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 allovved. ... — Hypomnēmata in omnes Psalmos Davidis. Psalm 22-34. English

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 allovved. ... — Hypomnēmata in omnes Psalmos Davidis. Psalm 22-34. English

Table of contents

Title page

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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.

Rodolphi Waddingtoni decasticon in Psalmorum encomion & huius operis

PSALME. XXII. Deus, Deus meus, respice in me.

To him that excelleth vpon Aiieleth Hasshahar. A Psalme of Dauid.

The seconde part of the xxij. Psalme, touching the Resurrection of CHRIST.

❧ A PSALME OF DAVID. Dominus regit me.

The Psalme and exposition.

❧ A PSALME OF DAVID. Domini est Terra. &c.

❧ The Psalme, and exposition thereof.

❧ A Psalme of Dauid. Ad te Domine leuaui. &c.

❧ The Psalme, and exposition thereof.

❧ A PSALME OF DAVID. Iudica me Domine.

❧ The Psalme, and exposition thereof.

❧ A Psalme of Dauids thanksgiuing after deliueraunce. Dominus illuminatio mea. &c.

❧ The Psalme, and exposition thereof.

A Psalme of Dauid, or prayer for deliueraunce. Ad te Domine clamabo.

❧ The Psalme, and exposition thereof.

❧ A Psalme of Dauid, exhortatorie to Princes and great personages. Afferte Domino filij Dei.

❧ The Psalme, and exposition thereof.

A Psalme or Song of the dedication of the house of Dauid. Exaltabo te Domine.

❧ The Psalme, and exposition thereof.

To him that excelleth. ❧ A Psalme of Dauids deliuerance. In te Domine speraui.

❧ The Psalme, and exposition thereof.

❧ A Psalme of Dauid, to giue instruction. Beati Quorum. Of the Tytle.

❧ The disposition of the Psalme.

Of the first place.

The second place.

Of the third place.

❧ Of the fourth place of the Psalme.

¶ Of the fift and last place.

A Psalme of Dauid exhortatorie, to praise and thanke God. Exultate iusti in Domino.

❧ The Psalme, and exposition thereof.

❧ A Psalme of Dauids thanksgiuing after deliueraunce. Benedicam Domino in omni tempore. &c. Of the Tytle.

The Argument.

❧ The Psalme, and exposition thereof.

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Faults escaped, thus corrected.

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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.

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Printed at London by Iohn Wolfe, and are to be sold at his shop ouer against the great South dore of Saint Paule.

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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.

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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,1 Sam. 16.7. 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 [Page]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 [Page] 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, Dan. 7. cap. verses 4.5.6.7. 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 faithful for euer: of which euerlasting kingdome, Salomon sonne of the said K. Dauid was also a liuely and expresse figure, as in the 45. Psalme is mentioned.

Such a peaceable, spirituall and corporall warfare in this last age of the world, hath God of his vnspeakable goodnesse, grace, and mercie giuen vs this many yeares in England by the preaching of the Gospell in the Halcion daies of our most sacred Saba, Queene Elizabeth, hearing, honouring and aduauncing to our great comfort and consolation the wisedome of Christ himselfe a better then Salomon, Idque sub summi Iehouae [...] nostro, Gen. 5.1. Wherein (Right Honorable) wee haue manifolde and great causes in euery degree with the same our diuine Debora, aswell Gouernours as all others, Iudges 5.9. willing persons among the people of Israell to praise the Lord of Hostes for his late most gracious victory giuen vs ouer the Spanish Sysera by sea: As also with the same our humble Hester to celebrate the Lordes louing mercies,Hest. 15.22. with continuall remembrance of thankefulnesse for supplanting and suppressing [Page] the prowde, hauty enterprises of hawty Haman domesticall, so as we may say, The Lord hath saued his Sion, dwelling with the Daughter of Babel, 2. Zach. 7. And finally, with the same our ioyfull Iudith (the exaltation of Hierusalem, the glory of Israell, and reioycing of our nation) To sing a song of praise vnto the Lord of hostes for his heauenly helpe,Iudith 13.4.9. in ouercomming, subuerting, and vanquishing the pollicy, power, and practises of that Olophernes, the romish Antichrist, and his mischieuous members, the Iesuitish Seminaries and Sectaries, with such other forreine Scorpions, whatsoeuer and wheresoeuer. Since therefere the solace of the Lords Syon, and ioy of his Hierusalem in our churches and common wealthes of England and Ireland, by the gracious and omnipotent presence and preseruation of Christ himselfe, the true Michael and head of his church and kingdome euerlasting, enuironed with his angelicall ministers and watchmen ouer vs (as this princely Prophet Dauid sweetly singeth) Continueth still firme and immouable, Psal. 125.2. There neither is, nor ought to be any member of this body, no nor the meanest, nor basest labourer in this Vineyard of the Lord so florishing, but he is bounden by all good and dutifull industrye to bestowe his time in praying for, his trauell in prospering, and talent in preferring the beauty & beatitude thereof, to the aduauncement of Gods alone glory and continuall comfortes of the faithfull: Amongest whom (Right Honorable good Macenas) reputing my selfe simplest of many thowsands, and much bounden vnto the goodnes of God, and those good benefactors which any way haue helped or healed my weake estate, and supported my poore possibility, both in the study of my translations, and in the exercise of my pen in writing (two simple shiftes in me, but singular giftes in others of better countinance in the Church and common wealth.) Here therefore finding my selfe indebted vnto your noble bounty, more thē vnto any other Benefactor whatsoeuer yet liuing: I humbly craue pardon of your Honor for my long delayed duty, and humbly beseech your accustomed benignity, now (though late to accept in good worth (as in part of paiment of my debt-bounden duty long since lyable to your Honorable desertes) this pittance of my poore study and pen, which is my last translation intituled, A proceeding in the Harmony of the princely prophet Dauids Harpe: (wherof a former part was dedicated to the late noble Erle of Warwicke deceased) a token of my true intent (as God knoweth) which would painfully put in vre the performance of my bounden duty, to the full satisfaction of all my honorable, worshipfull, and worthy good benefactors, and their worthy good expectations: [Page] Though my hinderances haue bin great, and my infirmities are yet many, Euen as the distressed wight wandering from Hierusalem to Iericho, desirous to be setled at Gods good pleasure, Luk. 10. in the consolation of the faithfull, till God the restorer of them that trust in him, do further increase and confirme me with his grace, fauour and comfort. In meane time I rest, humbly crauing and hartily beseeching the same omnipotent and immortall God, to blesse and preserue your Honorable good Lordship with long life, prosperous health, increase of Honor in the earthly Syon, and with the perfruition of life and ioies in the celestiall Ierusalem, for euer & and euer. Amen. London, at my poore house In Saint Martins parrish by Ludgate this Thursday the 22. day of Aprill be-in S. Georges euen, anno Christi 1591.

Your Right Honorable good Lordships most humble and debt-bound Oratour vnto the Almighty, Richard Robinson, Citizen of London.

Rodolphi Waddingtoni decasticon in Psalmorum encomion & huius operis

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SVnt animae morbi varij dum corpore clausa est,

Quae scelerum premitur colluuione graui.

Horum qui quaerit sibi plene dulce leuamen,

Hic Dauidis Psalmos nocte dieque legat.

Lectio Psalmorum psallit solatia vera:

Hinc mens fracta malis se leuat atque fouet

Gratia prima Deo, Dauidi sit proxima regi,

Strigeliusque petit, ne sua laus pereat.

Ordine postremus Robinsonus licet extat,

Tu tamen O Lector viue Richarde, canas.

PSALME. XXII. Deus, Deus meus, respice in me.

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The Argument and disposition of the Psalme.

MOued I am vndoubtedly to beleeue for certaine, that the doctrine comprehended in the monuments of the Prophets and Apostles, is deliuered from the true God, and that all other Religions, striuing with the doctrine of the Prophets and Apostles, are fabulus, and against God, both blasphemous and deadly; When I consider the doctrine of our Religion, to be more auncient then the opinions of other Nations, and to be confirmed by manifest diuine testimonies, I doe also behold, (not without great pleasure) the discent or race of our Teachers, euen from Adam to the disciples of the Apostles. Finally, seeing by meruailous meanes the Church is preserued, which beareth about thys doctrine euery where in the world, and seeing that the most wisest, and most modest persons, had rather suffer all torments then to cast the same away: I doubt not, but that the Church of CHRIST thinketh rightly of God, truely calleth vpon God, is truely heard, and shall haue her rewards in the ende. But much more vehemently I am so mooued to beleeue, so oft as I consider or thinke vppon the sayings of our Prophets, touching the fatall or diuine mutations of ye whole world, touching the perpetuall order of the gouernments thereof, also touching the comming, Passion, and Resurrection of our Redeemer, of whom GOD in the beginning before spake, that he woulde sende him vnto mankinde, to take away sinne, and death, and to restore vnto vs righteousnesse and life.

Amongst these prophecies, (which properly and plainly doe preache of CHRIST,) this Psalme (in mine opinion) hath the speciall place, which with so great light of wordes and efficacie of meaning, setteth before our eyes the passion and resurrection of Christ: as I cannot easily beleeue, that neyther Apelles nor Durerus the most excellent Paynters, if they had seene [Page] Christ before theyr eyes, (as he was hanged vpon the Crosse,) could better or more euidently haue expressed the same with theyr colours. For although Dauid liued certaine yeeres before Christ was sent in the fleshe, yet notwithstanding, beeing fully inspired with the light of the holy Ghost, he so describeth Christ, (suffering for vs, and raysed from death to life,) with such notable words, that this 22. Psalme, may seeme more rather a declaration of the present deede, then a Prophecie of those things that were to come. For the Prophet taketh his beginning euen from those very words which Christ himselfe vsed, as he hanged in his extreame agonie, and hee foresheweth the venimous illusions wherewith those enemies of Christ, (beeing then in hys most greeuous calamitie) insulted against him: afterwardes hee addeth a most lightsome and large description, wherein he most euidently layeth open, the speciall or chiefe parts of this Tragedie. viz. They pearced (sayth hee) my hands and my feete, &c. verse. 17. Also, They parted my garments amongst them, and cast lots vpon my vesture. verse. 18. To these descriptions are manie complaints, prayers, & consolations inserted, which containe most feruent affections.

In conclusion, there is added a most gladsome narration, or discourse of the resurrection and glory of Christ, which he enioyed after he had subdued his enemies vnder his power. Let vs therefore loue and oftentimes reade this most sweete Psalme, not onely to the end that it may instruct vs concerning the deedes doone by our Captaine and Redeemer, but also for thys cause, that it may confirme vs against Academicall doubtings of our aduersaries, which oftentimes mightily shake mens mindes: whither the doctrine which the Prophets and Apostles haue left for monuments, be deliuered frō God himselfe, who in very deede is Creator and conseruer of all things, whom onely to worshyp with true godlines of minde, & whom to obey it behooueth vs. Against these weapons may a man oppose (as it were a Buckler,) the godly and continuall meditation of this Psalme, which witnesseth, that the greatest matters of all, are from God declared vnto the Prophets, which things the euent it selfe also hath approoued and ratified. Sithens therfore, sure it is, that these Prophecies haue theyr groundes from GOD, it must needes be also, that the other doctrine of the Church, is of and from GOD. But now let vs heare Dauid himselfe, speaking familiarly with vs.

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To him that excelleth vpon Or the Hynde of the Morning, & this was the name of som cōmon song. Aiieleth Hasshahar. A Psalme of Dauid.

Verse. 1.

My God, my God (looke vpon me) why hast thou forsaken me? and art so farre from my health, and from the words of my complaint?

Verse. 2.

O my God, I cry in the day time, but thou hearest not: and in the night season also I take no rest.

A Most heauie or sorrowful lamentation is this, which farre passeth our thinking or speaking, and a complaint of the minde, striuing wyth temptation of abiection: for, it cannot be, but the same person which sustained Gods wrath, came into that cogitation, as if he were forsaken and cast away from God. And although we in this instant and present fortune, doo not attaine vnto the greatnesse of the cōplaint, which Christ earnestly, and not dissemblingly there vsed: yet notwithstanding, some of the members of his Church féele some small taste of these agonies.

When our first Parents had begotten of themselues two Sonnes, they were brought into good hope it shoulde come to passe, that euen these should become as it were, the first young plantings of the true Church, and with ioyfull minds thought they vpon the promise made vnto them by God, touching their séede also: afterwards, when they saw their chéefest hopes suddainly to be quailed by the death of Abell, (whose slaine bodie they beheld,) and his other wicked brother to become a reprobate, no doubt then they were in so great mourning & sorrow, that they often might cry out, My God, my God, why hast thou forsaken me? Why repressest thou not the raging deuill, and breakest not, nor enfeeblest his power? Dauid béeing driuen into exile, and not onely bereaued of his Kingdom, but (which was far greater then his Kingdome) béeing spoyled of all opinion of holines and righteousnes, no doubt vnderstoode well [Page] this verse, and with often spéeches repeated the same, especially heere, looking vpon those distresses whereof hee knoweth himselfe to be both the Authour and originall, crying in this verse: My God, my God, &c. Vnto these persons is King Ezechias also to be added. For when he (béeing himselfe, as it were oppressed with a greeuous and deadly sicknes) saw death euen at the dore, he beganne to cry out, saying: Like a Lyon hath the Lord broken my bones. Esay. cap. 38. verse. 13. And Ieremy the Prophet may well be numbred with these also, as it séemeth where he sayth: The comforter that should refresh my soule, is far from me. Lam. cap. 1. verse. 16.17.18. For what thing may happen more sorrowfull and lamentable, vnto a pittifull tender harted man, and a louer of godlines, then to see his Country, together with the Temple, most miserably fired or burning, and his Cittizens, partly to be slaine, and partly carryed away into vnknowne places by the enemies. But Christes sorrowes, and greeuous perplexities, had much more bitternesse in them: for Christ bare in himselfe the whole masse of our sinne, he felt the wrath of God poured vpon him, euen as if he had polluted himselfe with our filthinesse. Therefore thys great and vnspeakeable burthen, not onely expressed vnto him a bloody sweat, but also this tragicall complaint, which signifieth, that Christ had a greeuous conflict with the tentation of abiection.

Truly it is a great and huge calamitie, to loose or forgoe visible helpes or succours, and to be forsaken of fréendes, but this by no meanes can be compared to the forsaking of GOD. For the eternal Father, exercised not in the punishment of his Sonne, his vertue and diuine power, but suffered him to bee tormented with horrible miseries both in soule and bodie.

Moreouer, the Word (as Iraeneus most grauely saith in his third Booke and 21. chap.) ceassed in Christ, that his humane nature might die in him and be crucified: that is, The word, or seconde person in Trinitie, abused not his power against hys calling, but gaue place vnto his Fathers wrath against sinne, and became obedient vnto his Father vnto death, euen the [Page] death of the Crosse. Thus haue I breefely spoken touching the first and the seconde verses, that the Reader may thus be instructed therein. For this same greatnesse of the complaint, can not be vttered by any speech, but is to be learned in godly meditation, and in the vse or course of our life.

Verse. 3.

But thou continuest holy, ô thou worshippe of Israell.

The thirde verse setteth downe a consolation against the most sorrowfull complaint aboue recited: for as hee that suffereth shypwracke (beeing by the violent rage of the storme tossed vp and downe) if happily he fall vpon any Rocke, or boorde of the broken shyp, which the Grecians call [...], that is, a boorde to swim vpon, he layes all the holde thereupon that hee can, and so amongst the outragious roring stormes of the North, succoureth himselfe thereupon for a season. So Christ in midst of the waues of his troubles and tryals, embraceth consolation to himselfe, wherby he establisheth and confirmeth his minde, least he should faint or quaile, and be ouercome of the cruell enemy. And the first place of consolation, is the manifestation of God. [But thou continuest holy] when thou makest thy selfe knowne amongst vs, and hast giuen thy worde vnto vs, it resteth agréeable thereby, that our prayer and our gronings are not in vaine nor frustrate. For neither in deede vainly, nor without cause, hath God so oftentimes made himselfe knowne with so euident testimonies. Let vs not esteeme these things to be as vaine visions and imaginations, or delusions and pastimes: God hath doone great and mighty matters heereby: he would shewe plainly, that he is carefullie affected for our saluation, and he would heereby deliuer vnto vs, the testimonies of his word and doctrine, wherein hee imparteth vnto vs, the heauenly gyfts and societie of his blessednes. Finally, he hath for that cause manifested himselfe, so as hee would witnesse, that he will both be acknowledged and called vpon, and that he will also heare and saue vs.

[Page]Like as therefore the Sonne of God, in his most troublesome stormes or tempests, hath first a respect vnto the manifestation of God, (as men say the Phenician Marriners, espying theyr Cynosura, that starre in the night, guiding them in the Skyes, they are of good confidence as it were to ariue in a safe Port.) So let euery one of vs, first and formost cast our minde and eyes vnto the notable testimonies of Gods manifestation, and beeing with these confirmed, let vs craue of God, help and deliuerance, or at least mittigation of our present calamities. And where he addeth, [ô thou worship of Israell,] the studious sort may knowe, that the nowne Relatiue is put for the foundation. For, the worship of Israell in this place, signifieth the same people or congregation, praysing and worshipping God with a true hart.

And what may be thought more sweete? then that we surely know, that the Congregation is the Temple of God, wherin God dwelleth and abideth, as in the 2. Cor. cap. 6. it is written. You are the Temple of the liuing God, (as God saith) because I will dwell in them, Leu. 16.12 and will walke amongst them, and I will be their God, & they shall be my people. And Christ saith most swéetly, If any man loue me, he will keepe my worde, and my father will loue him, and we will come and make our dwelling with him. Iohn 14. verse. 23.

Verse. 4.

Our Fathers hoped in thee, they trusted in thee, & thou didst deliuer them.

Verse. 5.

They called vpon thee, and were holpen: they put theyr trust in thee, and were not confounded.

The second place of consolation, is héere brought from an example of the societie of our Fathers, wherein are deliuerances many and meruailous, sette downe and left vs: and that I may omitte the rest, which almost are innumerable, who would not by good right, meruaile at the most ioyfull ende or conclusion of those calamities,Gene. 39.7 13.20.21. which Ioseph that most holy young man patiently suffered. For, first hee was taken awaie [Page] from his Parents cherishing, which he held most entire, and most deerely loued: after that, vpon a false suspition of adulterie, hée was cast into pryson. In these inconueniences, which are not slenderly to be accounted vpon, doubtlesse Ioseph craued of God nothing more, then that béeing deliuered from false accusation, he might safely and soundly be restored into his natiue Countrey. But most true is the saying of S. Paul, Eph. 3, God can giue all things more aboundantly, then we eyther can hope, or can conceiue in our mindes. Verse. 20. For Ioseph was aduaunced with such glory, that he reteyned that place, which was the next or second, vnto the Royall principallitie of Egipt. Vpon this example and such like, Christ heere nowe looking, was stirred vppe, and conceiueth some consolation. For Gods will was, there should a memoriall of such like déedes remain, to the end the Church might aske and looke for of him, the like deliueraunces.

Verse. 6.

But as for me, I am a Worme, and no man: a verie scorne of men, and the outcast of the people.

Verse. 7.

All they that see me, laugh me to scorne, they shout out theyr lips, and shake theyr heads, saying:

The sixt little verse, reciteth a complaint, which declareth, that the godly are exercised in a certaine perpetuall turmoyle, and enterchange of temptations and consolations. Marie felt in herselfe a ioy not common, when shee hearde the Angels,Mat. 1.20 Luk. 1.38.44. Luke 2.19 Math, 2.16 Sheepheards, and Wisemen make mention, and witnes that which they had séene and hearde of Christ the infant: but thys ioy within a while after was diminished whē she vnderstood of the subtill deceipts which were layd by Herod for Christ. And euen so heere now in Christ, great is the varietie of his motions or affects, for, although he before recited two notable consolations, wherein he both might and ought to settle his mind, yet notwithstanding, he is ouercome with the greatnes of the sorrow, and once againe falles to complayning. But hee maketh aunswere by way of examples, shewing the difference [Page] which was betwéene him and the rest of the Fathers. As if he sayde they were men, but, I am no man, but a worme. Thys humilitie wherin Christ vouchsafed for our sakes to debase and abiect himselfe, exceedeth all wisedome and eloquence of Angels and of men. For although Christ was in forme of God, (that is, in nature and power equal with God,) yet he vsurped not this equalitie of God, namely, against his calling: but, as S. Paule most wisely saith: He humbled himselfe in the shape of a seruaunt. Phil. 2.7.

And although the greatnes of these things cannot be comprehended of vs, yet let vs render thankes vnto the Sonne of GOD, that he is carefully mooued for our saluation, and that he manifested thys hys vnspeakeable humility & loue towards vs, in thus suffering for our sake. The other parts of thys sixt and seauenth verse, may enough be vnderstoode out of the History left vnto vs in the wrytings of the Apostles. Wherefore I come to the next verse, wherein there is a poysonfull & deadly byting taunte of the vngodly High Priestes, and their companions, insulting against Christ.

Verse. 8.

He trusted in God, that he would deliuer him; let him deliuer him, if he will haue him.

The eyght little verse, is a byting taunte of the reprochfull crew of the Iewish Nation: as if they said: goe to thou goodly Champion, seeke nowe to saue both thy selfe and vs? And as the vngodly Iewish people did spitefully reuile the Sonne of GOD, so Epicures doo in all ages, scorne and mocke at Christian Religions or ordinaunces: and when the same are about to hinder theyr profit, they then endeuour all they can to extinguish the Gospell, and practise all impietie and crueltie against Christ and his members. But there is an enemy much more hating Christ, namely the deuill: hee first by his hatred towards GOD, pluckt away our first Parents from him.

The same Manquellor, holdeth alwaies the mindes of the vngodly ones, bewitched with false perswasions of God, these [Page] hee abuseth or illudeth as instruments, to the fulfilling of his infinite bitternesse of hatred against the Sonne of God. Therfore are vngodly Bishops and theyr Champions, the Actors or part players of these illusions. But that most proude spyrit is theyr Poet: and howe wretched a thraldome is it, to be an instrument of such and so great fury and hatred against God?

Verse. 9.

But thou art hee that tookest mee out of my Mothers wombe:Simile in Psal. 71, 5. thou wast my hope whē I hanged yet vpon my Mothers brestes.

Verse. 10.

I haue beene left vnto thee, euer since I was borne: thou art my God, euen from my Mothers wombe.

The ninth and tenth verses, containe a third place of consolation, which is taken from the prouidence of GOD: and it appeareth by this one little verse, that Dauid heere with phylosophical eyes beheld or looked vpon mans nature, and to haue gathered dilligently therby al testimonies of Gods prouidence touching the same. For although in the world a most beautiful order of the heauenly motions, the most acceptable seasons of dayes and nights, the reuolution of the yéere, the meruailous compasse or course of the Sunne, and other Planets, the fruitfulnesse of the earth, and finally the whole nature of things, be sette before vs to acknowledge the will and presence of God: yet notwithstanding, there is not a more excellent testimonie, (that there is a God, and that by his prouidence, the worlde is gouerned, and that hee prouideth for all things appertaining to man, and not onely to all, but also for euery one,) then is the whole creation or fashioning of man, and euery figure & perfection of mankind.

For, that I may let passe to speake of forming or proporcioning an Infant in the wombe, what can be so meruailous, as the bringing foorth of the Infant into this worlde? For except God himselfe play the Midwiues part, and fulfil that Office, it cannot vndoubtedly be brought to passe, that any one Infant, should come forth safe and sound into the world.

[Page]The Anatomists, that is, they of that science which cutte mens bodies, and lay the parts distributed before theyr eyes, doo know the place Os Sacrum, (which name is deriued, as of the most holy and diuine work of generation) is most straightly closed or shut, and that not any thing, be it neuer so little, can pearce ye ioynt of that bone: and yet out of these straights God meruailously bringeth foorth the timely Infant, as it were in a certaine due season, and by the outstretched ioynts of the thyghes. Therefore most truely saith the Prophet, or rather Christ himselfe, héere, following Physiologie, (that is, the rule of nature,) Thou ô God, hast brought me out of my Mothers wombe.

Furthermore, this also is most pleasant to be considered, that God (vnto the young childe as yet in the wombe) prepareth and ordaineth foode or nutriment, fitte and conuenient euen in the Mothers breasts. For after the child is once conceiued, the Menstruall blood is distributed into three parts. The first part, which in puritie excelleth the others, is disperced into the Matrice, to nourish the young one quickning by a little and a little. The second part, somewhat lesse pure, ascendeth into the place of the Mothers dugges, to be there turned into Milke, which within a while after, may nourish and sustaine the childe borne. The thirde part, of the others especiallie least pure, is setled in a certaine thinne skinne of the Matrix, vntill such time, as together with the childe newe borne, the manie menstures of the Mother are sent foorth.

Séeing therfore God performeth the Midwiues dutie vnto vs all, and not that onely, but also procureth proper nourishment to those younglings, as yet vnborne, doubtlesse we must confesse, that the liues of men are cared & prouided for of him also. Wherefore let vs daily comfort and confirme our selues, with the remembrance of these wonderfull workes, so often as we are distressed for or concerning our liuing, or for defence and deliuerance out of greatest perrils. And let vs cry out with the Prophet. Thou hast brought mee out of my Mothers wombe, and hast nourished me with my Mothers breast: therefore no [Page] doubt it is, but thou wilt both defende, and also eftsoones deliuer me created after thine Image, and redéemed with the blood of thy Sonne.

Verse. 11.

O goe not farre from mee, for trouble is harde at hand, and there is no man to helpe me.

The eleuenth verse, mixeth a most ardent Prayer, with complaints and consolations before expounded. For the whole Psalme ought to be referred, partly to the kinde exhortatiue, and partly to the kinde demonstratiue: and wheras the minde is stirred vp and confirmed with the other places of consolations, he ioyneth thereunto also a prayer, which as Salomon affirmeth: Is a strong Tower. Prou. 18. verse. 10. That is, the onely Tower and sacred Anchor, wherunto wee (forsaken of all creatures) ought to flie: he also vseth two argumēts, wherof the first is taken from the obiect. As if he said, great stormes and tempests fall vpon me, wherefore be present to helpe mee, beeing mooued with the greatnesse of my calamities. So speaketh Dauid also in the sixt Psalme, Heale me ô Lord because I am weake. The other argument is taken as from the person of God: as if hee said: There is besides thée onely, no man which can helpe mee, and qualifie or mittigate my miseries. Therefore thou beeing mooued with the truth of thy promises, helpe mee.

Verse. 12.

Many Oxen are come about me: fatte Bulles of Basan close me on euery side.

Verse. 13.

They gape vpon me with theyr mouth, as it were a ramping and a roring Lyon.

The two verses following, amplifie the proposition of the narration: for where he said before breefely, Trouble is harde at hand, now he sheweth foorth and explaineth this breuity. For he telleth with how great perrils or daungers hee is insnared, and with notable Metaphors painteth out the crueltie of the [Page] Pharisies hatred: hee calleth the Bishops and Rulers of the Iewish people Oxen and fatte Bulles, because vnder pretence of the Ministery, they vsurped vpon them tyrannicall power, and obteyned such authority, that both al their sayings and dooings, were allowed by the iudgement of the rude multitude, and embraced with great reioycing of them. But much more plainely vnderstoode héere it is, that he compareth the bitternes of the High Priestes hatred against Christ, vnto the rage of a Lyon, by whose roring all other beasts are made afraid. And the Prophet héere alludeth this vnto the first promise, wherein GOD himselfe proclaimed battaile against the deuil, saying: I will sette enmitie betweene thee & the Woman, yea, betweene thy seede, and her seede. Neyther indeede may it otherwise be, but that the deuill burneth with beastly cruell hatred against Christ and hys Church, sithence hee knoweth, that by this one Captaine, hys power is broken and enféebled.

Verse. 14.

I am poured out like water.

Hée amplyfieth the narration to the discription by parts or diuision: first of all he saith: He is poured out like water. This part containeth a most swéete consolation, for it is witnessed by Christ, that hee hath paide a sufficient raunsome for sinne: for although the bloody sweat, wherewith the Sonne of God was all ouer washed, when he was in the Garden, might haue pacified his Fathers wrath: yet notwithstanding, least any man shold be ouercome with desperation, by reason of the greatnes of his sins, hée gaue his soule euen vnto the death, and shed his bloode (then the which nothing is more precious,) like water most plentifully to redéeme vs, or as it were, bring vs out of bondage into libertie.

We must therefore hold still our opinion against the Nouatians, the commaundement of GOD is immutable or vnchangeable, that although our sinnes be great, yet when wee truely repent, let vs returne vnto GOD, with full trust of reconciliation for Christ his sake: and let vs not despayre for the [Page] greatnes of our fault, but that the power of Gods Sonne, is to be accounted of, and to be preferred farre beyond all the sinnes of euery man. And let vs not adde blasphemy vnto our other faults, which accuseth God of vntruth, and denieth that mens sins can be forgiuen them. Like as Saule and Iudas are therefore condemned, because they beleeue not, that for the Sonne of Gods sake, their sinnes are forgiuen them.

Caine was accused of thys blasphemie, that hee returned not vnto God, but also added blasphemie therunto, saying, My sinne is greater then that it may be forgiuen. Gen. 4.13, These things haue I bréefely spoken, touching the particle, which setteth before vs necessary consolation: that God will haue none to despaire, be theyr sinnes neuer so gréeuous.

Idem.

My hart melteth within my bodie like waxe: all my bones are dispersed.

Hée sayd before, that all his whole body was so dryed vp, as there was no moisture therein left. Now he complaineth of the féeblenesse of his bones, wherin a cheefe strength was wont to be. They were dispersed and so shaken, that they coulde not performe theyr dutie. Thirdly, hee describeth the melting or consumption of the hart, My hart (saith hee) is melted within me, as waxe melteth at the fire. O inspeakeable humility, Christ heere sustaineth the wrath of God, and is made faultie, as if he had defiled himselfe wyth mine, thine, and all mens sinnes. Thys féeling of Gods wrath against sinne, is the obiect and cause of horrible feares which Christ suffered, that we shoulde not suffer them.

Hee is made as it were our shadow of refuge, because the Creature of God, is not able to endure his wrath. But I am mooued by the worde [...] in Luke. 22. ver, 44. to thinke that Christes bloody sweat, was the resolution of his whole bodie, now vtterly enfeebled: yeelding vp breath, drying vppe hys blood and all his strength.

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Verse. 15.

My strength is dryed vp like a potsheard. &c.

In the fourth of Deut. verse. 24. it is sayd: Thy God is as a consuming fire. For the féeling of Gods wrath, is as a fyre consuming the hart and strength of man: as Hezekias most truly sayth in Esay, cap. 38. verse. 13. who had but once tasted a little of the same, viz. Like a Lyon hath he broken al my bones. But Christ felt the wrath of God against the sinnes of al men, and thys he perceiued to be poured vpon him, euen as it were for a sacrifice. Therefore elegantly compareth hee heere his weakenes vnto a Potshearde, which is dryed at the fire, and hath no moisture or liquour left therein. Let vs therefore looking vpon Christ, thinke vpon both these, viz. That GOD is vnfainedly angry with sinne, and that by meanes of this sacrifice, we are receiued into fauour. These things are alwaies to be remembred and repeated of vs.

My tongue cleaueth to my Gummes.

All men when they sée that death approcheth neere, doo féele a drinesse of theyr tongue, and desire drincke greedilie, the better to moisten and refresh theyr dryed mouthes: For when the blood hath recourse in great feares vnto the fountaine, that is, the hart, it must needes be, that the outward members are destitute of moysture, and so doo require the steepeture.

Ioh. 19.28.So Christ vppon the Crosse cryed out, I thirst: for thys word is not onely to be applyed vnto the signification, yt Christ thirsted for the saluation and restoring of Mankind, but ought first to be taken as the worde soundeth, touching the naturall thyrst.

Idem.

And thou shalt bring me into the dust of death.

Thys is a sorrowfull lamentation, as are many others in this Psalme: as if he sayd, the eternall Father was not satisfied [Page] with the languishing and enfeebling of my body, shyuering of my bones, consumption of my hart, and finally extreame drought of my gummes, but it was his pleasure also, that I should die and be buried.

Verse 16.

Manie dogges are come about me: and the counsell of the wicked layd siege against me.

Those whom before he called Oxen and fat Buls, (which mightily runne vpon men whom they méete) the same persons nowe he calleth many dogges. And he hath heerein also respect vnto the title of the Psalme, wherin Christ is compared vnto a Harte, which is coursed by many dogges.

Verse. 17.

They pearced my handes and my feete, I may tell all my bones; They stande staring and looking vpon mee.

Verse. 18.

They part my garments among them, and cast lots vpon my vesture.

Like as Fuluia reioyced in the death of Cicero, so the Priestes and vngodly Teachers reioyced in the punishment of Christ, who had reprehended theyr false opinions, and theyr deceiuable traditions: and finally, because he seemed to wythstande and hinder theyr authoritie and gaine. But although there be many vicious affects or motions in man, yet notwithstanding the great ioy or gladnesse which euill men receiue by the calamity of good men, is a sure token of theyr mind bewitched of the deuill, and stirred vp of infernall Furies.

For so is mans nature created, and all men of good minds hold this meaning, that they doo nothing reioyce at the punishments of euill persons, but doo rather bewaile the miseries of mankinde, which in a short space is cast downe into tragicall calamities. It appeareth then, that in the Iewes thus ioyfullie applauding, and like deadly enemies insulting against Christ, (who was condemned by theyr wicked decrées) there [Page] remained no pittifull affection or commiseration towards him, but that all feelings and motions agreeable to nature were euen by the deuill vtterly taken from them. Thys profiteth vs to consider for thys cause, that we may craue of God to be gouerned by him, and defended against the deuill, least that wee shoulde be drawne headlong into such like furies. The other verses which pertaine to the declaration, are more largely expounded in the Historie of the Gospell.

Verse. 19.

But be not thou farre from mee, ô Lord, thou art my succour, haste thee to helpe me.

Verse. 20.

Deliuer my soule from the sword, & my darling from the power of the dogge.

Verse. 21.

Saue mee from the Lyons mouth; thou hast heard mee also from among the hornes of the Vnicornes.

These three last verses, doo rehearse a prayer amplified, by mentioning the dangers wherein he was then distressed.

The seconde part of the xxij. Psalme, touching the Resurrection of CHRIST.

Verse. 22.

I will declare thy Name vnto my Bretheren, in the midst of the Congregation will I prayse thee.

LIke as Lucius Aemilius Paulus who was called the Conquerour of Greece, (the Macaedonian warres within a few daies most speedilie and most happily finished,) was carried with tryumph into the Cittie, and mounting vppe to the Capitoll, rendred his thanks vnto the Gods for his affaires well exployted: So our Captaine and Sauiour Christ, by the [Page] power of GOD béeing raysed vp from death to life, and now making his tryumph ouer the multitude of his enemies, gaue thankes, not vnto Iupiter as Aemilius did, but vnto his Eternall Father, who had crowned him with the glorious victorie which is beneficiall vnto the Church. That benefite he promiseth to retaine in perpetuall memory, and to celebrate the same with a thankfull hart vnto all eternitie. But therwith also he describeth the chiefe effect of his resurrection: he affirmeth that he is againe raised from death to life, not to the end he should be idle, or thenceforth not to be busied in any good worke, or that he should boast himselfe onely of his wisedom and power, and so hold for most assured, that he should alwaies remaine in most great and eternall pleasures: but he sayth expresly, that he is risen for this cause, to the ende hee may gather vnto God hys Church by the ministery of the Gospell, which may praise and worship him in the life euerlasting.

This then is the speciall effect of his Resurrection, namely the gathering of his Church, which comes to passe by the ministery of the Gospell, which the Apostles dispersed or published throughout the whole worlde. So in an other place it is sayd: Thus it behooued Christ to suffer, and to rise againe the third day, and that in his Name, repentance and remission of sinnes should be preached among all Nations, beginning at Ierusalem. Luke. 24. verse. 46.47. Truly héere is sette before vs a manifold consolation. The Sonne of GOD affirmeth, that hee will preach the Gospell, yea though the worlde repine and repugne the same, and that he will publish another doctrine besides the Law.

Hée wyll therefore preserue the Ministery, and these studies and learning, and hée alloweth the endeuours of them which preach the Gospell. Let vs comfort our selues with thys consolation, so often as wee doo consider the daungers of the Church, though fatall punishments oppresse the worlde for theyr Idolatries, Epicuriall furies, lustes, & other mischiefes which are innumerable: yet sure and certaine it is, that the Church of God shall remaine, which amidst the thickest of the [Page] enemies shall preach the worde of the Gospell of Christ. And neyther will Christ suffer, that at any time the knowledge of him shall be vtterly forgotten of men, but hee himselfe wil execute the Office of teaching, like as in this place hee sayth. I wyll declare thy Name vnto my Bretheren, in the midst of the Congregation will I praise thee.

But euen in these selfe words, there is deliuered vs a most swéete doctrine, touching the efficacie of the Gospell preached by miserable and weake persons. The world iudgeth the Gospell to be a deceiuable doctrine, and derideth her Ministers as it were vnprofitable bablers, which goe about to take quite away the chiefe strengthes of humane societie from amongst men: but these prophane iudgements Christ dooth heere confute: yea, (saith he) I my selfe will preache, and will bring to passe, that the Ministers shall not be discouraged with vnprofitable contention, but that the Ministerie of the Gospell shall indeede be the power of saluation to all that beleeue. Although therefore the Ministers are in trueth but Earthen vessels, yet sure it is, that theyr preaching is effectuall, and shall profit manie men.

Hetherto also approcheth the thyrd consolation, which the most swéet phrase [Brother] setteth before vs. I wil declare thy name vnto my bretheren. I pray you what may be more swéetly thought or spoken, then that Christ calleth all men his Brethren, which heare learne and embrace the Gospell. And that Christ indéede doth loue vs with a brotherly loue, that doth hys taking of humane nature vpon him declare. For that he might ioyne vs in a most néere bonde with hym, hee became fleshe of our flesh, and bone of our bones, as Paule sayth. Heb. 2. ver. 24 Thys taking and knytting of our nature, is a testimonie of a great loue towards vs. But the Passion of Christ declareth thys effect much more euidently, wherein hee suffered punishment due to the righteousnes of GOD, and fully paid ye raunsome for vs. For it was his good pleasure, to redéeme and reduce vs, which were oppressed with most gréeuous mischiefes, as, sinne & death, into our auncient dignitie and former liberty.

[Page]Héereby it appeareth, that there is no such loue of any brother towards hys naturall Brother, as is the feruent loue of Christ towards vs, whereunto he giueth the name of brother. So often therefore as thou beginnest to pray, and that thy vnworthinesse hindereth thee, be thou turned in minde & thought vnto thys little verse of Christ, wherin he expresly calleth Beléeuers his Bretheren. For sithence he is our Brother, and loueth vs most feruently, let vs not doubt, but that we are receiued and heard, (though vncleane and manifoldly guilty we be) yet for the intercession and prayer which our Brother maketh for vs: and neyther is there any thing so surely layd vp in the vnmeasurable treasure of Gods goodnes and mercy, which hee will not willingly bring foorth, and fréely partake with thys, when he is requested of this High Priest and Mediator, whom the name of a Brother maketh not abashed nor ashamed.

Wherefore in all our lyfe long, in all our dangers, and in our daily prayers, let vs thinke vppon this most swéet name Brother, and inculcate the same to our mindes, that wee may surely beleeue, our Brother sitting at the right hand of our Father will helpe vs, and bestow vpon vs present and eternal benefits. Let it suffise to haue héere bréefely thus much noted of these words: because the greatnesse of the matters cannot be conceiued in words.

Verse. 23.

O prayse the Lorde, yee that feare him, magnify him all yee the seede of Iacob: and let all the seede of Israell feare him.

Before, Christ (raysed from death to life) directed a prayer of thankes giuing: nowe he speaketh vnto the remnant of the godly Iewish people: and he doth exhort them, that with a true reuerence of minde, they doo worship and obey their Messias: and not to despise the benefit of the sonne of God, but that they gyue thanks vnto the eternall Father, whereas he béeing pacified with thys sacrifice, receiueth men into hys fauour, and imparteth vnto them, the fellowship of his blessednesse.

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Verse. 24.

For he hath not despised nor abhorred the prayers of the poore; Hee hath not hyd his face from him, but when he called vnto him, he heard him.

The reason of cohortation is taken of the proper example: the eternall Father hath not despised my prayers & my sighes, yea euen then when I was distressed in most great and most gréeuous calamities: but he hath heard me, and hath graunted so ioyfull an end vnto my labours, that to expresse his goodnes I am not able, in respect of the greatnesse thereof. Wherefore you also béeing admonished by my example, learne heere lykewise to flee vnto God, and to craue of him reconciliation, hys holy Spyrit, and other benefits.

Verse. 25.

I will prayse thee in the great congregation: my vowes will I performe in the sight of them that feare thee.

Hée turneth his prayer to the Congregation of the Nations which he therefore calleth great, because it is euery where dispersed throughout the whole world, and in multitude exceedeth the little flock which GOD hath called out of the Iewish people: for Christ would not haue his Church thenceforth tied vnto any certaine Kingdome or pollicie, like as before it was limitted within little bounds, but he would haue his Gospell, by hys Apostles to be dispersed amongst the Nations, and againe to gather the light which the Nations (forgetfull of the promise gyuen to the first Parents) had before lost.

But although Munckes and others the vnlearned sort, vnderstand not what the name of Vowe meaneth, so oftentimes repeated in the Psalmes, yet notwithstanding, most simple it is so to define what a Vowe is, as in the Psalmes it is taken for. A Vowe is a couenaunt to performe the worshippings of the first Table, which are these: 1. Feare of GOD: 2. Loue: 3. Faith: 4. Patience: 5. Inuocation: 6. Thanksgiuing: 7. Cō fession: [Page] and 8. The preaching of Gods name &c. These worshippings, and these workes or vowes (sayth he) will I performe vnto thee, whereunto by good right I am bounde. Let the declaration of thys word (in what manner so euer) be also applyed vnto other sayings in the Psalmes: as in Psalm. 116. ver. 14. I wyll pay my vowes in the sight of the people of God. &c.

Verse. 26.

The poore shall eate and be satisfied: they that seeke after the Lorde, shall prayse him, theyr hart shal liue for euer.

Verse. 27.

All the endes of the world shall remember them selues & be turned vnto the Lord: & al the kindreds of the Nations shall worship before him.

Verse. 28.

For the Kingdome is the Lords, and he is the Gouernour among the people.

These verses agrée with them that goe before, and cleerelie witnesse, that the Gospell shall be effectuall, and shall begin eternal lyfe in all men which doo repent, and vnfainedly beléeue the same: sithence then ye infirmitie of the Teachers is so great, and the confusions in the Church are so many: all mens minds are mooued, and séeke to know, whether the voice of the Gospel doo profit mankind, or ye indéede it be onely a dissembling voyce: whether Paule or Phocilides, or Theognis or Esope, dyd more profite.

Moreouer, because men sée the pollicies troubled with dissention in Religion, many also are terrified from the profession of the Gospell, as if it were onely the firebrand of seditions. Against these false iudgements of mans reason, wee must gather testimonies touching the efficacie and dignitie of the Ministerie. Héere the Sonne of GOD affirmeth, that the preaching of the Gospell shall be effectuall: for so hee saith: The poore, that is, the afflicted, shall be satisfied, and receiue comfort to withstand all terrours and dangers, and shall together celebrate Gods benefits, that hee hath made himselfe knowne, [Page] by sending hys Sonne, and giuing his Gospell. Finally, the harts of the godly ones, embracing the doctrine of Christ and hys Apostles, shall haue full fruition of new heauen, wisedom, righteousnes, and life euerlasting. Therefore it profiteth to teach, heare, learne, and embrace the Gospell, yea although godlesse persons will not sée what it profiteth: yea, they iudge the preaching of the Gospell, to be eyther a vaine fable, or a dissimulation, or a firebrand of seditions.

Verse. 29.

All such as be satte vppon earth, shall eate, and worshippe GOD.

Verse. 30.

All they that goe down into the dust, shal kneele before him: and no man hath quickened hys owne soule.

These two little verses following, doo declare or make mention as touching the calling of the Gentiles, wherof when it is spoken, let vs thinke vppon thrée thinges. First, let the greatnesse of Gods mercy be thought vpon, gathering him an eternall Church, not onely out of the Isralitish people, but also from among the Nations which were polluted with Idols, lusts, and all kindes of filthinesse. Secondly, let the testimony of Gods promise in the Gospell (which is free and vniuersall) be considered of vs. Thirdly, let vs knowe, that the sayings touching the calling of the Gentiles, are the abbrogacions of the Law, and refutations of that dreame which the Iewes had concerning the politicall Kingdome of the Messias.

But seeing els where often, and some what more precisely touching thys matter it is spoken of, as in the 53. chapter of Esay, I will not be heere any more tedious, but of purpose I surcease the declaration héereof, least the greatnesse of my Coments be too tedious vnto the Reader.

Verse. 31.

My seede shall serue him: they shall be accounted vnto the Lord for a generation.

[Page]Verse. 32.

They shall come; and the heauens shall declare his righteousnes vnto a people that shall be borne: whom the Lord hath made.

The Epilogue or conclusion of the Psalme, containeth a notable and lightsome description of the Church: for first it instructeth the Reader concerning the perpetuitie of the Kingdome or Church of Christ. For it saith, there shall alwaies remaine some seede, and be some remnants which with true and acceptable Religion shall worship GOD.

Let vs then hold fast this consolation, that wee may most firmelie beléeue, the Church shall neuer be vtterly destroyed: no, though the deuils themselues, and all the vngodly ones, doo threaten both desolation & infinite destruction vnto the Church. Moreouer, there are in thys place, proper and conuenient actions attributed vnto the Church: the Church shall not make warre, nor leade foorth her Armies for to constitute and make any newe formes of policie, but shee shall doo other works.

Shée shall preach the righteousnes of Christ, and shall refute mens opinions, which fayne that wee are iust, for or by reason of discipline and ceremonies. Finally, shée shall be the kéeper or preseruer of the Gospell deliuered from Christ, as it were by hand: and shall studie by all care and industry, to defend and sette foorth the puritie of this doctrine, touching the righteousnesse of Fayth.

This is the disposition of this Psalme, which by no meanes satisfieth the greatnesse of the matter therein contained: but yet somtimes it admonisheth the godly Readers what is to be soundly considered, as touching the most profitable, and most graue or profound sentences in the same.

❧ A PSALME OF Esa. 40.11. Ierem. 23.5. Eze. 34.23 Ioh. 10.11. 1. Pet. 2.25 DAVID. Dominus regit me.

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The Argument.

LIke as Homer in the third Booke of his Iliades, compareth two Orators together, Menelaus and Ʋlisses, and indeede attributeth vnto the one eloquence like vnto the winter snow, but vnto the other short and pithy speech, wherin fewe, but very sweet things were vttered: so the holy Ghost vseth in certaine Psalmes, plentifull and excellent phrase of speech, which lacketh no speciall commendation of eloquence, when hee not onely teacheth, but also may mooue and delight men: in some he vseth a short, but a verie sweet phrase of speech. For it is the part of one, and the selfe same cunning Sayler or Pylot, to sayle with largerspread, and shorter gathered sayles, that is, a man may lengthen out hys speech, and with a learned breuitie speake what he thinketh.

How much plentie and excellencie of phrase is there in the 103. Psalme? wherein the corporall and spirituall benefits of God are celebrated: in thys Psalme, may the same argument, indeede more breefe, but in farre more excellent figures be expounded. For heere, whē the Prophet Dauid is holden as amazed with admiration, of the greatest benefits of God, bestowed vpon him, and vpon the whole Church, & acknowledged that he wanted wordes, to sette foorth both the sweetnes and plentifulnes of them, at length he entereth into the cogitation of two figures, then which nothing is more louely, nor any thing may be proponed, which may more allure the godly ones vnto gyuing of thanks.

[Page]For as it is the Sheepheards office or dutie, to bring & leade forth the flocke into feeding places, and make them to drink of wholesome water, and the same to gouerne and defend against the rage of Wolues, finally, to lay to his helping and healing hands, when the sheepe are sicke or diseased; so the Sonne of GOD, (who calleth himselfe The good Sheepheard. Ioh. 10.14) exerciseth the same offyces, in gathering, gouerning, defending, and succouring hys Church: for first, he feedeth and refresheth vs wyth the Gospell, Which is the power of saluation to all that beleeue. Rom. 1. verse. 16. Next of all, hee gouerneth hys Church and all the godly ones with the holy Ghost: that they may be his eternall heritage and (Populus peculiaris sectator bonorum operum,) his peculiar people, a follower of good works, as it is sayd, Titus. cap. 2. verse. 14. Thirdly, he defendeth hys Church against the outrages of the deuill, and the worlde, that she may acknowledge her prayers to be receiued, and thorowlie hearde: and not to doubt that shee is the beloued darling of GOD.

Last of all, he executeth the offyce of a Phisition, in healing our wounds, that is, our sinnes and calamities: for he both forgiueth them theyr sinnes which vnfainedly repent, and of hys vnspeakeable goodnes, mittigateth the punishments. Then this figure or similitude of a Pastor, which he setteth downe in the beginning, nothing may be thought more sweete; for as in the first figure or similitude, he resembleth GOD vnto a Sheepheard, and his Church vnto a flocke of sheepe: so in the other figure, he compareth GOD vnto a rich Hoste, and himselfe vnto the guest.

And it is the offyce and dutie of an Hoste, to furnish the Table with meate and drinke, whereby the hunger and thyrst which the guestes haue gotten, may be quenched, and whereas he may with fragrant smels recreate and refreshe his guestes: these same things doth the Sonne of GOD as a most liberall Hoste, largely and liberally bestow vpon vs: for he feedeth and refresheth vs, not with meate and drinke, fecht from els where, but he giueth himselfe vnto vs, to feede and drinke vppon, according [Page] to that saying extant in the 6. cap. of S. Iohn. My flesh is meate indeede, and my blood is drinke indeede. verse. 55. &c.

Vnto these most delicate repasts, hee addeth [...], viz. a surplus, or superaboundance of delicacie, namely the gyft of the holy Ghost, which of right, and woorthily is compared vnto most sweet Balme. But although Dauid heere speaketh of thys spirituall refreshing especially, yet, not absurdly is the circumstaunce of the Psalme applyed, vnto the nourishing and defence of our bodies, and vnto the sustentation of thys life. Neither are these things bestowed vpon vs by chaunce, which appertaine vnto this life, but are distributed by the liberall hande of GOD, for the causes which are often spoken of in the Church.

Furthermore, vnto these figures are added notable conclusions, which flow from a hart full of Fayth. Yea, though I shall walke in the vallie of the shadow of death, yet I will feare no euill, for thou Lord art with me. verse. 4. Also, Because the Lorde himselfe is my Sheepeheard and mine Hoste, I shall want no good things at any time: J shall not be destitute of any solaces, but they shall accompanie me, euen till J come vnto the life euerlasting: then which, nothing can be more blessed, neyther any thing be cōceiued more aboundant in all benefits. Let vs therefore take out of thys Psalme manifold doctrine & consolation: & let vs vse the same, so often as we will aduaunce, amplifie, and magnifie the benefits of God, by Christ our Mediatour bestowed vpon vs.

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The Psalme and exposition.

Verse. 1.

The Lord is my Sheepheard: therefore can I lacke nothing.

THys is a short little verse, but no spéech may be equall in greatnes of matters which it containeth: therefore also will wee be the breefer in expounding the same, and will onely follow the speciall principall poynts of the matters thereof. Of all figures which sette foorth The goodnesse, (and as I may say with S. Paule, Titus. 3.4.) the bountifulnesse, and loue of God our Sauiour towards man, I know not whither any other may be more louelier then thys same, which attributeth to GOD the person of a Sheepeheard. For a feeder of sheepe, knoweth right well how tender beasts the sheepe are, how naked, how needy of others helpe, gouernment, and defence: therfore remembring his Office, (according to these verses) thus he dooth.

STabulis in mollibus sinit herbam carpere Oues,

Dum mox frondosa reducitur Aestas:

Et multa duram stipula filicumque maniplis,

Sternit super humum glacies ne frigida ledat,

Molle pecus, scabiemque ferat, turpesque podagras.

At vero Zephiris cum laeta vacantibus Aestas,

In saltus gregem atque in pascua mittit,

Dum mane novum dum gramina canent,

Et ros in tenera pecori gratissimus herba est.

Inde vbi quarta sitim Coeli collegerit hora,

Et cantu querulae rumpunt arbusta Cicadae

Ad puteos aut alta greges ad stagna iubet,

Currentem illiginis potare canalibus vndam.

Aestibus ad mediis vmbrosam exquirit vallem,

[Page]Sicubi magna Iouis antiquo robore quercus:

Ingentes tendat ramos aut sicubi nigrum,

Illicibus crebris sacra nemus accubet vmbra.

Tum tenues dat rursus aquas & pascit rursus,

Solis ad occasum cum frigidus aera Vesper:

Temperat, & saltus reficit iam roscida Luna,

Littoraque Halcionen resonant & Acanthida dumi.

HE suffers in warme Cottages,

his sheepe to take their meat:

Till Summer season fresh & greene,

returned be with heat.

And store of straw and ferne he layes,

by handfuls on harde ground.

Least tender beast by cold or scurffe,

or gowte doe get deaths wounde.

In pleasant Summer but when as

the East winds blow indeed:

He sends his flocke toth' thickets, and

fatte pastures there to feede.

Whilst morning springs, & whilst the gras

doth florish and reioyce:

The dewe on tender herbe distils

to beasts most happyest choyse.

Before the fourth howre of the day,

when drought they find and heate:

And that the Grashoppers doe burst,

through shrubbes with clamors great:

He bids his flocks goe to the ponds,

or pooles that offer first,

Or running water of the brookes,

by drinke to quench theyr thyrst.

But in the hottest time of day,

some shadowe vale seekes he:

Or Oke of auncient strength,

which called is Ioues tree.

[Page]Whose boughes spread farre, or place he findes,

where sacred shadow staies:

Within darke wood, of willowes full,

for all the liuelong daies.

And then againe he watereth them,

and them to feede he plyes:

Till Sunne be set, and euening cold,

the ayre to temper hyes.

And till the lightsome moystning Moone

doe shine through darksome wood:

And till the Halcyon byrds by shore

and Goldfinch sing a good.

But in as much, as the harmlesse shéepe needeth not onely good féeding, but also defence, as it is written.

A Lit Pastor veloces Spartae catulos arcem,

Que molossum, vt his custodibus nocturnum a stabulis furem:

Incursusque Luporum arceat: Morborum

Quoque causas & signa animaduertit Pastor,

Et medicas manus adhibet ad vulnera Ouium:

Denique in sinu sepe gestat, aut grauidas matres,

Aut teneros Agnos & dulcibus vndis pecus omne refundit.

THe Sheepheard brings vp Spartane whelpes

swift, and the Mastiue fell:

That by these Keepers he from folds,

the night theefe may expell.

And eke restraine th'assaults of Wolues,

the Sheepheard thus discreete,

The causes of Sheepes sicknesses

and signes dooth marke and seeke.

By helping hand to cure the wound

of each diseased beast:

And last of all beares in his armes,

the Ewes with young encreast.

[Page]Or els he succours sillie Lambes,

and beares each beast about

The pleasant springs, to quench theyr thyrst,

and feede deuoide of doubt.

This figure set foorth in Virgils verses, Lib. 3. Georgicorum, so much delighteth the Prophets, that often and much they propone the same to the Church: namely Esay the Prophet sayth in his 40. cap. verse. 11. He shall feede his flocke like a sheepeheard, he shall gather the Lambes with hys arme, & carry them in his bosome, and shall guide thē with young. And Ezechiell in his 34. chap. verse. 23. sayth: And I will sette vp a sheepeheard ouer them, and hee shall feede them, euen my seruaunt Dauid he shall feede them, and he shall be theyr Sheepheard.

And ye my sheepe, the sheepe of my pasture are men. &c. But if any man desire to know, what manner a one Iehouah is, the Shéepheard of the Church, there is nothing that wée may so easily make tryall of: for the Sonne of GOD nowe and then in the tenth chapter of Iohn, rehearseth this affirmation: I am the true Sheepheard, verse. 11.16, 27, 28, 29. And S. Peter, in hys first Epistle and second Chapter, sayth expreslie: You haue sometime strayed like sheepe, but are now returned vnto the sheepheard and Bishop of your soules. verse. 25. The same meaning may be confirmed by a right comparison of the members in the preachings of the Prophets. For Esay without all doubt, in hys forty Chap. prophecieth of S. Iohn Baptist the forerunner of Christ, and of Christ himselfe: Of Iohn Baptist, he sayth: The voyce of a Cryer in the wildernes, prepare ye the way of the Lord. verse. 3. Of Christ hee saith: Hee shall feede his flocke like a Sheepeheard. &c. ver. 11. Ezechiell in hys thirtie foure Chap. vndoubtedly calleth Christ Dauid, by an vsuall phrase in the propheticall speech. verse. 23.

But hauing now determined the grounde of our purpose, that thys Shéepeheard and Lord of Hostes, is the Son of God our Mediator, let vs see if it please you, what maner of Shéepheard he is, what he dooth, what works he exerciseth, and with [Page] what busines hee is encombred: for hee sitteth not idle in heauen, reioysing onely in his owne power & wisedome: But hee giueth gyfts vnto men, namely, Pastors and Doctors, that the body of the Church may be builded. Ephe. 4.11. For first, hée féedeth vs with the preaching of hys Gospell, and swéetlie refresheth afflicted consciences with the vse of the Sacraments, which are the surest pledges and seales of the righteousnesse of Fayth: and least thys Ministery whereby the eternal Church is gathered vnto GOD, should vtterly perrish, he oftentimes styrreth vp fitte Teachers, and instructeth them with necessarie gyfts to the expounding and setting foorth of the doctrine.

So in thys last age of the world, hee hath gyuen vs an excellent Teacher, viz. D. Martin Luther, a restorer of the doctrine of the Gospell more purer, and great companies of Preachers. Thys benefit, or thys first kinde of féeding, it behooueth all mens mindes and tongues to haue in reuerence, and wyth prayses to extoll euen vp to the heauens: but our harts are too cold in giuing of thanks, and in reuerencing so great a benefit. We must pray vnto GOD therefore, that he woulde illuminate our mindes with thankfulnes, which both acknowledgeth and honoureth the Author of so great a benefit, and obeieth him him in the duties of loue and other vertues.

Next of all he gouerneth vs with hys holy Spyrit, that we may doo some thinges acceptable vnto God: that is, that wee truely acknowledge and call vnto GOD, truly beléeue, giue thankes, and obey him in our calling, and calamities. For without thys Gouernour of our minde, will, and hart, (whom he hath promised to giue those that aske,) men styrred or set on by the deuill, easily fall into Epicuriall furies, or into other fanaticall errours, also into tragicall mischiefes and inextricable calamities, like as the examples of notable wits doo shew, who wanting this guide, are stayned with horrible infamies.

Thirdly, he restraineth the raging deuill, that hee cannot accomplish all the bitternesse of his hatred: and with his mightie hand and ministry of good Angels defendeth and kéepeth his silly shéepe against this roring Lyon, which seeketh to catch, [Page] 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 [Page] 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 [Page] 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 yt 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,1. Reg. 3.9. 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 [Page]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,Luke, 15.12 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 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 [Page] 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[Page]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 ye 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 [Page] can not soundly and wholsomly be gouerned and ordered, but by GOD: therefore are these spéeches so oftentimes repeated in ye 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,] 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.

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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,1, Reg. 18 1. Reg 19 4.5. 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,Gene. 14.17 who with a verie handfull of men, put to flight great hostes of the Caldeans, within a while after, so trembled,Gene, 20.2 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.

[Page]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 [Page] 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 [Page] 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 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 Deu. 10.14. Iob. 28.24, 1. Cor, 10▪ 16. DAVID. Domini est Terra. &c.

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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 [Page] 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 [Page] 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. [Page] 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 bee gyuen vnto you. Math, 6, 33.

Verse. 2.

For he hath founded it vppon the Seas: and prepared it vpon the floodes.

Hée amplifieth the wisedome and power of the Heade of the Church which shineth and is notably seene in the framing and preseruation of the world: for who woulde not be astonished, thinking that the earth could without props, be setled at rest in the midst of the world? Who meruaileth not by right, that the Sea, sith it is farre greater then the lande, dooth not ouerwhelme all mankind with the ouerflowing therof? Furthermore, who can without great admiration) beholde the Heauen, and the Clowdes aboue vs, wandering without pyllers to support such a mightie masse, and varietie of bodies.

These are the works of the Workmaisters vnspeakeable wisedome and power, the consideration whereof might mooue vs, to thys purpose, that we shoulde beleeue, the Church is preserued and defended by God without visible helpes & safegards. For if God on this manner, nowe sustaine these creatures sencelesse, and which shall perrish in the consuming of [Page] thys world by fire: who doubteth (that the Church, which is Gods heritage, and shall worshyp him in all eternities) shall be by Gods mighty hande nourished and sustained: as most swéetly it is sayde in the forty sixe Chapter of Esay. You are borne of me from the wombe, and brought vppe of mee from the byrth. verse 3. I haue made you, I will also beare you, and I will carry you, and I will deliuer you. verse. 14. I omitte to speake of the Philosophers disputations, touching the setling or stay of the earth, least I heere seeme to be rather reasoning philosophically then diuinely.

Verse. 3.

Who shall ascend into the Hill of the Lorde, or who shall rise vp in his holie place?

Verse. 4.

Euen he that hath cleene handes, and a pure hart: and that hath not lift vp his minde vnto vanitie, nor sworne to deceiue his Neighbour.

Hée proponeth a question concerning a matter, the greatest of all others, namely, which, what a one, and where the true Church of GOD is? and thereunto maketh aunswer. The Church (saith hee) is a Congregation embracing the word deliuered from GOD, and acknowledging calling vppon and worshipping God, according to the rule of his word, and abhorring from all opinions and worshippings which agree not with that rule.

Thys description is made more notable, by considering an Antithesis, or contrariety betweene the true Church, and the pontificall crew, which for riches and promotions, falsely challenge vnto themselues the most holy name of the Church. For in thys pontificall crewe, first dooth vanitie florish and rule the rost, that is, confusion of opinions and worshippings. for who knoweth not how filthy things are Idoles, prayer for the dead, and the prophaning of the Lords Supper in funeral Masses, and Masses for money? It is manifest also, that their Bookes touching canonicall satis-factions, are full of errors, darkning the light of the Gospell.

[Page]Finally, sure it is, that theyr Bookes speake not rightly, touching remission of sinnes, and to be the suppression of faith embracing remission of sinnes: yea, and that by thē a contrarie opinion is defended. viz. That men ought alwaies to doubt of the remission of sinnes.

Moreouer, the harts of hypocrits are vncleane, that is, without true feare of GOD, and without fayth, because they are proude with the perswasion of theyr wisedome and righteousnesse, in loue with themselues, and debase & despise others farre vnder themselues, as did the Pharisie in the 18. of S. Lukes Gospell. These sinnes with a malignant countenaunce, repugne the feare of God, and the confidence in the mercie of GOD. Thirdly, theyr tongue is full of periuries, that is, blasphemies against the true doctrine, which they vniustly condemne of herisie and sedition. Last of all, their hands are imbrued with the blood of the godly ones, which they sley for the profession of the Gospell, and for the reprehending of theyr Idolatry.

Nowe on the contrary part, let the Image of the true Church be considered. First of all, the true Church embraceth the Gospell giuen by Christ, and declineth not vnto vanitie, that is, dooth not corrupt the doctrine, mingling therevnto lewde opinions and worshyppings, but shunneth and with all her hart trembleth to haue corruption of doctrine, and voluntary seruing of God. Moreouer, she hath a cleane hart, that is, as S. Peter interpreteth it: A hart purified by Fayth. 1. Peter, 1.22. And as S. Paule sayth, commeth with boldnesse vnto the throne of Grace. Heb. 4.16. Finally, she hath not a blasphemous tongue, nor hands defiled with the bloode of the holy ones, but rather suffereth the vnrighteous iudgements of the world, and is layd open to al chaunces of suddaine dangers. But heere is a necessary admonition to be repeated, that thys description of the Church so properly called, is not sette downe as touching hypocrites, intermingled with the true Church in outward societie: for although they of the true Church, professe true doctrine, and are not polluted with manifest [Page] Idoles, yet in hart they are carelesse, and without repentance. Such, a great multitude are there alwaies in the Church, like as the Parable of the seede signifieth. Math. 13.

Verse. 5.

Hee shall receiue the blessing from the Lord, and righteousnes from the God of his saluation.

When we see the Church to be oppressed with a greater weight or force of calamities thē the rest of the skom of mankinde is, we were wont to aske the question, what peculiar good gyfts, or what treasures had the Church? for it seemeth a thing absurd, that the Church dare promise vnto her hearers great benefits, when she herselfe is ouerlayd with greatest miseries? With thys obiection heere, he méeteth thus: affirming that the Church receiueth excellent gyfts of God, viz. Righteousnes, blessing, and euerlasting saluation. Let vs suffer the Heathen people, the Mahometists, and the Popish sectaries, to preache and extoll theyr promotions, riches, and pleasures, we will highly magnifie thys prerogatiue of the Church, that in thys certaine Congregation, righteousnesse, blessing, and euerlasting saluation is bestowed.

But let the word of righteousnesse be vnderstoode, not of discipline, which is an vncleane hypocrisie, but of the imputation of righteousnesse in thys life, and of the righteousnesse finished or consumate after this life, which shall be such as the Lawe requireth, namely, the excellent acknowledgement of GOD, and the loue vndefiled.

Blessing is opposed against cursing, and signifieth deliuerance from Gods wrath, destruction of sinne and of death, and the gyft of the holy Ghost beginning in vs newe light, & sanctifying vs vnto life euerlasting. In the name of saluation, are contained all merueilous deliuerances of ye Church, euen frō the very first beginning, and the raysing from death, vnto glorie and life euerlasting. Let vs therefore meruaile at, and highly aduaunce these proper benefits of the Church, and for them let vs render thankes vnto God: and let vs not followe [Page] the foolishnes of Glaucus, who preferred brasen Armour before golden. Let vs not more loue pleasure and riches, then GOD and good gyfts, whereof I haue spoken.

Verse. 6.

Thys is the generation of them that seeke him, euen of them that seeke thy face, ô Iacob.

The difference betweene the Church and the vngodlie ones, dooth specially sette foorth thys verse. The vngodly ones séeke after pleasures, and their instruments, as in the verses of Mantuan it is said.

Ambitiosus honos, & opes, et faeda voluptas,

Haec tria, pro trino Numine mundus habet.

Desire of honour, wealth, and filthy pleasure,

The world these three, for three Gods holdeth euer.

But the Church content with foode and rayment, séeketh especially after GOD, and least shée should stray a wrong way from GOD, followeth the rule of his diuine manifestation, in no poynt fayling her. For it is the singuler wisedom of the Church, not to séeke for God by any other means, then by his worde and testimonies from him, neither to call vpon any other God, then vpon this very same GOD, who hath made himselfe knowne vnto Iacob, that is, vnto hys Church.

Verse. 7.

Lyftvppe your heads, ô yee gates, and be yee lyft vppe yee euerlasting doores, and the King of glorie shall come in.

It was the manner of the people in the East parts of the world, to exercise theyr iudgement in the gates: for as nowe the Senators doo méete, and sitte together in the Court, so, in times past, they which were about to consult vpon the causes of the Common wealth, mette and satte in the gates.

[Page]The Prophet Dauid therefore, exhorteth héere all Princes and Gouernours, that they would giue harbour and succour vnto the Gospell and to the Church, and to thinke, that thys ought to be theyr first and speciall care, that euery one of them bestowe in his place of calling, hys counsaile and endeuour, to retaine the Ministery of the Gospell, in publique administration of the Churches, to the nourishing of the necessary studies and exercises of the Church, and to the defending and maintaining of the Ministers, Teachers, and Schollers in the Church and Schooles.

Manifestly it appeareth, that in Kingdoms and Citties, these Offices or duties, are euery where neglected of the most Gouernours or Magistrates. They séeke not for apt or fitte Pastors to theyr Churches, there are not sallaries or meane wages gyuen vnto such as are able to serue in place, there is not youth sufficiently employed, vnto the necessary studies or exercises of the Church of GOD: no, rather in Princes Courts there be, which fléese from the Preachers of the Gospell, theyr due deserued wages and stipends, and doo bestow the same vppon those, whose helpe or dilligence they doe vse, both in the Court, and about theyr prophane busines. These things doo I therefore recite, to that ende onely, that the saying of thys Psalme may be vnderstood, and applyed vnto the same vse.

Wée therefore with this speech, doo admonish Princes and Citties, to haue care, that the Gospell may be purely and rightly preached in their Churches, and that we may comfort all those, which suffer dangers and miseries for the aduauncement thereof. Finally, with thys very same spéech doo we accuse Tyrants, which goe about to destroy the Ministery of the Gospell, and others also which neglect the setting foorth of the same. For if Gouernours or Rulers, haue onely the ouersight, charge, and keeping, of mens bodies and goods, vndoubtedly I know not, what difference there is, betweene them, and Heardesmen or Pastors. Nay, what are Cōmon weales flourishing with wealth and power, (wanting true acknowledgment [Page] and calling vpon God,) but Lanthornes without light, and a certaine Ciclopicall hugenes, hauing blinde and rash wandering motions of theyr mindes? Let therfore Magistrates vnderstand, and execute the offices of theyr vocations, which els where in one word are comprehended, where the Psalme sayth: I sayd ye are Gods, that is, bearing Gods Office, or béeing Gods Deputies, and bestowing Gods benefits vpon men: that is, the doctrine of God, righteousnesse and peace. This testimony without long circumstaunces, teacheth, that it is the speciall cheefe worke of all Magistrates, to aduaunce and preserue the knowledge of GOD, in mankinde.

Verse. 8.

Who is the King of glorie? it is the Lord, strong and mightie, euen the Lord, mightie in battell.

Alwaies there hath béene, are, and shall be, some Kings or mighty Princes, enemies vnto the Gospell: these mens good wils towards the Gospell, hee finely setteth foorth, saying: [who is the King of glory?] for these Princes despise the doctrine of the Gospell, as a thing fabulous, and many of thē practise the destruction thereof, as if it were the firebrande of seditions, and the plague of Common weales. But although in manifold manner, the aduauncement of the Gospel be hindered, yet it wyll haue his operation notwithstanding, according to those verses.

VT aggeribus ruptis cum spumens Amnis

Exut, oppositasque euicit gurgite moles:

Fertur in aruafurens cumulo Camposque

Per omnes, cum stabulis armenta trahit.

AS when a frothing foming floode,

the broken bancks ouer-runs:

And so contrary mighty stoppes,

by great increase ouer-comes,

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Of violent force, is carryed forth

through all the fieldes, euen there

With folde or Cottage, quite away

the Cattell so doth beare.

So Christ the King of glory & mighty in battell, (though whole Kingdomes repine and repugne thereat) disperseth the sounde of the Gospell, and gathereth him a Church, and defendeth the same meruailously against Tyrants: furthermore, the meaning of thys saying shall be more notable, and swéeter vnto vs, if we doo consider the History, as touching the restoring & purifying of the Gospell, by the ministry of the reuerend Father, D. Martin Luther. For who remembreth not, what manner Decrées were published against the doctrine of the Gospel, when it first grew vp again amongst vs. Neyther indeede did the Enemies onely bestow their counsel and endeuour, to extinguish the light of the Gospell, but also troublesome and vnquiet persons, who would seeme to be professors of the Gospell, (with moouing seditions) haue alienated many mens mindes from this doctrine: but yet amongst so diuers chaunces, and so many differences of things, the pure doctrine of the Gospell is spreade néere and farre of, against which, the very gates of hell shall not preuaile. For he that is in vs, is stronger and mightier then the Prince of thys world.

Verse. 9.

Lyft vp your heads, (ô yee gates) and be yee lyft vp ye euerlasting doores: and the King of glory shal come in.

Verse. 10.

Who is the King of glory? euen the Lorde of Hostes, he is the King of glory.

The selfe same phrase of spéech vnto the Magistrates, is not in vaine, nor rashly repeated: for first thys repeticion declareth, with what seueritie God requireth, that they which [Page] sitte at the helme in the Common weales, may be mooued with care of helping forwarde the aduauncement of the Gospell: moreouer, it signifieth tender affection of very many Gouernours or Princes towardes the Church. For, some neglect the care for necessary doctrine: others are of that sauage beastly blood-sucking and rigorous disposition, that they exercise cruelty against the Teachers and professors of the Gospell. Vnto such dooth the Psalme in thys place denounce punishments: as if he said. If you will wage your battayles against Christ, know, yee shall come to vtter destruction, for he is the Lord of Hostes, and mightie in battaile: that is, hée vanquisheth and destroyeth Tyrants, as Iulianus the Apostata cryed out, Thou hast conquered me, ô Galilaean. And in the Image of Senacherib, (as Herodotus sayth) was written in Gréeke, this sentence.

Jn me intuens disce pietatem.

By the beholding heere of mee,

Let godlinesse be learnd of thee.

❧ A Psalme of Dauid. Ad te Domine leuaui. &c.

The Argument.

LET vs alwaies haue in our eyes, the summe of that doctrine which Christ himselfe setteth downe: when hee commaundeth to preache Repentance, and Remission of sinnes: for God wyll haue his Church by some means or other, to acknowledge the greatnes of sinne sticking in the natures of men, and the greatnesse of mercy for Christes sake [Page] promised: to the ende she may know, that she cannot satis-fie the Lawe of God, nor by discipline be iust before GOD, but ought to seeke remission of sinnes, by and through the Mediator. Vnto thys summe of doctrine, appertaineth this twentie fiue Psalme; for first it heapeth vp the greatnes of sinne, which how soeuer it be, may be so deemed or reputed by the continuall flames of mens lustes: who is so sencelesse furious, that dare boldly say, there is little euill in mans nature, when hee hath doubtings of Gods prouidence, and blinde securitie, whereby it comes to passe, that men eyther doe lightly, or not at all, feare the iudgement and wrath of God? Also the loue of our selues, wherein wee serue more our owne pleasure and glory, then the glory of God? Touching all these euils, thys Psalme sayth, O remember not the sinnes and offences of my youth, nor my transgressions. verse 6. Againe, Bee mercifull vnto my sin, for it is great. verse 10. that is, much and manifold: but it is to be lamented, that there are in all ages lyings preached, whereby the greatnesse of sinne is made lesse and obscured.

After thys, he heapeth vp, aduaunceth and amplifieth, the greatnes of Gods mercie, receiuing mans nature fallen, & not reiecting the same amongst the deuils: for he saith expreslie, Call to remembrance O Lorde, thy tender mercies, and thy louing kindnesse, which hath beene euer of old. verse 5. When our first Parents did fall, and had procured vnto themselues eternall punishments, God in his most iust wrath, remembring his mercy, receiued wretched mankinde into his fauour, and turned the punishment vppon his Sonne: vnto thys historie doubtles the Prophet heere alludeth, where he sayth, Remember thy mercies which haue beene of olde.

But least any man esteeme, that out of the true Church this benefit, (namely remission of sinnes) is giuen: he bindeth expresly his promise vnto the Church on this manner: All the pathes of the Lord are mercy and truth, to such as keepe his Couenaunt, and his testimonies. verse 9. That is, the Cittizens of the Church, which heare and embrace the Gospell, and (obeying the preaching of the same,) doe truely repent, and flee in [Page] theyr prayers vnto the Mediator, doe obtaine from God, remission of theyr sinnes and life euerlasting.

Therfore thys Psalme beautifieth a speciall Article in the Creede, I beleeue the forgiuenes of sinnes. And because wee haue not onely neede of forgiuenes of sinnes, but also of other benefits, he craueth of God, the gouernment and gyft of the holie Ghost, defence in daungers, and the vniuersall deliuerance of the Church. Heerehence it is a thing perspicuous, what plenty of doctrine and consolation, thys xxv. Psalme setteth downe vnto the Reader.

❧ The Psalme, and exposition thereof.

Verse. 1.

Vnto thee (ô Lord) haue I lift vppe my soule, my GOD in thee doe I put my trust: ô let mee not be confounded, neither let myne enemies tryumph ouer mee.

THere is a very great difference betwéene the prayers of the Heathen, and our prayers: for the Heathen people wander a wrong way, and call vpon they knowe not what, neither may they perswade themselues to be hearde: as Haecuba (of whom Euripides speaketh) crieth. O Iupiter, auicquid es, sine hoc coelum, siue mens infidens huic coelo. viz. O Iupiter, what soeuer thou art, eyther this heauen, or the mind setled in this heauen: so that a contrary wise they wander frō the true GOD, and know not his will.

But, our manner of calling vpon the true God, beholdeth and speaketh vnto him, who comming from his secrete seate, hath by assured testimonies reuealed himselfe, and made hys [Page] promises vnto vs: and our prayer, wisely and feruently discerneth him from the lying Gods of all Nations.

For like as the Fathers, Abraham, Isaack, Iacob, Moses, Dauid, Daniell and others, in theyr manner of praying, dyd know that they spake vnto this true God, who had made himselfe knowne in his promises, and by bringing the people out of Egypt: and did pray & beleeue that they were receiued and heard, euen for the promised seede sake: so doo we also call vppon the same true God, who is the Father of our Lord Iesus Christ, crucified for vs, and raised from death to life: and for thys Mediators sake, we beléeue that we are heard. That this admonition, touching the difference of true and false inuocation is necessary, no doubt at all it is, which let vs vndoubtedly make familiar vnto vs, so often as we begin our prayer and thanksgiuing.

But, after wee haue seperated our manner of praying, from the furies of them which worship Idoles, let vs distinguish the same from the vaine babling of Hypocrites: for Hypocrites make their prayers, without any true motion of the hart, as of the Pharisies it is said in the sixt of S. Mathewe. But in vs, let there be a consent of the hart and voice, and a hart enflamed with the light and loue of GOD: let it manifest our diuine motions, with a voyce worshipping or praysing GOD.

Therefore Dauid sayth héere expresly: [Vnto thee haue I lift vppe my soule,] furthermore, because without fayth, no Prayer is effectuall, hee addeth heereunto a mention of hys fayth, resting in God, for the Mediators sake: and vnto thys vertue, which is the proper ornament of the Church, he attributeth a notable effect, because (sayth he) In thee I doe put my trust, neither shall I be ashamed: neyther shall I be any matter or cause vnto mine enemies, wherein they shall laugh me to scorne, or busie themselues against mee, to reproche or reuile me: for, fayth is the vanquisher of the deuill, and all his instruments, and suffereth not the faythfull or beleeuing [Page] soule, to be cast out of Gods fauour by any engines, howe craftily and subtilly deuised soeuer they be.

Verse. 2.

For all they that hope in thee, shall not be ashamed: but such as transgresse without cause, shall be put to confusion.

A most swéete promise, wherewith hee stirreth vppe and confirmeth himselfe in time of prayer: for our vnworthinesse murmureth against vs, and endeuoureth what it may, to driue away fearefull mindes from praying. Against this fearefulnesse, wee must oppose the voice of the Gospell, which affirmeth, that (though yet defiled) we are assuredly notwithstanding freely receiued for the Sonne of Gods sake. But the promise is amplyfied, by adding thereunto the Antithesis. Such as transgresse without cause, shall be put to confusion: that is, hypocrits and others shall be confounded, which haue confidence in theyr owne wisedome, righteousnes and power, and mooue or stirre vp eyther vniust or vnnecessary matters.

Verse. 3.

Shew me thy waies (ô Lorde) and teache mee thy pathes.

Verse. 4.

Leade me forth in thy truth, and learne me, because thou art the God of my saluation, in thee hath been my hope all the day long.

Howe necessary this prayer is, the furies of Epicures doo well shewe, the dotages of the Stoicks, Academicall dubitations, and other infinite errours also manifest the same, wherwith mans minde is intangled, except it be gouerned wyth the word of God, and with the holy Ghost.

A great number of men there is, which imagine, that GOD is nothing. The Stoicks doo tye GOD vnto seconde causes or meanes, and say that he can doo none other wise then euen as second causes doo mooue. The Academicks doe defend a distrust or doubting in Religion and matters diuine.

[Page]Finally, the furies of Heretiques are so great in varietie, that no man is able to comprehend them either in thought, or expresse them in words. We therefore, thinking vpon these monsters of opinions, let vs be afraid to fall into them, let vs bewaile mans blindnesse and boldnes, and let vs pray vnto God, that he woulde gouerne vs with his light, so that wee wander not a wrong way from the truth.

Verse. 5.

Call to remembrance ô Lord thy tender mercies, and thy louing kindnesse, which hath beene euer of olde.

Now he teacheth plainly, with what confidence hee may come vnto GOD: although I knowe my selfe to be vniust, and haue deserued punishment, yet I flée for succour vnto thy mercy, and doo beleeue I am receiued, for the Mediators sake promised vnto the Fathers, and sent at the time appointed.

Truely thou mightest iustly haue destroyed our first Parents after theyr fall, euen as thou destroyedst Sodom, and the Townes neere the same: but thy hart relented in thee, and thy pittifull mercie enflamed thee, that thou didst not exexcute ye fury of thy displeasure, because thou art God. Which art not delighted in our destruction, neither wilt thou the death of a sinner, but that he may be conuerted and liue. With the same mercy thou sauedst Noah in the Deluge, and reuokedst Abraham from errour and Idolatrie, broughtest the people out of Egipt, and finally hast mercifully receiued Aaron and others innumerable, which haue horribly fallen.

Séeing therefore, euen from the beginning, thou hast set foorth thy free promise touching remission of sinnes, to be gyuen vs by thy mercy, and hast by very many examples witnessed, that thou receiuest them which embrace that promise, I doo earnestly beséech thee, that of thy vnspeakeable mercie, thou wouldest also receiue me into thy fauour, for the promised Lord and Sauiour his sake.

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Verse. 6.

Oh remember not the sinnes and offences of my youth, nor my transgressions: but according to thy mercie, thinke thou vpon mee (ô Lorde) for thy goodnesse.

Thys principall peticion in all the Psalme, is to be dilligently considered of, not onely so, that our carnall securitie and hipocrisie (which maketh sin séeme little) myght be amended, but also that the greatnes of Gods mercy might be looked vpon.

The sinne of his youth, he calleth all that weight of sinne, which as children borne we bring with vs, darknes of mind, a contrariety of will from God, and a contumacie or disobedience of hart. Transgressions, hee vnderstandeth to be actuall sinnes, which are partly voluntary, and partly not voluntarie, also sinnes of ignoraunce and negligence: these so great misdéedes dooth he craue to be forgiuen him, and to be blotted out of all memory, by the immense and vnspeakeable goodnes and mercy of GOD.

But seeing the whole place as touching sinne, is els where often repeated, I will stay no longer in thys verse, but I will bring the Reader to consider the sum of thys doctrine.

Verse. 7.

Gracious and righteous is the Lord, therefore will he teach sinners in the way.

Verse. 8.

Them that be meeke shall he guide in iudgement: and such as be gentle, them shall he learne his way.

How excellent and swéet a vertue graciousnes, or goodnes is, the sayings of Menander declare, Bonus vir, est commune bonum: A good man is a common blisse. Also, Quam dulce temperamentum est copulatic bonitatis et prudentiae.

How sweet a mixture may that be,

Where goodnes with wisedom ioynd we see.

The example of thys most excellent vertue, is most notably [Page] seene in GOD, who (as Christ sayth) suffereth the sun to shine both vpon the good and the euill, and sendeth rayne on the iust and vniust. Math. 5. verse. 45. And not that indeed onely, but also of his owne frée will offereth vs reconciliation, and with a certaine aboundance of his goodnes, requireth vs to come into fauour with him, and asketh no satis-faction of vs for our offence, but would haue his Sonne to pay that raunsome.

But least any man thinke, that these things in respect of their greatnesse, are fayned or dissembling, let him heare how S. Paule speaketh. 2. Cor. 5. Now then are we Ambassadours for Christ, as though God did beseech you by vs: wee pray you in Christes steade, that ye be reeonciled to God. verse. 20. For he made him to be sinne for vs, which knewe no sin, that we should be made the righteousnes of God in him. verse. 21. But so great is the force of Gods gracious goodnes, that it can neyther be conceiued in mind, neyther may it be vttered with mans speech.

Neyther is he onely gracious, but also iust, that is equall according to one rule which he hath sette downe: for as he reprehendeth and accuseth all men, without exception, by the voyce of the Lawe, so he receiueth all men without partiality, according to the frée and vniuersall promise of his Gospell: Come vnto me (sayth he) all yee which labour and are loden, and I will refresh you. Math. 11.28. And although by the ministry of the Lawe and the Gospell, hee teacheth sinners which are curable, and also by punishments, which are admonishers and publishers of sinne, yet in all these he is faithfull, and suffereth vs not to be tempted aboue our strength, but giueth an ende with temptation, that wee may be able to beare the same.

So hee, not onely with Nathans speech rebuked Dauid, but for a certaine season tooke his kingdome from him, and hauing chastened him in his iudgement, restored him into his kingdom. For iudgement is opposed against furie, and signifieth mitigation of paynes which we haue deserued: as Ieremie [Page] in hys tenth Chapter sayth: Correct me O Lorde in thy iudgement, not in thy furie, least thou bring me vnto nothing. verse. 24.

Verse. 9.

All the pathes of the Lord are mercy and trueth, vnto such as keepe his couenaunt and his testimonies.

In thys most swéet little verse, hee comprehendeth the summe or substance of his promises, as if he sayd: God is trulie mercifull and beneficiall towards his Church, which embraceth the word deliuered by him, and in faith of hys worde calleth vppon him and worshippeth him: so S. Paule as touching the gathering of the Church from out of the Iewes and Gentiles, sayth in hys 15. Chapter to the Romans. Nowe I say that Iesus Christ was a Minister of the Circumscition, that is, (of the people circumcised) for the truth of God, to cōfirme the promises made vnto the Fathers. verse 8. And let the Gentiles prayse God. verse. 9. &c. And to omit other testimonies of the Mercy and Truth of GOD, howe greatly dooth that Prayer of Ieremie delight mee, in the thirde Chapter of hys Lamentations: It is the mercies of the Lord that wee are not consumed, because his compassions fayle not. verse. 22.

But to the end the phrase both in thys place & els where often mentioned, may be rightly vnderstoode, I wyll heere make aunswere vnto the obiection of the Munckes: [God is gracious and mercifull vnto them that keepe his testimonies.] No man keepeth the testimonies of God, because no man satis-fieth the Law: therefore no man is loued of God. I aunswer, we must looke vpon the kinde or maner of ye argument, vnto which the Maior apertayneth, whether it be the voyce of the Lawe, or in truth the saying of the Gospell, bidding vs to embrace this doctrine with fayth and good conscience: as the phrase is such in all the 119. Psalme euery where, I haue kept thy Law. Therefore the Maior is not to be vnderstoode as the Lawe speaketh, of the perfit fulfilling, but it is to bee [Page] vnderstood as touching the profession of the true doctrine, as the Gospell speaketh, in hauing fayth and a good conscience: therefore to keepe the Testament of GOD, and his testimonies, is to embrace the doctrine deliuered from God, wyth fayth and good conscience, and to professe and aduaunce the same.

Concerning this profession (such as all the godly ones haue, and such as is both necessary and possible to be) doth the Maior speake: and the whole sentence containeth both most sweet doctrine and consolation. It teacheth that they are the members of the Church, who doo embrace and loue the true doctrine, and not the enemies or despysers of the doctrine: and he addeth a proper promise vnto the Church, thus: All the waies of the Lord are mercy and truth. If we make manifest the Maior, we must denie the Minor. No man keepeth the testimonies of God: yea they all doo keepe them which embrace the true doctrine with fayth and good conscience: vnto all these is consolation heere sette downe, to the ende they may know, that they indeede are the members of the Church, and that God hath care ouer them.

Verse. 10.

For thy Names sake, ô Lorde, be mercifull vnto my sinne, for it is great.

Hée repeateth a principal peticion notably amplified with three circumstaunces, whereof the first is, a frée and meere confession of sinne. The seconde a consolation in the forgiuenes of sinnes. And the thirde a recitall of the causes impulsiue and finall.

Therefore, as to that which concerneth the confession of sinne, let that speech be alwaies in our sight, which S. Iohn hath in hys first Epistle and first Chapter. If we say that wee haue no sinne, we deceiue our selues, and there is no trueth in vs. But if we acknowledge our sinnes, God is faythful and iust to forgiue vs our sinnes, and to clense vs from all vnrighteousnesse. verse. 8.9.

[Page]For GOD requireth an earnest acknowledgement and confession of sinnes, and he will haue the prayse of righteousnesse and mercie attributed vnto him: of righteousnes, truelie in accusing and punishing sinne, but of mercy in receiuing and sauing such as fall, which turne and are conuerted vnto him. Which things, sith so they be, let euery one acknowledge him selfe as a wretched person, in this blindnes and securitie, horribly to neglect the wrath of GOD, and by many meanes to stray away from his precepts, and to hurt others with many scandales, and to procure punishment vnto themselues and others, and that they can not vnderstand, eyther the greatnes or multitude of theyr sinnes or strayings, but let euery one confesse, that he hath deserued present & eternall punishment, and with vnfeyned sorrowe let him cry: Against thee onelie haue I sinned, and doone this euill in thy sight: that thou mightest be iustified in thy saying, and cleere when thou art iudged. Psalm. 51. verse. 4. And let not feares onelie remaine in vs, but let a consolation of fayth come thereunto also, which beléeueth the wrath of GOD is pacified by his sonne, and that for his sonnes sake our sinnes are forgiuen vs, and that righteousnes and life is restored vnto vs.

Let vs also ascribe vnto God in asking forgiuenes of our sinnes, two causes, the impulsiue and the finall. The impulsiue, is the vnmeasurable and true fatherly mercie, wherin he will not the death of a sinner, but that hee be conuerted and liue: for as the Father hath compassion ouer his Children, so the Lord hath mercy of them that feare him. This cause dooth Esay ascribe vnto God, in hys 64. Chapter, and 8. and 9. verses, saying thus: But thou ô Lorde, thou art our Father. &c. Be not angry ô Lorde aboue measure, neither remember iniquitie for euer.

The finall cause is, that the excéeding greatnesse of thy mercy may be honoured, and that others which are in great feare and trembling, may returne vnto thée, and worshippe thée againe vnfeinedly.

You see then that euery worde héere, hath hys propper [Page] efficacie, and that in a very little verse greatest matters are included.

Verse. 11.

What man is he that feareth the Lord, him shal he teache in the way that he shall chuse.

Verse. 12.

His soule shall dwell at ease, and his seede shall inherite the Land.

Verse. 13.

The secrete of the Lord is among them that feare him: and he will shew them his couenaunt.

Godlines (saith S. Paule) is profitable vnto all things, hauing the promises of this present life, and of the life to come. 1. Tim. 4.8. And godlines containeth the feare of God, fayth, and other vertues of the first Table: what be then the fruites of godlinesse? The first and most necessary of all, is the doctrine and gouernment in our priuate life and vocation. For mans wisedom, except it be gouerned by God, is vnhappy, according to that saying of Ieremie in his tenth Chapter: I know ô Lorde, that the way of man is not in himselfe, neyther is it in man to walke and to direct his steppes. verse. 23. The other fruite is, [...] bonorum, the additions of some good things, which 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 [Page] 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.

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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 ye 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.

[Page]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 ye 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 [Page] 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 our enterprises and actions, we may godlie and inuiolately follow the rule of thy word. For they that step a nayle breadth from this rule, and follow the opinions of reason, are tossed with great errour, and wrapped in the ignoraunce of the greatest matters.

Verse. 21.

Deliuer Israell (ô God) out of all his troubles.

God will haue vs in prayer, to be mooued with godly care for the welfare of others, & of the whole Church as it is written. Pray for the peace of Ierusalem Psalm. 122. verse. 6.

Let vs therefore when wee pray for our owne matters, ioyne thereunto our prayers for the preseruation of the whole Church: and because (as I haue often said) the prayers conceiued by the holy Ghost, haue effect of Gods promises, no doubt of it there remaineth life euerlasting, wherein the Church béeing deliuered from all euils, shall so peaceably rest in God.

❧ A PSALME OF DAVID. Iudica me Domine.

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The Argument.

TO him that considereth the daungers and calamities of the Church, the meaning of this Psalme is not obscure, which daungers she endureth for the profession and publishing of the true doctrine; for although the industry of setting forth the heauenly doctrine be necessary, seeing it is most seuerely enioyned vs by God, yet there doe meete wyth, and accompanie that industry, contempts, hatred, pouerty, banishments, and manifolde miseries. The enemies of the Gospell most cruelly accuse vs, and lay in our dish, the crimes most of all to be abhorred, as of moouing sedition and heresies in the Church, and call vs both hereticks and scismatiques. Vnto these poysonful slaunders, they adioyne a Nero-like cruelty, and put many to death.

But to the end the feare of their raylings and punishments may nothing dismay our mindes, we must with feruent prayers beseech of God, that he would be the Patrone & Iudge of our cause, and that he would maintaine and defende the same, against the rage of that murthering Congregation of Caines deuotion. These prayers and these sighes shal not be in vaine, but shall assuredly obtaine preseruation of the bodie of the Church, though in some members of her, she be persecuted. For, so saith Christ in the 18. of Luke, Now shal not God auenge his elect, which cry day and right vnto him: yea, though he suffer long for them, I tell you he will auenge them quickly▪ verses, 7.8.

Therefore thys Psalme shall be the more excellent, and [Page] sweeter, to those that continually doe pray for the Church, and earnestly consider of the greatnes of the dangers, wherein the Church is tossed nights and dayes.

❧ The Psalme, and exposition thereof.

Verse. 1.

Be thou my Iudge ô Lord, for I haue walked innocently: my trust hath beene also in the Lorde, therefore shall I not fall.

Verse. 2.

Examine me ô Lorde, and prooue me, try out my reynes and mine hart.

Verse. 3.

For thy louing kindnesse is euer before mine eyes, and I will walke in thy truth.

VNto thy iudgement (saith hee) doo I appeale, who art the searcher of the heart and reynes: thou knowest, that I am neyther mooued with curiositie, or any lewde lust, nor with any blind obstinacie, to embrace and professe, the Euangelicall doctrine of true inuocation, of the true acknowledgement of our Lord Iesus Christ, and which concerneth all the necessary parts of a Christian life: and that I deeme it not as a thing to be reiected or cast away, but that I therein fauour and obey, thy most seuere and immutable commaundements, which enioyne men rightly to call vpon God, according to his Gospell, and forbid that Idols should be worshipped.

Wherefore, séeing I haue not rashly, but for thy glorie and my soules health sake, embraced ye doctrine of the Gospel, and that I endeuour by all meanes to aduaunce the same: of thee I craue most feruently, that thou wouldest take vppon thee, the patronage both of thy cause, and of him which embraceth [Page] the doctrine of thy Church, and deliuer those that are vniustly oppressed. I will not with perspicuous words, make any longer declaration of these verses, but I beseech the Son of GOD, that he would mercifully protect the true doctrine and the succouring places of the Gospell, and that he woulde not suffer the word of truth to be extinguished, which hee hath made manifest vnto mankinde, as it was deliuered from the bosome of his eternall Father.

Verse. 4.

I haue not dwelt with vaine persons, neyther will I haue fellowship with the deceitfull.

Verse. 5.

I haue hated the Congregation of the wicked, and will not sitte among the vngodly.

Verse. 6.

I will wash mine hands in innocencie ô Lord, and so will I goe to thine Altar.

Both these vertues are necessary, a confession of the true doctrine, and a seperating of our selues from the enemies of the Gospell. For as the loue of truth, cannot be without a bitter hatred of Sophistry or dissimulation: so, needfull it is, that the keepers of the heauenly doctrine, doo withall theyr hart abhorre and abstaine, from Caines murthering Congregation: and this seperation of the true Church from the false, is most lightsomly apparant. First in refuting opinions and worshippings striuing with the word of GOD: then afterwards, in shunning false and dissembling partakings in Religion: last of all, in auoyding the colourable dealings, which are wrought or brought to passe, eyther for lucre or ease and rest sake. Touching these three manner of waies, I wyll speake bréefely, least any man dreame that he may be a Neuter, or of no Religion, and sitte vpon both stooles at once.

First it appeareth sufficiently, that the true doctrine, is not onely to be proponed, but that false doctrines are also to be refuted: for although politique men doo hate nothing more, then to contende for Religions, yet needfull it is, that manifest Idolatries and errours, should be reprehended, yea if the [Page] world crushed together fall vtterly down. Touching this purpose, a most manifest confirmation may be taken out of the commaundement of Christ. Beware of false Prophets. Math. 7. verses, 15.16.24. For séeing men neither haue any desire for, or flee from that they knowe not, it is needefull that the sleights and snares of deceitfull persons, should be made manifest vnto the worlde, and that the vizors shoulde be plucked off from their false perswasions. It is not therfore enough (as many thinke) to preach the true doctrine, and yet least Princes should be displeased thereat, either to be altogether silent in refuting contrary doctrines, or to molifie or excuse anie errours.

Next of all, let vs wisely and feruently beware, least with dissembling felowships the true doctrine be obscured, because, as S. Paule saith, A little sowre leuen marres the whole lump of dowe. Gala, 5. verse 9. And that speech also of Marcus Arethusius is true, which is recited by Theodoretus. lib. 3. cap. 7. Ad impietatem, obulum conferre vnum, perinde valet, ac si quis conferat omnia: Who to impietie bestoweth but one halfe penie, in effect as much he doth, as hee that all thereon bestoweth. Wherefore as God himselfe is strong, and a ielous God, which cannot abide any societie betwéene Christ and Belial, which doubtlesse is impossible: so let vs flée from and beware of all succours of felowships or partakings: séeing that saying of Sophocles is most true.

Hostium dona, non sunt dona, et non sunt vtilia.

The gyfts of our enemies no gyfts at all be,

Nor ought doe auaile our state or degree.

For when the enemy speaketh flatteringly, and with a comicall countenaunce works his tragedy, we must not trust him at any hande: Because there are seauen abhominations lurking secretly in his hart, as Salomon sayth in his Prouerbs. chap. 26. verse. 25. I would say more to this purpose, had not our Country Germanie to her great losse, learned howe much credite is to be giuen and attributed vnto sophisticall fellowships.

[Page]Last of all, we must not colour vp the matter with our enemies, eyther for peace or profit sake: as some now adaies, hauing a right perceiuerance in the true doctrine, by sinister sleights practise to win the aduersaries good wils vnto them. For the aduersaries are not appeased nor healed with such fayre spéeches, but are euen much the more stirred vppe, and conceiue good hope the time will come, that these guileful flatterers, leauing ye true Church at randon, wil againe take thē selues vnto theyr Tents of mischiefes. But let not vs sitte with vaine persons, neither keepe company with the craftie or fraudulent dealers, which comes to passe, eyther by neglecting to refute the enemies errours, or vsing a dissembling fellowship in opinions, or with vngodly suggestion or colluding with the aduersaries: but let vs beare a most bitter hatred against the murthering Congregation of Caines deuotion, least we be polluted with the societie of theyr madde worshipping and crueltie: but let vs wash our hands in innocencie, that we may walke about the Altar of the Lord.

Verse. 7.

That I may shew the voice of thanksgiuing: and tell of all thy wondrous works.

Hée reciteth a finall cause, whereunto is to be referred, the ioyning together with the true Church: therefore (saith hee) doo I desire to be a member and Cittizen, of the most prayse woorthy Country the Church, that I may performe the worshippings which GOD most seuerely requireth, as in calling vpon him, in thanksgiuing, teaching and confessing.

For in the Church onely are exercised the true calling vppon God, thanksgiuing, and other workes of the first Table: many other vertues, as temperance, gentlenes, &c. are also found, euen in them which know not God, as in Pomponius of Athens, and other such like. But true prayer, is only proper to the Church, and in truth is the speciall or cheefe wall of the Church,Prou. 18. as Salomon saith: The Name of the Lorde is a strong Tower. That is, true calling vpon God. But let vs [Page] discerne the degrées: for eyther we craue some thing of God, or we giue thanks for benefits receiued: that is, we witnesse that God vnfeinedly helpeth vs, and so we giue him thanks, and by the celebracion of this benefit, we stirre vp our selues and others vnto the feare of GOD, fayth in him, and true calling vpon him. But of these vertues proper to the Church, I haue elsewhere spoken oftentimes.

Verse. 8.

Lord, I haue loued the habitation of thine house, and the place where thine honour dwelleth.

The whole Psalme is a Sermon, which bids vs flee from the enemies of the true doctrine and the true Church, and to embrace the true doctrine, to loue, helpe, and aduaunce the true Church. To thys effect also apertaineth this little verse. [I haue loued thy Church,] which is, the Church and house wherein GOD dwelleth, and which with true prayses worshippeth God. To the cherishing, helping and maintayning of thys Church, I employ my studies, counsels and labours. For God will haue vs to loue his Church, which teacheth aright, and will haue vs manifest our zeale thereunto, and hée will haue the Ministerie of the Gospell to be reuerenced and helped: like as in the 122. Psalme he commaundeth, saying: Pray for the peace of Ierusalem. verse. 6. And straight is added his promise of reward. They shal prosper that loue thee. verse Idem.

Like as therefore in the honey Hiues, euery Bée bestoweth his labour for the common profit of all: so, let euerie one of vs, employ all our endeuours and duties, for the safetie and tranquilitie of those societies which teach the Gospell aright, and let vs helpe and further godly studies, so as the pure doctrine touching God, and our Lord Iesus Christ, may bee aduaunced and preferred euen vnto our posterity.

Verse 9.

O shutte not vp my soule with the sinners, nor my life with the blood-thirstie.

[Page]Verse. 10.

In whose hands is wickednesse: and theyr right hand is full of gyfts.

Hée not onely craueth thys, that hee may be defended against the crueltie of enemies, but another thing also, namelie, that he might not be defiled or stained with the societie of Idolaters and Manquellers, wherewith the enemies of the Gospell doo defile themselues, and he prayeth also, that he may not be ensnared in their punishments. For many there bee, which are not ignoraunt of the true doctrine, but yet for feare they dissemble theyr opinion, and with theyr dissimulation, doo confirme the rage of Tyrants.

Let such know, there must needes be a manifest confession, both for the glory of God, and for to deliuer others, which for confession of their fayth, are violently carried to torments. But heere must the Reader be admonished of the propper names of the enemies of the Gospel: to the end he may learne to shunne them: before in thys Psalme hee paynts them out with foure proper tearmes, calling them vaine, crafty, malignant, and vngodly persons. Heere he precisely termeth them sinners, blood-thirsty, practisers of euill counsels, and corrupt Iudges, or money men.

I meane not to stay long vpon these, least any man should thinke me to take pleasure in reproching them: but I am mooued to exhort the godly ones, that they woulde consider what manner of monsters the enemies of the Gospell are, whom the holy Ghost heere affirmeth to be compact and framed of so many and so great vices and mischiefes.

Verse. 11.

But as for me, I will walke innocently: O Lorde deliuer me, and be mercifull vnto me.

Hée repeateth his prayer for defence amplified vnto the Antithesis, or contrarietie: seeing with all my hart I doe eschewe and tremble, to followe the vngodlinesse and mischiefes [Page] of the enemies of the Gospell: and with a good conscience professe the true doctrine, of thée doo I craue, and from thée doo I looke for defence. For I well know, that I am not enuironed or fortefied with any power against the cruelty of the Enemies, but am openly layd foorth to all theyr weapons, except it please thee to be my protector and defender.

Verse. 12.

My foote standeth aright: I will praise the Lord in the Congregations.

In the very last verse there is added a finall cause, why he craueth to be preserued: namely, that He might praise the Lord in the Congregations. This cause must wee dilligentlie consider: for God will haue the Ministery of the Gospell to be publique, hée will not haue it in corners, as to haue the preaching of the Gospell shut vppe, so to be kept onely as the ceremonies of the Goddesse Ceres were: but he will haue ye same to be heard of all mankinde, hee will haue himselfe to be acknowledged and called vpon.

Therefore will he haue honest and publique méetings to be, and amongst these will he haue the voice of the Gospell to sounde: hée wil haue himselfe there to be worshipped and called vpon. And he will haue those same méetings or Congregations, to be witnesses of the seperating of the Church of GOD, from the Sects of other Nations, factions, and opinions.

❧ A Psalme of Dauids thanksgiuing after deliueraunce. Dominus illuminatio mea. &c.

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The Argument.

ALthough there be a great varietie of motions in thys Psalme perceiued, yet the principall Prayer is, that the Prophet Dauid might be, and remaine, a member of the true Church, and that hee might neuer be excluded from the number of the children of GOD. Thys benefit hee craueth of God, neyther in vaine, nor rashly, but hath great & iust causes of most feruent prayer. For it is most sure, that (without the Church, which God in the beginning both called and created, by promise sette foorth touching his Sonne,) there is no saluation.

For like as without the Arke of Noah in the Deluge, there were none saued vpon the earth: so without this Congregation, which embraceth the Gospell, there are no heyres of eternall fellowship with God, as the heauenly sentences doe often affirme, and as S. Paule saith: Whom he hath chosen, those hee hath called. Rom. 8. verse 30. Seeing therfore it is the cheefe benefite of man, to be a fellow of thys company, which shal haue life and ioy euerlasting, and shall enioy the felowship of God, it is the part of a godly minde, and of one that thinketh of hys saluation, to seeke which is the true Church, that hee may ioyne himselfe thereunto in minde, will, and confession, that he may be part of thys Congregation and flocke of Christ, and that he may vtterly eschewe the enemies of the true doctrine, and of the true Church, like as in the former 26. Psalme is said: I haue hated the Congregation of the wicked. verse 5. But [Page] the true Church is discerned frō other sects by the preaching of the true doctrine, and by the lawful vse of the Sacraments: and what the voice or preaching of the true doctrine is, the writings Proheticall and Apostolicall doe shew, wherin there is no doubtfull doctrine as touching the foundation: that is, touching the Articles of our fayth, touching the essence and will of God, touching the Redeemer, the Law, the promises, vse of the Sacraments, and the Ministerie. But which, what manner a one, and where the Church is, in another place els where, more plentifully is explaned.

❧ The Psalme, and exposition thereof.

Verse. 1.

The Lord is my light, and my saluation, whom then shall I feare? The Lord is the strength of my life, of whom then shall I be afraid?

Verse. 2.

When the wicked (euen mine enemies & my foes) came vpon me, they stumbled and fell.

Verse. 3.

Though an hoaste of men were laide against mee, yet shall not mine hart be afraid: and though there rose vp warre against me, yet will I put my trust in him.

EVen as the Painter Tymanthes, could not describe Agamemnons countenaunce, beholding the sacrifice of his Daughter Iphigenia: so no phrase of spéech can display the feruencies of fayth, vanquishing feares, & tremblings: but in some sort, let vs consider the conflict and victorie of Fayth. The Lord (saith he) is my light, that is, my comforter, for as [Page] Michaeas sayth, When I sitte in the darknes, the Lorde is my light. Chap. 7. verse. 8. Then, heere saith Dauid further, my saluation, and the strength of my life. That is, I am enuironed with thy necessary strength and saluation, I doo not feare any rage or power of mine enemies: for as S. Paule sayth: If God be on our side, who can be against vs? Rome. 8.31.

These victories or conquests are vnderstoode of the godlie ones, which are acquainted with exercises of fayth: for although our harts doo naturally tremble, so oft as dangers fall vppon vs: yet notwithstanding, faith striueth [...] the vtmost out of feares, and conquereth the deuill and the world. O blessed are they vnto whom this victory is giuen by our Lord Iesus Christ. O wretched are they vppon whom the deuill shall tryumph. Let vs therefore craue of God, a simple and vnfeyned fayth, which is the vanquisher of the deuill & the world.

Verse. 4.

One thing haue I desired of the Lord, which I wil require, euen that I may dwell in the house of the Lorde all the daies of my life: to beholde the faire beautie of the Lord, and to visite his holy Temple.

This is a principall proposition of this Psalme, as I haue said in the Argument: for he maketh a notable difference betweene the godly ones, and the vngodly ones. The vngodlie ones desire nothing more gréedily then riches and wealth, as Midas in Ouid saith:

Effice quicquid corpore contigero fuluum vertatur in aurum.

Graunt that what with body touch I shall:

May into glittering gold be turned all.

But Dauid and all the godly ones, with most feruent prayer, and with all theyr whole hart, doo craue of God, the society as well of the calamities, as of the benefits which the Church hath: and doo more desire, and earnestly wish, rather to bee doore keepers in the house of the Lorde, then to dwell in the Courts of the vngodly ones, where vaine ambition beareth sway, and vaine glory full fraight with dissimulation.

[Page]So touching Moses, the Apostle in his Epistle to the Hebrues, Chap. 11. sayth: By fayth Moses when he was come to age, refused to be called the Sonne of Pharaos Daughter. ver. 24. For hee preferred the exercise of calamities amongst the people of God, farre beyond the brittle and fraile shadowes of pleasures: iudging the reproch for Christes sake, to be greater wealth then the treasures of Egipt, therewith beholding the recompence or reward of these miseries in the worlde to come.

Let vs knowe, that these examples of great persons, are sette forth for vs to follow. Although therfore we are in truth, a néedy and poore Congregation, yet with this firme and perpetuall consolation, let vs molifie these our miseries, That we doe dwell in the house of the Lord, and are as Paule in the second Chapter to the Ephesians saith: Of the housholde of God, and Cittizens with the Saints. verse. 19.

To mée truely nothing séemeth may be more gloriouslie said or thought, as touching the members of the true Church, then this saying of Paule, agréeing with the saying of thys Psalme. viz. One thing haue I required. &c. Furthermore, he calleth The will of the Lord, true calling vpon God, and firme consolation of our mindes, & rule of our life, all which things, are to be accounted of all men, amongst the speciall good gifts. And let vs not be mooued with the iudgements of Epicures, which sette downe other limits of the cheefe good gyfts, and other bounds of things to be by vs required: but let vs know that mankinde was thereto created, that therein the knowledge of God might appeare, and that it might declare true testimonies of God, and enioy his fellowship in the life euerlasting. Therfore a thousand causes there be, why with such feruencie of minde, the Prophet desireth the societie and most firme coniunction with the true Church.

Verse. 5.

For in the time of trouble, hee shall hide me in hys tabernacle: yea in the secrete place of his dwelling shal he hide me, & set me vp vpon a rock of stone.

[Page]The Histories of all ages doo shewe, that the vniuersall Church, and all the godly ones, are exercised in greatest dangers: neyther can the truth of the doctrine be retained, without great contention: the most sweete figure heere, then promiseth defence vnto the Church, viz. He shall hide mee in hys Tabernacle. For as Iehoshebeah, the wife of Iehoiada the Priest,2. Chro. 22 11.12. (when wicked Athalia raged, in putting to death all the Kings seede of the house of Iuda,) kept and preserued the young King Ioas, and sixe yeeres hid him safely in the house of God: so the Lord knoweth how to deliuer his owne out of temptation, and to defende them, euen as it were poore supplicants flying to some place of refuge.

Vnto thys most swéete promise, let vs annexe examples of Gods wonderfull deliuerances: let vs confesse (so the matter is) that we all in the horrible tempests & stormes of Germanie, are helped and defended by GOD himselfe: for these great benefits, let vs giue thanks vnto God, the eternall Father of our Lord Iesus Christ, and let vs hartily beséech him, for his sonnes sake, Iesus Christ our Lorde, (for vs crucified and raysed from death to life,) that he henceforth and for euer would defende vs in his Tabernacle, as it were secretly hydden for our refuge: for there is no stronger safegarde or defence in all kind of dangers, then is the Tabernacle of God, or (as Esay saith) the bosome of God.

Verse. 6.

And now shall he lift vp my head aboue all mine enemies rounde about me.

Verse. 7.

Therefore will I offer in his dwelling an oblation, with great gladnesse: I will sing and speake prayses to the Lord.

Well doe the Lawyers say, That they which haue receiued a benefit, are naturally bounde, (according to the manner of theyr abilitie) to render due recompence. And what is it I pray you, that wee are able to render vnto God, besides our sacrifices of thanksgiuing. Let vs therefore rightly thinke [Page] with Dauid, that any danger falling vpon vs, is not by chance dashed aside, or driuen away: but that wee are helped & preserued euen by God himselfe, and that he heareth our prayers. Let our minde honour God aright, that hee hath not a vaine name, and that hee dooth not neglect men, but that hee vnfainedly heareth them that calleth vpon him in his Church, and that he vndoubtedly beholdeth and helpeth his Church, and keepeth his promises with his seruaunts.

These also let vs inculcate and beate into our memories, and let vs commemorate the same vnto others, let vs publish the same abroade when we are helped and deliuered: that euen others also may be stirred vp to the due acknowledgment of GOD.

Verse. 8.

Harken vnto my voice ô Lorde, when I cry vnto thee, haue mercy vpon me, and heare me.

Verse. 9.

My hart hath talked of thee, seeke ye my face, thy face Lord will I seeke.

Verse. 10.

O, hide not thou thy face from me, nor cast thou thy seruant away in displeasure.

In the fourth verse, he required to be cooptate or chosen into the societie of the true Church, then which benefite, none was more wishfull: now because it is no lesse vertue to kéepe that is gotte, then to gette that we can, he prayeth feruently, and craueth of God, that he may be able euermore to remaine A Cittizen with the Saints, and one of the housholde of God. For he saw the example of Saule, who when hee was the first King ouer the people of God, and vndoubtedly at the first had the Spirit of God in him: afterwards, by reason of his contempt in greeuous offences, hee was not onely forsaken of God, but also was cast foorth into eternall destruction.

While he lookes vpon this example, he oftentimes sendes foorth both prayers and sighes: as if he said, Lord make me a vessell of mercie, and cast me not away amongst the vessels of wrath. Cast me not away from thy face, and take not thy holy [Page]Spirit from me. Psalm 51. verse 11. Séeing then so great a personage as King Dauid, with often spéeches vsed these prayers, [forsake mee not, nor cast me away,] it is not our parts to doubt, but that God is continually to be prayed vnto, that hée would confirme that which hee hath wrought in vs: and seeing he hath made vs to haue a will, that he will enable vs also to performe the same, so as we may render some acceptable seruice vnto him.

Heere also let the godly Reader consider, in what manner Dauid while he was praying, lifted vp and supported himselfe with remembraunce of precepts and promises: My hart said vnto thee, seeke ye my face: that is, thou commaundest in thy vnspeakeable goodnes and mercy, that we should craue good things of thee, and thou addest most large promises to stir vs vp vnto true prayer. Although therefore great is the imbecilitie, and great is also the amasednes of mans minde, flying from God, yet notwithstanding béeing stirred vp and prouoked by so many precepts & promises, let vs correct our doubting, and let vs begin to come vnto God, hauing Christ for our guide: and let vs not thinke that Gods promises are vaine soundes, or pronounced speeches as Epicures doo imagine.

For God hath not in vaine manifested himselfe by so excellent testimonies, not in vaine hath he declared his will: he will haue our darknes and doubtfulnesse to be by his word amended: for he is a true God, and kéepeth his promises, as in the 25. Psalme it is said: All the waies of the Lord are mercie and truth. &c. verse 9.

Verse. 11.

When my Father and my Mother forsake me, the Lord taketh me vp.

This is an amplification borrowed from the vnfaithfulnesse of friendes, whereof Plato speaketh, saying: A friende, & yet an vnconstant creature by nature. And Sophocles saith,

Nullum atrocius vulnus est, quam defectio amici. viz.

[Page]No wound more greeuous, nor more great,

Then when a friend dooth friendship breake.

Against this great sorrowe, which the forsaking of most néere allied friendes procureth, let vs oppose the consolation, wherewith Dauid supporteth himselfe, saying: My father & my Mother haue forsaken me, but the Lorde hath taken mee vp. Let vs know, that obedience and moderation of the mind in suffering such calamities, dooth please God: and that in the meane time, the Sonne of God himselfe, hath care ouer vs, and that he is our faithfull and firme Friende, whose beneuolence or great good will, let vs studie by all meanes continuallie to retaine and keepe. For he both will and can help, when we are not only forsaken of friends, but also of all Creatures. As in the 72. Psalme it is said: He deliuered the poore which had no helper. And in the tenth Psalme: Vnto thee is the poore man left, thou art the helper of the friendlesse: that is, of them who béeing forsaken of seconde meanes, doo call vpon thee.

Verse. 12.

Teache mee thy way (ô Lorde) and leade mee in the right way, because of myne enemies.

Verse. 13.

Deliuer me not ouer into the will of mine aduersaries; for there are false witnesses risen vp against me, and such as speake wrong.

The true Church is assaulted with diuers kindes of enemies, as Turkes, Bishops, Kings, and Princes: the Champions of Bishops, practise and bend their endeuour to destroy the Church with sword and fire: and Munckes, with others which beare sway, with opinion of learning in Courts, enflame the wrath of these.

The Prophet heere, not onely therefore prayeth for gouernment, but also for defence of the Church, euen from God himselfe: which doubtlesse is necessarie in so great diuersitie of daungers.

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Verse. 14.

I should vtterly haue fainted, but that I beleeue verily to see the goodnesse of the Lord, in the Lande of the liuing.

As if he saide, although I am oppressed on euery side, as the stone or Rocke in the Sea is beaten vppon with rushing waues: yet I shall bee preserued in the Lande of the liuing. That is, I shall not be oppressed of mine enemies in thys life, neyther shall I afterwards be swallowed vppe into eternall death: but I shall worship and praise GOD amongst the liuing in this life, and in the life euerlasting. So sayth he in the 118. Psalme: I shall not die, but liue, and declare the works of the Lord. verse 17.

Verse. 15.

O tarry thou the Lords leysure: be strong, and he shall comfort thine hart; and put thou thy trust in the Lord.

That is, call vpon God, craue and looke for hys helpe, and thy fayth or confidence shall by little & little wexe strong: let thy hart rest in hope, and expectation of Gods onely helpe. Touching this rule, there is a notable example sette foorth in the History of Ioseph: for, although he was sold of his Bretheren,Gene. 39. ver. 1.13.21 and afterwards cast into prison, yet with thys consolation he supported himselfe, he rested in the promise of God, and béeing setled at peace in thys fayth, hee looked for deliueraunce: and truly the euent sheweth it is true that is sayd in the fourth Psalme: The Lorde hath chosen to himselfe the man that is godly. verse. 3. The Lord, not by mans enterprises, but by meruailous meanes, deliuereth his, which mans reason can in no wise prouide for.

A Psalme of Dauid, or prayer for deliueraunce. Ad te Domine clamabo.

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The Argument.

THREE kindes of enemies there are, by whō the Church is most cruellie assaulted: for, first Tyrants doe rage with open violence to destroy the Church and the Gospell: next to them, Heretiques and fanaticall persons in all ages, doe deuise diuers corruptions of doctrine, wherewith men beeing bewitched, doe wander in errour from God. Last of all, there are Hypocrites mingled in the Church, whom Paule calleth false Bretheren.

These Serpents, whom the Church nourisheth in her bosome, know the sleights of hurting most subtilly, for although they openly flatter the Church, and will seeme to be defenders of a true opinion, yet priuily, if occasion be, they can lay a colde pad vnder the matter: that is, they mangle and deface the doctrine rightly expounded, with vnsauerie & vaine cauillations, and doe most hatefully agrauate the slender faultes of them which teache aright; neither know they how to giue theyr helping hand, to such as humble themselues, or pardon those that doe fall; but doe all to rende and spoyle that shyp wherein they are carried, with blinde vaine pleasures.

Such Aspes are the more hurtfull, howe much lesse they can be shunned or eschewed. Touching these therefore, doe I vnderstand this Psalme intreateth, wherin first, a feruent prayer is recited by the Prophet, least euen with the dissimulation of Hypocries we shoulde bee defiled, or be insnared in theyr [Page] punishments. Afterwardes, there is a thanksgiuing added, wherein two most excellent vertues, Truth and Righteousnesse doe shine: for as Truth acknowledgeth from whence a benefite is receiued, so Righteousnes bindeth vs, to make due requitall according to our whole abilitie. Wherefore when he sayth Blessed be the Lord which hath heard the voice of my prayer, hee witnesseth himselfe to be of a true meaning. And where hee addeth, And in my song wil J praise him, he promiseth himselfe he will be iust and vpright in performing mutuall duties. viz. in acknowledging and celebrating the benefits of God. And so let Dauids deliuerances be read of vs, that wee beeing confirmed with these examples of Gods promises, we may learne to craue and looke for helpe and defence after like manner, in all calamities and daungers.

❧ The Psalme, and exposition thereof.

Verse. 1.

Vnto thee will I cry ô Lord my strength, think no scorne of me, least if thou make as though thou hearest not, I become like them that goe downe into the pit.

Verse. 2.

Heare the voice of my humble peticions, when I cry vnto thee: when I hold vp mine hands towardes the mercy seate of thy holy Temple.

I Haue oftentimes else-where said, that in al our praying, there are fiue things to be considered: First, what God is whom we call vpon. Secondly, the commaundement of GOD, which most seuerely prescribeth thys worshyp. Thirdlie, [Page] his promise of hearing vs. Fourthly, the thing which we are to craue. Fiftly and finally, our Fayth, beléeuing that we are accepted before God, and heard by him.

These fiue speciall points dooth Dauid, most aptly comprise in the beginning of this Psalme. For the proper name Iehoua, pointeth as it were the finger vnto the true God, manifested to the people of Israell, and distinguished from the Ethnick Gods. But the commandement and promise are signified, in the mention of the Oracle, or Mercie-seate, whereof it is written in the 25. of Exodus, That from thence GOD would speake vnto the people, and there would he heare them calling vpon him. For God wold be called vpon in that place, and vnto thys place he enioyned the people. Thys figure excellently pertaineth vnto Christ: for the Church calling vpon GOD, is enioyned to come vnto the Mediator, and is not heard but for his sake, as it is written. What soeuer yee shal aske the Father in my Name, he shall giue it you. Iohn. 16.23. But Dauids fayth shineth in these words, [My strength] for no man can without acknowledgement & confidence in Christ in hys prayer, call vpon God.

Finally, the thing to be craued, is described when he saith: Least I become like them that goe downe into the pit. And a little after, O plucke me not away, nor destroy mee with the vngodlie ones. Therefore notably is it said of one of the auncient Fathers: That Prayer is a most hard worke or labour, because not onely the intention is required, but also the consideration of the reuelations and testimonies of God, and a distinction to be made from the Ethnicks maner of praying, and a thinking vppon the promises, and a fayth in the same reposed.

But who can expresse the greatnes of this affect? Thinke no scorne of me? For as in the ciuill conuersation of men, the mouth silent, or musing countenaunce, makes some shewe of disdainfull meaning: so in the spirituall conflict, God seemeth silent, and as it were estranged from vs, when hee deferreth our deliueraunce, and suffereth vs to be vexed in great calamities. [Page] As when Ioseph was not only sold of his Bretheren, but also cast into prison, with daunger of life and good name, what els might he thinke, but that God was deafe and dumbe all that while? But thys sorrowfull or heauie cogitation, is to be vanquished by fayth, as Iob sayth: Yea though he kyll me, I will yet trust in him, and hee shall be my Sauiour.

Thys victorie giue vs O God, through our Lorde Iesus Christ, and strengthen our infirmitie, which is so farre vnable to enter into such conflicts, except it be fully by thee instructed, and armed with the fortitude of Fayth.

Verse. 3.

O plucke me not away, neyther destroy me with the vngodly & wicked dooers, which speake friendlie to theyr Neighbours: but imagine mischiefe in theyr harts.

Thys is a principall proposition of thys Psalme, wherein he beseecheth God, wyth most feruent prayers, and euen with all his hart, that he might not be hurt, eyther with the pestilencie of hypocrisie, which with a flattering face workes mischiefe, or be plunged in the punishments due to hypocrits.

But I pray you consider with what colours hee painteth out the most mischieuous beasts: he calleth thē expresly, Vngodly, and wicked ones, because hypocrisie is a sinne disagréeing with the first Table. For although hypocrites are not defiled with outward Idolatries, yet in theyr hart they are with out true feare of God, and without fayth in him, & frame their opinions of Religion, according to the pleasures of Princes: next of all, they worke iniquitie, because such as finally differ from theyr meanings, and doo not applaude, or like of al theyr Paradoxes or strange opinions, they endeuour to deface and oppresse by slaunder: for they differ not meanely frō others, but manfully performe that which the old saying admonisheth them: Serpens non fit Draco, nisi multos Serpentes deuoret.

A Serpent can no Dragon be,

Except he deuoure Serpents many.

[Page]But although they worke all these mischiefes, yet they will speake of peace vnto theyr Neighbour, that is, with a populer & plausible shewe they sette foorth themselues & theyr owne dooings. For so they dispute, that they are mooued with a righteous zeale to defende the glory of God, and doo seeke and prouide for mans euerlasting saluation.

By thys goodly speech, they gaine themselues the fauors of the common people and others, who for constancie accept of rigor, and in euill begun matters, wilful boldnes, séemeth better then repentance. As therefore Dauid prayeth, that he may not be pluckt away, nor destroyed with the vngodly ones. So doo I with all my hart pray, that God the eternall Father of our Lord Iesus Christ, will neuer suffer me to be a sociate or companion of such hypocrites, nor once take his worde of truth from my mouth: but that he woulde direct my steps according to hys word, and that he would for euer keepe me in simplicitie and righteousnes, which are enemies vnto hypocrisie.

Verse. 4.

Reward them according to theyr deedes, & according to the wickednesse of theyr inuentions.

Verse. 5.

Recompence them after the works of their hands, pay them that they haue deserued.

These cursings are read in the Psalmes, not as mens indignations, but as the voice of the holy Ghost, giuing iudgement vpon the punishments of hypocrites, which are not conuerted vnto God, neyther obey the commaundement which is deliuered in the Apocalips: Remember from whence thou art fallen, and repent, and doe the first workes. Apoc. 2. verse. 5.

For like as other sinnes are plagued with horrible punishments, so no doubt of it, cruell punishments are the companions of hypocrisie, which practise to cast a glimmering mist before the eyes of God and men, that they shoulde not see that which they sée. I would therefore haue all thys speech to be vnderstoode, with the exception of repentance, whereby the [Page] mittigation of punishments is obtained according to that saying, If your sinnes be red as the scarlet, they shall be white as snow. That is, though you be guiltie and defiled, yet if you returne vnto God, not onely your sinnes shall be forgiuen, but also the punishments shall be taken away, or mittigated. Let not therefore a dissembling hypocriticall defence of sinne, be added to the rest of our slydings, but let both our hart and tongue pronounce the confession of Daniell: Vnto thee ô lord belongeth righteousnesse, but vnto vs shame and confusion: we haue sinned, Dan. 9.7.8 we haue doone wickedly, wee haue departed from thy waies: heere vs for the Lordes sake. Thys is the meane whereby the woundes of the Church may be healed, not to follow our first Parents, who after theyr fall, couered theyr nakednes with figge leaues.

Verse. 6.

For, they regard not in theyr mind, the workes of the Lord, nor the operation of his hands: therefore shall hee breake them downe and not builde them vp.

Hée explaneth the cause & fountaine of hypocrisie, whereof I haue spoken: therefore hypocrites in shew good, in effect worst of all, cease not to heape vppe braules and contentions, because they consider not the works of the Lord, who suffers his seruaunts sometimes for a season to be ouerwhelmed, but not to be vtterly oppressed. And yet at length, after Haman hath published his slaunders and mischiefes, there hath beene tranquillitie restored to the Church.

But it yrcketh me to stay long vpon the description of thys hypocrisie, then which not any more sorrowfull plague hath burst out of the whirlepoole of hell: therfore now I come vnto the second part of thys Psalme.

Verse. 7.

Praysed be the Lorde, for he hath heard the voyce of myne humble peticions.

[Page]Verse. 8.

The Lord is my strength and my sheelde, my hart hath trusted in him, & I am helped, therfore my hart daunceth for ioy, and in my song will I praise him.

Verse. 9.

The Lord is my strength, and he is the wholsome defence of his annointed.

The thanksgiuing towards God is truth, which acknowledgeth, that benefits are receiued of God, and that he is God indeede: that he is omnipotent, present with vs, and our helper: and it is a worke of righteousnes, wherin a man bindeth himselfe to render acceptable duties towards God. By thys slender discription may be vnderstoode, that thankfulnes is a vertue compounded of two speciall vertues, namely Truth, and Righteousnesse. Truth acknowledgeth from whence a benefite is receiued. Righteousnesse performeth mutuall duties. Dauid therefore is true and iust: for hee plainly acknowledgeth, that he is both heard and helped of GOD: and by this profession he witnesseth, that God is not a vaine Name, that he is not idle, nor bounde to second causes, but that hee is indeede effectuall, and helpeth such as call vpon him.

Héerewith also, Dauid bindeth himselfe to mutual duties, acceptable vnto God, when he sayth: And in my song will I prayse him. For I pray you, what is there that we can render vnto God, besides the sacrifice of prayse? Now contrariwise, consider what a monster an vnthankful person is, who is cō pact and framed of horrible sinnes▪ viz. Lying & Vnrighteousnesse. When Alexander thought that hee obtained his Kingdome eyther by chaunce or through his owne vertue, and confessed not that it was giuen him of God, he is a lyer, and that euen against God: afterwards, hee is become vniust, not rendering vnto God his bounden dutie, when hee prescribeth himselfe to be worshipped as a God. Séeing then, thanksgiuing is a necessary worship doone to God, and that ingratitude towards GOD, is an horrible offence, let vs be thankfull to God, both for all benefits of the soule and bodie, and also euen [Page] specially for thys same thing, that we are not snared with the counsels of hypocrites, nor haue not dealt vniustly in the will of the Lorde, but haue kept our fayth, yet indeede not of our owne strength or power, but by the helpe of our Lorde Iesus Christ.

Verse. 10.

O saue thy people, and giue thy bessing vnto thine inheritance: feede them, and sett them vppe for euer.

That which Cicero spake of hys Countrey, in his second Booke De legibus, the same may much more truely be spoken of the Church: Necesse est charitate eam praestare pro qua mori, & cui nos totos dedere, & in qua nostra omnia ponere & quasi cō secrare debemus. Needfull it is, that our Country excel in loue and good affection, for whom we ought to die: to whom wee haue wholy addicted our selues, and in whom we haue reposed all things, and as it were ought to consecrate the same. It is not therefore our part, neither fitteth it the name of a Christian to doubt, but that, for the vniuersal Church (whose Cittizens we desire to be reputed and named) we must pray continually.

Preserue, gouerne, and defende thy Church O God, against the deuils, Tyrants, Heritiques, and the furies of false bretheren, and theyr wicked practises: and seeing there are in mankind, many which curse the Church, blesse thou Lorde thine inheritance, and after thou hast restrained the practises of the Enemies, adorne thou her with thy glorie euerlasting. Amen.

❧ A Psalme of Dauid, exhortatorie to Princes and great personages. Afferte Domino filij Dei.

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The Argument.

ALthough I allow not the rule of interpreting, which culleth out the Oracles of God, into diuers meanings: yet certaine Histories are so written, that with a safe analogie of fayth, they may be expounded alegorically: as the Historie of Gedeon is doubtlesse a notable figure of the Kingdom of Christ. So the leading of the people out of Egipt, is a figure of deliueraunce from the tyrannie of the deuill and death euerlasting.

Wherefore sithens this Psalme dooth celebrate the glorious acts which are sette foorth, in bringing the people out of Egipt, it shall stand well with the Reader, eyther to embrace the hystoricall meaning, or wisely and fitly to vse it as an alegorie touching the kingdome of Christ. And if he wil rest cō tented with the historie, he may take out of thys Psalme doctrine most necessary, as touching the manifestation of God: for it is needfull that the true God (whom we doe call vpon) be discerned from false or counterfet Gods, & be vnderstoode how he is to be sought vnto; Namely euen as he hath by assured testimonies, manifested his essence & will. Like as therfore the Fathers and Prophets in theyr prayers, speake vnto thys true God, which made himselfe knowne in promises, and in that bringing them out of Egipt, by visible and not fayling testimonies: so let our prayers likewise behold and speake vnto [Page] the same God, which brought his people out of Egipt, by publishing so many testimonies, and sent his Sonne adding like testimonies, as in the resurrection of the dead and others. But if the Reader like better the Alegory, let him apply the Psalme vnto the gathering of the Church, by the ministery of the Gospell and Sacraments; by which Christ sitting at the right hand of God, alwaies was, is, and shall be effectuall, and in the harts of beleeuers illumineth newe light, righteousnes, and life euerlasting.

❧ The Psalme, and exposition thereof.

Verse. 1.

Bring vnto the Lord (ô yee mightie) bring young Rammes vnto the Lord: ascribe vnto the Lord worship and strength.

Verse. 2.

Giue the Lorde the honour due vnto hys Name, worshyppe the Lorde with holy worship.

THE Prophet in this place exhorteth all men, that they woulde offer the sacrifice of praise, that is, The fruite of theyr lips confessing hys Name, Heb. 13. And the glory of GOD is the acknowledgement and celebrating of the righteousnesse of God, in accusing and punishing sinnes, and hys mercy in receiuing such as fall and are conuerted vnto hym. Thys glory dooth not the Epicure attribute vnto God, who sayth most saucilie, That God is nothing, nor careth not for things pertaining to men.

Saule although hée knew there was a God, and the same to punish mischiefes: yet he did not as yet giue vnto GOD perfect glory. But Dauid affirmeth both that there is a God, [Page] and that he is iust, horribly punishing mischiefes, and again, a mercifull GOD, receiuing and sauing miserable mankind fléeing for mercy vnto the Mediator.

This man giueth vnto God perfect glory, that he is a God, that he is iust, that hee punisheth, that hee is good, mercifull, and a Sauiour, and that he also punisheth, not to destroy, but to saue: this glory is then only attributed vnto God, whē we haue learned the Gospell, and by faith doo acknowledge the Sonne of GOD.

[Holy worship,] hée calleth the High Priestes attyre, whereby he vnderstandeth the righteousnesse of fayth, according to that saying: That I might be found in him, not hauing mine owne righteousnes, which is of the Law, but that which is of the fayth of Christ, which is of the righteousnesse of God by fayth. Phil. 3. verse. 9. Therefore it signifieth, that the Sacrifices of the olde Testament, are to be abolished, as in the fourth of Iohn it is sayd: True worshippers shall worship the Father in Spirit and trueth. verse. 23.

Verse. 3.

It is the Lord that commaundeth the waters: it is the glorious God that maketh the thunder.

Verse. 4.

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 [Page] 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.

[Page]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 ye 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,Gene. 9. 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,Exod. 14.23. 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 [Page] 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.2. Sam. 7.2. Deut. 20, 5 Exaltabo te Domine.

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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 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 [Page] 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.

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❧ 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,Gene. 37.20 and 39, 13 Iere, 38, 13 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 [Page] 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 [Page] 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. 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.

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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 [Page] 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 [Page]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,

Ʋt 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.

[Page]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.1. Sam. 23, 14 Psalm. 71.1. ❧ 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 viuendum ferunt, nec suspensa aliorum aut bono casu, aut contrario pendere ex alterius euentis et errare coguntur, huic optime viuendi ratio comparata est. viz: For vnto what man all things are of hys owne industrie at his vse, which serue to a blessed life, & (not suspended, eyther with the good or sinister fortune of others,) are not compelled to depende of another mans haps, & so to fayle, this man hath gotten a rule [Page] of the best kinde of life. Thys sentence dooth the thirtie one Psalme notably interprete, discerning a true hope from a carnall hope. For as Pluto warneth vs, that all our hope or confidences, should not depende vpon the benefits of fortune, or of humane friendships, the same doth this Psalme allowe. But wheras it bringeth vs to the consideration of our own vertues, that part of Platoes sentence, doth this Psalme reiect & refuse: for we must be brought to the consideration of Gods goodnes, seeing many things happen vnto man, when mans vertue with out Gods helpe, vtterly fayleth. Therefore it commaundeth, that God be of vs acknowledged and called vpon, and it promiseth helpe: but the whole Psalme shall be more excellent in vse, if the figure of some godly Pastor or Teacher, banished for the confession of hys fayth, be heere represented.

For like as Christ in the time of his passion, was not onely cruelly handled of his enemies, but also forsaken of his friends, falling from him for very feare: so godly exiled persons, doe feele both the crueltie of enemies, and vnfaithfulnes of theyr owne friendes, for it is most truly written by Tyrteus the Musitian.

Curat nemo vagos, et laedere nemo veretur:

Non Exul curae ducitur esse Deo.

No man cares for the wandring wight,

To hurt him, none dooth feare.

Men thinke that God forgetteth quite,

Poore Exiles liuing heere.

What then shall the godly man doe in such a case? whether shall hee flee for succour? Hee shall haue in minde and mouth, the promises and consolations of thys Psalme. The Lord preserueth them that are faithful. Againe: In thee O Lorde haue I put my trust, let me neuer be put to confusion. verse, 1. That this is no vaine Rethorick, we shall well prooue, if in vnfained sorrow, (which the crueltie of enemies causeth vs, and the forsaking of friends,) we shall call vpon God.

Thys our age seeth the examples of good men, who being driuen from theyr abyding places, for the constancie of theyr [Page] confession, are meruailously defended and preserued of God. Wherefore trusting in the helpe of God, let vs not cast awaie our confession of the true doctrine, but let vs preach the same constantlie for the glorie of God, and for the saluation of our soules: and let vs commende vnto God, all the euents of our businesses: who suffereth vs not to be ashamed, but in hys righteousnesse will deliuer all them that call vpon him.

❧ The Psalme, and exposition thereof.

Verse. 1.

In thee ô Lorde haue I put my trust, let me neuer be put to confusion: deliuer mee in thy righteousnesse.

THere is a notable Emphasis in the particles, [In thy righteousnesse,] as if he sayd, many trust in theyr money, some mighty persons in the fauour of Friendes, and some in theyr wisedome and righteousnes. But I trust not in visible things, (thē which nothing is more vncertaine, nor any thing more fading,) but all hope of welfare I doo repose in God: and I craue that I may be hearde, not for my righteousnes, which is eyther none at all, or indeede stained, but for the righteousnes of God himselfe, made knowne in the Law, of the which the Law and the Prophets doe beare witnes. And it is the righteousnes of God, which the Gospell hath made knowne, and Fayth apprehendeth frée remission of sinnes, and the acceptation vnto life euerlasting. Thys hope is not confounded, but surely obtaineth deliuerance, according to the purpose of God. But some man wold obiect. I sée not how Iohn Baptist, Paule, Stephen, and Laurence, [Page] were at all deliuered, which were most cruelly slaine of Tyrants. The aunswer is not difficult to such as vnderstand the doctrine of the Church, concerning the causes of calamities: for although they were put to death for theyr confession, yet they felt ioy in theyr harts, which is the ouercommer of death, and their death is glorious in the sight of the Lord, not onely because it setteth forth & adorneth the glory of God, but also because it shal haue a glorious end in the life euerlasting, where God shal fully and wholie deliuer his Elect from sinne and death, and shall be all in all.

Let therefore the obiects be discerned, concerning which, Hope is exercised: for although eternall life, is assuredlie for the Sonne of Gods sake to be looked, yet notwithstanding, there are other deliuerances, according to the purpose of God, in this life to be looked for. Let vs also haue alwaies in our sight, the most graue and most godly sentence, which Iob in hys thirtéenth Chapter reciteth. Yea though he shoulde kyll me, yet will I trust in him, and he shall be my Sauiour. These cannot be vnderstoode of men, liuing in idlenes & pleasures, but in vnfained sorrowe, when we are assaulted as the stone with the Sea waues, euery where beaten vpon. Hic animis opus est, opus est hic pectore firmo, vincente omnia spectra, quae in occulos incurrentos fidem langue-faciunt. viz.

Heere courage needfull is, and constant hart likewise,

All Goblins rushing in our sight,

Our fayth vnfeeble for to conquer quite.

Verse. 2.

Bow downe thine eare to me: make haste to deliuer mee.

Verse. 3.

And be thou my strong Rocke, and the house of defence, that thou maist saue me.

The Poet sayth:

Dole tantum, sponte disertus eris.

Onely sorrowfull if thou be,

Thou art distressed willingly.

For the Prophet heere is not satis-fied with the worde [Deliuer,] but enlargeth his Prayer with moe wordes. [Page] As if hee sayd, gyue not eare vnto my Prayers, as though thou wert in hande with an other matter: doe not deferre thy helpe, but with great listening, know my cause, and béeing euen at the first oppressed, and suffering not my deserts, deliuer thou me: be vnto me a well defenced forte, whereunto I may safely flee for succour, and wherin I may safely hyde me.

Verse. 4.

For thou art my strong Rocke, & my Castle: bee thou also my guide, & leade me for thy Names sake.

The rule of hys prayer, is borrowed out of the first precept, I am the Lord thy God. Exod. 20. As if the Prophet here sayd: seeing thou hast made thy selfe knowne vnto vs of thy great goodnes, and hast giuen vs thy word, and wilt not that the same shall be extinguished, preserue and defende vs: that some Congregation of GOD may alwaies remaine vppon earth: that there may be both Teachers and learners, least doctrine be extingushed, least learning doo perrish. For so oft as mencion is made of Gods Name, let vs comprehende the causes impulsiue and finall. [For 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 [Page] 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 [Page] 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 ye 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.

[Page]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, 2. Sa. 15.14 2. Reg. 25.7, (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 [Page] 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 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.

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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 cō fidence 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.

[Page]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.

[Page]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 [Page] openeth and spreadeth it selfe abroade: For in the gouernment and defence, not onely of the vniuersall Church, but of all the godly ones also, this is manifestly séene: thys goodnes is to be magnified and praysed, with great thankfulnesse, like as Dauid magnifieth the same, saying: Thankes be to the Lord, for he hath shewed me meruailous great kindnesse in a strong Cittie.

Verse. 24.

And when I made hast I sayde, I am cast out of the sight of thine eyes.

Verse. 25.

Neuerthelesse, thou heardest the voice of my prayer, when I cryed vnto thee.

There can be no greater wounde made in mankinde by the deuill, then the tryall of abiection: they which feele thys wounde, doo vnfainedly cry out with Dauid and Ionas, I am cast out of the sight of thine eyes. But against thys byting we must oppose prayer, and vnspeakeable sighings, like as Ionas in hys seconde Chapter sayth: When my soule was vexed in mee, I thought vppon the Lorde, that my prayer might come vnto thee, euen to thy holy Temple. And that thys remedie or Medicine is most effectual working of all others, this Psalme witnesseth, which sayth in thys last verse, Thou heardest the voyce of my prayer, when I cryed vnto thee.

So often therefore, as God suffereth vs not to be plunged into thys most sorrowfull tentation, let vs followe the examples of Dauid and of Ionas, and other the holy ones, which were not tongue-tyed, but with vnspeakeable sighing called vpon God, & haue had sufficient proofe of Gods deliuerance. Forthys tentation differeth from desperation, because desperate persons bring foorth no prayers nor prayses, but are angry with God, and doo flee from God: but they which stryue with tentation of abiection, doo as yet retaine still some sparke of fayth, and sighing of prayer, and at length, by the helpe of our Lord Iesus Christ, doth ouercome the deuill.

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Verse. 26.

O loue the Lord all yee his Saints, for the Lorde preserueth the faythfull, and plentiously rewardeth he the proude dooer.

Verse. 27.

Be strong, and he shall stablish your hart: all ye that put your trust in the Lord.

Thys is a comfort or consolation and an application of the example to the vniuersall Church: as if he said, euen as I am heard of God, so shall you be heard also: therefore be strong, doo not become faint-harted, doo not cast away your confession of the true doctrine, comfort and confirme your minds, in hoping & expecting for Gods alone helpe. And there is a most sweete promise added: The Lorde shall stablish your hart, all ye that put your trust in him: that is, all yee which are true and constant, which embrace the truth of God, and teach true doctrines without hypocrisie.

But contrariwise, God shall destroy the proude persone, which most impudently, and most proudly contemne GOD, trusting in humane power, for that pryde is punished of God, so often affirmeth the word of God, namely in the 16. Chapter of S. Luke, What soeuer is glorious in the world, is abhominable before God. verse. 15. And as Saint Peter in hys fift Chapter, sayth: God resisteth the proude, but giueth grace to the humble. verse. 5.

❧ A Psalme of Dauid, to giue instruction. Beati Quorum.
Of the Tytle.

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THE title admonisheth the Reader of the Authour, and of this kinde of doctrine, which this Teacher professeth: For GOD will haue no Bookes published in the Church, without assured Authors. But therefore hee calleth some Prophets, and some Apostles, & adorneth thē with testimonies, to the end we may know from whence, and by whom the doctrine is accepted: therefore it is needfull that Titles be sette before the Bookes. And what manner of personage Dauid was, and with what Spirite hee writ the Psalmes, the very last words which Dauid the Sonne of Isai spake, doe witnesse, viz. Euen the man who was sette vp on high, the annointed of the God of Jacob, and the sweete singer of Israell sayth: The Spirit of the Lord spake by mee, and his worde was in my tongue. 2, Sam. 23. verse, 1, 2. Let vs therefore reade thys Psalme, and the rest which Dauid hath made, euen as the Oracles of the holy Ghost, and let vs not be otherwise affected in reading the Psalmes, then as if we should heare the voyce of God sounding from heauen.

Hetherto I haue spoken of the Authour, in truth more breefely then the greatnes of the matter requireth. But there were not many moe words to be vsed, sithence in other places often, the prayse of the Psalmes is sette downe. Now must we speake of the kinde of doctrine which is manifested in thys Psalme, that we may hold still the Argument of the Psalme [Page] it selfe: but the worde of the ministery of the Gospell is one, and the same euerlasting, euen from the first preaching after Adams fall: namely, the preaching of repentance, reproouing sinne, and from thenceforth followed the promise of forgiuenesse of sinnes, and of reconciliation. Wherefore in this Psal. which by right, and worthily is called Mascil, that is, The proper wisedom of the Church, (not knowne vnto Philosophers nor Phariseis,) there are speciall places contained, as the accusing of sinne, and the consolation which affirmeth, that the sinnes of them which repent, are forgiuen, and that the Church shal yet remaine, yea, euen amongst the downefalles of kingdoms. And although the selfe same goodnesse, or excellencie of the things which are expounded in thys Psalme, may sufficientlie stirre vp the godly ones, vnto the perpetuall meditation of this writing: yet notwithstanding, by the same also may be esteemed, howe much commendation is to be attributed or giuen vnto this Psalme, so as Paule an Orator more rightly then Pericles, thundering and lightning in the midst of his auditorie, vsed the testimonie of thys Psalme in a most weighty cause.

For when in his fourth Chapter to the Romans, he helde a sharpe and seuere disputation, touching the righteousnesse of faith imputatiue, he vsed two testimonies to confirme his, yea the opinion of the whole Church of God. Whereof the first is out of the History of Abraham, which Moses writ lightsomlie: and the other is repeated out of the thirty-two Psalme. Paule lacked not for witnesses, the consciences of all the Propheticall companie, like as Peter sayth: Ʋnto this man doe all the Prophets beare witnesse, &c. Acts. 10. But with a singuler aduisement, he alledgeth two witnesses, whose dignitie & excellencie is great, namely Moses and Dauid.

For as the shyning Sunne, is the Captaine of the heauenly company, so is Moses the Moderator of all the other Prophets. For the other Prophets holde that for ratified, which they see determined of this Graund Maister. But Dauid is the naturall or lawfull Disciple of Moses, & (amongst the Prophets which follow Moses,) shyneth as it were Hesperus or the morning star [Page] amongst the glimmering Night stars. And although all thys mans wrytings are ful of testimonies (touching the free remission of sinnes,) which are bestowed vpon the faithfull ones, for Christes sake the Mediator: yet notwithstanding, seeing Paule out of thys Psalme, taketh his proofe of a cause, the greatest and largest of all others, there is no doubt, 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 persp [...]cuous, that it cannot be weakened by any cauillation: nor [Page] mooued out of place. Thys testimonie, as the Rocke immoouable in the Sea, resisteth all stormes and tempests, accorcording to thys verse.

ƲT Pelagi rupes magno veniente fragore,

Quae sese multis circum la [...]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 [Page] 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.

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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 [Page] which, Caine lyeth oppressed, so that hee cannot take breath, except it be remooued from him. But the Epistle vnto the Hebrues, declareth the manner whereby we are lightened, and eased of thys burden, where he sayth: By fayth Abel offered a better sacrifice. Chap. 11, verse, 4.

Chaschab. Touching thys word, excellently well saith the man of God, D. Martin Luther, expounding the 15. Chapter of Genesis. I doe not greatly gaine-say, whether you take, that, to [repute,] or to [consider of,] for the matter commeth all to one effect. For when the Maiestie of God thinketh vppon me, that I am iust, that my sinnes are forgiuen mee, that I am free from euerlasting death, & I with thanksgiuing in faith do apprehend this cogitation of God touching me, I am then iust, not by my works, but by fayth, whereby I hold fast Gods thinking vpon me: for the cogitation of God, is infallible veritie. Therefore when I wyth a firme fayth, take hold of thys cogitation, I am not iust with a wandering and doubtfull opinion.

For Fayth is a firme and certaine, eyther cogitation or confidence in God, that he is mercifull for Christes sake, that for Christes sake, he thinketh for our behoofe vppon the considerations of peace, and not of affliction or wrath. For these are Relatiues. The cogitation of God or his promise, and the fayth whereby I hold fast the promise of God. Therefore S. Paule hath rightly rendered the word Chaschab, by the worde [...], to repute or esteeme of, which also alludeth vnto cogitation, as the worde of [reputing.] For if thou beléeuest God promising, GOD reputeth thee for iust: but hetherto indeede serue these. Nowe let vs speake of the sentence Negatiue and Affirmatiue.

Blessed are they] that is, the iust before GOD, and the heyres of euerlasting life, not they which performe discipline without faith, which is wretched, and vncleane hypocrisie, not vnlike to figge leaues, wherewith our first Parents couered their nakednesse after theyr fall: neyther they which extol themselues by reason of the prerogatiues of Circumsition, or [Page] of Sacrifices. But they (who casting away and vtterly refusing all confidence in theyr workes and merits) doo flee vnto the mercy of God, for hys Sonnes sake the promised Mediator, and doo beléeue that theyr sinnes are freely forgiuen them, and that whether they be faultes doone and past, or present blemishes, the same are couered, and not imputed vnto them. For although God requireth our vertues, and will not haue vs cherrish our selues in the lustes of the flesh, but earnestlie commaundeth vs, that we should not onely bridle them, but vtterly mortifie them: yet notwithstanding, they can nothing auaile vs in the iudgement of God, for they are polluted, and all to defiled with concupiscence.

Except therefore God doo turne away his eyes from our sinnes, yea also euen from our righteousnes and vertues, and repute vs iust for hys Sonnes sake, whom fayth taketh holde vpon: all is lost on our sides: the onely mercy, or the onelie reputation of God, saueth vs. Heere therefore is our doctrine grounded, that we are made iust before GOD, onely by the mercy of GOD, forgiuing and couering, and not imputing sinnes.

Out of thys Fountaine hath Paule drawne hys disputations to the Romans and Galathians, wherein hee attributeth righteousnesse vnto fayth, and not vnto works, or to the Law. But in thys place, a plausible and populer cauillation is to be refuted, which bringeth vnto the proper and natiue meaning of thys Psalme, as it were a certaine darke night. For our aduersaries doo say, Why doe not you vnto thys Psalme cited by Paule, adioyne other Psalmes in like manner, expressing of workes? As the man is blessed which considereth of the poore and needy. &c. Psal. 41. If by the figure Synecdochen (say they) sayings of works and fayth might be ioyned together, there would be seene a very fitte interpretation, and the controuersie should be taken away. I aunswer. Alwaies in sayings touching works, first it is needefull that the doctrine of reconciliation should be comprehended. Because although Dauid dooth well in making battels, yet the worke is not [Page] pleasing to God, neyther dooth he call vpon God for helpe, except he first craue and beléeue to haue his sinnes forgiuen, for he hath alwaies sinnes in thys life: but when by faith hee receiueth forgiuenesse of hys sinnes, it is needfull that this faith sticke to the promise of the Mediator, and not to his owne works. Thys sentence therefore remaineth firme, that reconciliation ought to goe before, and that thys is by fayth doone freely: so thys saying first shineth foorth, [Blessed are they whose iniquities are forgiuen,] beyonde all other spéeches, which afterwards doe make mention of works. And seeing reconciliation is made by fayth freely, the Synecdoche must be shut out and shunned, which confuseth the doctrine of Reconciliation and of Works, and imagineth that reconciliation is made by meanes of our works.

For, let the weightinesse of the wordes be marked in the Psalme: first he nameth Forgiuenesse, which is Reconciliation, whereby God ceaseth to be angry with man, and wil not cast him away into eternall punishments, but receiueth him into fauour, loueth him, and will gouerne and saue him: and both hys actuall sins past are forgiuen him, and also the great infirmitie which as yet remaineth, yea in the very regenerate persons in thys life. Which thing indeede is more notablie signified in the words following. Blessed are they whose sins are couered, which may be vnderstoode, both of actuall, and sinnes remaining in mankinde, like as elsewhere it is sayde, Psalm, 130. If thou Lord wilt be extreame, to marke what is doone amisse, who shall abide it? verse. 3. If GOD shoulde poure out all his wrath against our sinnes, no man should be able to endure the greatnesse of hys punishments: Like as Saule, Iudas, Dathan and Abiron, were ouer-whelmed wyth suddaine terrors.

But of the holy ones it is often sayd, as in Esay the fourth Chapter: I haue couered thee with a shadow in the day. verse 6. That shadow is our Mediator, the Sonne of GOD, for whose sake, both our actuall sinnes are forgiuen, our punishments are mittigated, and our present & manifold infirmitie, [Page] (though it be a sinne striuing with the Law of God) yet is couered, that is forgiuen for the Mediators sake, making intercession for vs.

Thys greatnesse of the mercy of God, must be acknowledged, that we may giue thanks vnto GOD, and our prayers be the lesse hindered: for our owne distrust alwaies murmureth, crying out against vs, Why doost thou pray, seeing thou art vniust, and vnworthy? But against thys distrust, let the greatnesse of Gods mercy be thought vpon, who wil heare vs, and receiue vs, though we be vncleane, because hee couereth with a shadow, our sinnes, and our vncleanenesse, like as it is sayd in the eyght to the Romans: There is now no condemnation vnto thē which are in Christ Iesus. ver. 1. Thirdly it is sayd: Blessed is the man vnto whom God imputeth no sinne: as if he said. Truely euery man hath sinne in his corrupt nature, like as S. Iohn sayth 1. Iohn. 1. If we say we haue no sinne, wee are lyars, verse. 8. There resteth in the regenerate, a great doubting of God, some lewde securitie, or distrust, confidence in humane helps, and many wandering flames of lustes.

Because of these mischiefes, God may iustly condemne vs, and punish vs with horrible plagues. But hee imputeth not our sinnes to vs, that is, he is not angry 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.

[Page]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 [Page] 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 ye 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 [Page] 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 C [...]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: [Page] 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 whē 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, and the forgiuenesse thereof, vnto the vniuersall Church, as if he sayd: [although the holy ones acknowledge themselues to haue sinnes in them, and doo craue and beléeue they are forgiuen them,] you sée then, that the doctrine of repentance and of forgiuenes are ioyned together: he promiseth not forgiuenes vnto secure persons, and such as doo not sorrow for their sinnes, but vnto them in whose harts are remaining feares and consolations. And although Hypocrites doo sharply contend, that the regenerate persons, doo satis-fie the Lawe, and be iust by fulfilling the Lawe: yet notwithstanding, all the godly ones confesse, that they still carry about with them many and great euils, and doo with continuall teares bewaile them: namely, doubtings, distrust, securitie, and many flames of vicious lusts, which hypocrites doo dissemble with all. But the holy ones doo acknowledge that they haue sinnes in them, and doo craue forgiuenesse of them, and rest applauding in the doctrine of thys [Page] Psalme: they know they are so iust, because theyr sinne is couered, and not imputed vnto them.

Hetherunto appertaineth the memorable saying of S. Augustine in hys booke of Ecclesiasticall opinions, Chapter 37. The holie ones, (sayth he) doe earnestly, and in theyr owne person pray: forgiue vs our sinnes; Let him be accursed that thinkes or deemes the contrary, and giueth vnto the holy ones, an imagination fained in thys behalfe.

Of the third place.

Idem.

But in the great water floodes they shal not come nigh him.

Verse. 8.

Thou art a place to hide mee in, thou shalt preserue me from trouble: thou shalt compasse mee about with Songes of deliueraunce.

There are many notable lights of words in these verses, which we ought not at a blush to looke vpon, but with eyes full bent to consider of. The word Sether is a Den in which any thing is hidden: so Esay writeth in hys fourth Chapter. For vpon all the glory shall be a defence, and a couering shall be for a shadow in the day for the heate, and a place of refuge, & a couert for the storme, and for the rayne. verse. 5.6. And in the 91. Psalme, Dauid sayth: Who so dwelleth vnder the defence of the most High, shall abide vnder the shadowe of the Almightie. verse. 1. But it should be too too long, to prosecute all the examples of thys signification.1. Reg. 18, 4 Like as therefore Abdias hyd the Prophets, least that they should haue been slaine of wicked Iesabell, so God by wonderfull meanes protecteth his Church, and all the godly ones, against the furies of the deuill and his instruments. The word Pallet, signifieth to bée escaped out of the enemies handes, as in Genesis, 14. it is [Page] said: And there came one which had escaped. ver. 13. Doctor Luther addeth heereupon. The word Happalit, is to be noted in thys place, which signifieth Taken away, and as wee were wont to say, the residue of any hauock or desolation: and it is the proper naming of the holy ones. For God suffereth these so to be plunged in daungers, that they seeme to be bewailed, and yet at ye length they are deliuered by meruailous meanes. So, when all the whole world shall be condemned, we which confesse Christ, and trust in hys death, shall be preserued as the Remnaunts.

Heere also the Reader is to be admonished, of the most pleasant figure, wherin the holy Ghost, as an excellent Painter describeth the furie of the deuill and the world. For hee cō pareth the enemies which addresse and put in practise all the indeuour of theyr kingdome vnto our destruction, like ouerflowing waters rushing vpon the Lande, both with great violence, and with great assault: not to that ende onely to shew what the aduersaries doo thinke, but also to admonish vs, that in men there is not so great strength and courage, that we are able to endure theyr deadly ouercharging vs: namely, that in such daungers, we may not onely forgette humane defences, which seeme able to be opposed, but also that we may altogether despayre of them, and onely leane vnto him, who in this case is called a Hyding place.

Thus farre haue I spoken of the Grammaticall exposition, which notwithstanding can neuer be conceiued enough: nowe it followeth, that I speake a fewe wordes touching the matters themselues, for the order and lengthening of the Psalme.

S. Paule, in the 8. to the Romans, compriseth the whole order whereby God createth & conserueth the Church. Whom he hath chosen, those hee hath called, whom hee hath called, them also hath he iustified, and whom he hath iustified, them also hath he glorified. verse. 30. As those whom hee will haue made like to the Image of the Sonne of God. Seeing therefore Dauid in thys most learned Psalme, had saide sufficient [Page] enough, touching the iustification of the Elect, and those that are called: he adioyneth héereunto a new kinde of preaching, touching the Crosse and glorification of the Church, which is a meruailous defence, conseruation and gouernment of the poore and needy Congregation dispersed, and trusting in the Name of the Lorde. For because the deuill burneth with a deadly hatred against GOD and hys Church, he neuer ceaseth to enflame hys instruments, the Tyrants & Heretiques, to exercise theyr crueltie against the afflicted renmants of the Church, and to deface the doctrine with scandales & discordes of opinions.

Time would soone fayle me, if I should repeate the examples of all ages, which declare the beastly crueltie of the deuill against the feeble flocke, which is the keeper of true doctrine. Therefore omitting the recitall of examples, which by reason of antiquitie, are farre remote from our memory, let vs consider the dangers, calamities, and conflicts of our time. For if euer the deuill at any time whetted his teeth, euen now surely as it were loosed from his chaynes, hee rangeth in the world, styrring battels vpon battels, and engendering diuers monsters of opinions, that with slaughter and lyes hee might oppresse and extinguish the Church, now wexing old. Therefore raging in thys last age of the worlde, hee rangeth Lyon-lyke, which in much slaughter as a Conquerour, lyeth prostrate vpon hys pray wyth hys iawe embrued with blood, and when hunger is driuen away, yet for all that layeth not away hys wrath, but heere and there throwing downe Bulles, hee threatens the Calues, and now wexeth show with a wearie tooth: because he seeth that day draweth neere, wherein hys exceeding filthinesse shall be layde open, and hys endlesse torments shall more and more be increased.

But against thys raging furie of the deuill and the world, thys Psalme setteth downe a Trench or defence, which no power created can ouercome. For as God hath appointed the Sea within hys limits and bounds, to the ende it shoulde not with daily Deluge ouerwhelme vs: so hath hee enclosed the [Page] deuill within hys boundes, which to kéepe and containe his furie, it is needfull. For although the Church in some part be persecuted, yet the Church is the Conquerour, and the remnants are by meruailous meanes preserued and defended, not indéede with Bowe and Sword, 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.

[Page]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 [Page] 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 [Page] 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 ye 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 precepts, and last of all is added, a [Page] 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.

[Page]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.

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❧ 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 [Page] 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 [Page] 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 sette downe by S. Paule is immoouable: God is true and without falshood.

Verse. 5.

He loueth righteousnesse and iudgement.

An other reason taken from the moderation of the righteousnes and mercy in God: God dealeth not with vs by strickt Law, but moderateth his iustice with clemencie. When thys purpose is confirmed in our mindes, the Feare of God, Faith or Confidence, and Hope of pardon appeare in theyr order.

Dauid assuredly feared, and looked for punishments for his adultery: but he knew that there were degrees appointed of Feare and of Fayth, according to that saying of S. Paule, Grace aboundeth aboue sinne. Rom. 5. verse. 21. Hee therefore craueth pardon, and knoweth that the faithfull are accepted, and doo obtaine mittigation of theyr punishments.

Idem.

The earth is full of the goodnesse of the Lord.

Verse. 6.

By the word of the Lord were the heauens made, and all the hostes of thē by the breath of his mouth.

Verse. 7.

He gathereth the waters of the Sea together, as it were vpon an heape, and layeth vp the deepe as in a treasure house.

The thyrd reason is taken from the Creation, because he is the Creator and preseruer of all and euery thing whatsoeuer: thys reason is amplified in the distribution: for the scripture reciteth three parts of the world, the Heauen, the Earth, [Page] and the Sea: now let the Reader consider what fitte Metaphors thys our Poet hath and dooth vse in describing the parts of the world.

In the Heauen (he sayth) that the proportion of the hostes, is there liuely ordained, most worthy of consideration and admiration: for the Sunne is the Captaine and Ruler of the other lights, thys Captaine doo the Plannets as it were Officers of account, eyther goe before or followe, or goe by hys sides. Also most elegantly hath Manilius written, almost euen like as the degrees of men are in a Common wealth: some béeing Noble men, others Knights, and others Common people: so doo some starres excel others in theyr power or might. Hys verses are these.

ƲT que per ingentem populus describitur vrbem,

Praecipuumque Patres retinent, et proximum equester,

Ordo locum post quem succedunt agmina Plebis,

Jn qua vulgus iners magna & sine nomine turba est

Sic Natura gradus stellarum condidit, vt sint,

Et procerum similes aliquae, primasque sequatur,

Languidior tenui splendens fulgore Caterua.

Sydera nam paribus, si certent omnia flammis,

Jpse suos ignes Aether tollerare nequiret,

Totus et accenso Mundus flagraret Olympo.

AND euen like as by Cittie great,

the people is compard,

Where cheefest place the Fathers haue,

the Knights next, afterward

The order then which followeth,

is the Commenaltie by name,

Which dooth include a multitude,

deuoide of skill or fame:

So Nature hath ordaind degrees

of starres in stately skie,

Some like to Lords, and some againe

[Page]Inferiors to supplie.

But multitude of starres is made,

of meane and slender might,

For if all starres should once contend

with equall flame of light,

The Element could not endure

to feele such feruent heate,

But with heauen fyered, all the world

should burne with blazing great.

Touching the Earth, he sayth, It is full of the goodnes of the Lord: for who would not of right meruaile at the effectuall propertie of the Earth, and at the fruitfulnes thereof in all kinde of growing things. We enioy and haue daily vse of so many herbes, so many remedies, such diuersitie in iuyces and smels which the selfe same earth bringeth foorth, all which spring vp, and grow out of one and the same Earth, and doe flourish with a most incomprehensible and a most hidden increase. Neyther indéede in the outward face onely dooth shee sende forth these riches to vs, but also holdeth diuers kinds of Mettals conceiued in her very bowels, most excellent precious stones, and other miracles, with admiration whereof, Dauid béeing amazed, rightly cryeth out, The Earth is full of the goodnesse of the Lord.

Lastly, touching the Sea, he addeth that the fame hath an incredible greatnesse, as it were shutte vp in a wombe or bellie, least bursting the bancks, it ouercome all, and with a déepe surge, getting ouer all opposite stops, runneth with rage carried into the open groundes, with such increase, and through all the fieldes, that it carrieth away by force, both the Cattell and theyr harbouring places. But he rightly compareth the depth of the Sea vnto a Treasure house, seeing that in them are many kindes of Fishes secretly hidden, whereof some in theyr hugenesse farre exceede other liuing beastes vppon the Lande. I might héere desire in thys place, to runne into the Historie of the notable & singuler ornaments of all the parts [Page] of the worlde: but I néede not to stay any longer vpon these, séeing there are Bookes abroad, largely and notably written of the Heauens, and of the whole worlde. Therefore letting passe the hystoricall commemoration: I will admonish the Reader touching fiue circumstances of the creation and preseruation of all things.

The first wherof is, that the Creation is a common worke of the Father, the Sonne, and the holy Ghost: that indeede dooth the meaning of thys Psalme teach, which expresly reciteth the names of the persons, By the word of the Lord, Caeli, that is, by the word of the Father of Heauens, and by the spirite of his mouth, (not indeede created, but creating) all the hostes of them. The second circumstance is, that all thinges are made of nothing: of thys sentence thys very Psalme is a manifest witnesse, when it saith in the ninth verse, He spake the word, and it was doone, he commaunded, and it stood fast. That is, when God spake or commaunded, the things were begun: then not of any former matter were they begunne, as the Stoicks fayned two eternall things, The Minde, and The Matter.

The third circumstance is, that God fréely and willinglie, then when it pleased him, did make the world, and that he did thys worke most fréely, & not of necessitie did erect this frame. Touching thys circumstance, let the sayings be retained of the 114. Psalme. The Lord hath doone all things as it pleased him And of the 135. Psalme. What soeuer the Lord pleased, that did he in Heauen, in Earth, in the Sea, and in all the deepe places. verse. 6. The fourth circumstance is, that he departed not from his worke, but was and is present with euery creature, and preserueth the circumstances of things, that he vpholdeth the Heauen, and heauenly motions: that he maketh the Land fruitefull, brings foorth the fruite on the earth, and gyueth life vnto all creatures liuing. Thys presence of God doo these testimonies confirme. In him we liue, mooue, & haue our being. Acts. 17.28, Bearing vp all things by his mightie word. Heb, 1, 2. By him all things were created. &c. Col. 1, 16.[Page]He quickeneth all things. 1. Tim. 6.13. The fift circumstance is, that he is not tyed vnto second causes: touching thys circumstaunce the godly mindes are to be instructed, to knowe, that God is not a Stoicall God, but dooing freely that he dooth, and not tyed to second causes: yea, that he for our sighings or sorrowes, dooth moderate second causes, or hinder or change them: but I néede not to bring hether any more thinges touching these circumstances, seeing they are at large explicated elsewhere.

Verse. 8.

Let all the earth feare the Lorde: stande in awe of him all yee that dwell in the world.

Verse. 9.

For he spake, and it was doone, he commaunded and it stoode fast.

I sayde in the Argument, that thys Psalme contained, not onely Thanksgiuing, but also doctrine touching The feare of God, and Fayth in him. He therfore exhorteth in this verse, all mankinde, and specially the Church, to feare the Lorde, whose power is so great, that all things are by him created at his onely word euen from the beginning: and that he thenceforth preserueth and gouerneth the same. For as the name of Father, which is attributed vnto GOD, procureth vs to beleeue: so the description of Gods power and Maiestie, styrreth vp feare in vs.

Verse. 10.

The Lorde bringeth the counsell of the Heathen to naught: and maketh the deuises of the people to be of none effect, and casteth out the counsels of Princes.

Verse. 11.

The counsell of the Lord shall endure for euer, and the thoughts of his hart from generation to generation.

Hée amplifieth the power of God, by an Antithesis, or contrarietie: the counsels & enterprises of men without the helpe [Page] of God, are frustrated and made voide, but the will of GOD is immooueable and euerlasting. All Bookes are full of the examples, which confirme and sette foorth thys contrarietie.

They of Carthage contended for rule with the Romans a long time: but all these enterprises, in as much as they were not helped by God, were vaine, and made ridiculous: and at length, Carthage béeing vtterly destroyed, could not any way withstande or let the Romans from obtaining the rule or gouernment of them both.

Nicanor the Captaine of King Antiochus, did proudelie threaten the destruction of the Temple at Ierusalem:1, Mac. 7.35. 2. Mac. 15.30 but thys proude Captaine together with hys Hoste, did Iudas Maccabaeus ouerthrow, and causing his members, both head hand and shoulder to be heawen off from the body, they hanged them on the other side of Ierusalem.

Arbogastus Francus, when he came to Millan, being furnished with an Hoste of most cruell Nations, barbarouslie enough threatned, that he would change the Churches into stables for horses: but thys seditious person, did the good Emperour Theodosius ouercome in a great battell, and as hee was fleeing away, brought him into such a straight of perplexitie, that he slew himselfe.

The tyme might fayle me, if I would commemorate, not onely auncient Histories, but also the examples of our time, which sufficiently doo shewe, that the enterprises of wicked counsels (euen for the welfare sake of Gods Church,) haue béene ouerthrowne, and that the counsell and enterprise of GOD, hath and shall remaine immooueable in the gouernement of his Church.

Verse. 12.

Blessed are the people whose God is the Lorde Iehouah; and blessed are the folke that he hath chosen to him, to be his inheritance.

Hée annexeth vnto the amplification a notable conclusion touching the Church, which containeth most plentifull doctrine [Page] & consolation: for he teacheth which is the true Church, namely, the Congregation hearing and embracing the worde deliuered from God, as touching the Creation, and other Articles, and calling vpon Iehoua the Lord of Hostes, that is, the true and lyuing God, manifested vnto the people of Israell.

And hee therewith also affirmeth, that the Church of God shall remaine for euer, and that the preaching of the Gospell cannot be vtterly extinguished: for if the Church be the inheritance of God, (as oftentimes it is called elsewhere) no man shall be able to shake the same out of Gods hands, no though he bluster out fire and lightnings. But, because these consolations are often repeated, and are not vnknowne to the godly ones, I proceede vnto the verses following.

Verse. 13.

The Lord looked downe from heauen, and beheld the children of men: from the habitation of his dwelling he considereth all them that dwell vppon Earth.

Verse. 14.

He facioneth all the harts of them, & vnderstandeth all theyr works.

Like as he spake before of the Creation, so now hee disputeth of Gods prouidence: Mans infirmitie, although it doe thinke that God is the Creator, yet it afterwards imagineth thereof as if the Shipwright departeth from his shyppe newe builded, and leaueth the same to the gouernement of the Seamen: that so God departeth from hys worke, and that hys Creature is onely left to the gouernement of it selfe. Thys imagination seperateth God from his Creatures, and faineth him to be idle: against thys filthy errour, mens mindes must be taught, that God, highly discerneth of mankind, and what manner of person euery one is, what he doth, what he taketh vpon himselfe, with what minde, with what godlines he embraceth Religion, thys God beholdeth, and hath regard of the godly and vngodly ones.

But, although he supporteth the Creatures in theyr natures [Page] and substances, and for a great part preserueth the order of the bodies which he hath ordained: yet in hys vnspeakable mercy he moderateth many parts, and eyther helpeth or hindereth second causes, and oftentimes changeth them, as the examples of the Miracles, recited in the Propheticall and Apostolicall hystorie declareth. But most often hee turneth mens wils and counsels whither it pleaseth him, without second causes: as when hee mooued King Alexanders minde to fight against the Persians, and after that gouerned the warriours right hande: or when hee made the enemies afrayde in theyr running away. As the 76. Psalme sayth: Hee shall refraine the Spirit of Princes, and is wonderfull amongst the Kings of the earth. verse 12. So let vs know, that God most fréely in mens natures and wils, with his wisedome & mercie moderateth many things, yea and that besides seconde causes.

But many aske the question: why are euill things doone, séeing God is present at his workmanshyp? Touching thys question, let that most true and most simple aunswere be alwaies in our sight: That God doth worke most freely, and freely is present at second causes, & moderateth many things in them, and worketh at once so farre, as according to his vnspeakeable wisedome he iudgeth is to be wrought at once.

Verse. 15.

There is no King that can be saued by the multitude of an hoste: neyther is any mightie man deliuered by much strength.

Verse. 16.

A horse is counted but a vaine thing to saue a man: neyther shall hee deliuer any man by his great strength.

Thys is a contrarietie betwéene Gods helpe and humane defences. All things pertaining to men are vncertaine and frayle, and soone fall away as little flowers: but Gods helpe is assured and safe in our vocation, and in our necessary businesse, whether second causes doo helpe vs, or that they séeme to [Page] forsake vs. Let it suffise to declare thys sentence by the example of Tygranes.

Tygranes King of Armenia and Syria, going about to defende his Sisters sonne Mithridates King of Pontus, against the power of Lucullus and the Romans, had gathered an host of two hundred and fiftie thousande Souldiours: and beeing highly proude of thys iolly company, he burst out into manie haughty speeches, like as if not Gods helpe, but humane expedition and force were the cause of victory. But thys proude King did Lucullus, with a small power ouercome and put to flight before the battell was begun, hauing slaine in the Host, 150000. enemies, as sayth Plutarch in the history of Lucullus. Let vs therefore learne, that the facioned figure of this world, is a slender shadow and vanquishing dreame, and that in God alone all our hope of saluation ought to be reposed.

Verse. 17.

Behold, the eyes of the Lord are vpon them that feare him: and vpon them that trust in his mercie.

Verse. 18.

To deliuer theyr soules from death, and to feede them in the time of dearth.

Hée spake before of the generall prouidence wherewith God prouideth for all humane kinde: nowe he most sweetlie maketh mention, of the speciall care wherewith God embraceth, meruailously gouerneth, defendeth and preserueth hys Church. Beholde, sayth he, the eyes of the Lord are firmelie bent vpon the members of the true Church, which both feare God and call vpon him, the acknowledgement and confidence in the Mediator Iesus Christ, first shining foorth in theyr mindes.

He sayth these are taken out of a thousand dangers, which threaten present death, and are nourished with foode, euen in penury of victuals in vacation time. So did he preserue Elias, when Iesabell raged, and gaue him intertainement wyth the woman of Sarepta. 1, Reg. 17, 15. & 19.2. So in like manner preserueth he mercifully vs, miserable and vnworthy persons, [Page] in the common shypwracke and fier flame of Germanie, and that he would thenceforth mittigate these punishments which we haue deserued, we most humbly beséech him.

Verse. 19.

Our soule hath patiently tarryed for the Lorde: for he is our helpe and our shielde.

Verse. 20.

For our hart shall reioyce in him, because wee haue hoped in his holy Name.

Thys is a conclusion which of greatest consequence agreeth with the whole Psalme: séeing that God hath created and preserued all things, and is able, (such is his wisedom and goodnes) to withstand and hinder all the sinister practises which are prepared for the destruction of hys Church, and seeing hée is true in kéeping his promises, and tempereth his iustice with a wonderfull clemencie, may we any thing doubt, but that our hope ought to be fixed and take roote in God, who is our helper and our shielde, both in other dangers, and euen then specially in that clause when we are destitute of all creatures? Let vs therefore goe on, with cheereful lightsome courage, and in thys hope, let vs asswage these calamities & difficulties: in that we know assuredly, that God will be present with vs, yea though the broken shiuered boordes of the shyp forsake vs vtterly, as it were suffering shypwrack.

Verse. 21.

Let thy mercifull kindnesse (ô Lorde) be vppon vs: like as we doe put our trust in thee.

There can be no Thanksgiuing without Prayer: for these two worshippings are so in themselues knitte together, that they may rather be seperate in thought then in déede. Hee therefore concludeth thys most swéete Psalme with a prayer, then which nothing can be thought more swéete: as if he said. Embrace vs louingly with thy mercy and goodnes, and not onely forgiue vs eternall punishments, but also mittigate those that are present, least our hope be vaine and frustrate, [Page] but rather indeede effectuall and safe. And that vouchsafe thou to doo, both for thy excellent glory and fame, and also for and in respect of our infirmitie: touching which, all is lost wyth vs, except thy mercy doo recreate and refresh the same.

❧ A Psalme of Dauids thanksgiuing after deliueraunce. Benedicam Domino in omni tempore.1. Sam. 21, 11 &c.
Of the Tytle.

IT is harde to sette downe the seasons of times, wherein Saule was cast away from God, and Dauid was annointed of Samuell: but seeing it is manifest, that Dauid after Saules death raigned fortie yeeres, and that the historie of the first Booke of Kinges, declareth Dauid to be made King when hee was but young, it standeth well agreeable to truth, that Dauid was called to gouerne the people of Israell about the twentie yeere of hys age. There shall be then according to this computation, tenne yeeres from the time he was called vnto his kingdome, to the tragicall end of Saule. All those ten yeeres space, continuall snares were laid for Dauid, and all things made readie for his destruction, when Saule sought all the meanes hee coulde to dispatch out of this lyfe the successour of his Kingdome. Whereby it is a thing most manifest, with what stormes and raging floodes of mischiefes Dauid was tossed, and howe often hys life was sette euen vpon the very edge of the Razor, that is, in extreame danger and vtmost perrill of death.

And to omit the other parts of the historie of Dauid, who would not be thorowly mooued with pittie, reading the circumstaunces sette downe in the 1. Sam. 21. which witnes Dauid [Page] to be brought into so great distresse, that he was compelled to flee vnto the King of that wicked Countrey of the Palestines, which he knewe with deadly hatred disagreed from the Church or Religion of the people of Israell: and not that onely did he, but also to escape the snares layd for his lyfe, was enforced with vnseemely behauiour and gestures most vnfitting such a personage, to deforme himselfe, and faine himselfe as one out of his wits.

Let vs therefore knowe, that in thys Psalme a Thanksgiuing is contained, not onely for deliueraunce in particuler, whereof mention by name is made in the tytle, and in the first of Sam. 21. but also for all his tenne yeeres defence and cherrishing, while hee was banished and was layde open for all the weapons of an vngodly King, and became as it were a cast away from God. But although Dauid in this long exile escaped diuers mischaunces, and many distresses: yet notwithstanding, the calamities of his sixe monethes banishment, which was the punishment for his adultery & other sinnes, did more greeue Dauid, then the distresses & dangers of so many yeres. For, a good conscience in aduersitie is a great solace, according to those common sentences of the Poets.

Est aliquid magnis, crimen ab esse malis.

Some faulte yet sure remaines in me,

From mischiefes great though I be free.

Againe, according to that saying: Conscia mens recti, miseris tutissima res est.

The minde assured of her dooing well,

In miseries, most safely sure doth dwell.

For it is a light matter to suffer calamities, and feele no wounde in conscience. But that is a greeuous thing, & I know not whether any thing be more harde, then for a man to beare about the signes of guiltines, and to be 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 she is cast out of her stacion, examples of knightly personages doe shew, touching which I haue spoken in another place: doubtlesse nothing is more vncertaine then the wealth of thys world, and he is soone a poore Irus, which of late was a rich Craesus. Which things, sith so they be, let vs lift vppe our harts for the Lords sake, who can giue vs the principall, the best, the greatest, yea, the euerlasting & endlesse good, which no assiduitie or continuance of time can exhaust or dry vp. In the third verse there is a consolation or comfort, whereby hée exhorteth the vniuersall Church to worshyppe and magnifie GOD. For as in our prayer we ought to aske and craue those things which are for the peace of Ierusalem, & vnto the peticion to adioyne supplications, for our owne busines or necessities, for the welfare of the whole bodie: so Thanksgiuing [Page] must be referred to thrée purposes, whereof the first is, that glory may be giuen vnto God for his power and presence in in the Church, and that Epicures, Stoicks, and other blasphemous persons may be refuted. The second is, that we admonish our selues, benefits are not bestowed vppon vs by chaunce, but that God indeede hath care ouer vs, that he heareth our prayers, and that the same God helpeth vs.

The third is, that thys our confession may be a testimony amongst other men, touching Gods prouidence, and confirme others to beleeue vndoubtedly, that God hath care ouer humane matters, and that the prayers of the Church are heard of him.

Verse. 4.

I sought the Lord and he heard me: yea he deliuered me out of all feare.

Verse. 5.

They had an eye vnto him and were lightened, and theyr faces were not ashamed.

Verse. 6.

Loe the poore cryeth, and the Lord heareth him: yea and saueth him out of all his troubles.

Hée passeth heere from the figure Hypothesin, that is, frō the grounde of the matter vnto Thesin, that is his determinate purpose. That is to say, hee setteth downe his owne example to be followed by the vniuersall Church: for wee must not imagine, that Gods promises doo pertaine but onely to a few, as priuiledges belong vnto certaine persons onely, but let vs most stedfastly beléeue, that the promise touching the Gospel, is vniuersall, & fréely made, according to Christes saying: Come vnto me all yee which labour and are laden, and I will refresh you. Math, 11. verse, 18. Also as S. Paule sayth. Therefore is it of fayth freely, that the promise may be sure. Gala. 3.14.

These things sith so they be, let vs learne, that though wée be wretched and vnworthy, yet we are regarded, helped, and heard of God: and when we be helped, let vs acknowledge, confesse, and declare vnto our selues and to others, that God [Page] is the Actor of our benefit, and that not by chance or humane industry, but by God our helper, dangers are driuen away.

Verse. 7.

The Angell of the Lord tarrieth round about thē that feare him: and deliuereth them.

Héere is a notable consolation, touching the watches and safegard of Gods Angell ouer vs: for the deuill cruelly assaulteth the Church: as the verse sayth:

ƲElut celsum oppugnat qui molibus Vrbem,

Aut montana sedet circum castella sub armis,

Nunc hos nunc illos aditus, omnemque pererrat,

Arte locum, et variis assultibus irritus vrget.

AS one with mightie Engines, which

assaults a Cittie great,

Or all in Armes about the Bulwarks

stately hath his seate:

Now giues he these attempts,

nowe others, and by euery sleight

Inuades each place with diuers faults,

yet vaine both force and fight.

Against thys enemie we are enuironed with necessary defences and sauegardes of Angels, which represse & danquish the violent rages of euill spirits: these things though we see not with eyes, and prophane persons doo déeme them thinges fabulus: yet that thus indeede it is with vs, many notable testimonies in hystories, and among the sayings Propheticall and Apostolicall sufficientlie doo shew the same. The histories of Iacob, Elias, and Elizeus are knowne: and Dauid sayth: For he shall giue his Angels charge ouer thee, to keepe thee in all thy waies. Psal. 91. verse. 11. Let vs therefore render thanks vnto God, that he hath giuen vs his Angels to be our preseruers, and with so much more quiet mindes, let vs dutifully employ our selues in our vocation.

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Verse. 8.

O taste and see how gracious the Lord is: blessed is the man that trusteth in him.

A conclusion celebrating the goodnesse of God, and the confidence in hys vnspeakeable goodnesse: and although no spéech may suffise for the greatnesse of such a matter, yet I wil follow the principall poynts of things, and will briefely shew how gracious the Lord is, and how much a friend vnto mankinde. First of all it is sufficiently apparant, that all & euery other thing, was made for the vse of mankinde, and the same man so created and expressed to the Image of God, that God was delighted and full pleased in him, as in his last and most excellent worke: for that signifieth the Saboth which GOD ordained after the creation of the man and the woman. But afterwards when they had fallen & deserued euerlasting perdition amongst the deuils, God of hys vnspeakeable mercie, restored hys ruined Church, by setting forth his promise of the Sauiour to come: which beeing heard, wretched man & woman then knewe, that they were receiued againe into Gods fauour, and thereby conceiued assured hope of life euerlasting. Thys promise did he after that eftsoones repeate, and make knowne in speaking with the Fathers or Patriarks & Prophets: and at length, according to hys promise so often repeated, God sent his onely begotten Sonne, taking vpon him our nature, and pacifying by his death, the most iust wrath of God against our sinnes: he also poured out of hys owne and hys Sonnes bosome, hys holie Spirit vpon his Apostles, and other true beleeuers, which bare witnesse that wee are the Sonnes of God, and healeth our infirmitie, and sanctifieth vs vnto life euerlasting.

Thys vnspeakeable goodnes of God dooth S. Paule celebrate or reuerence, in the thyrde Chapter to Tytus, saying: But when the bountifulnesse and loue of God our Sauiour toward man appeared; Not by the workes of righteousnesse which we had doone, but according to his mercy he saued vs,[Page]by the washing of the newe birth, and the renuing of the holy Ghost. Which he shed on vs aboundantly through Iesus Christ our Sauiour. That we being iustified by his grace, shoulde be made heyres according to the hope of eternall life. verses. 4, 5.6.7. But goe to, (that wee speake not alwaies of spirituall gyfts) what haue wee that is not bestowed vppon vs by the bountifull hand of God, towards the sustentation of this our mortall lyfe? For he is our life, and the length of our dayes, through his goodnes the sillie bird indéede sterueth not, as I may say with the Christian Poet. By the graunt and gyft of thys Lord, we enioy peace; habitations, meane gouernments in Common-wealthes and Schooles, honest and quiet wedlocks, learning, and finally other helping reléefes, almost innumerable for our vocation and life. So often therfore as we enter into cogitation, both of thys plentie and pleasure of benefits, let vs say aloude with Dauid, O taste & see how gracious the Lord is, and let vs repose all our inward cares vpon so great goodnes, according to that saying of S. Peter: Cast thy care vpon the Lord, and he shall nourish thee. 1. Peter. 5, verse. 7.

Verse. 9.

O feare the Lorde, yee that be his Saints: for they that feare him, lack nothing.

Thys verse containeth a precept and a promise: for, hee exhorteth the godly ones, that they woulde liue in the feare of the Lord, whereunto fayth is adioyned, or rather most neere: and vnto these he promiseth plenty of all things necessary and wholesome. The examples of Abraham, Isaack, and Iacob are knowne, whom God in greatest scarcitie of victuals nourished.

Also let there be in our sight thrée causes, for which God deliuered his promises touching corporall things. The first is, that we imagine not these benefits are brought vs by chance, but let vs beléeue that they are distributed vnto vs, by the vnspeakeable goodnesse of God. The seconde is, that wee may [Page] know, God will alwaies preserue some Congregation, which will kéepe his doctrine, who doubtlesse hath néede of harbourings and other helpes. The thirde cause is, that we may in prayer and expectation of and for such helps, exercise our faith: but these were wont to be more plentifully discussed vpon in the summe of Christian doctrine.

Verse. 10.

The Lyons doe lack and suffer hunger: but they which seeke the Lord, shall want no maner of thing that is good.

Hée amplifieth a promise with a contrarietie: the rich, which lyonlike doo seaze, vpon all things for themselues, are oftentimes shaken out of all theyr possessions: some also pine away with hunger: as Pithius who was Purueyor of the victuals for Xerxes hoast, is said to haue dyed with very hunger. But the godly ones which seeke the Kingdome of God, and hys righteousnesse, are not destitute of necessary benefits for the body: that is, are by God nourished and defended meruailously. Like as in the time of Ierusalems destruction, sixe thousand of the godly ones, at the forewarning and bidding of an Angell, departed into the Cittie Pella, within the Countrey of Decapolis, and were there preserued and defended against all mens opinion. So at thys day amongst so manie troubles of Germanie, God preserueth the néedy and poore Congregation trusting in the Name of the Lord.

Verse. 11.

Come yee children and harken vnto mee, I will teach you the feare of the Lord.

Verse. 12.

What man is hee that lusteth to lyue, and would fayne see good daies: keepe thy tongue from euill, and thy lips that they speeake no guile.

Verse. 13.

Eschewe euill and doe good: seeke peace and ensue it.

[Page]In the holy Scripture are thrée thinges specially deliueuered. First, doctrine touching the Articles of our faith. Next vnto that, consolations: which are the remedies of sorrowes. Last of all, precepts of actions. As therfore in other Psalmes, sentences are sette downe, touching the true acknowledgement and calling vpon God, besides consolations: so in thys Psalme are rules touching life and manners, which shine as it were certaine precious stones, and the sum of the precepts are these: So runne, that thou maist haue an eye to thy mark, & take good choyse of the meanes leading thee to the mark. Let the Marke of our studies & labours be the glory of God, and the flourishing and peaceable state of the Church: the meanes or waies leading vnto this Make, let be the studies of the heauenly doctrine, conioyned with the loue of righteousnesse, chastitie, truth, and publique concorde: for the safe and sure estate of the Church, touching which I haue sayde, cannot without these and many other vertues, eyther be ordered or retained in right course. The foundation of thys excellent and most beautiful estate, is the swéete agréement in the true doctrine, and a bitter hatred of Sophisticall or cauilling doctrine. Therfore the Sonne of God Christ Iesus, prayeth for the Church. Father sanctifie them with thy truth, thy word is truth. John, 17, verse, 17. Vnto thys studie of truth, let loue of vniuersall righteousnes be adioyned, which is, the auoyding of vices, and studie of well dooing: finally, let vs haue such moderation of mindes, that we may be able to suffer and beare with certaine inconueniences, though against our wils, to the end that publique concord be not thereby disquieted.

These most wise, and most chéefely wholesome precepts, are deliuered in two little verses: Keepe thy tongue from euill, and thy lips that they speake no guile; Eschewe euill, and doe good, seeke peace and ensue it.

Verse. 14.

The eyes of the Lord are ouer the righteous, and his eares heareth theyr prayers.

[Page]A most sweet promise describing the prouidence of God, beholding and hearing his Church and all the godlie ones. In Creete men say there was Iupiters Image made without eares, which a certaine Epicure there sette vp: (as he signified) God to be deafe, and did not heare mens prayers. Against these vile obscurities or absurdities, Dauid confirmeth vs: nay, (sayth he) God is neyther deafe nor dumbe, but séeth and heareth all things which are doone in the Church, neyther is hee an idle beholder of mens matters, but vnfainedlie careth for, kéepeth, gouerneth, and defendeth his Church. For it cannot be, that hee which with meruailous workmanshyp made both the eye and the eare, should be voide of séeing and hearing, according to that saying in the 94. Psalme. He that planted the eare, shall he not heare? or hee that made the eye, shall he not see? verse. 9. But who be righteous, that must bée learned out of the Gospell: for the worde of the Gospell dooth teach, we are righteous, not in our owne sinceritie, (séeing all are sinners, and haue neede of the glory of God,) but by imputation for the Sonne of Gods sake: thys consolation must we sette against our owne vnworthines, which driueth vs away from praying vnto God.

Verse. 15.

The countenaunce of the Lorde is against them that doe euill: to roote out the remembrance of thē from the earth.

It should be too long a Catalogue, if we héere recited the destinies of mightie personages, which were horribly ouerthrowne, and came to vtter ruine: as of Hercules, Achilles, Aiax, Iason, Phillip of Macaedonia, Pompey, Caesar, Anthonie, and others innumerable: the tragicall endes of these personages, doo well declare thys sentence or verse. The countenaunce of the Lord is against them that doe euill, to roote out the memorie of them from the earth. And although it may be disputed vpon, why he sayth: [To roote out the memory of the vngodly,] when of truth in sacred & prophane histories, [Page] there are long descriptions of the vngodly ones: yet notwithstanding, the explication or meaning héereof is simple & plain, if vnto theyr vniuersall end or destruction you will apply thys forme of words. God destroyed the whole race and of-spring of Saule, excepting the posteritie of Ionathas: 2. Sam. 3.1. 2, Sam. 7.13. so an vniuersal destruction oppressed the whole race of King Alexander. The whole progenie of the Kings of Syria and Egipt, for their heynous offences, was pluckt vp by the rootes. Let therefore not onely obscure and base persons feare the iudgement of the Lord, but also euen they which excell in power: for there is no power so great, nor so florishing in glory & wealth, but God can easily turne topsituruie or vpside-downe, as the historie of all ages doo shew.

Verse. 16.

The righteous cry, and the Lord heareth them: And deliuereth them out of all theyr troubles.

Verse. 17.

The Lorde is nigh vnto them, that are of a contrite hart: and will saue such as be of an humble Spirit.

Howe hard it is to embrace in calamitie thys consolation, experience teacheth: for mans reason iudgeth not that GOD is present with wretched persons: but the doctrine of the Gospell witnesseth, that men are not cast away from God by reason of theyr miserie, but rather, that God euen then promiseth helpe, and mittigation and deliueraunce from mischifes. Let vs therefore gather héere some promises of helpe, mittigation of punishments, presence and deliuerance of God.

The Lord is good, and as a strong hold in the day of trouble, and he knoweth them that trust in him. Nabum. 1. verse. 7. Turne vnto the Lord your God, for he is gracious and mercifull, slow to anger, and of great kindnes, and repenteth him of the euill. Ioel, 2, 13. The Lord healeth those that are broken in hart, and bindeth vp theyr sores. Psal. 147. verse, 3. Call vpon me in the day of trouble, and I will heare thee, and thou shalt glorifie me. Psal. 50. verse. 15. Dwelling with the broken and[Page]humble spirit, that he may quicken the harts of the sorrowful. Esay. 57. To him will I looke, euen to him that is poore & of a contrite spirit, and trembleth at my words. Esay. 66. verse. 2. That is, a contrite and humble heart, is the store-house of GOD.

Verse. 18.

Great are the troubles of the righteous, but the Lord deliuereth him out of all.

Verse. 19.

Hee keepeth all his bones, so that not one of thē is broken.

GOD at length deliuereth hys Church out of all miseries, but in meane time, while we liue héere, needefull it is, that we obey in some calamities: because hee will haue hys Church subiect vnto persecution, and yet deliuereth he manie dailie, yea euen out of corporall miseries, and when he dooth not altogether deliuer, yet hée mittigateth theyr punishments.

Thys mittigation dooth the Prophet often describe and pray for, and let vs learne also to pray for the same. For this weake nature of man, were not able to abide the greatnesse of Gods wrath, if he shoulde be hotely angry against vs as our sinnes deserue.

Therefore cryeth Dauid out in the 6. Psalme. Lorde reprooue me not in thy wrath. Againe, in the hundred and thirtie Psalme. If thou Lorde wilt be extreame to marke what is doone amisse, ô Lord who may abide it. verse. 3.

Verse. 20.

But mis-fortune shall sley the vngodlie: and they that hate the righteous shall be desolate.

All mans lyfe long is full of examples, which confirme and sette foorth this sorrowfull sentence: but now for breuitie sake, I will be content with the History of Marcus Crassus.

Marcus Crassus, purposing to fight against the Parthians, came into Syria, the next yéere after his Consulship, the yeere [Page] fiftie and one before Christ our Sauiour was borne. Thys Crassus, when hee had vnderstoode that there was a greate masse of money hidden in the Temple of the Iewes, went to Ierusalem, and hauing leaue to come into the secrete places of the Temple, (against his promise made vnto them) tooke away from thence more then a thousande Talents, that is, thréescore tunnes of Golde: but within a while after, thys extraordinary Consull, (most couetous as he was,) payd the price of hys periurie and sacrilidge, together with his sonne Publius a most excellent young man beeing slaine, himselfe more then threescore yeeres olde: where with him, thirtie thousand Romane Souldiours were ouerthrowne and taken prisoners.

Verse. 21.

The Lorde deliuereth the soules of his seruants, and all they that put theyr trust in him, shall not be destitute.

The most part of men doo openly despise & hate the Gospell: after that, the Ministerie, that is, the office of teaching doo they iudge to be the fyer-brand of seditions, and of the scattering of al mankind: And truely S. Paule himselfe with notable words describeth the bitternesse of mens hatred against the Teachers of the Gospell, where hee saith: The Apostles are reputed as men appointed to death, and are made a gazing stocke vnto the world. 1. Cor. 4. verse, 9.

That is, for execrable forlorne persons, wherewith God is angry, without pacifying, from whom all and euery creature abhorreth, and whose shadow hurteth (as it were a contagion) the whole societie of men: but although the greater part of the worlde, burdeneth and ouerchargeth the Gospell with these exceeding crymes, yet S. Paule with a mightie minde cryeth out against these false iudgements: I am not ashamed of the Gospell of Christ, for it is the power of God vnto saluation to euery one that beleeueth. Rom. 1, verse. 16.

[Page]So Dauid with hys voice confirmeth vs, All they that put theyr trust in him, shall not be destitute. With thys consolation let all good men, especially they which haue authority in the Church, comfort themselues against vnrighteous iudgements: and let them knowe, that God hath care ouer them, who shall doubtlesse deliuer the soules of his Seruants. So bée it.

FINIS.

§

§

Psalm. 9. verse. 14.

That I may shewe all thy prayses within the ports of the daughter of Syon: I will reioyce in thy saluation.

Ecclus. 14. verse. 16.

Giue, and take, and sanctifie thy soule. &c.

Reuel. 19. verse. 1.

Hallelu-iah: Saluation, and glory, & honor, and power be to the Lord our God.

Radiantem Solem non restringam. Per me Ric. Robinson.

Faults escaped, thus corrected.

PAge 27. for vacantibus, reade vocantibus.

Page 29. for arcem, reade acrem.

Page 112. for vnfeeble, reade t'enfeeble.

Page idem. for disertus, reade desertus.

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Information about this book

Title statement

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 allovved. ...Hypomnēmata in omnes Psalmos Davidis. Psalm 22-34. English

Strigel, Victorinus, 1524-1569.

Edition statement

1591

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A13065

ID [STC]

STC 23359

ID [STC]

ESTC S101002

ID [EEBO-CITATION]

99836829

ID [PROQUEST]

99836829

ID [VID]

1118

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A13065)

Transcribed from: (Early English Books Online ; image set 1118)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1189:07)

Source

— 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 allovved. ..., Hypomnēmata in omnes Psalmos Davidis. Psalm 22-34. English, Strigel, Victorinus, 1524-1569., Robinson, Richard, citizen of London..

Extent

[8], 174 p.

By Iohn Wolfe [and J. Charlewood], and are to be sold at his shop ouer against the great South dore of Saint Paule,. Printed at London :: [1591]. (Publication date and additional printer's name from STC.) (Wolfe printed quire A; Charlewood B to end--STC.) (Reproduction of the original in the Bodleian Library.)

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