any time the knowledge of him shall be vtterly forgotten of men but hee himselfe wil execute the Office of teaching like as in this place hee sayth I wyll declare thy Name vnto my Bretheren in the midst of the Congregation will I praise thee But euen in these selfe words there is deliuered vs a most swéete doctrine touching the efficacie of the Gospell preached by miserable and weake persons The world iudgeth the Gospell to be a deceiuable doctrine and derideth her Ministers as it were vnprofitable bablers which goe about to take quite away the chiefe strengthes of humane societie from amongst men but these prophane iudgements Christ dooth heere confute yea saith he I my selfe will preache and will bring to passe that the Ministers shall not be discouraged with vnprofitable contention but that the Ministerie of the Gospell shall indeede be the power of saluation to all that beleeue Although therefore the Ministers are in trueth but Earthen vessels yet sure it is that theyr preaching is effectuall and shall profit manie men Hetherto also approcheth the thyrd consolation which the most swéet phrase Brother setteth before vs. I wil declare thy name vnto my bretheren I pray you what may be more swéetly thought or spoken then that Christ calleth all men his Brethren which heare learne and embrace the Gospell And that Christ indéede doth loue vs with a brotherly loue that doth hys taking of humane nature vpon him declare For that he might ioyne vs in a most néere bonde with hym hee became fleshe of our flesh and bone of our bones as Paule sayth Heb. 2. ver 24 Thys taking and knytting of our nature is a testimonie of a great loue towards vs. But the Passion of Christ declareth thys effect much more euidently wherein hee suffered punishment due to the righteousnes of GOD and fully paid y e raunsome for vs. For it was his good pleasure to redéeme and reduce vs which were oppressed with most gréeuous mischiefes as sinne death into our auncient dignitie and former liberty Héereby it appeareth that there is no such loue of any brother towards hys naturall Brother as is the feruent loue of Christ towards vs whereunto he giueth the name of brother So often therefore as thou beginnest to pray and that thy vnworthinesse hindereth thee be thou turned in minde thought vnto thys little verse of Christ wherin he expresly calleth Beléeuers his Bretheren For sithence he is our Brother and loueth vs most feruently let vs not doubt but that we are receiued and heard though vncleane and manifoldly guilty we be yet for the intercession and prayer which our Brother maketh for vs and neyther is there any thing so surely layd vp in the vnmeasurable treasure of Gods goodnes and mercy which hee will not willingly bring foorth and fréely partake with thys when he is requested of this High Priest and Mediator whom the name of a Brother maketh not abashed nor ashamed Wherefore in all our lyfe long in all our dangers and in our daily prayers let vs thinke vppon this most swéet name Brother and inculcate the same to our mindes that wee may surely beleeue our Brother sitting at the right hand of our Father will helpe vs and bestow vpon vs present and eternal benefits Let it suffise to haue héere bréefely thus much noted of these words because the greatnesse of the matters cannot be conceiued in words Verse 23. O prayse the Lorde yee that feare him magnify him all yee the seede of Iacob and let all the seede of Israell feare him Before Christ raysed from death to life directed
It is the Lord that ruleth the Sea the voyce of the Lord is mighty in operation the voyce of the Lorde is a glorious voice Verse 5. The voice of the Lord breaketh the Caedar trees yea the Lord breaketh the Caedars of Libanus Verse 6. Hee made them also to skyp like a Calfe Libanus also and Syrion like a young Vnicorne Verse 7. The voyce of the Lord deuideth the flames of fire the voyce of the Lord shaketh the wildernesse yea the Lord shaketh the wildernesse of Cades Verse 8. The voyce of the Lord maketh the hyndes to bring foorth young and discouereth the thick bushes The summe of these verses wherein is a most excellent description the fourth Chapter of S. Paules Epistle to the Hebrues reciteth The word of God saith he is liuelie and mighty in operation and sharper then any two edged sword entreth through euen to the deuiding a sunder of the soule and the Spirit and the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart verse 12. For like as in the promulgation of the Lawe fearefull thunders and shaking astonishments were in heauen and earth so the publishing of repentance wherewith the holy Ghost sharplie reprehendeth sinners is not a vaine voice but effectuall pearcing into the mindes and harts of mankinde and illumining the acknowledgement of sinne and the wrath of GOD and stirring vp horrible feares For who trembleth not in al parts at the hearing of thys voice For the wrath of God is reuealed from heauen against all impiety vnrighteousnes of thē which with-hold the truth in vnrighteousnesse Rom. 1. ver 18. Againe That euery mouth may be stopped and all the world be found guiltie before God All haue sinned and haue neede of the glory of God Rom. 3.19 Touching the efficacie heereof there is a notable example propounded in the second Chapter of the Acts When they heard these words they were stricken in theyr harts and saide vnto Peter and to the rest of the Apostles Men and bretheren what shall we doe verse 37. And vnto thys place a grammaticall admonition or notice must be added touching the proper names of Syria and Cades for the name of Libanus is knowne to all men But Moses sheweth in the third of Deuteronomie That the hill Hermon was called Syria of the Sydonians and of the Amorites Shenir verse 9. And the booke of Iosua setteth those downe as the lymits and bounds of the Holy-Land viz. From the East Euphrates from the West the Sea Mediterraneum from the North Libanus and from the South the Desert of Cades Verse Idem In hys Temple doth euery man speake of hys honour Hetherto hath hee described the feares and tremblings which remaines in mens mindes hearing the voyce sharplie reproouing sinnes and shewing the wrath of God Nowe hée describeth the manner of worshyppe and the benefits of the new Testament For when mens harts are astonished with the acknowledgement of Gods wrath they flee for refuge straight vnto the Mediator in cōfidence of the promised mercie againe in consolation a newe and eternall righteousnes is begun and a life honouring God aright Neither indeede are the efficacies of y e words in this verse to be neglected For where he saith All men speake of hys honour no doubt hée signifieth it shall come to passe that the Church shall bee gathered not onely from among the Iewes but also from among the Gentiles And hys meaning is they shall speake of his honour in that a man may discerne the Religion of the newe Testament from Leuiticall ceremonies For the Leuits were kyllers of beastes in theyr sacrifices but true worshippers shall worshyp the Father in spirit and truth and offer the Calues of theyr lyps confessing the name of the Lord that is Prayer thanksgiuing and confession Verse 9. The Lorde sitteth aboue the water flood and the Lord remaineth a King for euer The Histories of the Deluge and of bringing the people out of Egypt are notable figures of Baptisme for as Noahs familie was preserued when all the wicked ones were destroied so they which are ingrafted in Christ by Baptisme are deliuered from eternall death and are endued with righteousnes and life euerlasting Moreouer like as Pharao was ouerthrowne in the Red Sea when the Congregation of the people of Israel was meruailously preserued so in Baptisme our sinnes are buried and we together with Christ doo rise againe that we may walke in newnesse of life Of thys Alegory we haue plentifull Authors and witnesses as S. Paule in the 1. Cor. 10. and S. Peter in his first Epistle and third Chapter Therefore dooth Christ raigne by the preaching of the Gospell and by Baptisme gathering his Church vpon whom he bestoweth eternall benefits viz. wisdome righteousnesse and neuer ending life For whereas both the King and Kingdome beare themselues correlatiuely as Logitians vse to speake it must needes be that of an eternall King the kingdome must be also eternall but touching the Kingdome of Christ elsewhere is oftentimes spoken Verse 10. The Lord shall giue strength vnto his people the Lord shall giue his people the blessing of peace Strength signifieth the gyft of the holy Ghost which is the Spirit not of fearefulnesse but of strength and loue for when thys helpeth vs when wee will we are able to doe acceptable things vnto GOD and wholesome things for our selues and his Church As touching this vertue or strength diuine and heauenly it is sayd in the 24. of S. Luke But tarrie you in the Cittie of Ierusalem vntill you be indued wyth strength from aboue verse 49. And in the first of the Acts Receiue ye the power of the holy Ghost The Blessing comprehendeth all benefits necessarie for the bodie the soule Let vs therefore render thanks vnto the Sonne of God the King and High Priest of his Church that he giueth vs his Gospell and his holie Spyrite which helpeth our infirmitie and giueth vs other benefits necessary vnto the soule and body and let vs declare our thankfulnesse towards him not onely in words but also in godly duties A Psalme or Song of the dedication of the house of Dauid Exaltabo te Domine The Argument I Haue before now and then saide that there are two kindes of trials or vexations of the Church for some doe cruelly afflict the body and spoyle vs of the benefits necessary for the body these are sicknesses pouertie banishments dangers of life and losse of wife and children These inconueniences although they are not slender yet are they more easily borne whē in our harts doe shine the acknowledgement of the mercie benefits and presence of God healing embracing vs for his Sonnes sake Laurence indeede was consumed vppon the hote burning coles and Stephen was stoned to death but eyther of them was merrie in the midst of death because they perceiued in theyr hart a ioyfulnes risen of the acknowledgement of the presence and mercy of
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