well knowne Let mee be grounde wyth the teeth of beastes so I be made fitte bread for GOD. Last of all to the end the doctrine of this Psalme may be the more euident let these benefits of God be considered Our creation the manifestation of God the sending of his Sonne the bestowing of his word and Gospell the giuing of his holy Spirit promise of eternall life good bringing vp defence of body and soule the vanquishing of the deuill the setting forth of learning and true doctrine Gods gouernment in our conuersation and enterprises successe of our counsels happinesse of our studies and vprightnesse of iudgement prosperitie of our children good examples and eschewing of offences good report publique concord peace and meane state of pollicie and a sounde estate or constitution of the Church These benefits if in minde we embrace we shal the more acknowledge the fatherly louing kindnesse of God and accuse our owne vnthankfulnes and with vnfained sorrow of hart craue of God to enflame in vs the motion of a thankfull hart and a desire to shew foorth our thankfulnesse for all our life time ⧠A PSALME OF DAVID Domini est Terra c. The Argument THIS Psalme of Dauid is verily short in verse but full of learning For it instructeth the Reader as touching the Church and also the offyce and dutie of the Magistrate The Church it sayth is a company gathered out of all mankinde tyed vnto the King and head Christ which Church without hypocrisie performeth inward and outwarde worshippings agreeable vnto the Gospell and againe which from Christ receiueth righteousnesse and blessing that is forgiuenes of sinnes the holy Ghost and life euerlasting Thys discription appertaineth vnto the Church properlie called that is vnto the Congregation which is borne a new of the holy Ghost For in a generall name of the Church wee comprehende all those which are not enemies but hearers of the Gospell yea though they be without true feare of God and without fayth And seeing the Church hath neede of succour thys Psalme exhorteth all Princes and Gouernours of Common-weales that they would vouchsafe theyr honest and peaceable succours vnto such as teach and learne the Gospel and not to exercise crueltie against thys poore needy Congregation which retaineth the heauenly doctrine But howe few such personages doe yeeld vnto thys exhortation the matter it selfe and the euent thereof sheweth For many Princes sette foorth theyr written decrees euen wyth blood against the Confessors of the true doctrine Others take vppon them the defence or patronage of fanaticall Teachers Some trifle or dallie with the Bishoppes that they may catch or gripe into their hands the riches of their Collidges or Ecclesiastical promotions But although the greater part of Princes doe swarue from the rule of theyr dutie yet notwithstanding God turneth the minds of some so that they acknowledge the doctrine of the Gospell and for to nourish the Church as it were banished in the world such Princes both doe vnderstand and execute theyr functions or offices giuen them from God For these sayings are knowne full well viz. Psalme 82. I sayde yee are Gods c. That is you are Gods Vizegerents or deputies and doe impart Gods benefits vnto men namely The Law of of God righteousnes and peace Againe as in Esay 49. Kinges shall be thy Nursing Fathers and Queenes shall be thy Nurses verse 23. ⧠The Psalme and exposition thereof Verse 1. The earth is the Lords and all that therein is the compasse of the world and they that dwell therein THE Prophet heere beginneth his discription of the Church from the heade and the place wherein the Church is gathered For although the Church is not tyed vnto tytles of Bishops and ordinary succession as they call it yet is it not with out a Head and Gouernour For the Heade of the Church is the Sonne of GOD vnto whom from the eternall Father all power is giuen both in Heauen and Earth Thys Gouernour wise and mightie gathereth vnto himselfe a Church euen out of all mankinde by the preaching of the Gospell and defendeth the same from the tyrannie of the deuil that it may be his euerlasting inheritance and out of this place is taken manifold doctrine and consolation For first it witnesseth that Christ is truly and by nature God and for because the Name of the true God is giuen vnto Christ and that the worke of creation is properly ascribed vnto the nature of the omnipotencie onely it is néedfull that there bee in Christ a nature both diuine and omnipotent Let therefore thys testimony be adioyned vnto other sayings which make most plaine and notable manifestation of the diuine nature of the Messias Secondly he admonisheth great and small to remember that they are not Lords of the earth but onely Court keepers or Bailiffes and that they must render vp accounts of theyr Stewardship administred of thys sentence if Gouernours or Rulers woulde be earnestly mindfull vndoubtedlie they would doo their duties in the feare of the Lord in humilitie neyther woulde they with such libertie exercise tiranny rapine At thys day because many doo falsly imagine that they are Lords properly called of theyr owne riches they beare sway with puffed pryde and carrie hautie mindes doo fléese theyr Subiects with immoderate exacting them but after a while they shall render accounts to the Lord of the Feoe and like vassals vndutifull shall suffer great and iust punishment with the losse of their Feoe Thirdly he teacheth of Christian libertie in the which sence verily it is cited by S. Paule in the 1. Cor. 10. Whatsoeuer commeth into the shambles of that eate yee asking no question for conscience sake The earth is the Lordes and all that is therein verse 25. Let therefore the dreames of difference in meates be refelled and with giuing of thanks let vs eate eyther of flesh or of fishe and let vs not vnder a certaine superstition feare any offence wherein there is none offence Fourthly hee giueth consolation vnto the godly ones which for the profession of the true doctrine doo liue in exile For seeing the earth is the Lords let vs not doubt but hee taketh care of thē that the godly ones may haue meane harbours and succours according to that saying of Christ In my Fathers house are many dwellings c. Iohn 14 verse 2. And we see at this present day many notable examples of Christes prouidence preparing for his Church and the godly exiles safe dwelling places and giuing Halcyon dayes euen in the midst of the raging seaes and stormes of Germanie Let vs therefore craue and expect of Christ the Lorde of all the worlde succours and harbours and other benefits necessary for this life and let vs not discouraged with feare of banishments cast away our profession of the Gospell for as much as hys promise is true and nothing fallible namelie First seeke ye the kingdome of God and all other things shall
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
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
but it teacheth vs that wee must cast out of our mindes the opinion of our merits and let vs beléeue that all good gyfts whether they be spyrituall or corporall are bestowed vpon vs first by the vnspeakeable mercy and goodnesse of GOD and afterwardes for thys end that God may be truly acknowledged called vppon and worshipped for thys particle containeth the causes efficient and finall For as nothing mooueth GOD to bestow his benefits but hys owne mercifull louing kindnes so the speciall end of all Gods gyfts is that both the plenty and pleasure of them might mooue vs vnto the acknowledgement and worshypping of GOD. Verse 4. Yea though I walke through the valley of the shadowe of death I will feare no euill for thou art with mee Thys is a notable and memorable conclusion which is a signe and token of a most feruent spyrit as is said in the Germaine tongue Ich geb vmb alle tewffle vnd vmb den todt nicht ein Klipplin and in Latine Non estimo vnius assis diabolos omnes mortem and thus englished I wey not the vallue of one farthing not all the deuils nor death his sting For Fayth is the ouercommer of the world of all terrors whatsoeuer according to that which is written by S. Iohn in hys first Epistle and fift Chapter This is the victory which ouercommeth the world euen our fayth verse 4. But the godly ones are to be admonished as touching the enterchange of temptations and consolations wherof the 30. Psalme sayth I sayd in my prosperity I shal neuer be remooued thou Lord of thy goodnesse hast made my hill so strong verse 6. Thou didst turne thy face from me and I was troubled verse 7. Elias with a great vehemencie of the holy Ghost therunto mooued slew the false Prophets and was greeuouslie angry with King Achab but thys notable man feared Iesabels threatnings so much that hee sought where to hide himselfe in some secrete place Abraham the Father of the faythfull who with a verie handfull of men put to flight great hostes of the Caldeans within a while after so trembled that he durst not declare his wiues name These examples declare that the holy ones doe not alwaies feele in themselues like feruencies of the spyrite but are sometimes drenched into feares and plunges that they may acknowledge theyr owne weakenesse and confesse it is true which the Church singeth in the Hymne Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in Man Nought well he doth nor well he can But séeing in the Psalmes there is spoken oftentimes of these changes of the affects or motions in the holy ones wee wyll heere be the breefer least wee excéede a measure in our Comment Idem Thy rod and thy staffe comfort me It is well knowne what are the weapons which Shéepeheards vse For as the silly sheepe are driuen or ruled wyth the rod least they should stray from the fields so by the staffe they are defended against the violent assault of the Wolues The rod therefore signifieth gouernement and the staffe defence from GOD also the staffe may be taken for the word of God whereupon we béeing wearied with daungers and temptations resting and staying our selues are then in good securitie and safety Verse 5. Thou shalt prepare a Table before mee against them that trouble mee thou hast annointed myne head with Oyle and my cuppe shall be full The former part of the Psalme setteth downe a most swéete similitude of the Sheepeheard and his sheepe in respect whereof to my now remembrance that same saying serueth for my purpose in thys place which Virgil sayth of Dido Expleri mentem nequit ardescitque tuendo The mind not satis-fied therefore the more it seeth desires the more The second part of the Psalme followeth with a figure or resemblance of an Hoste and hys guest which also most sweetly describeth the fatherly louing kindnesse of GOD towardes vs. For as the welthy Hoste furnisheth his table with meate for hys guests filling his golden Cuppes with the best Wine and hys siluer dishes with the delicatest dainties and when the Table is taken vp serueth thē also with most fragrant swéete sauours so God is able and sufficient of himselfe to enriche and make vs happy for not onely hee nourisheth and strengtheneth our bodies with great plentie and varietie of things which partly appertaine vnto our liuing and partly serue for pleasure but also hee féedeth and refresheth our soules wyth spirituall meate and drinke giuing vs also most sweet smelling Balme Neyther neede we séeke for Allegories of euery worde in the description of this repast forasmuch as they teache in breefe that we are nourished and cherished euen from God in spite of all the deuils and theyr instruments and that wee are comforted by the rod of his diuine helpe with such things as appertaine vnto the sustentation of our bodies and consolation of our mindes But if any man of a godly zeale applie the Table and Cuppe vnto the ministery of the Gospell and Sacraments and the swéete balme vnto the gyft of the holie Ghost hee speaketh nothing contrary from the Analogie of Fayth For as by the word and Sacraments our Fayth is enflamed so by the holy Ghost the saluing of our woundes and mortification of our flesh is begun in vs which shall then be accomplished when as from death wee shall be raysed to life and glory euerlasting And whereas wee translate it my cup full others doe translate it in thys manner My cuppe running ouer But both waies tende to one meaning for full cups often drunke doo make men full of drinke and in this other translation there is sette downe a picture of the holy Martyrs which like men in theyr mirth doo reioyce in midst of theyr death and nowe and then insult against Tyrants as Laurence Agnes and the histories of others doo declare Nowe remaineth to speake of the last verse Verse 6. But thy louing kindnesse and mercie shall follow mee all the daies of my life and I will dwell in the house of the Lord for euer The conclusion of the Psalme is full of Faith beleeuing that God will not onely supply our wants with the benefits of thys life but also will after thys life giue vs wisedome righteousnes and ioy vnspeakeable Where hee sayth that hee will dwell in the house of the Lord for euer that may more easily be vnderstoode by considering the representation of the silly Sheepe for as the sheepe is therfore fedde that within a while after shée béeing well filled and fatted is brought into her Maisters house and that she may bee made meate yeeldes her wooll serues to other vses for her Maister requisite so are we in thys life fedde with the worde and Sacraments and are after a sort prepared that we may be fitte meate vnto GOD in the life euerlasting That notable saying of Ignatius is
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.
thy Names sake that is for thy promise wherein thou affirmest that thou wilt helpe them that call vpon thee and for thy glories sake For the acceptable glory of God is spred abroade of the godly ones who after theyr deliuerances are true iust as I haue elsewhere oftentimes said also the blasphemous clamors of the enemies are refuted when examples are proponed which doe shew that God hath care of the poore and needie Congregation trusting in the Name of the Lord. Verse 5. Drawe me out of the nette that they haue priuilie layd for me for thou art my strength Hée craueth to be defended not onely against manifest violence but also against vngodly fraude of the enemies of the Gospell for there is no man so wise which without the safegard of the Sonne of God can eschew all the snares and deceypts which are layde by the enemies of the true doctrine for they know how to colour smoothe and faire causes wyth vniust dealings and with soft spéech how to dissemble Therfore there is no watchfull warinesse equall vnto the most craftie practises of the enemies but it hath neede of the Sonne of GOD to safegard and preserue the same Verse 6. Into thy handes I commende my Spirit for thou hast redeemed mee ô Lord thou God of truth A conclusion full of Fayth as if he sayd I doo well consider that I am not sufficiently furnished and armed against the violence and craft of the enemies Therefore béeing destitute of mans counsaile and helpe I flée to thee for refuge and yeeld my selfe wholly vnto thee in thy hand I repose all that I haue for I know that thou wilt keepe thy purpose with a firme fayth séeing also thou hast oftentimes before deliuered me For fayth béeing confirmed with remembrance of former deliueraunces beleeueth that God is not onely rich in those things promised but beleeueth also that he most aboundantly performeth the same hee hath promised and conceiueth a most assured hope of his deliuerances in time to come But seeing the Sonne of God rehearsed this verse a little before the seperation of the soule from the body who doubteth the same forme of words is to be vsed not onely in other dangers of life but also in the midst of death For then must we cry out with Stephen Lorde Iesus receiue my Spirit Acts. 7. verse 59. For Christ our Lorde not onely will but also can with a mighty hand plucke and deliuer our soule flitting out of thys frayle mansion and set the same free from the deadly assault of the deuils themselues séeing hee is both the Creator and Redeemer of our soules according to that saying I giue them eternall life and no man shall take them out of mine handes because I and the Father am one John 10. verse 28. Into thys hande therefore excelling in fayth and power let vs deliuer our selues wholy without doubting which when wee shall doo the thing it selfe shall shewe they are not vaine delectations which are said in this verse Thou hast redeemed mee ô Lord God of truth Verse 7. I haue hated them that tolde of supersticious vanities and my trust hath beene in the Lord. He amplifieth the proposition of y e Psalme by comparison of contraries that is of a True hope and Carnall hope for like as a true hope is not cōfounded because it dependeth of God so all other hopes are frustrate which depende vpon a rotten thredde for so humane helps seeme woorthily to be called for their incertainty and vnconstancie but if any man doo iudge these to be vaine delectations let him heare the complaints of wisemen confirming the purpose which I haue sette downe Cicero in his ninth Booke of Epistles concerning Pompeyes defences writeth thus Thou knowest well that Cnaius Pompeyus was neither safe in the glorie of hys fame nor of his acts nor with the sutes and seruices of Kings and kingdoms which he was oftentimes wont to boast of c. Cicero plainely affirmeth that Pompey was neyther wyth his owne possessions nor hys friends helps safely enough preserued against the assault of fortune for what so is sayde of the likenesse or forme the same euen in like manner may be sayd of the whole nature or kinde of any thing for al humane helps hold by a slender thred and things which haue beene of force suddainly fall to decay We shall therefore remember that against confidence in humane helps there are many sentences deliuered vs from God as in the 146. Psalme Trust not in Princes nor in the Sonnes of men in whom there is no helpe verse 2. And in that of Ieremie Chap. 17. Cursed is euerie one which putteth his trust in man Verse 8. I will be glad and reioyce in thy mercie for thou hast considered my trouble hast known my soule in aduersities Verse 9. Thou hast not shut me vp into the hande of the enemie but hast sette my feete in a large roome The effects of a true hope are heere descrbed wyth great excellencie of words Pompey béeing ouercome of Caesar was ouerwhelmed into Epicuriall opinions disputing as it were that God cared not for mens matters But Dauid beeing banished from hys kingdome beleeued that God both regarded and helped him with thys fayth when he is supported there followeth a consolation and a féeling of gladnesse For he was not shutte vp in the hands of hys Sonne Absalon like as K. Zedechias in his fleeing away was brought backe againe and at the Conquerours commaundement had his eyes put out but he was restored into his kingdome Therefore it is farre better to trust in God then in humane helps for God considereth both the painefull trauaile and the sorrow of the godly ones as it is written in the tenth Psalme and knoweth the way of the iust that is he not onely alloweth but also helpeth them And as furthermore S. Peter sayth The Lorde knoweth howe to deliuer his out of trouble or tentation 2. Peter 2. verse 9. Verse 10. Haue mercy vpon me ô Lorde for I am in trouble and mine eye is consumed for very heauinesse yea my soule and my body Verse 11. For my lyfe is wexen olde with heauinesse and my yeeres with mourning Verse 12. My strength fayleth me because of mine iniquitie and my bones are consumed Albeit the name of tribulation dooth comprehend all these words which in effect may happen vnto a miserable man Yet is it lesse to say the whole then all to effect lesse perceth as it were this breefe messenger Wherefore he layeth open all things that are included in one word to the end he may shew his miseries vnto God For as the onely daughter poureth out into her Fathers bosome her cares and griefes and orderly rehearseth euery euill affected part so Dauid and all the godly ones doo open themselues wholy vnto God and make manifest particularly the greefe or sorrowe of euery member vnto him But some man will heere obiect what needeth all this recitall seeing