A fourth Proceeding in the Harmony of King David's Harp. That is to say; A Godly and learned Exposition of six Psalms more of the princely Prophet David, beginning with the 62. and ending with the 67. Psalm. Done in Latin by the reverend Doctor Victorinus Strigelius Professor of Divinity in the university of Lypsia in Germany Anno 1502. Translated into English by Richard Robinson Citizen of London. 1596. Seen, perused, and allowed. Keep me O Lord from the hands of the ungodly: preserve me from the wicked men, Psal 140.4. Behold, he that keepeth Israel, shall neither slumber nor sleep, Psal. 121.4. The Lord himself is thy keeper, the Lord is thy defence upon 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 juda est, & FLOS de jesse, Leones Protegat & Flores ELIZABETHA tuos. Brief Contents of these six Psalms. Of Doctrine 62 Of Prayer and Doctrine 63 Of Prayer and Doctrine 64 Of Praise 65 Of Thanksgiving and Praise 66 Of Thanksgiving, as Psalm 67 judith. 9.11. Humilium Deus Auxilium. Reu. 5.5. Vincat Leo de tribu Iuda radix David. To the right honourable Sir Thomas Egerton knight, Lord keeper of the great Seal of England, grace, mercy, peace, and plenitude of temporal and eternal beatitude in Christ jesus our Lord, and Saviour everlasting. NOw, even now amongst us in these later days (right Honourable and chosen Patron) do the providence, presence and promises of God appear, work, and prove effectually according to that saying of the holy God of Israel▪ in the days of Samuel. Th●● that honour me I will honour, 1. Samuel. 2.30. and they that despise me shall be despised. This was then spoken and afterwards effected touching the careless and disobedient children of Ely and their posterity, as inward adversaries of the welfare of God's Israel. This was also then spoken, 2▪ Sam. 8.17. and afterwards effected in a godly religious and justified Zadok (succeeding Abiathar, one in authority with king David) against his outward enemies the Philistines and other nations in those victories▪ For as in all ages and nations there have been, are, and shallbe both inward adversaries and outward enemies, dishonouring God, & honouring man more than God: So the Lord of all power, and God of all grace, hath ever had a righteous Abraham in Caldea, a just Lot in Sodom, a godly Daniel in Babylon, a devout Tobyas in Niniveh, a patiented job in Husse, and a zealous Nehemias in Damascus: who both amongst inward and outward enemies have honoured God and been honoured by him, despising those which have despised him. And again, God's providence, presence, and promises have been no less effectual with others, as jonathas in the Court of Saul to favour David: Obadia in the Court of Achab to entertain the Prophets: Abdemelech with king Zedechias, to entreat for jeremy: Petrus, Dorotheus and Gorgonius in Dioclesian's court to embrace Christianity: & generally to honour God, which hath honoured them, and to despise those which have despised him. Neither in our time hath God's goodness in this failed. For like as we have had, and still have inward adversaries, as Athistes, Epicures, Hypocrites, and voluptuous worldlings which contemning the grace of God, pervert both their own ways, and hinder, discourage, diminish, and blemish the welfare of the godly elect by faith: So this our age and present happy state, wanteth not foreign enemies far off, which with Tyranny, Papistry, Infidelity, Heresy and Schisms lie lurking, looking for a day to assault us, and bend all their policies, and powers to subvert us, which have honoured God, who hath honoured us, and who may justly contemn them that contemn him. As blessed be God for his loving favour and unspeakable mercies manifested long agone, and of late time upon this our little Bethulia of England, where our gracious judith humbling herself in his fear, seeking the honour of God, hath been honoured by his providence, is honoured by his presence, and shallbe honoured by trusting in his promises above human expectation, to his endless glory and praise, and our continual comfort: but to the contempt and confusion of all contrary opposite powers whatsoever. In respect whereof (Right Honourable) and for that both Prince and Pier, rich and poor have just cause to rejoice in his fear, and to be thankful for the enjoying of this his favour: As I (of many others which may do better) acknowledge myself to be one of the least in ability, yet for that I would not be the last in good will of any which can or may any way express their dutiful endeavour in Honouring that God which hath honoured us, and contemning them which contemn him, and us. Having these xx. years and upwards, applied my time & talon in translating learned men's works out of Latin into English, approved by authority, & furthered by faithful benefactors, whereas I did certain years past dedicate some of these Expositions unto the right honourable learned and virtuous Sir C. H. K. Lord Chancellor, of England, and after him another portion to the right honourable Sir I. P. K. Lord Keeper, etc. your honour's Antecessor: and last of all, another part, to the Queen's most excellent Majesty well accepted: Do now address, and dedicate the exposition and translation of these few Psalms more unto your honourable good Lordship: as unto that honourable parsonage, Ie●●mie 44.19. chosen of the Lord, for a shepherd to stand before him in practice against all inward adversaries of Gods Israel amongst us, Isay. 49.2. and as a chosen shaft in the quiver of the Lord for prayer, against all foreign enemies far from us. Humbly beseeching your honourable good Lordship herein thankfully to accept my good will: to the furtherance of my poor pen and study: And my hearty and thankful prayer shall be daily priest unto almighty God for your honourable lordship's long life, health, increase of honour and permanent heavenly felicity in Christ jesus. London in S. Bride's parish, 2. November, 1596. Your Honour's humble and devoted Orator, Richard Robinson, Citizen of London. PSAL. LXII. Nun Deo subiecta erit, etc. To the excellent physician jeduthun: a Psalm of David. When he left Asaph and his brethren before the ark of the lords covenant to minister there. As in 1. Chron. 16.39.40.41, 42. THE ARGUMENT. THe whole Psalm is a doctrine enjoining us to have confidence reposed in God alone, The effects of this Psalm. and forbidding us to trust in any human helps: For he that putteth his trust in the friendship and familiarity of men, as in demonstrations or rules immovable, he holdeth himself by a slender and intrueth a rotten thread; as that most pleasant Orator Demades sometime said. But not with less elegancy is it said by Solomon. Prou. 27. verse. 19 As in water face answereth to face so is the heart of man unto man. The rewards of wicked amity. Every history is full of examples, but we for brevities sake will be content with the example of Aratus the Siconian. Aratus whom Polybius calleth the Grand Guide, of the Achaians commonwealth, lived long most lovingly, & most familiarly with the Macedonian kings: But at length through feigned suspicions conceived by them against him, poison was given unto him: which having drunk up and received into his inward parts: Aratus said, Haec sunt praemiaes Regiae amicitiae. These the rewards be of kingly amity. Neither in deed are such kings and princes favours only more ebbing & flowing then any arm of the sea, but the zeals of all men without exception are uncertain, and more easily changed then the Moon, which never keepeth one countenance. This inequality maketh the 146. Psalm there saying Verse 2. O put not your trust in princes, nor in the sons of men in whom there is no help. But few at any time do believe these sayings without experience, which is the Schoolemistres of fools, according unto the proverb: Stultus accepto damno sapit. It is ever the fools guise, by harm received to be wise. For there is not any man whom you shall see not a little proud with a small puff of wind rising from the favours of mighty persons, and in trusting hereunto do busy themselves in matters unneedfull. But we being thoroughly moved with God's admonishments, let us amend these evils, and let us learn, that God is only a faithful and firm friend, counsellor and helper, who indeed forsaketh not his, in the midst of death. The Psalm and exposition thereof. Verse 1 My soul truly waiteth upon God, for of him cometh my salvation. Verse 2 He verily is my strength, and my salvation: He is my defence, so that I shall not greatly fall. Doctrine of the first Commandment touching Silence & Hope, as I said, is delivered in this Psalm: ver. 1. Wait (saith he) upon the Lord, Of patience and hope in God, when we are afflicted. address thyself unto him, and hope in him. Waiting or silence is opposed against impatience, and disdain, to him that seeketh remedies not granted, or else granted: but in despising the order which God hath ordained, as many seek for medicines or helps from Soothsayers against the commandment of God, which forbiddeth to ask counsel of the devil and his instruments. Others run for help unto Physicians, whose science although it be granted and approved by God, yet ought it not to be the first and principal object of man's will. Let us therefore in miseries be patiented, and let our hope be deeply rooted in God's promises, which cannot be wearied, nor in any wise moved out of place. But afterwards let us in a right order seek remedies granted us, lest we sin upon the contrary part, namely in tempting God according to the saying of Syracides chap. 38.9. My son fail not in thy sickness: but pray unto the Lord, and he will make thee whole. Defer not to turn unto God, and then give place unto the Physician. Verse. 11. These rules if we shall follow we shall never be cast out of our standing, but we shall stand like rocks immovable, whereupon the frothing foam of the sea dashing, doth again fall away from them. Verse 3 How long will ye imagine mischief against every man? ye shallbe slain all the sort of you: yea as a tottering wall shall ye be, and like a broken hedge. Like as the raging devil vexeth & grieveth the Church in her old age, Satan's extreme outrage against the church in her old age, which by reason of age is weaker and feebler: So the instruments of the devil do insult upon dead persons & such as are brought low, & ●o not make up the broken wall with fortified watches; but with violence and assault endeavour what they can, quite to everthrowe the same. This proper mark of devilish rejoicing at good men's miseries, let us not suffer to be burning in us: but let us be moved with other men's miseries, and let us study as our vocation and ability will serve us, rather to pacify then increase them. For he that standeth let him take heed lest he fall: for it may happen to every man that doth happen to any man. Verse 4 Their devise is only how to put him out, whom God will exalt: their delight is in lies, they give good words 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 eyes do often dissemble, but the speech most often: for the greatest part of Courtiers do flatter a man to his face, but privily, if occasion be, can lay a cold pad in the straw. And specially if they see any stranger to prosper, emulation in princes courts, etc. and to be of any estimation with the prince: unto this man's destruction do they prepare and bend all their enterprises. But these plagues of Courts, are better known then that they require long recital of them here by me in this place. Verse 5 Nevertheless my soul, wait thou still upon God, for my hope is in him. Verse 6 He truly is my strength and my salvation: So that I shall not fail. Verse 7 In God is my health, and my glory: the rock of my might, and in God is my trust. Antonius saith by Cicero's citing: Haec mea in dicendo ratio est▪ ut si quid boni causa habet 〈◊〉 habitem, haeream, commo●●ar, etc. This rule hold I in speaking, that if the cause I take in hand have in it any goodness, or right, in the same I may dwell, stand and remain, etc. So the holy ghost twice or thrice repeateth here that which is excellent, that he may keep still the hearer or learner of his Psalm 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 usum transferat. Doctrine can leave no strength in the mind, except a man daily hear the same, and apply it unto use. Let us not then with a certain loathing and satiety be quite carried away from repeating of most excellent sentences, but let us give thanks unto 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 always (ye people) pour out your hearts before him, for God is our hope. He apply his example unto the universal church, as if he should say; God is much more ready to give, than we are to receive. Come ye therefore unto this good and gracious Lord, who is more truly called, The delights of mankind, than was Titus the son of Vespasian, and freely put forth your petitions in his presence, yea pour out your hearts before him: for he rejoiceth and is delighted in this consent or unity. Last of all, put your trusts in him, not only in prosperity, but most specially in adversity, and believe ye that you are received and heard, yea, though all creatures seem to have conspired your destruction. Hitherto appertaineth the notable saying of Saint Paul Ephes. 3. where he affirmeth, that we have these three things, by Christ, easy access unto the Father, free speech, and sure confidence to be heard. Doubtless it is a great thing for a man to come in the sight of God; and a greater matter to speak frankly and manifestly, that which a man thinketh. But the greatest matter of all is, without doubting to believe, that God denieth us nothing. Now think with yourself what and how great thanks is due unto the Son of God the Mediator, through whose grant and gift we possess all these things. Verse 9 As for the children of men, they are but vain, the children of men are deceitful upon the weights, they are altogether lighter than vanity itself. Verse 10 O trust not in wrong and robbery, give not yourselves unto vanity: if riches increase set not your hearts upon them. Every law is a commandment of that which is right, and a convincer of that which is wrong: And justice comprehendeth the eschewing of vices, and the study of well doing. Like as therefore he hath hitherto delivered us a rule or precept touching confidence settling itself in God: So now afterwards he forbiddeth ungodly confidence in human things. For our body is weak, our feature or beauty frail, our health uncertain, our life most short and fickle fading, honour is vain, because it is either feigned, or not of continuance, our will is corrupt, wisdom is small, virtue languishing, and finally affection troublesome. Seeing therefore all human things are weak, brittle and frail, may we doubt yea or no, but that it is more safe and far better to trust in God only, then to nourish an ungodly confidence, not only in Princes and People's good will, but also in their wealth and other things, which while they glitteringly shine, are brickely broken. Verse 11 God spoke once and twice; I have also heard the same, that power belongeth unto God. Verse 12 And that thou Lord art merciful: for thou rewardest every man, according to his work. The last verses contain a Reason, why it is better to have our hope reposed in God, then in creatures: because there is in God a will and power to help and save. Creatures either lack will, or power, or both. For first as Plato saith elegantly, Amicus est animal naetura mutabilis: A friend is a creature, soon changed in nature. Next of all, second causes can not any way work, without the first: But the will of God towards the godly ones is unchangeable, according to that saying, Isay 54. verse 10. But my mercy shall not departed from thee, nor the covenant of my peace shall be moved, saith thy merciful Lord. And how say ye to it that god's power hath nothing to withstand or let it, but all things give place to it, and all things yield and obey the same? Let therefore our hope endeavour itself with the will and power of God, and not with human endeavours and helps. But the phrase of Law [Thou shalt reward every man according to his work,] let that be understood according to the interpretation of the gospel: for the preaching of the gospel teacheth, who be just, & who be unjust, Who be just, and who be unjust. in what manner works do please or not please God. The person is just, that is accepted unto God, not for works, but for the Mediators sake whom man's faith reverently embraceth with a kiss. Again, obedience be it never so lame and unperfect, yet notwithstanding when faith in the Mediator shineth forth before the same, it is acceptable unto God. But he that believeth not in the son, upon him remaineth the wrath of God, than which nothing may be thought more sorrowful. PSAL. 63. Deus, Deus meus, ad te de luce, etc. A Psalm of David when he was in the wilderness of Ziph in the Country of juda. 1. Sam. 23.24. THE ARGUMENT. LIke as sound health is more acceptable unto them which are recovered and brought out of sickness, then unto others which were never sick in body: even so good things long before desired, do more delight us then those which we have continually received. The want of a goo● thing maketh it more to be desired. For of Privation or wanting (if I may so say with the Logicians) are the habits esteemed, and men in wanting understand how precious good things be. The same thing hath been usually happening to the godly ones: for although they loath not their present benefits, namely the voice of the ministry, and lawful use of the sacraments, nor yet with fullness are estranged from them. Yet notwithstanding more fervently do men desire these benefits, so often as from their mother's breast (that is, from the public ministry, and from the outward society of the church) they are taken and plucked away. For then the milk of God's word waxeth sweeter and sweeter, and the crumbs falling from the lords Table are had in more price and reverence. To this purpose saint john Chrysostome expounding the first chapter of the epistle to the Romans saith, S. john Chrysostome his wo●des upon the first chapter of Saint Paul to the Romans 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 ut par ●erat. Veniet igitur tempus triste & luctuosum, qu● dissipatis publicis caetibus ecclesiae, pauci exul●● in aliquo angulo trepide convenient, & inter se communicabunt fragmenta caelestis doctrinae & consolationes, & pro his reliquiis Deo ingentes gratias agent. In English thus: Now the word of God dwelleth plenteously amongst us. with all wisdom, and is without danger taught and learned, because godly Princes take upon them to defend the teachers and learners of the doctrine of the gospel. But men are not so well given to favour this plenty of the word, nor to further this present peaceable estate, as meet it was they should have done. Therefore a heavy and lamentable time shall come, wherein the public congregations of the Church being scattered here and there, a few persons shall assemble themselves in some corner with fear, and shall communicate amongst themselves the fragments of the heavenly doctrine, and consolation, and for these fragments shall render great thanks unto God. This same opinion of Chrysostome hath such familiarity and likeness with this our age, that neither may one egg be more like another, nor milk more like milk: For all churches, and all schools, do even as it were thoroughly rage with the daily preachings of the gospel, and the sacraments are rightly administered. But because the greatest part of men is unthankful unto God for so great plenty and abundance of his word, We must fear a famine will come, not indeed of bread and wine, but of the word of God. Let us therefore walk in the light, while we have light, lest darkness come upon us, john 12.35. And although godly exiles and certain others oppressed in miserable manners are not able to come to the hearing of the gospel preached: yet with this consolation do they sustain themselves, that not only they are the citizens and members of the Church, which by the grant and gift of GOD do hear the preachers of the gospel and ministers thereof in Churches and Schools; but they also which join together their prayer and confession with the true church: for like as David was not at all severed from the society of God's church, because he was banished: So the godly ones with Turkish or pontifical tyranny being oppressed and destitute of public ministry, are and remain citizens of the church, if they adjoin their prayers and worshippings unto those congregations, wherein the gospel is preached: and do not cast away their confession of the truth. The Psalm and exposition thereof. Verse 1 O God thou art my God, early will I seek thee. Verse 2 My soul thirsteth for thee, my flesh also longeth after thee in a barren and dry land, where no water is. THis is a notable description of a fervent desire. For like as the heart being pursued, flieth, and is made weary with long chase, so that he earnestly desireth the lively running waters, to quench his thirst, and refresh himself withal: so the godly mind unfeignedly, and from his heart desireth to have recourse unto the public congregation of the church, wherein soundeth the pure word of the gospel, and the sacraments are rightly administered: for so saith the 27. Psalm verse 4. One thing have I desired of the Lord, which I will require, even that I may dwell in the house of the Lord, all the days of my life, to behold the ●a●e beauty of the Lord, and to visit his holy temple. And the 95. psalm and fourth verse saith, Blessed is the man whom thou choosest and receivest unto thee; He shall dwell in thy Court, and shall be satisfied with the pleasures of thy house, even of the holy temple. These and such like sayings which are every where extant in the psalms do instruct the Reader touching greatest matters. For first they do teach that there is no thing better, nor any thing more wishful then to live most friendly and lovingly with the congregation which is the Temple and dwelling house of God and shall for evermore enjoy the sight of God. Secondly, they accuse and condemn the erroneous persons which will be members of no church, but seek for Plato's city, wherein is no infirmity. Let such know that they are not chosen unto the society of life everlasting, 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 endure great sorrow in their minds to be absent from the common assemblies of the church: for Mat. 5.6. They are blessed which hunger and thirst after righteousness: and most earnestly wish and desire to be joined with the true church. Last of all, they discern the true church from other Sects. For the church holdeth fast the possession of the holy and sacred fountain, from whence are drawn necessary doctrine and whole some consolations. But other sects are desert places full of errors and darkness, and void and barren of all consolation: for though they retain a particle of the Law, yet they either are utterly ignorant of, or corrupt the gospel. But touching this difference I have oftentimes elsewhere spoken in the Psalms. Verse 3 So have I looked for thee in holiness: that I might behold thy power and glory. He expresseth plainly the cause of this desire, because God is in the Church alone truly acknowledged and called upon, and the special presence of God is perceived: for he calleth God's glory, the proper ornament of the church; namely the pure doctrine of the gospel, and signs of grace, which are called usually the Sacraments. The power of God; he signifieth that manner of presence wherewith god is present unto his church alone: for though God in power and substance be every where, according to jeremies' saying 23.24. Do not I fill heaven and earth? And Paul saith Acts 17.28. In him we are, live, and move: yet, by another reason God dwelleth in his church: for there he is by his word and sacraments so effectual, as he may regenerate & sanctify many unto life everlasting. This power doth not reason see, which is malcontented with the simple and base outward show of the word and sacraments. But David and other the godly ones feel in their heart a new light, and the beginnings of everlasting life, inflamed by the word and signs of grace, Rom. 1.16 The gospel is the power of God for salvation unto all that believe. Verse 4 For the loving kindness is better than the life itself: my lips shall praise thee. He amplifieth the cause of fervent desire by comparison of present and eternal benefits. The greatest part of men seeketh after honours and pleasures, and thinketh these fading and vanishing shadows the chief good gifts or blessings. But I prefer thy mercy promised in the gospel before all benefits which are momentany in this life: For what doth the whole possession of the world profit a man, if thereby he endanger his own soul? with this sentence our minds are so to be confirmed, that we may even despise those, which deride us so thinking. Verse 5 So long as I live will I magnify thee on this manner, and lift up my hands in thy name. Verse 6 My soul shall be satisfied as it were with marrow and fatness, when my mouth praiseth thee with joyful lips. He spoke before of the impulsive cause▪ that is, of the object, which man's will chief desireth: Now addeth he the small causes of so great a desire: I desire not the conjunction or aggregation unto the church, with a certain ambition or covetousness, associate themselves with the church for wealth and promotions sake, but I look for, and seek after those chiefest and most excellent conclusions, that I may call upon God, and declare my thankfulness unto him both with tongue and other duties. For although in these miseries of banishment I do call upon God, yet with sighs and tears I make my supplications. Seeing then God loveth a cheerful giver, there should be nothing more wishful unto me, then with a joyful mind and mouth to worship and honour God. And if I might be once partaker of this desire, I should judge myself of nothing more happy, and with my head to touch the top of the skies. But the first five verses do excellently describe the reason of his prayer: For first in his prayer shineth faith believing that we have God merciful unto us as the Psalm in this place saith. O God thou art my God. Secondly his fervent prayer riseth of this faith, which is compared unto a thirst: My soul thirsteth for thee. Thirdly praying he seethe God, that is, A repetition of David's prayer▪ and five reaso●● thereof. feeleth the special presence of God: So have I looked for thee in holiness. Fourthly, the feeling of God's mercy & comfort far passeth all pleasures: For thy loving kindness is better than the light itself. Fiftly, unto prayer is the worshipping of God adjoined, or rather made like: My lips shall praise thee, etc. Last of all: The mind is fed full of consolation, none otherwise then the body is with fat meat, in these words. As it were with marrow and fatness, etc. Verse 7 Have I not remembered thee in my bed, and thought upon thee when I was waking. Verse 8 Because thou hast been my help; therefore under the shadow of thy wings will I rejoice. Verse 9 My soul hangeth upon thee; thy right hand hath upolden me. He confirmeth his affirmation from a strong reason, as if he said: If I now do duly remember thee with thankfulness in my sorrowful and lamentable banishment, what thinkest thou that I will do when I shall be restored into the rightful recovery of that which I have lost wrongfully? For than will I frankly and freely, fully and wholly give thee thanks, and I will drive the ship as it were with oars, but I will sail with large spread sails and prosperous winds, that is, I will most evidently declare that I am thankful unto thee for thy help, defence and restitution. Unto thee I say I will wholly devote myself, and in thee will I repose and as it were consecrate all that is mine. Verse 10 These also that seek the hurt of my soul, they shall go under the earth. Verse 11 Let them fall upon the edge of the sword, that they may be a portion for Foxes. He addeth unto his other affects or motions, (which are most fervent in this Psalm) a just indignation against his enemies, and being full of faith, and the holy ghost foreprophecieth unto them a tragical end of their mischief. David prayeth for the destruction of his enemies. Now indeed Saul proudly ruleth, carrieth stately countenance in the world, and layeth snares for me poor Innocent: But within a while my enemies shallbe miserably slain and shall die and be buried with dishonour. These storms do I foresee, sitting as it were in a Tower, and am partly sorrowful for the everlasting destruction of many souls and partly rejoice that God setteth forth a testimony of his presence in the Church, whereinto others looking, may learn to fear God. Verse 12 But the king shall rejoice in God, all they also that swear by him shall be commended: for the mouth of them that speak hes shallbe stopped. He affirmeth that he will become a king trusting in God's promise, according to that saying; Haba●uk 2.3. If the Lord shall tarry, look for him, because when he cometh, he will come speedily and will not linger. He also addeth a perticle touching an oath, which is not to those that understand the doctrine of obscure the second Commandment. For an oath is a kind of calling upon the name of God, wherein we promise something, putting or taking God first for a witness and judge in the cause. For we pray that he would confirm our promise with his testimony, and punish and destroy the parties guilty of perjury, or false forsworn persons, according to the threatening added in the second commandment, And as God alone is to be called upon, so were it a wicked thing to swear but by the name of the true God, as in Deuter. 10. Moses commandeth. But the full doctrine touching an oath cannot be here explained: wherefore let the godly ruler take & apply them for that purpose out of books methodically written and published. His protestation of thankfulness towards God. For in this Commentary we do not entreat upon common places, but with a certain grammatical diligence, we interpret the same Psalm so, as the reading of them may be more easy and pleasant unto the younger sort. PSAL. 63. Exaudi Deus orationem meam. To him that excelleth, a Psalm of David; against his enemies, and touching their punishment, and destruction. THE ARGUMENT. THis Psalm is a prayer against sycophants and slanderers in kings and princes courts, which most subtly seek to stain the true doctrine and the godly ones: For, such both understand and prove the saying of Megiu● who was a Sycophant in the court of Alexander the Great: Calumniare audacter, quia aliquid semper haeret: Slander still boldly, something always sticks in thee. But the Psalm threateneth unto them a punishment of recompense, which is described in the verse of the poet. Struens alteri malum, struit fuo epati malum, Who seeks a mischief to another man, may seek his own destruction now or then. Again, justa 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 just to the wicked men, This is for crime so committed by them, That if they have done any wickedness, They therefore should smart all remediless: For no punishment more just can be, Then the wicked in their wickedness perish to see. Of this rule there are examples set down in the history of Daniel and Hester: For, indeed they which slandered Daniel were cast into the den of Lions: and Haman was hanged upon the same gebet, which he had prepared for Mardocheus. The Psalm aed exposition thereof. Verse 1 Hear my voice, O God in my prayer▪ preserve my life from fear of the enemy. Verse 2 Hid me from the gathering together of the froward, and from the insurrection of wicked doers. Verse 3 Which have whet their tongue like a sword: and shoot out their arrows, even bitter words. Verse 4 That they may privily shoot at him, which is perfect, and suddenly do they hit him, and fear not. Verse 5 They courage themselves in mischief: and commune among themselves, how they may lay snares, and say that no man shall see them. Verse 6 They imagine wickedness and practise it; that they keep secret among themselves, every man in the deep of his heart. Albeit there seem to be no remedy against the sycophants biting or nipping girds; yet we must crave of God, that he himself would repress and vanquish those sycophants, which bend the most hurtful weapon to do mischief, namely their tongue: and do nothing lawfully, nor manifestly, Apelles his description of Slander, with her adherentes. but work all in secret and by subtle deceipts. When I read these things the declamation of Lucian the poet comes into my mind, which he made against slander: for he declareth that there was such a description of slander set forth by Apelles' painter of Ephesus, viz. There sat a noble great person with very long ears, reaching forth his hand unto slander, coming a far off unto him; about which person stand two silly women, Ignorance, and Suspicion. To him straight cometh Slander bravely attired, showing even the very countenance, gesture of body and all manner action, of beastly cruel anger, and in her left hand holding a burning brand, but with her right hand haileth by her a silly wretched young man whom she holds by the hairs of his head, he stretching forth his hands up to the Gods, and taking the immortal Gods to witness. There comes for most next a pale fellow, vile in show, the sight of his eyes nothing dim, but one very like unto those whose putrefied bodies are scarce covered with a thin skin. You may soon suppose this fellow is malice. Now come after Slander two or three wretched women her companions, whose office is to exhort, instruct, and make ready three mistress: The interpreter of the picture said, these were snares and deceits. At his back in mournful weed all ragged and torn followeth Repentance, who turning her head behind her, with tears and shame, spieth Truth coming. We looking upon this table, as it were into a certain glass, let us learn that Ignrance and Suspicion are the feeding or furthering instruments which quickly conceive the burning flames of slander. As also let us consider that the wellspring of this mischief is Malice and Emulation, which strive and contend for excellency, and grieveth at others welfare. And Slander is furnished with all sleights of harming, such as are flattery, lying, perjury and impudency. And though this kind of people be fearful & dare not hand to hand fight with an enemy: yet in their dark places, and as it were in a deep dungeon, they dare put forth all wilful boldness. Wherefore most worthy of hatred it is, and to be cursed of all men, seeing it hath nothing of truth, or soundness in it. Verse 7 But God shall suddenly shoot at them with a swift arrow: that they shallbe wounded. Verse 8 Yea their own tongues shall make them fall: Insomuch that whoso seethe them shall laugh them to scorn. Verse 9 And all men that see it shall say, this hath God done; for they shall perceive that it is his work. The second part of the Psalm denounceth punishments unto sycophants, which they deserve: For as they with their weapon's cast down whatsoever they hit; so again are they cast down by God, that their destruction might be unto others an instruction and example. Every history is full of examples, but we for brevity sake will be content with that declaration which Lucianus setteth down, touching Apelles and Antiphilus: For although Apelles had neither seen Tyrus at any time, nor yet known Theodota, author of the sedition stirred up in Tyrus at any time, yet one Antiphilus envious of the art and favour which Apelles had, was bold to accuse him before the king of the conspiracy moved in Tyrus, and staining him with this slander brought him within the danger, and predicament of losing his head. Apelles' accused of moving sedition by Antiphilus, how he was acquitted 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 unhappy estate of Apelles, to prove that he had nothing to do with those seditious persons, doubtless he had suffered death as punishment for the mischiefs pretended by them of Tyrus. Therefore when king Ptolomeus knew the matter, he changed his purpose, and rewarded Apelles with 100 talents, putting into bondage Antiphilus the Slanderer. Verse 10 The righteous shall rejoice in the Lord, and put their trust in him & all they that are true of heart shallbe glad. Like as to the shining beams of the sun▪ the smokes and clouds do give place: So by the help of God, truth is at length conqueror of Slanders: which like foaming waves dashing upon the rocks do again fall off from them, Truth the conqueror of Falsehood. when the same rocks afterwards stand steadfast and immoovable: with this purpose, the holy ones being confirmed, let them go with joyful minds rejoicing, and with hope lighten themselves of their dangers. PSAL. 65. Te decet Hymnus Deus in Zion. To him that excelleth a Psalm or song of David, being a thanksgiving to God for his benefits in the three states, Ecclesiastical, Political, & Economical. THE ARGUMENT. LIke as God by his unmeasurable wisdom & goodness ordained three degrees of life; namely, The ministry of the gospel, whereby an actual church is gathered; The effect of this Psalm. The politic Magistrate a preserver of discipline and peace, and Matrimony, which is a wellspring unto the Church and government: A thanksgiving to God for the estate ecclesiastical, 〈◊〉 & economical. so this Psalm giveth God thanks for all his benefits necessary for the body and the soul, for the gift of his word, and gathering of his Church, for peace, wherein governments do flourish, and finally need of doctrine, as the chiefest, but also of his daily bread in which phrase, peace, living, and other assistant helps are contained. And to the end that Prayer and Thanksgiving for these benefits may become more fervent, let us forecast, and propone in our minds the confusions and troubles of all degrees, which not only rise from man's ignorance and negligence, but also are mightily increased of the devil as most cruel enemy unto all goodness. And the corruption of the first order or degree is in deed Heresy 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 darkness, and as it were a certain night of errors and dangers. The corruptions of the second order are Battle and Sedition, which when once they are begun, are found the whole form of mischief. For there wisdom is driven quite out of place, and violence works all mischief. There Gods and man's laws most impudently are broken. But the greatness of these mischiefs passeth all eloquence of speech. The confusions of the third degree, are infelicity of marriages and children, and the manifold losses and plagues happening in households and their business. For like as there is nothing sweeter upon earth then peaceable matrimony, so sorrowful mischiefs in matrimony is discord, which hindereth the bringing up of children, and the increase of household matters. We considering this mass of mischiefs outraging in the Church, government, and household affairs, let us most fervently crave of God, both the removing of that which is evil, and placing of that which is good, and for the residue of the chiefest benefits, namely, of the pure doctrine of the gospel, peace, and living, let us give thanks unto God: and in that behalf let us follow David's example, who in this Psalm, with a thank full mind and utterance of tongue advanceth God's benefits, ecclesiastical, political, and economical; & with an excellent method beginneth a thanksgiving, from craving forgiveness of sins: forasmuch as all the confusions of the three orders touching which I have spoken, are nothing else but most grievous punishments for sin. The Psalm and exposition thereof. Verse 1 Thou O God, art praised in Zion; and unto thee shall the vow be performed in jerusalem. THat which Cicero said of Eurypides; that every one of his verses was a several testimony; the same may much more truly be said of the Psalms: wherein not only every verse, but also all and every word and words have in them very much weight and moment. For let us, if it please you, call here to account the words of the first verse. To thee (saith he) the creator and preserver of the three Hierarchies, that is, of the Church, Policy, and economy, be rendered glory, praise and honour for ever and ever, so long as no space of time may fully describe. Thou art to be magnified with word and writings of all men for thy institution and preservation of the chiefest things, wherein shine thy wisdom, goodness, and righteousness. For whereas nothing may be more excellent than order, who marveleth not by right, that mankind is by God's providence 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 every one according to their vocation preserved and advanced. For as it is ordained that Physicians do teach, that is, by the providence of the workman to be directed unto a certain rule, and to a certain end. And how great goodness is that, where these three estates (as I may so say) are not overthrown by the outrages of the Devil and the World, but are by God effectually preserved and defended: for albeit our unthankfulness deserve the universal destruction of our churches, policies and matrimonial estate; yet God (such is his goodness) doth withstand infinite molestations and general havoc, than which nothing may be thought or conceived more grievous? Last of all the justice of god shineth and is manifestly seen in the punishments of Heretics and seditious persons. The history of the tragical end of Arrius is known. But no less are known 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 given him by the laws) shall perish with the sword.) These punishments declare that god is a just judge destroying things contrary to his order. But why in this place is added before the words [praised in Zion] after some translation [in silence.] Because, as Isaias saith 30.15. The church's strength consisteth in quietness and confidence. That is, in patience and hope of God's help. And S. Paul 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 Academical doubting touching the will of God: yet how hard a thing it is to perform both, the godly ones do find by experience in great calamities and temptations wherein they seem to be forsaken or cast away from God. But here is required a means of godliness, and this is the way whether it be easy or hard, by this must we needs go. And if any man seek for any other, let him call upon Fortune, as some do use to say: for it liketh me to borrow the same words in this place, which Plato useth in Epimaenides, praising the studies of the doctrine touching numbers, figures, and heavenly motions. Again, some man would peradventure ask, why maketh he mention of Zion? Verily to bring us down to the testimonies wherein god made himself known: for, like as Sailors direct their course unto the little star Cynosura; so let us bend our minds and eyes unto gods manifesting of himself: and as in the old testament the prayer of the godly ones was tied unto the Ark of the covenant: so now the whole world is Zion, according to that saying john 4 23. True worshippers shall worship the Father in spirit and in truth. For now the Propiciator, or merciful Saviour (whom the golden table laid upon the ark did signify) is prepared or set down before the face of all the people: as Simeon singeth most sweetly, verse 3. Also that may be demanded, touching what vow the psalm may here speak, saying, [Unto thee shall the vow be performed.] The answer is most plain, that the vow in this place signifieth the covenant of the first precept, or the promise made in our baptism: for like as the first commandment rehearseth unto us duties touching Fear and Faith: so Baptism bindeth us unto the acknowledgement and prayer of the true God, as Peter saith, 1. Pet. 3.21. Baptism is the promise of a good conscience towards God by the resurrection of Christ. For Baptism is a mutual league wherein god receiveth us for his sons sake, and endueth us with his holy spirit: and now again promise perpetual due obedience and true worship unto Almighty God. Verse 2 Thou that hearest the prayer● unto thee shall all flesh come. There was in Crect an image of jupiter without ears, which doubtless some Epicure had placed: even to signify that men's prayers are neglected of God. Against this fury the psalm setteth down a constant affirmation: yea he saith, as it were, our God is neither dumb, nor deaf, but hath made himself known both by his word, and notable testimonies, and also in purpose and event proveth that he heareth the prayers and sigh of the godly ones. And lest any man should think that there is respect of persons with God, he saith expressly, that all flesh shall come unto thee: That is, all men shall easily come unto God, and that no man's mind is so ready to receive, as God is ready and diligent to give benefits. Whereas then we do not obtain nor attain unto all things that comes to pass by our fault, and not by gods: for although he willingly heareth us, without grudging & loathing: yet our hearts wax too cold in praying: therefore let us not accuse God, who is liberal towards all men, but our own coldness, and our slothfulness which scarcely asketh any thing faintly, much less can it strongly knock at the gates of God, or complain doubtfully and earnestly, that God hideth himself. But let there be always in our hearts, ears, and tongues sounding and resounding this most sweet title, wherewith the psalm advanceth God. He saith, God is not only a hearer, but also a full hearer of our prayer: whereby it followeth that we are not only suitors, but full suitors: So in the one hundred and twenty psalm, and in the first verse it is said: When I cried unto the Lord in my trouble, he heard me fully. Let us therefore imprint this title no otherwise in our minds, than the image of the seal is printed upon wax, that we may most steadfastly believe that our prayers are received, and heard at full. Verse 3 My misdeeds prevail against me, O be thou merciful unto our sins. The Psalm taketh away the chiefest impediment of prayer: for this objection troubleth men in time of their praying, to wit, john the ninth chapter, God heareth not sinners. I am a summer, with what face then shall I come unto god, who is angry with sinne● God is a consuming fire, That is, punishing and destroying the guiltiness of the offence. David granteth the minor, and feeleth sin by the law to be made sin mightily, as appeareth in the seventh chapter of the epistle of the holy Apostle saint Paul to the Romans, but therewithal he craveth forgiveness of sin, promised in the gospel: and such sinners truly repenting and craving forgiveness, shall without doubt be heard. Let us therefore learn by this verse, what rule serveth best to begin our prayer by: namely, the confession of sin, which is void of dissimulation, and a fervent prayer for remission of sins. For, before all petitions, prayer touching forgiveness of sins, ought first to shine forth, as elsewhere is often time said▪ Hitherto is recited the beginning of the psalm, now cometh he unto the thanksgiving. Verse 4 Blessed is the man whom thou choosest and receivest unto thee: He shall dwell in thy court, and shall be satisfied with the pleasures of thy house, even of thy holy temple. He giveth god thanks for the ministry of his word whereby an eternal church is gathered unto god: for he calleth the church of god, the congregation wherein soundeth the preaching of the gospel, and wherein God is truly called upon. To be a citizen of this congregation is the chiefest and greatest benefit upon earth: Because by his word god maketh himself known unto us, comforteth us, and with his holy spirit governeth us, lest we should (being quailed with temptations and calamities) utterly despair in ourselves. But as in David's time god dwelled in the tabernacle, and afterwards in the Temple of Solomon; So now god dwelleth in the whole world; wheresoever thankful praise is spread of Christ. O the immense goodness of God▪ who hath not only chosen the jews, but also the Gentiles unto everlasting salvation, and hath called them to the society of the true church. Hereupon we may reason by a contrary position, as in the eight chapter to the Romans, and the fourteenth verse, Whom he hath chosen, those he hath called. Therefore all 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 society of them that are called, that is, of them which retain the foundation, and do not stubbornly defend worshipping of idols. But what are the pleasures of the house and temple of God? God hath given unto his church excellent pleasures, his son Christ, faith which overcometh all dangers, right good works, the holy ghost, understanding of the scripture, peace of conscience, and other benefits which are innumerable. Verse 5 Thou shalt show us wonderful things in thy righteousness, O God of our salvation: thou that art the hope of all the ends of the earth, and of them that remain in the broad sea. He joineth unto thanksgiving, a prayer very necessary, wherein he craveth that god would preserve the ministry, and confirm that which he hath begun in us. For the doctrine touching justification is wonderful, that is, put or placed far beyond and above the capacity of man's reason. Doctrine of justification. Therefore unto the jews it is an offence, and to the Gentiles foolishness, 1. Corinth. 1. For, what I pray you seemeth more absurd, than that man should be just before god, not by his own, but by an others obedience, nor by his own, but by another's merit, especially seeing the law requireth our works? Hereof grow those clamours of our adversaries, The doctrine of faith is the corruption of manners, and liberty of discipline. Again, Men, when they hear this doctrine are made more slow to live well and blessedly. But the godly ones do know where faith alone reigneth, and what must be esteemed of works: for in that place where it is handled touching remission of sins, and reconciliation with god: and touching attainment unto everlasting life, our works are no other thing but the filthiness of dogs, so far as pertaineth unto merit, and the cause of justification. In this circle (if I may so say) the alone Mediator beareth all the rule, and hath the pre-eminence, whom faith acknowledgeth and taketh hold upon, and believeth, that for his sake only, we are freely by God received into favour, and are endued with life everlasting, as these sayings following do witness, Romans the third chapter and four and five and twenty verses, All are justified freely by his grace, through the redemption that is in Christ jesus: whom God hath set forth to be a reconciliation through saith in his blood. Also 1. Corinth. 1. Ye are of him in Christ jesus, who of God is made unto us, wisdom and righteousness, and sanctification and redemption: That he that rejoiceth should rejoice in the Lord, vers. 30, 31. Moreover, 1. Corinth. 4.4. I know nothing by myself, yet am I not thereby justified, but he that judgeth me is the Lord: But after that we have obtained forgiveness of sins, also reconciliation joined with the gift of the holy ghost, and life everlasting, and do again go out of the holy of holiest, there good works are not in us as it were filthiness of dogs, but (by faith first shining forth)▪ are made worshippings of God, and sacrifices of thanks giving which God will have rendered unto him, that with his obedience we may declare our thankfulness, & invite others by our example to the honouring of God. To this purpose saith Paul. Gal 6. But let every man prove his own work, and then shall he have rejoicing in himself, and not in another. And 2. Cor. 1. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God we have had our conversation in the world, and most of all to you wards. Let this thing therefore remain in this cause, which cannot be changed: Christ only is the salvation of God; Again, as Symcon singeth, A light to lighten the Gentiles and the glory of the people of Israel. But seeing the purity and simplicity of this doctrine cannot by man's alone diligence be retained in use, let us most fervently crave of God: That he would not only the guide and giver, but also the performer and effecter, of this doctrine, and seal the same thoroughly in our hearts, that we forego not the word itself, or the natural meaning of the word. Verse 6 Which in his strength setteth fast the mountains, and is girded about with power. He giveth thanks for the institution and preservation of the estate politic: A thanksgiving to God for the preservation of the prince and present state of government. For the mountains by an usual figure signify kingdoms, and dominions: As in jeremy, the 51.25. Babylon is called a destroying mountain, These mountains hath not man's wisdom and power ordained, but in the order of governments there shineth wisdom, in punishments justice, and in preserving them the goodness and power of God. For most wisely & most truly is it said by Plato: Vbi non Deus sed mortalis aliquis dominatur, ibi malorum & aerumnarum nullum esse effugium: Whereas, not God, but some mortal man beareth rule, there can be no escape from mischief and miseries. And john Baptist saith, A man can receive nothing except it be given him from heaven, cap. 3. ver. 27. That is no government is happy and wholesome, except it be ordered and helped by God: For human helps are more weak than that they are able to conserve or keep 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 open & 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 Commonwealth is much more governed by the aid and help of God, then by the counsel and reason of men. For it were a thing impossible that the politic society of man should endure or hold out in so great confusions and outrages of men, except God with his mighty right hand did defend the same. Verse 7 Which stilleth the raging of the sea, and the noise of the waves, and the madness of his people. He compareth the wars and the seditious unto the raging of the sea, and noise of the waves: For like as these raging seas and noise of the waves are not in our power to pacify: so there should be no end of wars and seditions, except God did extinguish the burning brands of such great fires. God repressed Tha●●o, Sennacherib and Attilas. He overthrew and appeased the tumult of the base country people, which men thought would have utterly destroyed Germany. Therefore is peace the gift of God most worthy of admiration and estimation. Verse 8 They also that dwell in the utmost parts of the Earth shallbe afraid at thy tokens thou that makest the outgoings of the evening and the morning to praise thee. He calleth (tokens of God) the punishments wherewith Tyrants and Seditious persons are punished: for they fall not headlong into punishment by chance, but these so great calamities are the works of God's justice, which do admonish others of repentance and of the future judgement: And he reciteth also benefits of peace, The blessings of peace. wherein not only they whom nature hath given understanding, but even the very houses and fields me thinketh do rejoice. For in peace, marriages are had in reverence, causes are handled in the court, traffic and buying and selling are daily frequented, the fields are tilled, The miscries of wars. that grounds are fruitful, orchards and vineyards do bring forth increase and store: Finally, all things are full of joy and gladness in harvest time, and in Autumn. Contrariwise, in wars is every where lamentable loss, fear, and a great description of death. For as Plautus the poet saith, Vbicunque rebus commotis tanquam mari stratiotici, mores, inundant ibi, pietas, religio▪ bonae arts, cultus, honestatis eliditur atque interit. Facultatum enim & rei familiaris naufragia, ipsaque mors etiam tum laevissima sunt mala. Natura & legum ●ura violantur, non iusiurandum servatur, 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. wheresoever the states of countries are troubled, men's lewd lives flow over with mischiefs (as it were in a troublesome raging sea) there godliness, religion, good sciences, and the regard of honesty utterly perish and decay: for the losses and spoils of men's goods, and household stuff, yea and death itself are then thought most light and slender mishaps. The ordinances of nature and of the laws are violated, neither faith, nor firm promises kept, the institutions of the elders, are resisted, all things are every where laid open for present dangers. The house which ought to be most safe refuge for every inhabitant, the same standeth open for the spoils and injuries of strangers. There can neither the owner's interest nor dignity be defended, nor the chastity of his children be protected. Unfortunate wars cause such miseries. Verse 9 Thou visitest the earth and blessest it; thou makest it very plenteous. Verse 10 The river of God is full of water; thou preparest their corn, for so thou providest for the earth. Verse 11 Thou waterest her furrows, thou sendest reign into the little valleys thereof; thou makest it soft with the drops of rain, and blessest the increase thereof. The last verses of this Psalm contain a Thanksgiving for husbandry and sustenance of food for man. For we must not imagine, that God goes quite away from his work, and that the creature is left only to his own government, like as the Carpenter leaveth his ship ready builded for the Seas, to be governed by the Sailors: But we must persuade ourselves in this that God always is present with his work, & playeth the part of a diligent husbandman, who walking about his grounds, overseeing them himself, leaves the print of his feet to be seen: For not by chance, or by nature's order only is the earth made fruitful every year, but the blessings of God are the fruitfulness of the earth, and the changes of times and seasons made fit for the ripening of fruits, as in 1. Cor. 3.7. Paul saith, Neither is he that planteth any thing, neither he that watereth, but god that giveth the increase. And that indeed by God's grant and gift our sustentation is given unto us, those most sweet words do witness, Verse 10. The river of God is full of water. For he compareth our grounds, orchards and vineyards unto an everlasting river which is never made dry: And he calleth it expressly, The river of God, because he would refute our imagination which feigneth that by our industry we are able to get sufficient sustentation. Verse 12 Thou crownest the year with thy goodness. ●. part. In this Verse he comprehendeth all benefits which God sendeth us, in the Spring time, Summer, Autumn, The monthly and fruitful properties throughout the year. and Winter. For March gives us violets, April grass, May▪ plenty of flowers, butter, honey, milk, and cheese, june and july, hay, August, corn, September, apples; October, new wine: The other months do yield us as it were by God's direction, birds, coneyes, fish, & flesh of all sorts. Now think with yourself how great the goodness of God is, that he giveth us the increase of so many, so divers and so sweet things for sustentation of our body; and the same not at one time of the year, to the end we may always be delighted with novelty and plenty of all things. Verse 12.2. pars. And thy clouds drop fatness. The clouds are taken for the steps of the Lord, in the heavens, which (as writers of husbandry affirm) do make fat the field: The clouds di●●ill the dews from heaven. So God sendeth not forth servants to overlook his grounds, but he vieweth them with his own eyes, and treadeth them with his own feet, because they shall take no harm. Verse 13. They shall drop upon the dwellings of the wilderness: and the little hills shall rejoice on every side. Verse 14 The solds shall be full of sheep: the valleys also shall stand so thick with corn, that they shall laugh and sing. The places of the wilderness, are the villages & waste grounds, The benefits which the earth bringeth us. which are far distant from Cities. These also have the wealth of the country, as for example, milk, butter, cheese, eggs, hens, etc. The hills are compassed with Vines: In pasture grounds, whole flocks do feed: The valleys are full of corn. All these benefits do cheer and rejoice our minds, both because they are beautiful in our eyes, and also because they are most beneficial for our use: And here the conclusion of this Psalm. PSAL. 66. Iubilate Deo omnis terra, etc. A Psalm of David, to him that excelleth upon * Which was either a musical instrument or a solemn tune unto the which th●s Psalm was sung, Alamoth, a song committed to the sons of Korah. THE ARGUMENT. David in this Psalm giveth not only thanks unto God for public & private deliverances: but also by his example exhorteth the whole church of God, and all the godly ones, that they would with thankful voice publish abroad the noble testimonies of God's presence: The effects of the Psalm, ●ratulat●●ie and exhortatory. For albeit God is present with all his creatures (so far as to the preserving of the substance of them appertaineth) so long until they be preserved: yet notwithstanding, he is otherwise present with persons regenerate, not only preserving the substances, but also by his Son, and holy Spirit, beginning in them new light and righteousness. Touching this degree of God's presence in the true Church: memorable is this saying of S Augustine: Deus est ubique per divinitatis praesentiam, S. Augustine's saying, touching God's presence with his people. ut non ubique est per habitationis gratiam sed in solis tantummodo fidelibus. God is every where by the presence of his godhead, but God is not every where dwelling by grace, but in the alone faithful ones only: And how I pray you doth he defend and preserve the whole body of his Church, although some members of her be persecuted either by temptation of abjection, or by confession of their faith? For these great benefits, I give thanks unto God the eternal father of our Lord jesus Christ, and I beseech him with all my whole heart, that for his sons sake our Lord jesus Christ (for us crucified and raised from death to life) he would henceforth and for ever govern us with his holy spirit, Amen. The Psalm and Exposition thereof. Verse 1 O be joyful in God all ye lands; sing praises unto the honour of his name, make his praise to be glorious. Verse 2 Say unto God, O how wonderful art thou in thy works: through the greatness of thy power shall thine enemies be found liars unto thee. Verse 3 For all the world shall worship thee, sing of thee, and praise thy name. Verse 4 O come hither and behold the works of God: how wonderful he is in his doing towards the children of men. TRuly spoke one of the ancient writers, Raram esse ho●oram & breuem moram laetitiae spiritualis, quae Deum ardent●r, sincere & suaviter celebrat: Seldom comes the hour, and short is the stay of spiritual gladness, which fervently and sweetly worshippeth God: For our hearts are too cold in setting forth God's benefits and the multitude of conflicts and dangers hindereth the sincerity and sweetness of thanksgiving. Let us therefore acknowledge and bewail this our coldness, and crave of God with his spirit of grace and prayers he would kindle in us true thankfulness. And although the beginning of the Psalm consisteth in a proposition exhortatory: Yet there is placed in the same a little clause, which is not to be neglected. viz. Verse 2. In the greatness of thy power shall thine enemies be found liars. This consolation let us fix fast within the depth of our hearts, and now let us set the same before us in our present dangers. Great is the power of the Turkish tyrants, great are the furies of the Pope and his Champions, but they shallbe found liars: That is, the purposes and practices of these enemies shallbe disappointed, so far as to the effect of the matter it may appertain: For they shall neither destroy the kind of doctrine delivered from God, nor yet the whole Church, as it is said, Acts. 5.39. That which is of God shall not be destroyed. Verse 5 He turned the sea into dry land▪ so that they went through the water on foot, there did we rejoice thereof. Seeing the circumstances do bring a special light unto histories I will briefly speak touching the place and time of that wonderful transporting of the people of Israel by the river of jordan: An explanation of the miracle how, when, and where the Israelites passed over jordan. for albeit we are moved with consideration when we read and hear that the people of Israel could not pass over that water, until by god's power the course thereof being stayed gave safe passage to all the company by dry steps: yet if we consider the circumstances in wondering at God's work, we stand as it were made utterly amazed: for first some light shall appear unto the history, if a man be instructed that the Israelites passed on that side of the country by the river jordan, which was near unto the city of jericho sometime most flourishing; whereas not far thence the same river runneth into the dead sea, being first increased with very many little rivers and floods, which discharge their fullness into the same. Wherefore it must needs seem, that the stream was there much more broader and deeper than it was in other places nearer to the channel or springs thereof: so the description of the place makes more famous the greatness of the wonder, and of god's goodness. Again, if a man consider also the other circumstance; namely, the time of that same wonderful passage over jordan, we shall see yet even in this circumstance, the power and goodness of god more notably manifested: for we read in joshuah chap. 3. That the people was carried over that place in the first month of the year as the Hebrews accounted, which answereth almost to our April, which was the beginning of their harvest, what time jordan was wont every year to run over the brim, David Chytraeus in his chronicle reporteth this to be done in the year of the world 2493. and (before Christ was bapti●●d by S. john in the same Iorden) just 150●. years. so that it filled, not only both rivers, but also passed over, and out of the same. But this same jordan, before this time an invincible wall, namely, running and flowing over with full brim, did God make to give way for his people, so as the water standing and gathering upon an exceeding great height above towards the spring, and the other water below running into the lake Asphaltite, the Israelites might pass thorough Iorden with dry feet. So also the consideration of the time very much augmentes the greatness of the miracle. For the church so liveth always, even as the people journeying through the red sea, and by the river jordan: for as that same terrible huge heap of water gathered unto an exceeding height always threatened destruction to the passengers: so the church is never without great dangers: but like as josua transported the people by jordan into the land of promise, so the son of god the true captain and guide of his church, bringeth us through the midst of death and great calamities of this world, into life everlasting. Verse 6 He ruleth with his power for ever: his eyes behold the people, and such as will not believe, shall not be able to exalt themselves. Hear is a notable description, attributing unto God immense and eternal power, and affirming that God careth for mankind: for like as he made of no thing all things: so thenceforth he hath been willingly present at his work, 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 up in his prison wall. Ipse potest Solis currus inhibere volantes, Ipse velut scopulos flumina stare jubet: The shining Suns swift race he stays, And makes floods stand like rocks in seas. And although many are the testimonies of God's providence: yet the justice of God is specially seen in his punishments: for by usual rules, grievous punishments always are companions of grievous offences: Herodotus lib. ●▪ and the examples of Tyrants are so usual as the Poet crieth out: Ad generum Cereris, fine caede & vulnere pauc●●, Juvenal. Satyr. 1● Descendunt reges, & sicca morte tyranni: Unto Dame Ceres' son in law few kings go down we see, From death, or wound, or tyrants, with a dry death scape scot free. And Claudianus the Poet confesseth that he was by Ruffinus his punishment, vehemently confirmed against doubting of gods providence in these verses. Saepe mihi dubium traxit sententia mentem, Claudianus lib, 1▪ Curarent Superi terras, an nullus inesset Rector, & incerto fluerent mortalia casu, etc. Postea. Abstulit hunc tandem Ruffini paena tumultum, Absolu●tque deos, iam non ad culmina rerum, Iniustos cr●uisse quaror: Tolluntur in altum Vt lapsu graviore ruant, etc. In English thus: This sentence oft in doubt hath drawn my mind, Whether that the gods had of the earth regard: Or that there were no governor assigned, Or human matters ran by hap hazard, etc. Afterwards. But this same doubt Ruffinus death did clear. Pardoning the gods: That people now unjust: (I say) climb not so high, but lift up here, With greater fall, they down lie in the dust. Verse 7. O praise our God (ye people) and make the voice of his praise to be heard. Verse 8 Which holdeth our soul in life, and suffereth not our feet to slip. He repeateth the proposition exhortacorie, and layeth unto the same a new reason: because he saith the Lord is the author and fountain of life, not only of that life here which is common unto us with plants and other living 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 odds between this life and the life everlasting. For he is our life, and the length of our days, in him we are, live, and move. And as it is said in the 17. chapter of the Acts, For in him we live, and move, and have our being, verse 28. But seeing this life figurative is not steadfast to continue long, but scarce for one day (for reckon our longest age with eternity) we shall be found almost in the same shortness of life, as Aristotle saith, the silly worms of the earth do live but one day) God (such is his goodness) doth also impart unto us the fellowship of life everlasting, than which no thing may be thought better, nor more abundant in all blessings. In the mean while, He suffereth not our feet to slip: that is, he governeth us with his holy spirit, lest we should fall headlong into epicureall furies, or other fanatical errors. This government, if any do think it to be a slender benefit, they are more foolish than the Thracians, which as Aristotle writeth, could not in numbering reckon any further than five only. Verse 9 For thou, O God hast proved us, thou also hast tried us like as silver is tried. Verse 10 Thou broughtest us into the snare, and laidest trouble upon our loins. Verse 11 Thou suffered'st men to ride over our heads: we went through fire and water, and thou broughtest us out into a wealthy place. As saint Paul saith, Rom. chap. 5. verse 2. We rejoice not under the hope o● the glory of God only: but also we rejoice in tribulations, knowing that tribulation bringeth forth patience, and patience experience, and experience hope: And hope maketh not ashamed, The rejoicing of the faithful, even in greatest dangers three ways▪ because the love of God is shed abroad in our hearts by the holy ghost which is given unto us, verses 2, 3, 4, 5. As if he said, we esteem it a thing to be rejoiced of, not only to have full deliverance from sin and death, but also when we perform obedience unto God in our calamities. For first we ourselves which endure calamities, do more fervently call upon god than others do, which are in prosperity. Next of all, in this obedience we do make our selves known to serve God, not for pleasure or profit sake, but for the regard of his glory. Thirdly, our calamities are testimonies touching the doctrine which we profess, and that immortality which shall follow after this life: for what wise man is he, ●hat for imaginations of opinions, or trifling matters to speak of, would bring his life into danger? Furthermore, who would without hope of better life cast down his body to death, or by wound received die a fair death? No man dieth willingly, yea though he know he should suffer just punishment by the laws. Therefore the afflictions of the holy ones, are not only exercises of faith and prayer, but also testimonies of two most special things, namely, of Doctrine and Immortality. Last of all, the holy ones by their example, confirm the weak ones, and move others unto the acknowledgement of the true God. Verse 12 I will go into thy house with burnt offerings, and will pay thee my vows which I promised with my lips, and spoke with my mouth when I was in trouble. Verse 13 I will offer unto thee fat burnt sacrifices with the incense of Rams: I will offer bullocks and goats. It is an usual thing in this life of lewd men which Pindarus the poet saith, Unthankfulness of mankind. Vetus gratia dormit & homines sunt immemores: Old grace and favour sleepeth, And man little in mind keepeth. And many are so false of faith, that the earnest vows which they made in their miseries, they trifle out with ungodly mockery. There is extant an apology of one suffering shipwreck, who when amongst floods and storms he had promised unto god a recompense above his degree, afterwards, coming to shore, laughing said, he saw no man claim that he promised, and that he could pacify God with a salt cake▪ Such unthankfulness is not in David, who both acknowledgeth by whom he is preserved, and performeth promised thankfulness with a good faith. And I have often said that Levitical sacrifices were not therefore ordained, to take away sins, but to be signs of the promise touching the Deliverer that should come, and marks discerning this people from other sects. Also that they might be means to strengthen the ministery. David therefore offereth bullocks and goats, David's thankfulness. not being bewitched with a pharisaical opinion, but understanding those ends, whereof I have briefly spoken. Let us now that the policy and temple of the jews is destroyed, offer unto god the calves of our lips, that is, thanksgiving and confession, and let us walk in our vocation for the glory of God. Verse 14 O come hither and hearken all ye that fear God: and I will tell you what he hath done for my soul. Verse 15 I called unto him with my mouth, and gave him praises with my tongue. Verse 16 If I incline unto wickedness with my heart, the Lord will not hear me. Verse 17 But God hath heard me: and considered the voice 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 public deliverances of the church: now makes he mention of private deliverances to the end he would increase and confirm in others faith, prayer, and hope of deliverance: for as one said elegantly, The examples of godly persons are towers builded upon the wall of faith. Also this place teacheth, that god seethe the sigh of our hearts, and discerneth hypocrisy from true prayer. For prayer is not heard except it be made in spirit and truth. And he can not pray which hath in him an error striving with faith, or goeth on forwards in sinning against conscience: because it is written in the first epistle of the holy apostle Saint Paul, the sixth chapter and the twelft verse Fight the good fight, having faith and good conscience. Again, God heareth not sinners which do not repent them of their sins. And it is said in the first epistle of Saint john the third chapter, If our heart condemn us not, then have we boldness towards God: that whatsoever we ask we receive of him, etc. vers. 21. and 22. Let us therefore walk wisely, not as fools; that we may rightly call upon God. PSAL. 67. Deus misereatur nostri. To him that excelleth on Neginoth, a Psalm, or Song, or Prayer for the Church to obtain the favour of GOD; that his judgements may be known throughout the world, and for the coming of his universal kingdom under Christ jesus. THE ARGUMENT. THere is extant a most sweet sentence in the first epistle of saint Paul unto Timothy the third chapter and the sixteenth verse, which containeth the effect of this Psalm; Without controversy great is the mystery of godliness, which is, God is manifested in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world and received up in glory. For think with yourself what a thing it is that the Son of God being consubstantial and coequal with his Father, The humanity and divinity of Christ the Son of God. hath not taken away the equality of God, that is, hath not abused his power against his vocation, but hath debased himself, taking upon him the form of a servant, that is, nature of man, having all the strength and desires proper to nature, only without sin, and at length was made obedient unto death even to the death of the Cross. Again, this Messiah for us crucified and raised from death to life, is endued with notable, and unfallible testimonies of the holy ghost: for publicly doth the holy ghost bear witness touching the person and benefits of this Lord, not only by the preaching of the Apostles, but also by new strange and unusual miracles, which were the Seals of doctrine: and publicly martyrs and other the godly ones have felt joy to be enlightened in the acknowledgement of Christ, which is the vanquisher of death. And where he addeth that Christ was seen of Angels, let not that be understood of an idle or vain contemplation, but of that sense or meaning whereof S. Peter speaketh: that is, To whom the Angels and powers and might are subject. For although we earthly persons do not greatly marvel at the copulation of the two natures in Christ: yet Angels which are the most wisest spirits and always (as S. Math, saith, Behold the face of the father, Math. 18.10.) being astonished with marveling at this mystery, stand amazed and cannot take pleasure enough with beholding it. For, what is more marvelous, than that flesh of our flesh, and bone of our bones should sit at the right hand of God? This mystery as the Poet saith, I''s not enough we once it see, It veils we still ●t viewing be. Furthermore what is so much to be marveled at, as that the Gospel touching Christ, is not only preached unto the Gentiles, but also that the effects of faith are left in many men's hearts: We do less marvel that the doctrine of the gospel is spread amongst the jews, in whom there have always remained some of the doctrines of the Prophets and honest Disciples. But whereas this pearl is cast unto the Gentiles, separated from the policy of Israel, which were nothing but hogs and dogs, The Gentiles for their unthankfulness, compared unto hogs and dogs. that indeed is most worthy of admiration. For the ethnics or heathen people having forsaken the doctrine of the fathers, have devised Idols without end, and have polluted themselves with all vices and sins whereof the filthiness is such, that I eschew and tremble with fear to speak of them. Neither indeed must we marvel less that the Apostles being furnished with no power, and destitute of all human helps within a small time have gathered unto God out of this rabble of mankind, an everlasting Church. For, that I may say nothing of the miserable and weak outward estate of the Apostles, which estrangeth in a sort many from the gospel, who would not by right marvel that the same kind of doctrine ordained far above and beyond the reach of man's reason, and joined with greatest dangers could take root, yea and spread abroad also, amongst so many and divers impediments? For some do deride the gospel, as it were a monstrous fable, and scoff at this opinion, which affirmeth that the death of a man crucified, was the cause and merit of justification before God, and of life everlasting. Others do judge this new doctrine to be the fire brand and trumpets of seditions. But Hypocrites which are in love with their own righteousness, Hypocrit●●. do much more bitterly hate the gospel, as it were the corruption of good manners, and the liberty of discipline. Therefore although the thinking hereof seemed hard and almost impossible wherewith we must withstand so many diseases together: yet the Apostles, the son of God guiding them, and the holy Ghost accompanying them within 40. years space have culled and chosen out of mankind, a good and great part of the Church, in spite of the devils, & their instruments. Last of all, the son of God is taken up in glory, that is: He was from death gloriously restored unto life, and when he had showed himself familiarly for the whole space of 40. days unto his Apostles, he ascended into heaven and now sitteth at the right-hand of his father, giving us his holy spirit, and other necessary gifts for the body and the soul. David thinking upon so great matters prayeth most fervently, that the Messiah even at the first time would come upon earth, destroy the works of the devil, sin, and death; and unto his church gathered from both jews and Gentiles, would restore, life and righteousness evetlasting. The Psalm and Exposition thereof. Verse 1 God be merciful unto us and bless us: and show us the light of his countenance, and be merciful unto us. Verse 2 That thy way may be known upon earth: thy saving health among all nations. BY the law saith S. Paul, cometh the acknowledgement of sin, and the law worketh wrath. Rom. 3.20. For there is a spiritual judgement accusing all sins 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 every one, etc. But in the gospel there is revealed the mercy of God, and the blessing is promised by, & through, and for Christ's sake: that is, full deliverance from sin and death, and the restoring of righteousness and life everlasting. Wherefore David looking into the glass of the law, and therein beholding sin and the wrath of God, craveth that God would send his son as a most sure pledge of mercy, and to bless us with all spiritual and heavenly blessing, and to love us for his beloved sons sake. For than doth God with a cheerful and lovely countenance look upon us, when he reconcileth us unto him in Christ, not imputing unto us our sins, & loveth us with the same fatherly affection wherewith. This foundation once laid, that is, we acknowledge the mediator, and receiving by his means, and for his sake forgiveness of sins and reconciliation, we may cry aloud with that most holy old Simeon: Now Lord lettest thou thy servant departed in peace according to thy word: For mine eyes have seen thy salvation; which thou hast prepared before the face of all people: To be a light to lighten the gentiles, and to be the glory of thy people Israel. But seeing the sayings of Isaias (wherein Christ is called the salvation of God) are known unto all men, they seem not needful for me here 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 rejoice and be glad: for thou shalt judge the folk righteously, and govern the nations upon 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 known, the thing unknown no man desireth: How shall they believe if they hear not, How shall they hear, if none do teach? He therefore craveth of God, not only to send his son, but also to advance the gospel, whereby is gathered unto the son an everlasting inheritance both from amongst the jews and Gentiles. And I have spoken in the argument, as also elsewhere how great a benefit the calling of the nations is to the society of the true Church, and unto life everlasting. And there is not any vice or wickedness, wherewith the Ethnics or heathen people have not wickedly and filthily defiled themselves. For they have devised a great number of Gods, they have called upon dead men, they have slain men for their sacrifices they have mixed their lusts with sacrifices, The wickedness of the heathen people in time past. and finally all kinds of mischiefs as it were furies sent out of hell, have wandered every where. Whereas then such outcasts are cooptate or chosen and regenerate of God into the society of the everlasting Church, that aught all men's minds and tongues celebrate or have reverence. Their regeneration by Christ in the time of grace. For if God should deal with severe judgement towards blind and miserable persons he might or should have stricken downright all men with the thunderclap of his wrath, and caused the ground to swallow them up into everlasting destruction. But he in his wrathful displeasure thinking upon his mercy, hath not brought us utterly to nothing, nor cast away this our wretched lump of ours into everlasting torments, but with an unspeakable equity and lenity, hath granted us a space to turn unto him, and hath given us Teachers which might call us back from our error and idolatry, unto true acknowledgement of God, & to the right use of calling upon him. Therefore let every one say with jeremy, Lamentat. 3.22. It is the mercies of God, that we are not consumed. And again with the patriarch jacob. I am unworthy O Lord of all thy mercies bestowed upon me, Genes. 32.9, 10. Verse 6 Then shall the earth bring forth her increase: and God even our own God shall give us his blessing. Verse 7 God shall bless us, and all the ends of the world shall fear him. In the latter verses are two notable places, one of the efficacy of the ministery of the gospel: an other of the mystery of the Trinity. Truly the teachers and preachers of the gospel seem to profit no more therein then as the proverb is) The Oxen ploughing upon the sand, or as he that rolleth a stone up against a hill. But that the labour of them which teach in the church is not in vain, these sayings do witness, Isay 55.10.11. Surely as the reign cometh down, and the Snow from heaven, and returneth not thither, but watereth the earth, and maketh it to bring forth, and bud, that it may give seed to the sour and bread unto him that eateth: So shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. The fruitful 〈◊〉 of Preaching. In the first Psalm 3. verse. A Teacher of the Gospel is compared unto a fruitful tree, Which bringeth forth sweet and whole some fruits. In the 15. of S. john's Gospel, 16▪ verse, the son of God saith: I have ordained you that ye do go and bring forth fruit and that your fruit remain. etc. That is, the labours of them which teach▪ shall not only for a small time profit mankind, but shall gather unto God an everlasting Church: and the same Doctors or Teachers shall have their everlasting rewards. With these and such like sayings, let godly teachers comfort themselves, and let them not forsake their standing, by reason they find contempt of the word, now and then also poverty, banishments and other dangers, but let them go with merry and joyful minds, and with hope lighten their damages. But not in vain, nor without good cause is The name of God here repeated thrice. For although there is one divine essence: yet notwithstanding there are three persons of this Godhead, namely the Eternal father, who sent his son to take our human nature upon him: One God in essence 3. distinct persons. The same son who is called by john. 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 ungodly and profane persons do deride us so believing and speaking: yet notwithstanding men's minds must with testimonies of divine manifestations be so confirmed, that they which defend contrary opinions may by us be both despised and refuted. For there can be made no true prayer without considering of the difference in these three persons. Let our mind therefore be directed unto this true God, who made himself known by sending his son our Lord jesus Christ for our sakes crucified and raised from death to life. And truly let us express in the beginning of our prayer the persons by name, and let us consider what is the property of each of them, that may be discerned from all creatures, and let our true prayer be discerned from the prayer of the heathen, and although it is here meant, that the reviving is given and made by all the three persons, yet this is done by order: The son who gathereth a Church immediately by the preaching of the gospel moveth our hearts, showeth the Father, and giveth the holy ghost: Therefore saith this psalm in the last verse, God shall bless us, that is, Emanuel God with us, the son of God, who took upon him our nature to become our mediator, redeemer, justifier and saviour. Again the everlasting high priest of the church, always making intercession for us giving the word of the gospel and remission of sins. Also a king he is, gathering, keeping, The effectual blessings of God in Trinity. and preserving, and protecting his church, giving his holy spirit, and restoring us to life and righteousness everlasting. The everlasting Father than blesseth or reviveth us, the Guide, the Son, as the Giver, and the holy-ghost, as the performer. That is, the everlasting Father is the fountain of all benefits, because he made the decree touching our redemption testifying of the same publicly in the ministery of the gospel's, and privately in the hearts of them which are converted unto God, and which do support and comfort themselves with the voice of the gospel. I have spoken touching so great matters, not as I ought, but, as I could: for as a certain godly Emperor said, We speak not so much as we ought, but so much as we are able. FINIS. Praised be God.