A fourth proceeding in the harmony of King Dauids harp That is to say; a godly and learned exposition of six psalmes moe of the princely prophet Dauid, beginning with the 62. and ending with the 67. Psalme. Done in Latin by the reuerend Doctour Victorinus Strigelius professor in Diuinitie in the vniuersitie of Lipsia in Germany Anno 1502. Translated into English by Richard Robinson citizen of London 1596. Seene, perused, and allowed. ...

A fourth Proceeding in the Harmony of King Dauids Harp .

That is to say ; A Godly and learned Exposition of six Psalmes moe of the princely Prophet Dauid , beginning with the 62. and ending with the 67. Psalme .

Done in Latin by the reuerend Doctour Victorinus Strigelius Professor of Diuinitie in the vniuersitie of Lypsia in Germany Anno 1502.

Translated into English by Richard Robinson Citizen of London . 1596.

Seene , perused , and allowed .

Keepe me O Lord from the handes of the vngodly : preserue me from the wicked men ,

Psal 140.4 .

Behold , he that keepeth Israel , shall neither slumber nor sleepe ,

Psal. 121.4 .

The Lord himselfe is thy keeper , the Lorde is thy defence vpon the right hand ,

vers. 5.

LONDON Printed by Valentine Simmes . 1596.

HONI SOIT QVI MAL Y PENSE

royal blazon or coat of arms

Qui LEO de Iuda est , & FLOS de Iesse , Leones Protegat & Flores ELIZABETHA tuos .

Briefe Contents of these sixe Psalmes . Of Doctrine 62 Of Prayer and Doctrine 63 Of Prayer and Doctrine 64 Of Praise 65 Of Thankesgiuing and Praise 66 Of Thankesgiuing , as Psalme 67

Iudith . 9.11 . Humilium Deus Auxilium .

Reu. 5.5 . Vincat Leo de tribu Iuda radix Dauid .

To the right honorable Sir Thomas Egerton knight , Lord keeper of the great Seale of England , grace , mercy , peace , and plenitude of temporal and eternal beatitude in Christ Iesus our Lord , and Sauior euerlasting .

NOw , euen now amongst vs in these later dayes ( right Honourable and chosen Patron ) do the prouidence , presence and promises of God appeare , worke , and prooue effectually according to that saying of the holy God of Israel ▪ in the dayes of Samuel . Th●● that honour me I will honour , 1. Samuel . 2.30 . and they that despise me shal be despised . This was then spoken and afterwardes effected touching the carelesse and disobedient children of Ely and their posteritie , as inward aduersaries of the welfare of Gods Israel . This was also then spoken , 2 ▪ Sam. 8.17 . and afterwardes effected in a godly religious and iustified Zadok ( succeeding Abiathar , one in authoritie with king Dauid ) against his outward enemies the Philistines and other nations in those victories ▪ For as in all ages and nations there haue been , are , and shal be both inward aduersaries and outward enemies , dishonouring God , & honoring man more then God : So the Lord of all power , and God of all grace , hath euer had a righteous Abraham in Caldea , a iust Lot in Sodome , a godly Daniel in Babylon , a deuout Tobyas in Niniuie , a patient Iob in Husse , and a zealous Nehemias in Damasco : who both amongst inward and outward enemies haue honoured God and been honoured by him , despising those which haue despised him . And againe , Gods prouidence , presence , and promises haue been no lesse effectuall with others , as Ionathas in the Court of Saul to fauour Dauid : Obadia in the Court of Achab to entertain the Prophetes : Abdemelech with king Zedechias , to intreate for Ieremie : Petrus , Dorotheus and Gorgonius in Dioclesians court to embrace Christianity : & generally to honour God , which hath honoured them , and to despise those which haue despised him . Neither in our time hath Gods goodnesse in this failed . For like as we haue had , and still haue inward aduersaries , as Athistes , Epicures , Hypocrites , and voluptuous worldlinges which contemning the grace of God , peruert both their owne waies , and hinder , discourage , diminish , and blemish the welfare of the godly elect by faith : So this our age and present happie state , wanteth not forreign enemies farre off , which with Tyranny , Papistry , Infidelitie , Heresie and Schismes lie lurking , looking for a day to assault vs , and bend all their pollicies , and powers to subuert vs , which haue honoured God , who hath honored vs , and who may iustly contemne them that contemne him . As blessed be God for his louing fauour and vnspeakeable mercies manifested long agone , and of late time vpon this our little Bethulia of England , where our gratious Iudith humbling her selfe in his feare , seeking the honour of God , hath been honoured by his prouidence , is honoured by his presence , and shal be honoured by trusting in his promises aboue humane expectation , to his endlesse glory and praise , and our continual comfort : but to the contempt and confusion of all contrary opposite powers whatsoeuer . In respect whereof ( Right Honourable ) and for that both Prince and Piere , rich and poore haue iust cause to reioyce in his feare , and to be thankfull for the enioying of this his fauor : As I ( of many others which may doe better ) acknowledge my selfe to be one of the least in abilitie , yet for that I would not be the last in good will of any which can or may any way expresse their dutifull indeuour in Honouring that God which hath honoured vs , and contemning them which contemne him , and vs . Hauing these xx . yeares and vpwardes , applied my time & talent in translating learned mens works out of Latin into English , approued by authority , & furthered by faithful benefactors , wheras I did certaine yeares past dedicate some of these Expositions vnto the right honourable learned and vertuous Sir C. H. K. Lord Chancellor , of England , and after him another portion to the right honourable Sir I. P. K. Lord Keeper , &c. your honours Antecessor : and last of all , another part , to the Queenes most excellent Maiestie well accepted : Do now addresse , and dedicate the exposition and translation of these fewe Psalmes mo vnto your honourable good Lordship : as vnto that honourable personage , Ie●●mie 44.19 . chosen of the Lord , for a shepheard to stand before him in practise against all inward aduersaries of Gods Israel amongst vs , Isay . 49.2 . and as a chosen shaft in the quiuer of the Lord for praier , against all forraigne enemies far from vs . Humbly beseeching your honourable good Lordship heerein thankfully to accept my good wil : to the furtherance of my poore pen and studie : And my heartie and thankfull praier shall be dayly prest vnto almightie God for your honourable lordships long life , health , increase of honour and permanent heauenly felicitie in Christ Iesus .

London in S. Brides parish , 2. Nouember , 1596. Your Honours humble and deuoted Orator , Richard Robinson , Citizen of London .

PSAL. LXII . Nonne Deo subiecta erit , &c.

To the excellent Musitian Ieduthun : a Psalme of Dauid . When he left Asaph and his brethren before the arke of the Lordes couenant to minister there . As in 1. Chron. 16.39.40.41 , 42.

THE ARGVMENT .

THe whole Psalme is a doctrine inioyning vs to haue confidence reposed in God alone , The effectes of this Psalme . and forbidding vs to trust in anie humane helpes : For he that putteth his trust in the friendship and familiaritie of men , as in demonstrations or rules immoueable , he holdeth himselfe by a slender and intrueth a rotten threed ; as that most pleasant Orator Demades sometime said . But not with lesse elegancie is it saide by Salomon . Prou. 27. vers . 19. As in water face answereth to face so is the heart of man vnto man . The rewardes of wicked amitie . Euery historie is full of examples , but we for breuities sake wil be content with the example of Aratus the Siconian . Aratus whom Polybius calleth the Grand Guyde , of the Achaians common-wealth , liued long most louingly , & most familiarly with the Macedonian kings : But at length through fained suspitions conceiued by them against him , poison was giuen vnto him : which hauing d●unke vp and receiued into his inward partes : Aratus saide , Haec sunt praemiae Regiae amicitiae . These the rewards be of kingly amitie . Neither in deede are such kinges and princes fauours only more ebbing & flowing then anie arme of the sea , but the zeales of all men without exception are vncertaine , and more easily changed then the Moone , which neuer keepeth one countenance . This inequalitie maketh the 146. Psalm there saying Verse 2. O put not your trust in princes , nor in the sonnes of men in whom there is no helpe . But few at any time do beleue these sayings without experience , which is the Schoolemistres of fooles , according vnto the prouerbe : Stultus accepto damno sapit . It is euer the fooles guise , by harme receiued to be wise . For there is not anie man whom you shall see not a little proud with a small puffe of winde rising from the fauours of mightie persons , and in trusting hereunto doe busie themselues in matters vnneedfull . But we being thoroughly mooued with Gods admonishments , let vs amend these euils , and let vs learne , that God is only a faithfull and firme friend , counsellor and helper , who indeed forsaketh not his , in the midst of death .

The Psalme and exposition thereof . Verse 1

My soule truely waiteth vpon God , for of him commeth my saluation .

Verse 2

He verely is my strength , and my saluation : He is my defence , so that I shall not greatly fall .

Doctrine of the first Commaundement touching Silence & Hope , as I said , is deliuered in this Psalm : ver. 1. Waite ( saith he ) vpon the Lord , Of patience and hope in God , when we are afflicted . addresse thy selfe vnto him , and hope in him . Waiting or silence is opposed against impatience , and disdaine , to him that seeketh remedies not granted , or els granted : but in despising the order which God hath ordained , as many seeke for medicines or helpes from Southsayers against the commaundement of God , which forbiddeth to aske counsell of the diuell and his instrumentes . Others runne for helpe vnto Phisitians , whose science although it be graunted and approoued by God , yet ought it not to be the first and principall obiect of mans will . Let vs therefore in miseries be patient , and let our hope be deeply rooted in Gods promises , which cannot be wearied , nor in any wise mooued out of place . But afterwardes let vs in a right order seeke remedies graunted vs , least wee sinne vppon the contrary part , namely in tempting God according to the saying of Syracides chap. 38.9 . My sonne faile not in thy sicknesse : but pray vnto the Lord , and he wil make thee whole . Deferre not to turne vnto God , and then giue place vnto the Phisition . Verse . 11. These rules if wee shall follow we shall neuer be cast out of our standing , but we shall stand like rockes immoueable , whereupon the frothing fome of the sea dashing , doth againe fall away from them .

Verse 3

How long wil ye imagin mischiefe against euery man ? ye shal be slaine all the sorte of you : yea as a tottering wall shall ye be , and like a broken hedge .

Like as the raging diuel vexeth & greeueth the Church in her olde age , Sathans extreme outrage against the church in her old age , which by reason of age is weaker and feebler : So the instrumentes of the diuell doe insult vppon dead persons & such as are brought low , & ●o not make vp the broken wall with fortified watches ; but with violence and assault endeuour what they can , quite to euerthrowe the same . This proper mark of diuelish reioysing at good mens miseries , let vs not suffer to be burning in vs : but let vs be mooued with other mens miseries , and let vs studie as our vocation and abilitie will serue vs , rather to pacifie then increase them . For hee that standeth let him take heed lest he fall : for it may happen to euery man that doth happen to any man .

Verse 4

Their deuise is onely how to put him out , whom God wil exalt : their delight is in lies , they giue good wordes with their mouth , but curse with their heart .

Though our whole life be full of dissimulations , yet the examples of Courts are more manifest : for there the face , countenance , and eies doe often dissemble , but the speech most often : for the greatest part of Courtiers doe flatter a man to his face , but priuily , if occasion be , can lay a colde pad in the straw . And specially if they see any stranger to prosper , ●mulation in princes courts , &c. and to be of any estimation with the prince : vnto this mans destruction doe they prepare and bend all their enterprises . But these plagues of Courtes , are better knowne then that they require long recitall of them heere by me in this place .

Verse 5

Neuerthelesse my soule , waite thou still vpon God , for my hope is in him .

Verse 6

He truely is my strength and my saluation : So that I shall not faile .

Verse 7

In God is my health , and my glory : the rocke of my might , and in God is my trust .

Antonius saith by Ciceroes citing : Haec mea in dicendo ratio est ▪ vt si quid boni causa habet 〈◊〉 habitem , haeream , commo●●ar , &c. This rule hold I in speaking , that if the cause I take in hand haue in it any goodnesse , or right , in the same I may dwell , stand and remaine , &c. So the holy ghost twice or thrice repeateth here that which is excellent , that he may keepe still the hearer or learner of his Psalme in the cogitation of most excellent matters : for as Epictetus notably said , Non potest doctrina aculeos relinquere in animo , nisi quis eadem quotidie aud●at & ad vsum transferat . Doctrine can leaue no strength in the minde , except a man daily heare the same , and apply it vnto vse . Let vs not then with a certaine loathing and satietie be quite carried away from repeating of most excellent sentences , but let vs giue thankes vnto the holy ghost that he speaketh the same matters from the same purposes , and with this confirmeth our faith .

Verse 8

O put your trust in him alway ( ye people ) poure out your hearts before him , for God is our hope .

He applieth his example vnto the vniuersall church , as if he should say ; God is much more ready to giue , then we are to receiue . Come ye therefore vnto this good and gracious Lord , who is more truely called , The delights of mankinde , then was Titus the sonne of Vaspasian , and freely put forth your petitions in his presence , yea poure out your hearts before him : for he reioyceth and is delighted in this consent or vnity . Last of all , put your trusts in him , not onely in prosperitie , but most specially in aduersitie , and beleeue ye that you are receiued and heard , yea , though all creatures seeme to haue conspired your destruction . Hitherto appertaineth the notable saying of Saint Paul Ephes. 3. where hee affirmeth , that wee haue these three things , by Christ , easie accesse vnto the Father , free speech , and sure confidence to be heard . Doubtles it is a great thing for a man to come in the sight of God ; and a greater matter to speake franckely and manifestly , that which a man thinketh . But the greatest matter of all is , without doubting to beleeue , that God denieth vs nothing . Nowe thinke with your selfe what and how great thankes is due vnto the Sonne of God the Mediatour , through whose grant and gift we possesse all these things .

Verse 9

As for the children of men , they are but vaine , the children of men are deceitfull vpon the weights , they are altogether lighter then vanitie it selfe .

Verse 10

O trust not in wrong and robberie , giue not your selues vnto vanitie : if riches increase set not your hearts vpon them .

Euery law is a commandement of that which is right , and a conuincer of that which is wrong : And Iustice comprehendeth the eschewing of vices , and the studie of well doing . Like as therefore he hath hitherto deliuered vs a rule or precept touching confidence setling it selfe in God : So now afterwardes he forbiddeth vngodly confidence in humane things . For our body is weake , our feature or beauty fraile , our health vncertaine , our life most short and fickle fading , honour is vaine , because it is either fained , or not of continuance , our wil is corrupt , wisdome is small , vertue languishing , and finally affection troublesome . Seeing therfore al humane things are weake , britle and fraile , may we doubt yea or no , but that it is more safe and far better to trust in God onely , then to nourish an vngodly confidence , not onely in Princes and Peoples good will , but also in their wealth and other things , which while they glitteringly shine , are brickely broken .

Verse 11

God spake once and twice ; I haue also heard the same , that power belongeth vnto God .

Verse 12

And that thou Lorde arte mercifull : for thou rewardest euery man , according to his worke .

The last verses containe a Reason , why it is better to haue our hope reposed in God , then in creatures : because there is in God a will and power to helpe and saue . Creatures either lacke will , or power , or both . For first as Plato saith elegantly , Amicus est animal naetura mutabilis : A friend is a creature , soone changed in nature . Next of all , second causes can not any way worke , without the first : But the will of God towards the godly ones is vnchangeable , according to that saying , Isay 54. verse 10. But my mercy shall not depart from thee , nor the couenant of my peace shall be moued , saith thy merciful Lord . And how say ye to it that gods power hath nothing to withstand or let it , but all things giue place to it , and all things yeelde and obey the same ? Let therefore our hope indeuour it selfe with the will and power of God , and not with humane indeuours and helpes . But the phrase of Lawe [ Thou shalt reward euery man according to his worke , ] let that be vnderstoode according to the interpretation of the gospel : for the preaching of the gospel teacheth , who be iust , & who be vniust , Who be iust , and who be vniust . in what maner workes do please or not please God . The person is iust , that is accepted vnto God , not for workes , but for the Mediatours sake whom mans faith reuerently embraceth with a kisse . Againe , obedience be it neuer so lame and vnperfect , yet notwithstanding when faith in the Mediator shineth forth before the same , it is acceptable vnto God . But hee that beleeueth not in the sonne , vpon him remaineth the wrath of God , than which nothing may be thought more sorrowfull .

PSAL. 63. Deus , Deus meus , ad te de luce , &c.

A Psalme of Dauid when he was in the wildernes of Ziph in the Country of Iuda . 1. Sam. 23.24 .

THE ARGVMENT .

LIke as sound health is more acceptable vnto them which are recouered and broght out of sicknesse , then vnto others which were neuer sicke in bodie : euen so good things long before desired , do more delight vs then those which we haue continually receiued . The want of a goo● thing maketh it more to be desired . For of Priuation or wanting ( if I may so say with the Logicians ) are the habites esteemed , and men in wanting vnderstand how precious good things be . The same thing hath beene vsually happening to the godly ones : for although they loathe not their present benefites , namely the voice of the ministery , and lawful vse of the sacraments , nor yet with fulnesse are estranged from them . Yet notwithstanding more feruently doe men desire these benefites , so often as from their mothers breast ( that is , from the publike ministery , and from the outward societie of the church ) they are taken and plucked away . For then the milke of Gods word waxeth sweeter and sweeter , and the crummes falling from the Lordes Table are had in more price and reuerence . To this purpose saint Iohn Chrysostome expounding the first chapter of the epistle to the Romanes saieth , S. Iohn Chrysostome his wo●des vppon the first chapter of Saint Paul to the Romanes appliable to this place . Nunc verbum Dei inter nos habitat abunde cum omni sapientia , & sine periculo docetur & discitur , quia pij Principes suscipiunt patrocinium docentium & discentium eu●ngelij doctrinam . Hac autem copia verbi , & praesenti tranquillitate non ita afficiuntur homines vt par ●erat . Veniet igitur tempus triste & luctuosum , qu● dissipatis publicis caetibus ecclesiae , pauci exul●● in aliquo angulo trepide conuenient , & inter se communicabunt fragmenta caelestis doctrinae & consolationes , & pro his reliquiis Deo ingentes gratias agent . In English thus : Now the worde of God dwelleth plenteously amongest vs . with all wisedome , and is without daunger taught and learned , because godly Princes take vpon them to defend the teachers and learners of the doctrine of the gospel . But men are not so well giuen to fauour this plenty of the word , nor to further this present peaceable estate , as meet it was they should haue done . Therfore a heauie and lamentable time shall come , wherein the publike congregations of the Church being scattered here and there , a few persons shall assemble themselues in some corner with feare , and shall communicate amongst themselues the fragments of the heauenly doctrine , and consolation , and for these fragments shall render great thankes vnto God . This same opinion of Chrysostome hath such familiaritie and likenesse with this our age , that neither may one egge be more like another , nor milke more like milke : For all churches , and all schooles , do euen as it were thorowly rage with the daily preachings of the gospel , and the sacraments are rightly administred . But because the greatest part of men is vnthankefull vnto God for so great plenty and abundance of his worde , We must feare a famine will come , not indeede of bread and wine , but of the word of God . Let vs therefore walke in the light , while we haue light , lest darkenesse come vpon vs , Iohn 12.35 . And although godly exiles and certaine others oppressed in miserable manners are not able to come to the hearing of the gospel preached : yet with this consolation do they sustaine themselues , that not only they are the citizens and members of the Church , which by the grant and gift of GOD doe heare the preachers of the gospel and ministers therof in Churches and Schooles ; but they also which ioyne together their prayer and confession with the true church : for like as Dauid was not at all seuered from the societie of Gods church , bicause hee was banished : So the godly ones with Turkish or pontificall tyranny being oppressed and destitute of publike ministery , are and remaine citizens of the church , if they adioyne their praiers and worshippings vnto those congregations , wherein the gospel is preached : and doe not cast away their confession of the trueth .

The Psalme and exposition thereof . Verse 1

O God thou art my God , early wil I seeke thee .

Verse 2

My soule thirsteth for thee , my flesh also longeth after thee in a barren and drie land , where no water is .

THis is a notable description of a feruent desire . For like as the Hart being pursued , flieth , and is made weary with long chase , so that he earnestly desireth the liuely running waters , to quench his thirst , and refresh himselfe withall : so the godly minde vnfainedly , and from his heart desireth to haue recourse vnto the publike congregation of the church , wherein soundeth the pure word of the gospel , and the sacraments are rightly administred : for so saieth the 27. Psalme verse 4. One thing haue I desired of the Lord , which I will require , euen that I may dwell in the house of the Lord , al the dayes of my life , to behold the ●a●e beauty of the Lord , and to visit his holy temple . And the 95. psalme and fourth verse saith , Blessed is the man whom thou chusest and receiuest vnto thee ; He shall dwell in thy Court , and shall be satisfied with the pleasures of thy house , euen of the holy temple . These and such like sayings which are euery where extant in the psalmes do instruct the Reader touching greatest matters . For first they do teach that there is no thing better , nor any thing more wishfull then to liue most friendly and louingly with the congregation which is the Temple and dwelling house of God and shal for euermore enioy the sight of God . Secondly , they accuse and condemne the erronious persons which will bee members of no church , but seeke for Platoes citie , wherein is no infirmitie . Let such knowe that they are not chosen vnto the society of life euerlasting , because they are not of that congregation of those that be called , according to that saying of S. Paul Rom. 8.14 . Whom he hath chosen , those he hath called . Thirdly , they comfort the godly ones , who indure great sorrow in their mindes to be absent from the common assemblies of the church : for Mat. 5.6 . They are blessed which hunger and thirst after righteousnesse : and most earnestly wish and desire to be ioyned with the true church . Last of all , they discerne the true church from other Sectes . For the church holdeth fast the possession of the holy and sacred fountain , from whence are drawne necessarie doctrine and whole some consolations . But other sectes are desart places full of errours and darkenesse , and voyde and barren of al consolation : for though they retaine a particle of the Lawe , yet they either are vtterly ignorant of , or corrupt the gospell . But touching this difference I haue oftetimes elsewhere spoken in the Psalmes .

Verse 3

So haue I looked for thee in holines : that I might behold thy power and glory .

He expresseth plainely the cause of this desire , because God is in the Church alone truely acknowledged and called vpon , and the speciall presence of God is perceiued : for he calleth Gods glorie , the proper ornament of the church ; namely the pure doctrine of the gospel , and signes of grace , which are called vsually the Sacraments . The power of God ; he signifieth that maner of presence wherwith god is present vnto his church alone : for though God in power and substance be euery where , according to Ieremies saying 23.24 . Doe not I fill heauen and earth ? And Paul saith Actes 17.28 . In him wee are , liue , and moue : yet , by another reason God dwelleth in his church : for there he is by his word and sacraments so effectuall , as he may regenerate & sanctifie many vnto life euerlasting . This power doeth not reason see , which is mal-contented with the simple and base outward shewe of the worde and sacraments . But Dauid and other the godly ones feele in their heart a new light , and the beginnings of euerlasting life , inflamed by the word and signes of grace , Rom. 1.16 The gospel is the power of God for saluation vnto all that beleeue .

Verse 4

For the louing kindenesse is better then the life it selfe : my lippes shall praise thee .

He amplifieth the cause of feruent desire by comparison of present and eternall benefits . The greatest part of men seeketh after honours and pleasures , and thinketh these fading and vanishing shadowes the chiefe good gifts or blessings . But I preferre thy mercy promised in the gospel before al benefites which are momentanie in this life : For what doth the whole possession of the world profite a man , if thereby he endanger his owne soule ? with this sentence our mindes are so to be confirmed , that we may euen despise those , which deride vs so thinking .

Verse 5

So long as I liue will I magnifie thee on this manner , and lift vp my handes in thy name .

Verse 6

My soule shall be satisfied as it were with marrow and fatnesse , when my mouth praiseth thee with ioyfull lips .

He spake before of the impulsiue cause ▪ that is , of the obiect , which mans will chiefly desireth : Now addeth he the small causes of so great a desire : I desire not the coniunction or aggregation vnto the church , with a certaine ambition or couetousnesse , associate themselues with the church for wealth and promotions sake , but I looke for , and seeke after those chiefest and most excellent conclusions , that I may call vpon God , and declare my thankfulnesse vnto him both with tongue and other dueties . For although in these miseries of banishment I doe call vpon God , yet with sighs and teares I make my supplications . Seeing then God loueth a cheerefull giuer , there shoulde be nothing more wishful vnto me , then with a ioyful mind and mouth to worship and honour God . And if I might be once partaker of this desire , I should iudge my selfe of nothing more happie , and with my head to touch the top of the skies . But the first fiue verses doe excellently describe the reason of his praier : For first in his praier shineth faith beleeuing that wee haue God mercifull vnto vs as the Psalme in this place saith . O God thou art my God . Secondly his feruent praier riseth of this faith , which is compared vnto a thirst : My soule thirsteth for thee . Thirdly praying he seeth God , that is , A repetition of Dauids praier ▪ and fiue reaso●● thereof . feeleth the speciall presence of God : So haue I looked for thee in holinesse . Fourthly , the feeling of Gods mercie & comfort farre passeth all pleasures : For thy louing kindnes is better then the light it selfe . Fiftly , vnto praier is the worshipping of God adioyned , or rather made like : My lips shall praise thee , &c. Last of all : The minde is fed full of consolation , none otherwise then the bodie is with fat meate , in these wordes . As it were with marrow and fatnesse , &c.

Verse 7

Haue I not remembred thee in my bed , and thought vppon thee when I was waking .

Verse 8

Because thou hast been my helpe ; therefore vnder the shadowe of thy winges will I reioyce .

Verse 9

My soule hangeth vpon thee ; thy right hand hath vpolden me .

He confirmeth his affirmation from a strong reason , as if he said : If I now do duely remember thee with thankfulnesse in my sorrowfull and lamentable bannishment , what thinkest thou that I will doe when I shall be restored into the rightfull recouerie of that which I haue lost wrongfully ? For then wil I frankly and freely , fully and wholly giue thee thankes , and I will driue the ship as it were with oares , but I will saile with large spred sailes and prosperous windes , that is , I wil most euidently declare that I am thankfull vnto thee for thy helpe , defence and restitution . Vnto thee I say I will wholly deuote my selfe , and in thee wil I repose and as it were consecrate al that is mine .

Verse 10

These also that seek the hurt of my soule , they shall go vnder the earth .

Verse 11

Let them fall vpon the edge of the sword , that they may be a portion for Foxes .

He addeth vnto his other affectes or motions , ( which are most feruent in this Psalme ) a iust indignation against his enemies , and being ful of faith , and the holy ghost fore-prophecieth vnto them a tragicall end of their mischiefe . Dauid praieth for the destruction of his enemies . Now indeed Saul proudly ruleth , carrieth stately countenance in the worlde , and laieth snares for me poore Innocent : But within a while my enemies shal be miserably slaine and shall die and bee buried with dishonour . These stormes doe I foresee , sitting as it were in a Tower , and am partly sorrowful for the euerlasting destruction of many soules and partly reioyce that God setteth forth a testimonie of his presence in the Church , whereinto others looking , may learne to feare God .

Verse 12

But the king shall reioyce in God , al they also that sweare by him shal be commended : for the mouth of them that speake hes shal be stopped .

He affirmeth that hee will become a king trusting in Gods promise , according to that saying ; Haba●uk 2.3 . If the Lord shall tarry , looke for him , because when he commeth , hee will come speedily and will not linger . He also addeth a perticle touching an othe , which is not to those that vnderstand the doctrine of obscure the second Commaundement . For an othe is a kinde of calling vpon the name of God , wherein wee promise something , putting or taking God first for a witnesse and iudge in the cause . For we pray that he would confirme our promise with his testimonie , and punish and destroy the parties guiltie of periury , or false forsworne persons , according to the threatning added in the second commandement , And as God alone is to be called vpon , so were it a wicked thing to sweare but by the name of the true God , as in Deuter. 10. Moyses commandeth . But the full doctrine touching an othe cannot be heere explaned : wherefore let the godly ruler take & apply them for that purpose out of bookes methodically written and published . His protestation of thankfulnesse towardes God . For in this Commentary we do not intreate vpon common places , but with a certaine grammaticall diligence , we interprete the same Psalme so , as the reading of them may be more easie and pleasant vnto the yonger sort .

PSAL. 63. Exaudi Deus orationem meam .

To him that excelleth , a Psalme of Dauid ; against his enemies , and touching their punishment , and destruction .

THE ARGVMENT .

THis Psalme is a praier against Sycophantes and slaunderers in kinges and princes courtes , which most subtilly seeke to staine the true doctrine and the godly ones : For , such both vnderstand and prooue the saying of Megiu● who was a Sycophant in the court of Alexander the Great : Calumniare audacter , quia aliquid semper haeret : Slaunder still boldly , something alwaies sticks in thee . But the Psalme threatneth vnto them a punishment of recompence , which is described in the verse of the poet . Struens alteri malum , struit fuo epati malum , Who seekes a mischiefe to another man , may seeke his own destruction now or then . Againe , Iusta malis haec ad misso pro crimine p●●na est . Si quae feterunt eadem patientur & ipsi . Null●● enim p●●na iustior est quam necis artifice● arte per●r● su● .

A punishment iust to the wicked men , This is for crime so committed by them , That if they haue done anie wickednesse , They therfore should smart al remedilesse : For no punishment more iust can be , Then the wicked in their wickednesse perish to see .

Of this rule there are examples set down in the historie of Daniel and Hester : For , indeede they which slaundered Daniel were cast into the denne of Lyons : and Haman was hanged vpon the same gebet , which he had prepared for Mardocheus .

The Psalme aed exposition thereof . Verse 1

Heare my voice , O God in my praier ▪ preserue my life from feare of the enemie .

Verse 2

Hide me from the gathering togither of the froward , and from the insurrection of wicked doers .

Verse 3

Which haue whet their tongue like a sword : and shoot out their arrowes , euen bitter wordes .

Verse 4

That they may priuily shoot at him , which is perfect , and sodainly doe they hit him , and feare not .

Verse 5

They courage themselues in mischiefe : and commune among themselues , howe they may lay snares , and say that no man shall see them .

Verse 6

They immagine wickednesse and practise it ; that they keepe secret among themselues , euery man in the deepe of his heart .

Albeit there seeme to be no remedie against the Sycophantes byting or nipping girdes ; yet wee must craue of God , that he himselfe would represse and vanquish those Sycophantes , which bend the most hurtfull weapon to do mischiefe , namely their tongue : and doe nothing lawfully , nor manifestly , Apelles his description of Slander , with her adherentes . but worke all in secret and by subtill deceiptes . When I reade these thinges the declamation of Lucian the poet comes into my minde , which he made against slander : for he declareth that there was such a description of slaunder set forth by Apelles painter of Ephesus , viz. There sate a noble great person with very long eares , reaching forth his hand vnto slaunder , comming a far off vnto him ; about which person stand two silly women , Ignorance , and Suspition . To him strait commeth Slaunder brauely attired , shewing euen the verie countenance , gesture of body and all manner action , of beastly cruell anger , and in her left hand holding a burning brand , but with her right hand haleth by her a silly wretched yong man whom shee holdes by the haires of his head , he stretching forth his handes vp to the Goddes , and taking the immortall Gods to witnesse . There comes for most next a pale fellow , vile in shew , the sight of his eyes nothing dimme , but one verie like vnto those whose putrified bodies are scarce couered with a thin skin . You may soone suppose this fellow is malice . Now come after Slander two or three wretched women her companions , whose office is to exhort , instruct , and make readie three mystris : The interpreter of the picture saide , these were snares and deceites . At his back in mournful weed all ragged and torne followeth Repentance , who turning her head behind her , with teares and shame , spieth Trueth comming .

We looking vpon this table , as it were into a certaine glasse , let vs learne that Ignrance and Suspition are the feeding or furthering instrumentes which quickly conceiue the burning flames of slander . As also let vs consider that the welspring of this mischiefe is Malice and Emulation , which striue and contend for excellencie , and greeueth at others welfare . And Slaunder is furnished with al sleights of harming , such as are flatterie , lying , periurie and impudencie . And though this kind of people be fearefull & dare not hand to hand fight with an enemy : yet in their darke places , and as it were in a deepe dungeon , they dare put forth all wilful boldnes . Wherefore most worthy of hatred it is , and to bee cursed of all men , seeing it hath nothing of trueth , or soundnesse in it .

Verse 7

But God shal sodainly shoot at them with a swift arrow : that they shal be wounded .

Verse 8

Yea their owne tongues shall make them fall : Insomuch that whoso seeth them shall laugh them to scorne .

Verse 9

And all men that see it shall say , this hath God done ; for they shall perceiue that it is his worke .

The second part of the Psalme denounceth punishments vnto Sycophantes , which they deserue : For as they with their weap●ns cast downe whatsoeuer they hit ; so againe are they cast downe by God , that their destruction might be vnto others an instruction and example .

Euerie history is full of examples , but wee for breuitie sake will be content with that delaration which Lucianus setteth downe , touching Apelles and Antiphilus : For although Apelles had neither seene Tyrus at any time , nor yet knowne Theodota , authour of the sedition stirred vp in Tyrus at anie time , yet one Antiphilus enuious of the arte and fauour which Apelles had , was bolde to accuse him before the king of the conspiracie moued in Tyrus , and stayning him with this slaunder brought him within the daunger , and predicament of losing his head . Apelles accused of moouing sedition by Antiphilus , how he was acquited thereof and the reward of them both . And had not one of the Conspirators which were taken and put in prison been bold detesting the mischief of Antiphilus , and pitying the vnhappie estate of Apelles , to prooue that hee had nothing to doe with those seditious persons , doubtles hee had suffered death as punishment for the mischiefes pretended by them of Tyrus . Therefore when king Ptolomeus knew the matter , hee changed his purpose , and rewarded Apelles with 100. talents , putting into bondage Antiphilus the Slaunderer .

Verse 10

The righteous shall reioyce in the Lord , and put their trust in him & all they that are true of heart shal be glad .

Like as to the shining beames of the sunne ▪ the smokes and cloudes do giue place : So by the help of God , trueth is at length conquerour of Slaunders : which like foming waues dashing vppon the rockes doe againe fall off from them , Trueth the conquerour of Falshood . when the same rocks afterwardes stand stedfast and immoouable : with this purpose , the holy ones being confirmed , let them go with ioyfull mindes reioysing , and with hope lighten themselues of their dangers .

PSAL. 65. Te decet Hymnus Deus in Syon .

To him that excelleth a Psalme or song of Dauid , being a thankesgiuing to God for his benefites in the three states , Ecclesiasticall , Politicall , & Oeconomicall .

THE ARGVMENT .

LIke as God by his vnmeasurable wisedom & goodnesse ordained three degrees of life ; namely , The ministery of the gospel , whereby an actuall church is gathered ; The effect of this Psalme . The politike Magistrate a preseruer of discipline and peace , and Matrimonie , which is a wel-spring vnto the Church and gouernment : A thankesgiuing to God for the estate ecclesiasticall , 〈◊〉 & oe●●nom●call . so this Psalme giueth God thankes for all his benefites necessary for the body and the soule , for the gift of his word , and gathering of his Church , for peace , wherein gouernements doe flourish , and finally neede of doctrine , as the chiefest , but also of his daily bread in which phrase , peace , liuing , and other assistant helpes are contained . And to the end that Prayer and Thankesgiuing for these benefites may become more feruent , let vs fore-cast , and propone in our mindes the confusions and troubles of all degrees , which not onely rise from mans ignorance and negligence , but also are mightily increased of the diuell as most cruell enemy vnto all goodnesse . And the corruption of the first order or degree is in deede Heresie troubling the church with strange opinions of God and counterfeit worshippings . Three degr●● of enemies to those states . This plague is most hurtful of all , because it both dishonoureth God , and brings to wretched mankind darkenesse , and as it were a certaine night of errours and dangers . The corruptions of the second order are Battell and Sedition , which when once they are begun , are found the whole forme of mischiefe . For there wisedom is driuen quite out of place , and violence workes all mischiefe . There Gods and mans lawes most impudently are broken . But the greatnes of these mischiefs passeth al eloquence of speech . The confusions of the third degree , are infelicitie of marriages and children , and the manifolde losses and plagues happening in housholdes and their busines . For like as there is nothing sweeter vpon earth then peaceable matrimony , so sorrowfull mischiefes in matrimony is discord , which hindreth the bringing vp of children , and the increase of houshold matters .

We considering this masse of mischiefes outraging in the Church , gouernement , and houshold affaires , let vs most feruently craue of God , both the remouing of that which is euill , and placing of that which is good , and for the residue of the chiefest benefites , namely , of the pure doctrine of the gospel , peace , and liuing , let vs giue thankes vnto God : and in that behalfe let vs follow Dauids example , who in this Psalme , with a thank full minde and vtterance of tongue aduaunceth Gods benefites , ecclesiasticall , politicall , and oeconomicall ; & with an excellent method beginneth a thankesgiuing , from crauing forgiuenes of sinnes : forasmuch as al the confusions of the three orders touching which I haue spoken , are nothing else but most grieuous punishments for sinne .

The Psalme and exposition thereof . Verse 1

Thou O God , art praised in Sion ; and vnto thee shall the vow be performed in Ierusalem .

THat which Cicero saide of Eurypides ; that euery one of his verses was a seuerall testimony ; the same may much more truely be saide of the Psalmes : wherein not onely euery verse , but also all and euery word and wordes haue in them very much weight and moment . For let vs , if it please you , call here to account the wordes of the first verse .

To thee ( saith he ) the creator and preseruer of the three Hierarchies , that is , of the Church , Policie , and Oeconomy , be rendred glory , praise and honour for euer and euer , so long as no space of time may fully describe . Thou arte to be magnified with word and writings of all men for thy institution and preseruation of the chiefest things , wherein shine thy wisedome , goodnesse , and righteousnesse . For whereas nothing may be more excellent then order , who maruelleth not by right , that mankinde is by Gods prouidence most wisely distributed into three degrees or orders as it were : and certes to this end , that the true knowledge of God should be of euery one according to their vocation preserued and aduanced . For as it is ordained that Physitians do teach , that is , by the prouidence of the workeman to be directed vnto a certaine rule , and to a certaine ende . And how great goodnesse is that , where these three estates ( as I may so say ) are not ouerthrowne by the outrages of the Deuil and the Worlde , but are by God effectually preserued and defended : for albeit our vnthankefulnesse deserue the vniuersall destruction of our churches , policies and matrimoniall estate ; yet God ( such is his goodnesse ) doth withstand infinit molestations and generall hauocke , then which nothing may be thought or conceiued more greeuous ? Last of all the iustice of god shineth and is manifestly seene in the punishments of Heretikes and seditious persons . The historie of the tragicall end of Arrius is knowne . But no lesse are knowne the histories touching the punishing of seditious persons , whose last end agreeth with the rule Matth. 26.52 . He that taketh the sword ( namely not giuen him by the lawes ) shall perish with the sword . ) These punishments declare that god is a iust Iudge destroying things contrary to his order . But why in this place is added before the wordes [ praised in Sion ] after some translation [ in silence . ] Because , as Isaias saith 30.15 . The churches strength consisteth in quietnesse and confidence . That is , in patience and hope of Gods helpe . And S. Paule willeth the church , To pray without wrath , or doubting , 1. Timot. 2.8 . That is , without grudging against God , such as for most part appeareth amongst men in a great violence of tempests and concourse of calamities ; and without Academicall doubting touching the wil of God : yet howe hard a thing it is to performe both , the godly ones do finde by experience in great calamities and temptations wherein they seeme to be forsaken or cast away from God . But here is required a meanes of godlinesse , and this is the way whether it bee easie or hard , by this must we needes go . And if any man seeke for any other , let him call vpon Fortune , as some do vse to say : for it liketh me to borrow the same wordes in this place , which Plato vseth in Epimaenides , praising the studies of the doctrine touching numbers , figures , and heauenly motions .

Againe , some man would peraduenture aske , why maketh hee mention of Sion ? Verely to bring vs downe to the testimonies wherein god made himselfe knowne : for , like as Sailers direct their course vnto the little star Cynosura ; so let vs bend our mindes and eies vnto gods manifesting of himselfe : and as in the old testament the prayer of the godly ones was tied vnto the Arke of the couenant : so now the whole world is Sion , according to that saying Iohn 4 23. True worshippers shal worshippe the Father in spirit and in trueth . For now the Propiciator , or mercifull Sauiour ( whom the golden table laid vpon the arke did signifie ) is prepared or set downe before the face of all the people : as Simeon singeth most sweetely , verse 3.

Also that may be demaunded , touching what vowe the psalme may here speake , saying , [ Vnto thee shall the vow be performed . ] The answere is most plaine , that the vowe in this place signifieth the couenant of the first precept , or the promise made in our baptisme : for like as the first commaundement rehearseth vnto vs dueties touching Feare and Faith : so Baptisme bindeth vs vnto the acknowledgement and prayer of the true God , as Peter saith , 1. Pet. 3.21 . Baptisme is the promise of a good conscience towards God by the resurrection of Christ . For Baptisme is a mutuall league wherein god receiueth vs for his sonnes sake , and indueth vs with his holie spirite : and nowe againe promise perpetuall due obedience and true woorshippe vnto Almightie God .

Verse 2

Thou that hearest the prayer● vnto thee shall all flesh come .

There was in Creet an image of Iupiter without ears , which doubtles some Epicure had placed : euen to signifie that mens prayers are neglected of God . Against this fury the psalme setteth downe a constant affirmation : yea he saith , as it were , our God is neither dumbe , nor deafe , but hath made himselfe knowne both by his word , and notable testimonies , and also in purpose and euent prooueth that he heareth the praiers and sighings of the godly ones . And lest any man should thinke that there is respect of persons with God , he saith expresly , that all flesh shall come vnto thee : That is , all men shal easily come vnto God , and that no mans minde is so ready to receiue , as God is ready and diligent to giue benefites . Whereas then wee doe not obtaine nor attaine vnto all things that comes to passe by our fault , and not by gods : for although he willingly heareth vs , without grudging & loathing : yet our hearts waxe too cold in praying : therefore let vs not accuse God , who is liberall towards all men , but our owne coldenesse , and our slouthfulnes which scarcely asketh any thing faintly , much lesse can it strongly knocke at the gates of God , or complaine doubtfully and earnestly , that God hideth himselfe . But let there be alwayes in our heartes , eares , and tongues sounding and resounding this most sweete title , wherewith the psalme aduanceth God . Hee saieth , God is not onely a hearer , but also a full hearer of our prayer : whereby it followeth that wee are not onely suters , but full suters : So in the one hundred and twentie psalme , and in the first verse it is saide : When I cryed vnto the Lorde in my trouble , hee heard me fully . Let vs therefore imprint this title no otherwise in our mindes , then the image of the seale is printed vpon waxe , that wee may most stedfastly beleeue that our praiers are receiued , and heard at full .

Verse 3

My misdeedes preuaile against me , O bee thou merciful vnto our sinnes .

The Psalme taketh away the chiefest impediment of prayer : for this obiection troubleth men in time of their praying , to wit , Iohn the ninth chapter , God heareth not sinners . I am a sumer , with what face then shall I come vnto god , who is angrie with sinne● God is a consuming fire , That is , punishing and destroying the guiltinesse of the offence . Dauid graunteth the minor , and feeleth sinne by the lawe to be made sinne mightily , as appeareth in the seuenth chapter of the epistle of the holy Apostle saint Paul to the Romanes , but therewithall hee craueth forgiuenesse of sinne , promised in the gospell : and such sinners truely repenting and crauing forgiuenes , shall without doubt be heard . Let vs therefore learne by this verse , what rule serueth best to beginne our prayer by : namely , the confession of sinne , which is voide of dissimulation , and a feruent praier for remission of sinnes . For , before all petitions , prayer touching forgiuenes of sinnes , ought first to shine forth , as else-where is often time said ▪ Hitherto is recited the beginning of the psalme , now commeth he vnto the thankesgiuing .

Verse 4

Blessed is the man whome thou chusest and receiuest vnto thee : He shall dwell in thy court , and shal be satisfied with the pleasures of thy house , euen of thy holy temple .

He giueth god thankes for the ministery of his worde whereby an eternall church is gathered vnto god : for hee calleth the church of god , the congregation wherein soundeth the preaching of the gospel , and wherein God is truely called vpon . To be a citizen of this congregation is the chiefest and greatest benefit vpon earth : Because by his word god maketh himselfe knowne vnto vs , comforteth vs , and with his holy spirit gouerneth vs , lest we shoulde ( being quailed with temptations and calamities ) vtterly despaire in our selues . But as in Dauids time god dwelt in the tabernacle , and afterwardes in the Temple of Salomon ; So now god dwelleth in the whole world ; wheresoeuer thankefull praise is spread of Christ . O the immense goodnesse of God ▪ who hath not onely chosen the Iewes , but also the Gentiles vnto euerlasting saluation , and hath called them to the societie of the true church . Hereupon we may reason by a contrary position , as in the eight chapter to the Romanes , and the fourteenth verse , Whome hee hath chosen , those hee hath called . Therefore al which are not called , are not chosen : for it is sure , that the chosen ones are no where to be sought for , but in the societie of them that are called , that is , of them which retaine the foundation , and do not stubbornely defend worshipping of idolles . But what are the pleasures of the house and temple of God ? God hath giuen vnto his church excellent pleasures , his sonne Christ , faith which ouercommeth al dangers , right good works , the holy ghost , vnderstanding of the scripture , peace of conscience , and other benefites which are innumerable .

Verse 5

Thou shalt shew vs woonderfull things in thy righteousnesse , O God of our saluation : thou that arte the hope of all the endes of the earth , and of them that remaine in the broad sea .

He ioyneth vnto thankesgiuing , a prayer very necessary , wherein he craueth that god would preserue the ministery , and confirme that which hee hath begunne in vs . For the doctrine touching Iustification is wonderfull , that is , put or placed far beyond and aboue the capacitie of mans reason . Doctrine of Iustification . Therefore vnto the Iewes it is an offence , and to the Gentiles foolishnesse , 1. Corinth . 1. For , what I pray you seemeth more absurd , then that man shoulde be iust before god , not by his owne , but by an others obedience , nor by his owne , but by anothers merite , especially seeing the law requireth our workes ? Hereof grow those clamours of our aduersaries , The doctrine of faith is the corruption of manners , and libertie of discipline . Againe , Men , when they heare this doctrine are made more slowe to liue well and blessedly . But the godly ones doe know where faith alone raigneth , and what must be esteemed of workes : for in that place where it is handled touching remission of sinnes , and reconciliation wyth god : and touching attainement vnto euerlasting life , our workes are no other thing but the filthinesse of dogges , so farre as pertaineth vnto merite , and the cause of Iustification . In this circle ( if I may so say ) the alone Mediator beareth all the rule , and hath the preeminence , whom faith acknowledgeth and taketh hold vpon , and beleeueth , that for his sake onely , wee are freely by God receiued into fauour , and are indued with life euerlasting , as these sayings following doe witnesse , Romanes the third chapter and foure and fiue and twentie verses , All are iustified freely by his grace , through the redemption that is in Christ Iesus : whome God hath set foorth to be a reconciliation through saith in his blood . Also 1. Corinth . 1. Yee are of him in Christ Iesus , who of God is made vnto vs , wisedome and righteousnesse , and sanctification and redemption : That hee that reioyceth should reioyce in the Lord , vers. 30 , 31. Moreouer , 1. Corinth . 4.4 . I know nothing by my selfe , yet am I not thereby iustified , but he that iudgeth me is the Lorde :

But after that we haue obtained forgiuenesse of sinnes , also reconciliation ioy●ed with the gift of the holy ghost , and life euerlasting , and doe againe go out of the holie of holiest , there good workes are not in vs as it were filthinesse of dogges , but ( by faith first shining forth ) ▪ are made worshippings of God , and sacrifices of thankes giuing which God wil haue rendered vnto him , that with his obedience we may declare our thankfulnesse , & inuite others by our example to the honouring of God . To this purpose saith Paul . Gal 6. But let euery man proue his own worke , and then shall hee haue reioycing in himselfe , and not in another . And 2. Cor. 1. For our reioycing is this , the testimonie of our conscience , that in simplicitie and godly purenesse , and not in fleshly wisedome , but by the grace of God we haue had our conuersation in the world , and most of all to you wardes . Let this thing therefore remain in this cause , which cannot be changed : Christ only is the saluation of God ; Againe , as Symcon singeth , A light to lighten the Gentiles and the glorie of the people of Israel . But seeing the puritie and simplicitie of this doctrine cannot by mans alone diligence be retained in vse , let vs most feruently craue of God : That he would not only the guide and giuer , but also the performer and effecter , of this doctrin , and seale the same thorowly in our heartes , that we forgoe not the word it selfe , or the naturall meaning of the word .

Verse 6

Which in his strength setteth fast the mountaines , and is girded about with power .

He giueth thankes for the institution and preseruation of the estate politicke : A thankesgiuing to God for the preseruation of the prince and present state of gouernment . For the mountaines by an vsuall figure signifie kingdomes , and dominions : As in Ieremie , the 51.25 . Babylon is called a destroying mountaine , These mountaines hath not mans wisedome and power ordeined , but in the order of gouernmentes there shineth wisedome , in punishmentes Iustice , and in preseruing them the goodnesse and power of God . For most wisely & most truely is it said by Plato : Vbi non Deus sed mortalis aliquis dominatur , ibi malorum & aerumnarum nullum esse effugium : Whereas , not God , but some mortall man beareth rule , there can be no escape from mischief and miseries . And Iohn Baptist saith , A man can receiue nothing except it be giuen him from heauen , cap. 3. ver. 27. That is no gouernment is happy and wholesome , except it be ordered and helped by God : For humane helpes are more weake then that they are able to conserue or keepe the policies or estates . And that I be not here so long in a thing manifest , I will be content with one only saying of Cicero , which is extant in his oration for Rabirius : Deorum ope & auxilio multo magis haec Respublica , quam ratione hominum & consilio , gubernatur : Esset enim impossibile politicam societatem in tantis confusionibus & furoribus hominum durare , nisi Deus eam sua potenti dextera tueretur . The Common-wealth is much more gouerned by the aid and helpe of God , then by the counsell and reason of men . For it were a thing impossible that the politicke societie of man shoulde endure or holde out in so great confusions and outrages of men , except God with his mightie right hand did defend the same .

Verse 7

Which stilleth the raging of the sea , and the noyse of the waues , and the madnesse of his people .

He compareth the warres and the seditious vnto the raging of the sea , and noise of the waues : For like as these raging seas and noyse of the waues are not in our power to pacifie : so there shoulde be no end of warres and seditions , except God did extinguish the burning brands of such great fires . God repressed Tha●●o , Sennacherib and Attilas . He ouerthrewe and appeased the tumult of the base countrey people , which men thought woulde haue vtterly destroied Germany . Therefore is peace the gift of God most worthy of admiration and estimation .

Verse 8

They also that dwel in the vtmost partes of the Earth shal be afraide at thy tokens thou that makest the outgoinges of the euening and the morning to praise thee .

He calleth ( tokens of God ) the punishmentes wherewith Tyrantes and Seditious persons are punished : for they fall not headlong into punishment by chaunce , but these so great calamities are the workes of Gods iustice , which do admonish others af repentance and of the future iudgement : And he reciteth also benefites of peace , The blessings of peace . wherin not onely they whom nature hath giuen vnderstanding , but euen the very houses and fieldes mee thinketh doe reioyce . For in peace , marriages are had in reuerence , causes are handled in the court , traffique and buying and selling are dayly frequented , the fieldes are tilled , The miscries of warres . that grounds are fruitful , orchardes and vinyardes doe bring forth increase and store : Finally , all thinges are full of ioy and gladnes in haruest time , and in Autumne . Contrariwise , in warres is euery where lamentable losse , feare , and a great description of death . For as Plautus the poet saith , Vbicunque rebus commotis tanquam mari stratiotici , mores , inundant ibi , pietas , religio ▪ bonae artes , cultus , honestatis eliditur atque interit . Facultatum enim & rei familiaris naufragia , ipsaque mors etiam tum laeuissima sunt mala . Natura & legum ●ura violantur , non iusiurandum seruatur , Instituta maiorum conculcantur . A notable saying of Plautus the Heathen poet ▪ Foris omnia sunt expositae praesentibus periculis . Domus autem quae debebat cuique esse tutissimum refugium ea rapinis & iniurijs externorum patet . Non ibi dominorum ius & dignitas defendi , non protegi liberorum castitas potest . Talia infelix bellum efficit . Whersoeuer the states of countries are troubled , mens lewd liues flowe ouer with mischiefes ( as it were in a troublesom raging sea ) there godlinesse , religion , good sciences , and the regard of honestie vtterly perish and decay : for the losses and spoiles of mens goodes , and houshold stuffe , yea and death it selfe are then thought most light and slender mishaps . The ordinances of nature and of the lawes are violated , neither faith , nor firme promises kept , the institutions of the elders , are resisted , all things are euery where laid open for present dangers . The house which ought to be most safe refuge for euery inhabitant , the same standeth open for the spoiles and iniuries of strangers . There can neither the owners interest nor dignitie be defended , nor the chastitie of his children be protected . Vnfortunate warres cause such miseries .

Verse 9

Thou visitest the earth and blessest it ; thou makest it very plenteous .

Verse 10

The riuer of God is full of water ; thou preparest their corne , for so thou prouidest for the earth .

Verse 11

Thou waterest her furrows , thou sendest raigne into the little vallies thereof ; thou makest it soft with the drops of raine , and blessest the increase thereof .

The last verses of this Psalme conteine a Thankesgiuing for husbandry and sustenance of foode for man . For we must not imagine , that God goes quite away from his worke , and that the creature is left only to his owne gouernment , like as the Carpenter leaueth his ship ready builded for the Seas , to be gouerned by the Sailers : But wee must perswade our selues in this that God alwaies is present with his worke , & plaieth the part of a diligent husbandman , who walking about his grounds , ouerseeing them himself , leaues the print of his feete to be seene : For not by chance , or by natures order only is the earth made fruitfull euery yeare , but the blessinges of God are the fruitfulnesse of the earth , and the chaunges of times and seasons made fit for the ripening of fruites , as in 1. Cor. 3.7 . Paul saith , Neither is he that planteth any thing , neither he that watereth , but god that giueth the increase . And that indeed by Gods graunt and gift our sustentation is giuen vnto vs , those most sweet wordes doe witnesse , Verse 10. The riuer of God is full of water . For hee compareth our groundes , orchardes and vineyardes vnto an euerlasting riuer which is neuer made drie : And he calleth it expressely , The riuer of God , because hee woulde refute our imagination which faineth that by our industry we are able to get sufficient sustentation .

Verse 12

Thou crownest the yeare with thy goodnesse . ● . part .

In this Verse hee comprehendeth all benefites which God sendeth vs , in the Spring time , Summer , Autumne , The monthly and fruitfull properties throughout the yeare . and Winter . For March giues vs violets , April grasse , May ▪ plentie of floures , butter , honnie , milke , and cheese , Iune and Iuly , hay , August , corne , September , apples ; October , new wine : The other monethes doe yeeld vs as it were by Gods direction , birdes , connies , fish , & flesh of all sortes . Now thinke with your self how great the goodnesse of God is , that he giueth vs the increase of so many , so diuers and so sweet things for sustentation of our body ; and the same not at one time of the yeare , to the end wee may alway be delighted with noueltie and plentie of all thinges .

Verse 12.2 . pars .

And thy cloudes drop fatnesse .

The cloudes are taken for the steps of the Lord , in the heauens , which ( as writers of husbandry affirme ) do make fat the field : The cloudes di●●ill the dewes from heauen . So God sendeth not forth seruantes to ouerlooke his groundes , but hee vieweth them with his owne eies , and treadeth them with his owne feete , because they shall take no harme .

Verse 13.

They shall drop vpon the dwellings of the wildernesse : and the little hilles shall reioice on euery side .

Verse 14

The solds shal be full of sheepe : the vallies also shall stand so thicke with corne , that they shall laugh and sing .

The places of the wildernesse , are the villages & waste groundes , The benefites which the ea●th bringeth vs . which are farre distant from Cities . These also haue the wealth of the countrey , as for example , milke , butter , cheese , egges , hennes , &c. The hilles are compassed with Vines : In pasture groundes , whole flockes doe feed : The vallies are full of corne . All these benefites doe cheere and reioyce our minds , both because they are beautifull in our eyes , and also because they are most beneficial for our vse : And here the conclusion of this Psalme .

PSAL. 66. Iubilate Deo omnis terra , &c.

A Psalme of Dauid , to him that excelleth vpon * * Which was either a musicall instrument or a solemn tune vnto the which th●s Psalme was sung , Alamoth , a song committed to the sons of Korah .

THE ARGVMENT .

DAuid in this Psalme giueth not only thankes vnto God for publicke & priuate deliuerances : but also by his example exhorteth the whole church of God , and all the godly ones , that they would with thankful voice publishe abroad the noble testimonies of Gods presence : The effects of the Psalme , ●ratulat●●ie and Exhortatorie . For albeit God is present with all his creatures ( so farre as to the preseruing of the substance of them appertaineth ) so long vntill they be preserued : yet notwithstanding , he is otherwise present with persons regenerate , not onely preseruing the substances , but also by his Sonne , and holy Spirite , beginning in them new light and righteousnesse . Touching this degree of Gods presence in the true Church : memorable is this saying of S Augustine : Deus est vbique per diuinitatis praesentiam , S. Augustines saying , touching Gods presence with his people . vt non vbique est per habitationis gratiam sed in solis tantummodo fidelibus . God is euery where by the presence of his godhead , but God is not euery where dwelling by grace , but in the alone faithful ones only : And howe I pray you doth hee defend and preserue the whole body of his Church , although some members of her be persecuted either by temptation of abiection , or by confession of their faith ? For these great benefites , I giue thankes vnto God the eternall father of our Lord Iesus Christ , and I beseech him with all my whole heart , that for his sonnes sake our Lord Iesus Christ ( for vs crucified and raised from death to life ) hee woulde henceforth and for euer gouerne vs with his holy spirite , Amen .

The Psalme and Exposition therof . Verse 1

O be ioyfull in God all yee landes ; sing praises vnto the honour of his name , make his praise to be glorious .

Verse 2

Say vnto God , O how wonderfull art thou in thy workes : thorough the greatnesse of thy power shall thine enemies be found liers vnto thee .

Verse 3

For all the world shall worship thee , sing of thee , and praise thy name .

Verse 4

O come hither and beholde the workes of God : howe woonderfull hee is in his doing towardes the children of men .

TRuly spake one of the ancient writers , Raram esse ho●oram & breuem moram laetitiae spiritualis , quae Deum ardent●r , syncere & suauiter celebrat : Seldome comes the houre , and short is the stay of spirituall gladnesse , which feruently and sweetly worshippeth God : For our heartes are too colde in setting forth Gods benefites and the multitude of conflictes and dangers hindereth the sinceritie and sweetnesse of thankesgiuing . Let vs therefore acknowledge and bewaile this our coldnesse , and craue of God with his spirite of grace and praiers hee would kindle in vs true thankfulnesse . And although the beginning of the Psalme consisteth in a proposition exhortatory : Yet there is placed in the same a little clawse , which is not to be neglected . viz. Verse 2. In the greatnes of thy power shall thine enemies be found liers . This consolation let vs fix fast within the depth of our heartes , and now let vs set the same before vs in our present dangers . Great is the power of the Turkish tyrantes , great are the furies of the Pope and his Champions , but they shal be found liers : That is , the purposes and practises of these enemies shal be disappointed , so far as to the effect of the matter it may appertaine : For they shall neither destroy the kinde of doctrine deliuered from God , nor yet the whole Church , as it is said , Acts. 5.39 . That which is of God shall not be destroied .

Verse 5

He turned the sea into dry land ▪ so that they went through the water on foot , there did we reioyce thereof .

Seeing the circumstances doe bring a speciall light vnto histories I will briefly speake touching the place and time of that wonderful transporting of the people of Israel by the riuer of Iordan : An explanatio● of the myracle how , when , and where the Is●aelites passed ouer Iordan . for albeit wee are mooued with consideration when we reade and heare that the people of Israel could not passe ouer that water , vntill by gods power the course thereof being stayed gaue safe passage to al the company by drie steps : yet if wee consider the circumstances in wondering at Gods worke , we stand as it were made vtterly amased : for first some light shal appeare vnto the historie , if a man be instructed that the Israelites passed on that side of the countrey by the riuer Iordan , which was neere vnto the citie of Iericho sometime most flourishing ; whereas not farre thence the same riuer runneth into the dead sea , being first increased with very many little riuers and floods , which discharge their fulnesse into the same . Wherefore it must needes seeme , that the streame was there much more broader and deeper then it was in other places neerer to the chanell or springs thereof : so the description of the place makes more famous the greatnes of the wonder , and of gods goodnesse . Againe , if a man consider also the other circumstance ; namely , the time of that same wonderfull passage ouer Iordan , we shal see yet euen in this circumstance , the power and goodnesse of god more notably manifested : for we reade in Ioshuah chap. 3. That the people was carried ouer that place in the first moneth of the yeare as the Hebrewes accounted , which aunswereth almost to our Aprill , which was the beginning of their haruest , what time Iordan was wont euery yeere to runne ouer the brimme , Dauid Chytraeus in his chronicle reporteth this to be done in the yere of the world 2493. and ( before Christ was bapti●●d by S. Iohn in the same Iorden ) iust 150● . yeeres . so that it filled , not onelie both riuers , but also passed ouer , and out of the same . But this same Iordan , before this time an inuincible wall , namely , running and flowing ouer with ful brimme , did God make to giue way for his people , so as the water standing and gathering vpon an exceeding great height aboue towards the spring , and the other water belowe running into the lake Asphaltite , the Israelites might passe thorow Iorden with drie feete . So also the consideration of the time very much augmentes the greatnes of the myracle . For the church so liueth alwayes , euen as the people iournieng through the red sea , and by the riuer Iordan : for as that same terrible huge heape of water gathered vnto an exceeding height alwayes threatned destruction to the passengers : so the church is neuer without great dangers : but like as Iosua transported the people by Iordan into the land of promise , so the sonne of god the true captaine and guyde of his church , bringeth vs through the middest of death and great calamities of this world , into life euerlasting .

Verse 6

Hee ruleth with his power for euer : his eyes behold the people , and such as will not beleeue , shal not be able to exalt themselues .

Heere is a notable description , attributing vnto God immense and eternall power , and affirming that God careth for mankinde : for like as hee made of no thing all things : so thenceforth he hath beene willingly present at his worke , and either helpeth the order of second causes , or hindereth them , or altogether changeth them .

Non igitur est Deus noster numen , Parcarum carcere clausum : Our God then is no such god at all , as Death shuts vp in his prison wall . Ipse potest Solis currus inhibere volantes , Ipse velut scopulos flumina stare iubet : The shining Sunnes swift race he staies , And makes floudes stand like rockes in seas .

And although many are the testimonies of Gods prouidence : yet the iustice of God is specially seene in his punishments : for by vsuall rules , grieuous punishments alwayes are companions of grieuous offences : Herodotus lib. ● ▪ and the examples of Tyrants are so vsuall as the Poet crieth out : Ad generum Cereris , fine caede & vulnere pauc●● , Iuuenal . Satyr. 1● Descendunt reges , & sicca morte tyranni : Vnto Dame Ceres sonne in lawe few kings go downe we see , From death , or wound , or tyrants , with a drie death scape scot free .

And Claudianus the Poet confesseth that hee was by Ruffinus his punishment , vehemently confirmed against doubting of gods prouidence in these verses .

Saepe mihi dubium traxit sententia mentem , Claudianus lib , 1 ▪ Curarent Superi terras , an nullus inesset Rector , & incerto fluerent mortalia casu , &c.

Postea .

Abstulit hunc tandem Ruffini paena tumultum , Absolu●tque deos , iam non ad culmina rerum , Iniustos cr●uisse quaror : Tolluntur in altum Vt lapsu grauiore ruant , &c.

In English thus : This sentence oft in doubt hath drawne my minde , Whether that the gods had of the earth regard : Or that there were no gouernor assignde , Or humane matters ranne by hap hazard , &c.

Afterwards .

But this same doubt Ruffinus death did cleere . Pardoning the gods : That people now vniust : ( I say ) clime not so high , but lift vp heere , With greater fall , they downe lie in the dust . Verse 7 .

O praise our God ( yee people ) and make the voyce of his praise to be heard .

Verse 8

Which holdeth our soule in life , and suffereth not our feete to slip .

He repeateth the proposition exhortacorie , and laieth vnto the same a new reason : because he saith the Lord is the author and fountaine of life , not onely of that life heere which is common vnto vs with plantes and other liuing creatures , and which is the passage to death , but of that life also which alone is to be named a life . For as it is said in Deut. 30.20 . The great oddes betweene this life and the life euerlasting . For he is our life , and the length of our dayes , in him we are , liue , and mooue . And as it is said in the 17. chapter of the Actes , For in him wee liue , and moue , and haue our being , verse 28. But seeing this life figuratiue is not stedfast to continue long , but scarce for one day ( for reckon our longest age with eternitie ) we shall be found almost in the same shortnesse of life , as Aristotle saith , the silly wormes of the earth do liue but one day ) God ( such is his goodnes ) doth also impart vnto vs the fellowship of life euerlasting , then which no thing may be thought better , nor more abundant in all blessings . In the meane while , He suffereth not our feete to slip : that is , he gouerneth vs with his holy spirit , lest we should fall headlong into epicureall furies , or other fanaticall errors . This gouernement , if any do thinke it to be a slender benefit , they are more foolish then the Thracians , which as Aristotle writeth , coulde not in numbering reckon any further then fiue onely .

Verse 9

For thou , O God hast prooued vs , thou also hast tried vs like as siluer is tried .

Verse 10

Thou broughtest vs into the snare , and laidest trouble vpon our loynes .

Verse 11

Thou sufferedst menne to ride ouer our heades : we went through fire and water , and thou broughtest vs out into a wealthy place .

As saint Paul saith , Rom. chap. 5. verse 2. We reioyce not vnder the hope o● the glory of God onely : but also wee reioyce in tribulations , knowing that tribulation bringeth forth patience , and patience experience , and experience hope : And hope maketh not ashamed , The reioycing of the faithfull , euen in greatest dangers three wayes ▪ because the loue of God is shed abroade in our heartes by the holy ghost which is giuen vnto vs , verses 2 , 3 , 4 , 5. As if he saide , we esteeme it a thing to be reioyced of , not onely to haue ful deliuerance from sinne and death , but also when wee performe obedience vnto God in our calamities . For first we our selues which endure calamities , do more feruently call vpon god then others doe , which are in prosperitie . Next of all , in this obedience we do make our selues knowne to serue God , not for pleasure or profite sake , but for the regarde of his glorie . Thirdly , our calamities are testimonies touching the doctrine which we professe , and that immortalitie which shall followe after this life : for what wise man is he , ●hat for imaginations of opinions , or trifling matters to speake of , would bring his life into danger ? Furthermore , who would without hope of better life cast downe his body to death , or by wound receiued die a faire death ? No man dieth willingly , yea though hee knowe hee should suffer iust punishment by the lawes . Therefore the afflictions of the holy ones , are not onely exercises of faith and prayer , but also testimonies of two most speciall things , namely , of Doctrine and Immortalitie . Last of all , the holy ones by their example , confirme the weake ones , and mooue others vnto the acknowledgement of the true God .

Verse 12

I will goe into thy house with burnt offerings , and will pay thee my vowes which I promised with my lippes , and spake with my mouth when I was in trouble .

Verse 13

I will offer vnto thee fat burnt sacrifices with the incense of Rammes : I wil offer bullockes and goates .

It is an vsual thing in this life of lewd men which Pindarus the poet saieth , Vnthankefulnes of mankind . Vetus gratia dormit & homines sunt immemores : Olde grace and fauour sleepeth , And man little in minde keepeth .

And many are so false of faith , that the earnest vowes which they made in their miseries , they trifle out with vngodly mockery . There is extant an apologie of one suffering shipwracke , who when amongst flouds and stormes he had promised vnto god a recompence aboue his degree , afterwards , comming to shoare , laughing saide , he sawe no man claime that he promised , and that hee could pacifie God with a salt cake ▪ Such vnthankefulnes is not in Dauid , who both acknowledgeth by whome he is preserued , and performeth promised thankfulnesse with a good faith . And I haue often saide that Leuiticall sacrifices were not therefore ordained , to take away sinnes , but to be signes of the promise touching the Deliuerer that shoulde come , and markes discerning this people from other sectes . Also that they might be meanes to strengthen the ministerie . Dauid therefore offereth bullockes and goates , Dauids thankefulnesse . not being bewitched with a pharisaicall opinion , but vnderstanding those endes , whereof I haue briefly spoken . Let vs nowe that the policie and temple of the Iewes is destroyed , offer vnto god the calues of our lippes , that is , thankesgiuing and confession , and let vs walke in our vocation for the glorie of God .

Verse 14

O come hither and hearken all yee that feare God : and I will tell you what he hath done for my soule .

Verse 15

I called vnto him with my mouth , and gaue him praises with my tongue .

Verse 16

If I encline vnto wickednesse with my heart , the Lorde wil not heare me .

Verse 17

But God hath heard me : and considered the voyce of my prayer .

Verse 18

Praised be God which hath not cast out my prayer , nor turned his mercy from me .

Hitherto hath he celebrated the publique deliuerances of the church : nowe makes hee mention of priuate deliuerances to the end he would increase and confirme in others faith , prayer , and hope of deliuerance : for as one saide elegantly , The examples of godly persons are towers builded vpon the wall of faith . Also this place teacheth , that god seeth the sighings of our heartes , and discerneth hypocrisie from true prayer . For prayer is not heard except it be made in spirit and trueth . And hee can not pray which hath in him an errour striuing with faith , or goeth on forwardes in sinning against conscience : because it is written in the first epistle of the holy apostle Saint Paule , the sixt chapter and the twelft verse Fight the good fight , hauing faith and good conscience . Againe , God heareth not sinners which do not repent them of their sinnes . And it is saide in the first epistle of Saint Iohn the third chapter , If our heart condemne vs not , then haue wee boldnesse towardes God : that whatsoeuer we aske wee receiue of him , &c. vers. 21. and 22. Let vs therefore walke wisely , not as fooles ; that wee may rightly call vpon God .

PSAL. 67. Deus misereatur nostri .

To him that excelleth on Neginoth , a Psalme , or Song , or Prayer for the Church to obtaine the fauour of GOD ; that his iudgementes may bee knowne throughout the world , and for the comming of his vniuersall kingdome vnder Christ Iesus .

THE ARGVMENT .

THere is extant a most sweete sentence in the first epistle of saint Paul vnto Timothie the third chapter and the sixteenth verse , which containeth the effect of this Psalme ; Without controuersie great is the mysterie of godlinesse , which is , God is manifested in the flesh , iustified in the spirit , seene of angels , preached vnto the Gentiles , beleeued on in the world and receiued vp in glory . For thinke with your selfe what a thing it is that the Sonne of God being consubstantial and coequall with his Father , The humanitie and diuinitie of Christ the Sonne of God . hath not taken away the equalitie of God , that is , hath not abused his power against his vocation , but hath debased himselfe , taking vpon him the forme of a seruant , that is , nature of man , hauing all the strength and desires proper to nature , onely without sinne , and at length was made obedient vnto death euen to the death of the Crosse . Againe , this Messias for vs crucified and raised from death to life , is endewed with notable , and vnfallible testimonies of the holy ghost : for publickly doth the holy ghost beare witnesse touching the person and benefites of this Lord , not only by the preaching of the Apostles , but also by new strange and vnusuall miracles , which were the Seales of doctrine : and publickly martyrs and other the godly ones haue felt ioy to bee enlightned in the acknowledgement of Christ , which is the vanquisher of death . And where he addeth that Christ was seene of Angels , let not that bee vnderstood of an idle or vaine contemplation , but of that sence or meaning whereof S. Peter speaketh : that is , To whom the Angels and powers and might are subiect . For although we earthly persons doe not greatly maruell at the copulation of the two natures in Christ : yet Aungels which are the most wisest spirites and alwaies ( as S. Math , saith , Behold the face of the father , Math. 18.10 . ) being astonished with maruelling at this mysterie , stand amazed and cannot take pleasure inough with beholding it . For , what is more maruellous , then that fleshe of our fleshe , and bone of our bones shoulde sit at the right hand of God ? This mysterie as the Poet saith , I' ts not enough we once it see , It vayles we still ●t viewing be .

Furthermore what is so much to bee maruelled at , as that the Gospel touching Christ , is not only preached vnto the Gentiles , but also that the effectes of faith are left in many mens heartes : Wee doe lesse maruell that the doctrine of the gospel is spred amongst the Iewes , in whom there haue alwaies remained some of the doctrines of the Prophets and honest Disciples . But whereas this pearle is cast vnto the Gentiles , seperated from the policie of Israel , which were nothing but hogges and dogges , The Gentiles for their vnthankfulnesse , compared vnto hogges and dogges . that indeed is most worthy of admiration . For the Ethnikes or heathen people hauing forsaken the doctrine of the fathers , haue deuised Idols without end , and haue polluted themselues with all vices and sinnes whereof the filthinesse is such , that I eschew and tremble with feare to speake of them . Neither indeed must wee maruell lesse that the Apostles being furnished with no power , and destitute of all humane helpes within a small time haue gathered vnto God out of this rable of mankinde , an euerlasting Church . For , that I may say nothing of the miserable and weake outward estate of the Apostles , which estrangeth in a sort many from the gospel , who would not by right maruel that the same kind of doctrine ordained farre aboue and beyond the reach of mans reason , and ioyned with greatest dangers could take root , yea and spread abroad also , amongst so many and diuers impedimentes ? For some doe deride the gospel , as it were a monstrous fable , and scoffe at this opinion , which affirmeth that the death of a man crucified , was the cause and merite of Iustification before God , and of life euerlasting . Others doe iudge this new doctrine to be the fire brand and trumpets of seditions . But Hypocrites which are in loue with their owne righteousnesse , Hypocrit●● . doe much more bitterly hate the gospel , as it were the corruption of good maners , and the liberty of discipline . Therefore although the thinking heereof seemed hard and almost impossible wherewith wee must withstand so many diseases togither : yet the Apostles , the sonne of God guiding them , and the holie Ghost accompanying them within 40. yeares space haue culled and chosen out of mankinde , a good and great part of the Church , in spite of the diuels , & their instrumentes . Last of al , the sonne of God is taken vp in glory , that is : He was from death gloriously restored vnto life , and when hee had shewed himselfe familiarly for the whole space of 40. daies vnto his Apostles , he ascended into heauen and nowe sitteth at the righthand of his father , giuing vs his holy spirite , and other necessarie giftes for the body and the soule . Dauid thinking vpon so great matters praieth most feruently , that the Messias euen at the first time would come vpon earth , destroy the workes of the diuell , sin , and death ; and vnto his church gathered from both Iewes and Gentiles , would restore , life and righteousnesse euetlasting .

The Psalme and Exposition thereof . Verse 1

God be mercifull vnto vs and blesse vs : and shew vs the light of his countenance , and be mercifull vnto vs .

Verse 2

That thy way may bee knowne vpon earth : thy sauing health among all nations .

BY the law saith S. Paul , commeth the acknowledgment of sin , and the law worketh wrath . Rom. 3.20 . For there is a spirituall iudgement accusing all sinnes in men ; Inward , and outward , and denouncing the wrath of God : according to that saying . Deut. 26 ▪ 27. Difference of the law , and the gospel . Cursed be euery one , &c. But in the gospel there is reuealed the mercy of God , and the blessing is promised by , & through , and for Christes sake : that is , full deliuerance from sinne and death , and the restoring of righteousnes and life euerlasting . Wherefore Dauid looking into the glasse of the law , and therein beholding sinne and the wrath of God , craueth that God woulde send his sonne as a most sure pledge of mercie , and to blesse vs with all spirituall and heauenly blessing , and to loue vs for his beloued sonnes sake . For then doth God with a cheerefull and louely countenance looke vpon vs , when hee reconcileth vs vnto him in Christ , not imputing vnto vs our sinnes , & loueth vs with the same fatherly affection wherwith . This foundation once laid , that is , we acknowledge the mediatour , and receiuing by his meanes , and for his sake forgiuenesse of sinnes and reconciliation , wee may cry aloud with that most holy old Simeon : Now Lord lettest thou thy seruaunt depart in peace according to thy word : For mine eies haue seene thy saluation ; which thou hast prepared before the face of all people : To bee a light to lighten the gentiles , and to be the glorie of thy people Israel . But seeing the sayinges of Isaias ( wherein Christ is called the saluation of God ) are knowne vnto all men , they seeme not needfull for me heere to recite them at this time .

Verse 3

Let the people praise thee ( O God : ) yea let all the people praise thee .

Verse 4

O let the nations reioice and be glad : for thou shalt iudge the folke righteously , and gouern the nations vpon earth .

Verse 5

Let the people praise thee O God , let all the people praise thee .

Quod latet ignotum est , ignoti nulla cupid● . That which is kept close , is not knowne , the thing vnknowne no man desireth : How shall they beleeue if they heare not , Howe shall they heare , if none doe teach ? Hee therefore craueth of God , not only to send his sonne , but also to aduaunce the gospel , whereby is gathered vnto the sonne an euerlasting inheritance both from amongst the Iewes and Gentiles . And I haue spoken in the argument , as also elsewhere how great a benefite the calling of the nations is to the societie of the true Church , and vnto life euerlasting . And there is not any vice or wickednesse , wherewith the Ethnickes or heathen people haue not wickedly and filthily defiled themselues . For they haue deuised a great number of Gods , they haue called vpon dead men , they haue slaine men for their sacrifices they haue mixed their lusts with sacr●fices , The wickednesse of the heathen people in time past . and finally all kindes of mi●chiefes as it were furies sent out of hell , haue wandered euerie where . Whereas then such outcastes are cooptate or chosen and regenerate of God into the societie of the euerlasting Church , that ought all mens mindes and tongues celebrate or haue reuerence . Their regeneration by Christ in the time of grace . For if God should deale with seuere iudgement towardes blinde and miserable persons he might or should haue stricken downeright all men with the thunderclap of his wrath , and caused the ground to swallow them vp into euerlasting destruction . But he in his wrathfull displeasure thinking vpon his mercy , hath not brought vs vtterly to nothing , nor cast away this our wretched lumpe of ours into euerlasting tormentes , but with an vnspeakeable equitie and lenitie , hath graunted vs a space to turne vnto him , and hath giuen vs Teachers which might call vs backe from our errour and idolatry , vnto true acknowledgement of God , & to the right vse of calling vpon him . Therefore let euery one say with Ieremie , Lamentat . 3.22 . It is the mercies of God , that wee are not consumed . And againe with the patriarck Iacob . I am vnworthy O Lord of all thy mercies bestowed vpon me , Genes. 32.9 , 10.

Verse 6

Then shal the earth bring forth her increase : and God euen our owne God shall giue vs his blessing .

Verse 7

God shall blesse vs , and all the endes of the world shall feare him .

In the latter verses are two notable places , one of the efficacie of the ministerie of the gospell : an other of the mysterie of the Trinitie . Truely the teachers and preachers of the gospel seeme to profite no more therein then as the prouerbe is ) The Oxen plowing vpon the sand , or as he that rolleth a stone vp against a hill . But that the labour of them which teache in the church is not in vaine , these sayings doe witnesse , Isay 55.10.11 . Surely as the raigne commeth downe , and the Snow from heauen , and returneth not thither , but watereth the earth , and maketh it to bring forth , and budde , that it may giue seed to the sower and bread vnto him that eateth : So shall my word be that goeth out of my mouth , it shall not returne vnto me void , but it shall accomplishe that which I will , and it shall prosper in the thing whereto I sent it . The fruitfull 〈◊〉 of Preachi●g . In the first Psalme 3. verse . A Teacher of the Gospel is compared vnto a fruitfull tree , Which bringeth forth sweete and whole some fruites . In the 15. of S. Iohns Gospel , 16 ▪ verse , the sonne of God saith : I haue ordained you that yee doe go and bring forth fruite and that your fruite remaine . &c. That is , the labours of them which teach ▪ shall not only for a small time profite mankinde , but shal gather vnto God an euerlasting Church : and the same Doctors or Teachers shall haue their euerlasting rewardes . With these and such like sayinges , let godly teachers comfort themselues , and let them not forsake their standing , by reason they finde contempt of the word , now and then also pouerty , banishments and other daungers , but let them go with merry and ioyfull mindes , and with hope lighten their damages . But not in vaine , nor without good cause is The name of God here repeated thrice . For although there is one diuine essence : yet notwithstanding there are three persons of this Godhead , namely the Eternall father , who sent his sonne to take our humane nature vpon him : One God in essence 3. distinct persons . The same sonne who is called by Iohn . 1. cap. verse 1. the word ; and by Isayas cap. 7.14 . cap. 8.8 . & Mat. 1.23 . Immanuel : and The holy Ghost proceeding from them both . And although vngodly and prophane persons doe deride vs so beleeuing and speaking : yet notwithstanding mens minds must with testimonies of diuine manifestations be so confirmed , that they which defend contrary opinions may by vs be both despised and refuted . For there can bee made no true praier without considering of the difference in these three persons . Let our minde therefore be directed vnto this true God , who made himselfe knowne by sending his sonne our Lord Iesus Christ for our sakes crucified and raised from death to life . And truely let vs expresse in the beginning of our prayer the persons by name , and let vs consider what is the property of ech of them , that may be discerned from all creatures , and let our true prayer bee discerned from the praier of the heathen , and although it is here meant , that the reuiuing is giuen and made by all the three persons , yet this is done by order : The sonne who gathereth a Church immediately by the preaching of the gospel moueth our hearts , sheweth the Father , and giueth the holy ghost : Therfore saith this psalme in the last verse , God shall blesse vs , that is , Emanuel God with vs , the sonne of God , who tooke vpon him our nature to become our mediator , redeemer , iustifier and sauiour . Againe the euerlasting high priest of the church , alwayes making intercession for vs giuing the word of the gospel and remission of sinnes . Also a king he is , gathering , keeping , The effectuall blessings of God in Trinitie . and preseruing , and protecting his church , giuing his holie spirit , and restoring vs to life and righteousnesse euerlasting . The euerlasting Father then blesseth or reuiueth vs , the Guyde , the Sonne , as the Giuer , and the holighost , as the performer . That is , the euerlasting Father is the fountaine of all benefites , because he made the decree touching our redemption testifying of the same publikely in the ministerie of the gosp●ll , and priuately in the heartes of them which are conuerted vnto God , and which doe support and comfort themselues with the voyce of the gospel . I haue spoken touching so great matters , not as I ought , but , as I could : for as a certaine godly Emperour said , We speake not so much as we ought , but so much as we are able .

FINIS . Praised be God .

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