cast downe and greeued with the greatnesse of calamities for certaine sinnes which horribly doe wounde his conscience Wherefore if there had beene no other cause why to eschew sinnes yet this had beene great enough whereby wee might the easilier beare or endure the greatnesse of calamities layd vpon vs. But of the tytle thus farre enough it followeth that I nowe speake touching the Argument of thys Psalme The Argument LIke as a garland finished of diuers flowers is not only pleasant in sight but also meruailously refresheth with smell thereof the sence of the nosethrils euen so this Psalme with the goodnes of the words and sentences thereof allureth and inuiteth the Reader vnto it For it comprehendeth most graue precepts most sweete promises most seuere threatnings and delectable exhortations and amongst all these he hath comprised his owne example wherein he bids vs looke least eyther by our vnworthinesse or by the vaine dreame of particularitie we be driuen from God and from calling vpon him Our vnworthines murmureth against vs so often as wee pray and endeuoureth to take away all hope of his hearing vs. To the same ende tendeth the cogitation of his election as if the benefits of God pertained but to certaine persons as the benefits of Princes Courts appertaine vnto some fewe persons Dauid in thys Psalme healeth both these doubts affirming that God heareth him yea wretched and vnwoorthy as he was and bidding that others also confirmed by this example be lesse afraide to come vnto God and that they doe not imagine there is any acception or respect of persons with God seeing God is iust according to one rule which he hath sette downe and dooth not admit of any prerogatiue besides thys rule Therefore we beeing encouraged with both consolations which is deliuered in the Gospell that the promise of grace dependeth not of our worthines and is vniuersall let vs more willingly and feruently call vpon God and let vs not doubt but that he wyll mercifully and very fatherlie heare our prayers yea though we be vnworthy deserue punishments so we doe turne in time vnto him and cease to offende against our conscience What shall I say touching the lightsomnes of the words which like notable precious stones do shyne in this Psalme He bids vs not onely to looke vp to the Lord but is an exhorter vnto all that are afflicted that they woulde make haste vnto God and without tarrying runne to him forgetting theyr vnworthines and theyr filthinesse How greatly doth the Militarie metaphore delight mee wherin he most pleasantly describeth the watches guardes of Gods Angels ouer vs. The Angell of the Lord saith he tarrieth rounde about them that feare him deliuereth them ver 7. Furthermore where hee sayth O taste and see howe gracious the Lord is c. verse 8. dooth signifie that the mercifull louing kindnesse of God is so euident as it runneth not onely in to the eyes and eares which are called the sences of doctrine but also is embraced with the handes and may almost be perceiued in taste But these I will with moe words expound as I am expressing this Psalme ⧠The Psalme and exposition thereof Verse 1. I will alwaies giue thanks vnto the Lord his praise shall euer be in my mouth Verse 2. My soule shall make her boaste of the Lorde the humble shall heare thereof and be glad Verse 3. O prayse the Lord with me and let vs magnifie his Name together THE Kingdome of God sayth the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost Rom. 14.17 The hart of man béeing replenished with thys spirituall ioy doth not maruell at nor magnifie any thing nor prayseth nor extolleth any thing but the Lord onely who bestoweth himselfe wholy vpon vs in manifesting himselfe in sending his Sonne and enduing vs with his holy Spirit in forgiuing our sinnes in giuing vs lyfe euerlasting and in distributing vnto vs his benefits which are the helps and furtheraunces of our present life and vocation For it cannot be but the bestowing of so many so great benefits dooth styrre vppe the godly minde to sing a song of Thanksgiuing for the same but let the destruction of tymes elsewhere often recited be héere considered For like as Christ the head of the Church reioycing in the Spirit gaue thankes vnto hys Father that he had made knowne his Gospell vnto the slender flocke when it was hidden and not knowne to the wisemen of the world Again also he béeing at hys Passion oppressed with greatnesse of sorrowes cryed out My GOD my God why hast thou forsaken mee Marke 15.34 So all the godly ones doe féele the enterchange of gladnes and sorrowe and beeing indéede glad doo giue thanks vnto GOD vsing the very verse of thys Psalme I will alwaies giue thanks vnto the Lord hys prayse shall euer be in my mouth But they that are brought low and almost crushed with greatnes of calamities doo sing theyr funerall songs such as these are I sayd in my heauines I am cast away from the sight of thine eyes Psal 31 21. Again How long wilt thou be angry ô Lord for euer c. Like as therfore in the nature of things there are interchanges of the day and of the night of Summer and of Winter so in the harts of men dooth the féeling of blessednes and gladnes shine foorth out of some more and out of some lesse Therefore notably sayd the auncient Writers as touching spirituall ioy Rara hora breuis mora The sildest happie howre of daie Hath in our time the shortest staie For indeede our flesh kéepeth vs vnder as it were a certaine burden and dooth not suffer vs alwaies to lift vppe our minde and eyes vnto heauen Wee are also assaulted by the deuill and the world by innumerable sleights as the Rocke in the Sea is dashed vpon with raging waues In these conflicts the same thing befalleth vs which happened vnto Paule who sayth Inwarde feares outward frightings In the second verse My soule shall make her boast of the Lord c Let there be considered a contrarietie a man may sée some Idiots or sottish persons foolishly flattering themselues for theyr shadowe or small smoke of wisedome or eloquence or power or riches or other gyfts which are onelie the vanishing shadowes or figures of thys world But Dauid héere glorieth or boasteth in the Lorde whom he beléeueth is hys wisedome righteousnes holines redemption and blessednesse as if he said I as for other good gyfts eyther of body or minde also I adde outwarde good things whatsoeuer they are vncertaine and more vehemently vanishing thē the wate◠flood Doubtlesse small is all mans wisedome as Cicero cryeth out O me nunquam sapientem et aliquando id quod non eram frustra existimatum A lack for me that was neuer yet wise and sometimes haue beene that which I was not in vaine reputed for How féeble a thing mans vertue is and how soone
most aboundantly ratifie and confirme hys promise in the tenth of Saint Iohns Gospell extant viz. My sheepe heare my voyce and they follow me and I giue them euerlasting life and no man shall take them out of myne handes because I and the Father am one verses 4 11 14 16 18. Verse 2. He shall feede me in a greene Pasture and bring me foorth beside the waters of comfort In the first verse hee described the Shéepehearde of the Church and called him Iehoua and added therewith that through thys Gouernour nothing shoulde be wanting vnto vs now with a pleasant phrase he setteth foorth the féedings or manner of lyuing which the flock hath For like as Shéepe doo féede vpon thrée-leaued grasse and of greene grasse and drinke of the Riuer which runneth through the stones more purer then Amber passeth into the fielde so the Church is fed with the Gospell Which is the power of God vnto saluation to all beleeuers Rom. 1 16. and drinketh out of the pure fountaines of the Prophets and Apostles consolation which is the beginning of life euerlasting But let thys contrarietie or Antithesis of doctrine be considered which greatly beautifieth thys verse Philosophie and the Law doo not deliuer a man from sinne and from death but doo leaue the halfe dead man succourlesse as the Leuite and the Priest did in the tenth Chapter of S. Lukes Gospell verse 31 32. For Philosophy is onely a meditation of death that is a funerall complaint deploring mans miseries and death The Lawe not onely bringeth no helpe to humane nature spoyled gréeuously wounded but also more and more encreaseth the dolor or greefe of the wounds moysting them with the Vineger of malediction or cursing But the Gospell bringeth peace and life to those that beléeue in the Sonne of GOD and setleth theyr mindes with full confidence of this Mediator in God How much therefore places sandie sette with thornes doo differ from pleasant and soft Pastures and how much filthy muddie Pooles doo differ from the cléere and most wholesome Springs so much difference there is betwixt Philosophie the Law and the Gospell For as no man is able to take meate out of the fire or water out of the Flint stone so is it not onely hard difficult but indéede also not possible to finde remedie of vnfained sorrow eyther from Philosophy or from the Law But they which by the preaching of the Gospell doo see the saluation of God which is prepared before the face of all people these with Simeon doo sing that ioyfull tryumphant song Lord now let thy seruaunt depart in peace according to thy worde c. Luke 2 29. that is nowe I féele my selfe to rest in Gods fauour now doo I take the taste of eternall life and doo easilie despise the miseries of thys life after that I haue acknowledged my Mediator the Sonne of GOD and so acknowledged haue taken sure hold of him by fayth and haue receiued by him both remission of my sinnes and reconciliation also with God according to the saying of S. Paule If GOD be wyth vs who shall be against vs Rom 8 verse 31. Who spared not his owne Sonne but gaue him for vs all to death howe should he not with him giue vs all things also verse 32. Who shall lay any thing to the charge of Gods chosen it is GOD that iustifieth verse 33. Who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God maketh request also for vs. ve 34. These are the ioyful pastures and most wholsome springs from whence wee may both féede vppon peace and drinke also of ioy in the holy Ghost from out of all other doctrines we can gather nothing but vaine Cockle and Darnell Let vs loue these Pastures and fountaines therefore and let vs not suffer the riches of our possession eyther to be polluted wyth filthinesse or corrupted with poyson that is let vs flée from all corruptions of doctrine and deadly Sophistry to y e Church and let vs pray That we may be sanctified in the trueth like as the Sonne of God himselfe prayed for vs. Iohn 17 verse 17. Verse 3. Hee shall comfort my soule and bring me foorth into the pathes of righteousnes for his Names sake Wée doo not sette downe diuers interpretations vpon euery verse as many men doo in the Psalmes which wil speak all things euery where and boast vpon theyr rare learning and therewith satis-fie the eares of Diuines but we séeke out a principall proposition in euery writing and thereunto so much as may be doone we aptly and rightly apply the other parts Hee spake before of the féeding and watering of the Church which two containe the speciall benefite of the Church namely remission of sinnes and as wee els where haue vsed to speake the righteousnesse imputatiue ioyned with the gyft of the holy Ghost Nowe hee preacheth as concerning the ordering of our lyues and conuersations agréeable vnto the will of God For as the sillie Sheepe can not gouerne her selfe so cannot thys life be gouerned by mans alone power and wisedome as in the tenth of Ieremie it is sayd O Lord I knowe that the way of man is not in himselfe neyther is it in man to walke and direct his steppes verse 23. For so great is the blindnesse and infirmitie of our nature so manie and so diuers are the snares of the deuill finally such a heape of businesses and dangers that both our life and our vocation can not soundly and wholsomly be gouerned and ordered but by GOD therefore are these spéeches so oftentimes repeated in y e Psalmes crauing of God to be gouerned as in the fift Psalme O Lord leade me in thy righteousnes because of mine enemies make thy way plaine before my face verse 8. Also in the 86. Psalme O Lord teach me thy way and I will walke in thy truth knit mine hart vnto thee that I may feare thy Name verse 11. And in the 119. Psalme Direct thou my steps according to thy worde and so shall no wickednesse haue dominion ouer mee Pars 13 verse 5. Also in the 143. Psalm Teache mee ô Lorde to doe thy will because thou art my God let thy good Spirit bring me into the right waie verse 10. The necessity of these prayers doo the examples of mighty personages well shewe that is to say Adam Lot Aaron Gedeon Sampson Saule Dauid Salomon Iosias and others innumerable who béeing forsaken of GOD haue horribly fallen and some of these haue returned into the right waie some haue béene cast headlong into eternall destruction Let vs not therefore thinke it a slender benefit so to be gouerned of God least we filthily violate the rule of right and honest workes and least we fall into tragicall mischiefes and into tragicall calamities But the particle is not any thing vaine which is added in the ende of this verse for his Names sake
Paule sayth The afflictions of thys present time are not woorthy of the glory which shall be shewed vnto vs. Rom. 8.18 And in the second Epistle to the Corinthians he sayth Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory Chap. 4 verse 17. Wherefore with a good courage let vs suffer momentanie incōueniences for while we looke about vs as they say and doo heere busie our selues loe immortalitie shall approche Verse 6. And in my prosperitie I sayd I shall neuer be remooued thou Lord of thy goodnesse hast made my hill so strong Verse 7. Thou didst turne thy face from me I was troubled The meaning of these verses is most simple which D. Luther now and then in expounding the Booke of Genesis reciteth We were all wont in time of victory tryumph of the Spirit against the flesh to be strong and couragious but whē incredulitie assayled our harts by by we wexe faint-harted Ieremie féeling the consolation and victory of fayth sayth thus in hys twentie Chapter The Lorde is with me like a mightie Gyant therefore my persecutors shall be ouerthrowne and shall not preuaile but shall be greatly confounded c. ver 11. But the same man within a while after with most sorrowful complaints describeth the debased estate of his minde Idem How is it that I came forth of the wombe To see labour and sorrow that my daies might be cōsumed with shame Wherfore not in vaine nor vnaduisedly dooth he pray in the seuenteene Chapter saying Be not terrible vnto me thou art mine hope in the day of aduersitie verse 17. So all and euery such of vs as are replenished with spyrituall ioy let vs couragiously abide the assault of sathan and the worlde and let vs not wey all the inuentions or practises of our enemies no not the value of a trifle But when we are plunged into sorrowfulnesse by the sufferaunce of God and feele not the Spirit of fortitude in vs then indeede are wee by nature fearefull and wee are amased euen as much wyth the sounde of a leafe falling from the Tree as if all the world crushed together should suddainly oppresse vs. I my selfe knowe a certaine Pastor of the Church who when he had with a mighty courage endured very many and most great calamities and was well addressed and armed against the threatnings of Tyrants euen at the last point as it were béeing cast downe from the step of fayth he begun to be so tossed with sorrowfull sadnes that hee was not very far from vtter desperation But goe to let vs not alwaies speake of spirituall combats and conflicts which of vs all is endued with so great strength of Fayth that he is not sometime troubled in mind how to liue and to obtaine other necessary benefits for his bodie Seeing therefore it is a hard and difficult thing to keepe such a course as our shyppe may escape both the Rockes viz. Pryde and Desperation let vs daily pray with the Apostles Lord increase our fayth Luke 17. verse 5. For true it is that the Church singeth of the Spirit of Fortitude Loue and Chastisement Sine tuo Numine nihil est in homine nihil est innoxium Without thy grace ô God in man Nought well he doth nor well he can Thys good Spirit helping vs we are able euen from on high to despise death and all daungers but when the same Spirit dooth not imprint and fixe in vs his power or vertue we then lie ouerthrowne and yeelde the victorie to the verie shadowes of our enemies Verse 8. Then cryed I vnto thee ô Lord and gat mee vnto my Lord right humbly Verse 9. What profit is there in my bloode when I goe downe into the pit Verse 10. Shall the dust giue thanks vnto thee or shal it declare thy truth Verse 11. Heare ô Lord and haue mercy vpon me Lorde be thou my helper S. Augustine sayth notably in a certaine place Whether shall I flee from God angry vnto God mercifull For there is nothing more wholesome then to returne vnto him when he striketh vs and of him to craue remedies for our sorrowes Like as Iob in hys thirteenth Chapter sayth Yea though he should kill me yet will I trust in him and he shall be my Sauiour Thys example let vs followe in great violence of tempests and in the concourse of calamities and let vs not séeke inordinate remedies but let vs flée vnto the fountaine of the lyuing water that is vnto GOD which when so we shal doo wée shall assuredly prooue the helpe and presence of God and finde the restitution of eternall lyfe But while we are praying vnto God there are both other causes to be proponed and also euen specially this final cause Tu mihi praesidium tua me protectio seruet Vt tibi seruatus carmina grata canam Thou art my safegarde thy defence keepe mee That beeing safe I may sing thanks to thee Thou art not delighted with our destruction therfore preserue me together with thy Church that I may in thys life and in all eternity magnifie thée but as touching thys cause of deliueraunce I haue elsewhere oftentimes spoken Verse 12. Thou hast turned my heauinesse vnto ioy thou hast put off my Sackcloth and girded mee wyth gladnesse Hée affirmeth plainely that prayer is not a vaine noyse but obtaineth of GOD a ioyfull end of miseries Thou hast turned saith he my heauinesse vnto ioy such as Boyes and Gyrles in a calmetime of the Common-weale were wont to sport themselues withall and my mourning wéede béeing cut in péeces thou hast adorned me with a wedding garment so no doubt of it as I may so say with Tobie God will restore to euery one which call vpon him in confidence of the Mediator after heauines gladnesse Verse 13. Therefore shal euery good man sing of thy praise without ceasing ô my God I will giue thanks vnto thee for euer Euen as in hys prayer he made mention of the final cause Therefore deliuer me that I may prayse thee so now after hys deliueraunce he is not a dissembler or vniust but with an excellent fayth performeth hys promises and hee dooth not onely for a small time declare the goodnes of GOD but with euerlasting prayses magnifieth God The same must al we doo neyther must we after benefits receiued nourish in vs Epicuriall cogitations as thus perhaps thou hast deliueraunce by good hap or by humane industries This horrible vnthankfulnes let vs as they say with Oares and sayles that is by all possible meanes auoide and eschew and let vs most firmely beleeue that through Gods alone helpe the danger is driuen away To him that excelleth ⧠A Psalme of Dauids deliuerance In te Domine speraui The Argument THE sentence of Plato in his Epitaph is praised which Cicero expresseth in these words Nam cui vero ex seipso apta sunt omnia quae ad beate
but 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
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
this roring Lyon which seeketh to catch ouercome and carry away the same Fourthly he bringth into the right way and healeth those that goe astray and offende without contumacie or stubborne disobedience neyther casteth he vs away which are the shéepe of his pasture by reason of our infirmities but hanging about hys necke he louingly beareth vs and with hys blood washeth vs when we are filthy and deformed Thys admirable and almost incredible louing kindnes of our Shéepheard let it stirre vs vp So as we denying all vngodlines and worldly lusts may liue godly iustly and soberly in thys present worlde looking for the blessed hope and appearing of the glory of the great GOD as S. Paule most sweetly wryteth in his second chapter to Titus verse 12. Lastly vnto all these hee addeth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. a surplus or superaboundance for the helping sustentations of this our life namely fruitfulnesse of the earth of the liuing creatures prosperous health liuing clothing meane dwelling places peace good Princes quiet and sweet wedlock necessarie gyfts in our calling good successe in our counsels studies prosperitie of our children and finally other good gifts which are innumerable But wilt thou vnderstande howe necessary the benefits of thys Pastor are then haue in thy mind the silly Sheepe and vnto her compare the great infirmitie of our own nature The silly Sheepe hath in herselfe neyther any wit nor counsell but the flesh wandereth at randome till she light into the Wolues iawes and what is the wandering sheepe when shee cannot without the Shéepeheards helpe be brought againe to the fold Furthermore she neither hath any courage nor defence wherwith she may or is able to resist or withstand the violence and assault of the Wolues Finally that I may manifest the matter in one word The shéepe is a beast foolish fearful weake and layd open for all iniuries of the Wolues if she be destitute of the Shéepheards watching and warding Neyther indéede is one Egge so like another or Milke like vnto Milke as the state of humane nature is resembling thys figure For in the darke places and in the darkesome night our mindes doo wander astray neither haue they any prouidence which respecteth life euerlasting we all like shéepe haue wandered out of the way which leadeth vnto eternall blessednesse yea except we be layd vpon Christes shoulders and be carried hanging about his necke we shall plunged headlong in darknesse and errours perrish euerlastingly And what in vs is there wherewith wee are able to resist the deuill when he assaulteth vs There is no such wisedome or power without GOD but the deuill is able to ouerthrow and quite extinguish it which things sith so indéede they be let vs in our daily prayers remember that we are the sheepe of this Shéepheard and let vs flée for succour vnto him and craue help defence and gouernment of him But in thys place some man woulde aske the question why the Shéepeheard of the Church ought to be Iehoua that is the true GOD Creator of heauen and earth There are many causes for which it is néedfull that the guide and Sheepeheard of the Church should not onely be man but also by nature GOD. The first is Nature onely which hath ende cannot destroy the workes of the deuill namely sinne and death and restore vnto the Church righteousnesse and life euerlasting The second is no creature can alwaies and euery where bee present with the Church and euery member thereof The thyrd is no creature can sée the sights of the hart and discerne true inuocation from hypocrisie And the fourth cause is no creature entreth into counsell with the diuine nature For these causes which els where are largely explained it is needfull that the Sheepeheard and Bishoppe of our soules be Iehoua that is GOD whose nature and power is eternal vnspeakable and infinite Thus farre haue I spoken of the first part of the Syllogisme indéede more breefe then for the greatnesse of the matter but as the manner of these Comments ought in truth to be now wyll I speake of the other part or member which of Logicians is called the Consequent I shall not lacke or nothing shall be lacking vnto me It is a most sure rule hee that hath the word of God he hath God himselfe hee y t hath God to him can nothing of the principall blessednes be lacking because God was before the worlde was made and by his word he made all things therefore the word of God maketh and bringeth all things vnto vs but contrariwise hee that hath not the word hee hath nothing but fainteth amidst the floodes like vnto Tantalus and as he séemeth most to haue any thing so yet within a while after euen that is taken away from him according to that saying of Christ To hym that hath shall be giuen and from him that hath not namelie the word euen this that he seemeth to haue shall be taken away from him Luke 19 verse 26. But although these spéeches are proudly scorned hatefully handled of prophane persons yet notwithstanding let vs beléeue Christ affirming them who is Trueth it selfe so to vs saying First seeke ye the Kingdome of God and all other things shall be giuen vnto you Math 6 33. As if he said if any man haue by Gods graunt and gyft the chéefe good things acknowledgment and calling vpon God consolation and gouernment of the holie Spirit obedience agreeable to the wyll of God and specially remission of sinnes and deliueraunce from the power of the deuill and from euerlasting death finally if he haue righteousnes and life euerlasting to him are none appurtenaunces lacking or helping sustentations of thys our mortall life and calling This sentence dooth the example of Salomon and the figure of the prodigall Sonne notably describe Salomon in the beginning of hys raigne required nothing of GOD but wisedom to acknowledge GOD with a true feare and fayth and to gouerne his Subiects according to Gods wil. This prayer so pleased God that he said vnto him I haue giuen thee a wise and vnderstanding hart so as not any one before thee was like vnto thee neither shal any be thy like after thee But these things also which thou hast not asked I haue giuen thee namely riches and honour so as there shall neuer be thy like at any time heereafter 3. Reg 3 12. The prodigall Sonne returning home required nothing els of hys Father but to be reconciled into his fauour and swéetly applauding himselfe héerein hee desired to be but placed amongst the basest hyrelings but what happened Hys Father by and by commanded a Ring to be giuen him a new Garment vpon his back and shooes to his féete and prepareth a delicate banquet wherewith he might entertaine his recouered and reconciled Sonne Let vs therefore followe the guide and good successe of thys our Shéepeheard and let vs not doubt but that in purpose and euent he will
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
are either the instruments or ornaments of this life touching this fruite Christ sayth Seeke ye first the kingdome of God and the righteousnes thereof all other things shall be ministred vnto you Math 6 verse 33. The 3. fruite is the prosperitie of our Children as it is saide in an other Psalme The generation of the iust shall be blessed And no doubt of it that sentence which Theocritus reciteth was receiued from our first Fathers Piorum liberi faeliciores sunt impiorum infaeliciores viz. Godly mens children more happy be Then are the children of the vngodlie The fourth effect is the presence and helpe of God in calamities for he calleth that a secrete because reason without the worde verily beleeueth God careth not for afflicted persons But the godly ones doo know and that for most assured they hold by all meanes that God is present in calamities or as the Prophet sayth God dwelleth with the contrite and humble spirit that he may quicken the hart of the contrite and sette vp the Spirit of the humble Verse 14. Myne eyes are euer looking vnto the Lorde for he shall plucke my feete out of the nette The prayer of King Iehosaphat is knowne which agréeeth with thys verse When we know not what is to be doone this onely is left vs to lift vp our eyes vnto thee 2. Chro. 20.12 For therfore is the Church spoyled and bereft of mans helps that she may call vpon God and acknowledge herselfe to be gouerned by the helpe of God onely yea thereby to be preserued and defended in so great varietie of dangers which hang ouer her nights and daies And that I may not neede to say any thing of the other ages of the Church this is doubtlesse most manifest the Church waxing olde shall haue no other succouring place or refuge but onely vnto the bosome of God as he saith in the 46. Chapter of Esay You shall be borne in my bosome I wil carry you euen vnto the extreame olde age of your hoarie hayres verse 4. Verse 15. Turne thee vnto me and haue mercy vpon me for I am poore and in miserie The Church is alwaies as a widow and an Orphane in thys worlde and hath no other Patron or defender but God who is the Iudge of widowes and Father of Orphanes Hetherto apertaineth that parable mentioned by Christ in the 18. of S. Luke of the widow so often calling vpon the Iudge which at length through her importunitie vrging him dyd wring out of him both the knowledge and iudgement of her cause Verse 16. The sorrowes of my hart are enlarged ô bring thou me out of my troubles Verse 17. Looke vpon mine aduersitie misery and forgiue me all my sinne In the tenth Psalme all this whole meaning or purpose of the Prophet is sette downe whereunto this Hypothesis or grounde béeing applyed is made more notable and sweeter That thou maist take the matter into thine hande the poore committeth himselfe vnto thee for thou art the helper of the friendlesse Psalm 10. verse 16. As if he had said the greatest number of Gouernours and people either neglecteth or forsaketh or with deadly enmitie oppugneth the Church vnfaynedly enduring the sorrowes of a woman in childbirth But although few there be which sorrow for Iosephes harme and are mooued with mercifull cares towards the Church yet although shée be full of vlcers sores that shee cannot minister phisicke vnto others so they by reason of theyr slender abilitie can neyther helpe nor saue the Church Seeing therefore no sauegarde remaineth vnto y e Church but this one which shee craueth and looketh for of thee it is thy power and propperly appertaining to thy diuine and fatherly Name not to see the Church destitute of necessary sauegard and helpe but to deliuer and bring her frō destruction and to adorne her with gifts of thys present life and of the life eternall And indeede not in vaine or vnaduisedly but with great regard dooth Dauid heere intertexe amongst other his Prayers the peticion of his sinnes to be forgiuen him for other benefits cannot be obtained except we first receiue forgiuenes of sinnes and reconciliation then which benefite none can be thought greater For to how little purpose shoulde other benefits profit vs without the forgiuenesse of our sinnes For as Sophocles sayth Hostium dona non sunt dona non sunt vtilia viz. The gyfts of our enemies no gifts at all be Nor any thing profit our state or degree Let therefore the praying for thys speciall and greatest benefite be included amongst other peticions and let that saying of the Psalme be much and often repeated of vs. And forgiue me all my sinnes Verse 18. Consider mine enemies how many they are and they beare a tyrannous hate against me Verse 19. O keepe my soule and deliuer mee let me not be confounded for I haue put my trust in thee The Church is assaulted by enemies innumerable as the Rock in y e Sea is alwaies beaten vpon with rushing waues for it is both rent in peeces with discordes or disagreements in opinions and féeleth the crueltie of Tyrants But we are admonished by this saying They hated me with an vniust hatred that we doo suffer as S. Peter sayth not as murtherers or theeues or euill dooers 1. Pet 4.15 But as Christians verse 16. that is for the confession of the Gospell Let not filthinesse of life spoyles too much vniust better portions allotted tyrannicall cruelties and other vices procure vs iust hatreds Moreouer let good men which are far from these vices know that ingratitude is a common disease almost of all mankinde and let them patiently beare that for theyr speciall good will and great benefits they haue euil wil hatred reproches and other euils rendered vnto them like as all Histories are full of the examples of ingratitude Verse 20. Let righteousnes and perfect dealing waite vpon me because I haue trusted in thee Thys Prayer agreeth with that saying of Esay in his 8. Chapter Binde vp the testimonie seale vp the Lawe among my Disciples verse 16. That is I sée there will followe most sorrowfull darknes amongst the people of GOD and that most men will cast away from them the doctrine of the Messias of fayth and true inuocation and of true worshippings of GOD and will embrace the Ethnicks opinions as concerning a worldly gouernment of the Messias and of heaping vp sacrifices but O God I beséech thee kéepe the word that thou hast deliuered vnto the Prophets in the mindes of thē which heare learne and embrace thy doctrine propheticall and euen keepe thys doctrine sealed least they eyther loose the word it selfe or the naturall meaning therof so Dauid prayeth in thys place Let righteousnesse and perfect dealing c. That is preserue the Gospell and true vnderstanding thereof in the mindes of them that call vpon thee and suffer vs not to be ensnared with errours but gouerne vs with thy holie Spirit that in all
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 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
with vs as wyth guiltie persons and thys mercy he will haue to be so assured vnto vs as Esay sayth The Mountaines shall remooue and the Hylles shall fall downe but my mercy shall not depart from thee neyther shall the couenaunt of my peace fall away sayth the Lord that hath compassion on thee Chap. 54. ver 10. That is to say although all that is in the worlde shoulde vtterly perrish yet know thou that this my promise touching the Mediator shall remaine firme and stablished and therefore doo thou by fayth embrace the same and with thys consolation support thy selfe yea though many offences and many confusions of humane things with diuers temptations oppugne and assault thy fayth Neyther is there any guile in hys Spirite That is where the acknowledgement and confession of sinne is where acknowledgment of the mercy of GOD and promised free reconciliation is holding fast by fayth the forgiuenesse of sinne in such a hart there is no hypocrisie dissembling sinne or arrogating righteousnes vnto it selfe For the first place or principall proposition containeth two partes namely that all men are vnder sinne also a promise that God will forgiue sinne For if we be iust not for our worthinesse or merits but by God not imputing sinne and by him forgiuing sinne it ought to be a thing most euident that all men haue sinne and that God is able to impute sinne vnto al men therefore the summe of the first place of this Psalme is we are so reputed iust when wee acknowledge and confesse our selues to haue sinne and doo beléeue that our sinnes are forgiuen vs by Gods mercy for Christes sake This sentence doo not onely the sayings of the Scripture confirme but also the confessions of the godly Fathers for so S. Ierome in his Dialogue against Pelagius the Heretique sayth Then are wee iust when wee confesse our selues to be sinners and that our righteousnesse commeth not of our own desert but of the mercie of God And S. Augustine whom Prosperus citeth sayth Our righteousnes although it bee true for the true end of good wherunto it is referred yet such it is in thys life that it rather is apparant in remission of our sinnes then in the perfection of our vertues The second place THE second place is Dauids confession shewing an example of the proponed speech Thys confession is amplified with a discription of horrible feares and humblings touching which Ezechias the King sayd Like a Lyon hath he broken all my bones Verse 3. For while I helde my tongue my bones consumed away through my daily complaining Like as Minos the Iudge remooued the pitcher so God by laying punishments vpon vs namely with the feeling of his wrath expresseth vnto vs the confession of sinne And confession is to acknowledge sinne and to craue and beléeue to haue forgiuenesse thereof Contrariwise to be silent is to feele sin and not to craue or beleeue frée remission of sinne but to remaine in doubting and in feares or to seeke for consolation by our works lyke as some by Monckeries others by works doo seeke it Where he addeth My bones were consumed he meaneth his bones the feeling of sinne which the Lawe of God worketh in our harts or mindes to be consumed away For by thys féeling of Gods wrath against sinne the courage and strength of the body is quailed and wonderfully afflicted as in suddaine dangers of death and in other great sorrowes we sée by experience Touching thys breaking or consuming of bones reade Doctor Luthers exposition vpon the 51. Psal Verse 4. For thy hande is heauie vppon me day and night Hée expoundeth the cause from which these feares and humblings vnspeakeable doo rise for y e hand of God is mightie vnto both eyther to humble or to exalte according to that saying of Peter Humble your selues vnder the mightie hand of God that he may exalt you in time conuenient 1. Pet. 5.6 Great is the sorrowes which the bodies eyther slaine wyth sworde or torne in peeces with beastes doo feele but nothing are the most cruell tormentings of the bodie if they be compared with true feares and sorrowes of the minde which ryse by feeling the wrath of God and which are elsewhere often described in the Psalmes For how much more the force of the minde excelleth that of the body so much more greeuous are those things felt in the minde then in the body Idem And my moysture is like the drought in Summer Like as before he compared hys vnspeakeable sighes and grones vnto the roaring of Lyons which when all wilde Beastes doo heare they tremble with feare so nowe with a most pleasant figure hee describeth the faintnesse or languishing of hys hart for as in the Sommer season all things are parched and the fennie places are dryed vp with heate so the word Laschad that is the radicall humor by feeling the wrath of God is withered and scorched For the hart in great sadnesse is dryed vp and scorched as the Marques Câ—ssimiros his hart béeing taken out of his bodie when he was deade men say it was like vnto a dry Peare Neyther indeede can I deliuer you a more notable description of sadnes then that which is extant in the wrytings of Phisicke sadnes therefore is a motion of the hart wherewith the hart beeing striken with some contrary misliking is constrained pressed trembleth and languisheth with a sharpe feeling of sorrowe and except the sadnes surcease at length the hart béeing dryed vp vtterly perrisheth Thys vexation or torment is ordained for vs that both the feare of future euill might restraine vs and sadnesse for the euill past shoulde be a reuenger and the punishment for offences and the witnesse of Gods iudgement Verse 5. I will knowledge my sinne vnto thee and I wyll not hyde mine vnrighteousnes Verse 6. I sayd I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne After a large and lightsome description of hys feares now followeth a repeticion and declaration of the principall proposition so man obtayneth remission of sinne when he confesseth his sinne and craueth frée remission for the promise of Gods sake Thys is a swéete and firme consolation truely beginning in our hart life euerlasting which affirmeth that we haue forgiuenesse assuredly yea though wee bring no merits with vs but thys same very groning acknowledging sinne and crauing forgiuenesse of sinne For seeing thys Psalme perspicuously treateth of the frée forgiuenesse of sinnes alwaies let vs beare about with vs in our minde and hart thys doctrine and consolation and let vs exercise the same in daily prayer and repentance which wheÌ„ wee shall doo the proper and natiue meaning of the Psalme shall be more excellent in vs. Verse 7. For thys shall euery one that is godly make hys prayer vnto thee in a time when thou mayst be founde Hée trans-ferreth or applieth the example of the manner of iustification that is of the confession of sinne
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