conuersation Accordingly also as that Princely Prophet Dauid swetely played vpon and song to his Harpe this diuine Harmonicum Hemystichion Psal 68. A God making men to be of one mind in an house vers 6. And againe as that wise sonne of Dauid King Salomon hath it in his Canticles of the true vnitie and louing concord betwene Christ the spouse and his church the spouses singing One is my Doue one is my Darlinge Cantica canticorum cap. 6. Thus then and in this church the glory of God and his inestimable benefites sounding towardes men what more dulce delectable Decacorda Cithera what more profound Fidicula then whose firste string is the eternall Woord of God Secondly what better corner stone then Christ Jesus Ephe. 2. Thirdly what better operation then the Holy Ghost Eph. 4. Fourthly what better builders then Patriarkes Prophets Apostles and Euangelists 1. Cor. 12. Fiftly what better building then Faith in the promises of God Matt 16. Sixtly what better churche then Worshippers in Spirite and Trueth 4 Ioh. Seauenthly what profounder pillers then True Religious Princes True Godly Pastors Apoc. 3. Eightly what brighter lights then Sincere godly liuers 1. The. 5 Ninthlye what heauenlier vertue then louinge concorde in the Trueth Ephes 4. Tenthly and lastly what greater ioye then Life and Blessednes euerlasting John 16. But contrary wise as our Sauiour Christ Jesus himselfe found the ignoraunt incredulous iarring and indurate Jewes a figure of Sathans Synagogue misvnderstanding his wordes John 6. Murmuringe against him and his miracles John 7. 9. Malignantly minded to mischiefe cap. 10. 12. Because obseruing the Lawes of Moses vsing supersticious circumcision of the flesh and worshipping abhominable Idols as Esay cap. 6. saith They had their harts hardened their eares stopped and their eyes shut vp So euen these 1. Honouring Moyses and hating the Messias 2. Louing the Law and lâ—athing the Gospell 3. Following the flesh defying the Spirite 4. Addicted to darkenes leauing the light and 5. Fancying figures not affyinge in the trueth 6. Bondage embracinge more then freedome 7. Death more then life and 8. Transitorie pleasures more then ioyes eternall No maruell it was if this godly father S. Augustine findinge the Jewes in his time of like iarringe incredulitie ignoraunce and induracy Laboured to bringe home the loste sheepe vnto Christes folde with the fatherly aduertisement of this so Grande Doricum not as Mutus but Musicus Hypparchyon thus soundinge vnto them And as thus these iarring Jewes like vnto Cainites haue beene rather worse worse after admonishment so in al ages the members of the malignant church of Rome as Tirantes Hipocrites Epicures Sophisters Papistes Atheistes Anabaptistes Jesuites Sectaries and Scisiatickes are those Jewes and Judasites touchinge whome the holy Doctor S. Ambrose super Lucam 15. cap. sayth Dominus impios quaesiuit qui eum non quaesiuerunt And this hee doth of his great goodnes and merry towards sinneful mankind to the greater encrease of his church kingdome and glory But contrary wise like subtill serpents they stop their eares as deafe worke he neuer so worthely by his wisedome and wonders vnto them approuing this proueth true in themselues Asini Lyrae auscultatores Whereby very well appeareth in them this sentence of S. Ambrose also in lib. De Abel Cain Nihil grauius quam errantem a Deo deseri vt se reuocare non possit Whiche thinge no doubt as it encreaseth the kingdome and churche of God by the decay of the kingdome or Synagogue of Sathan so with toothe and nayle he laboureth to holde faste that he fall not accordinge to that saying in the Reuelation 12. Therefore reioyce ye heauens and ye vvhich dvvell in them VVo he vnto the Inhabitantes of the earth and of the Sea because Sathan is come dovvne vnto you hauing greate vvrath Knovvinge that he hath but a small time And therfore of late this Ninus of Babilon as hee still not onely confirmeth at Rome abhominable idolatry bringing foorth Beel Baal and Beelzebub saith Nicolaus Lyra. in 14. Sap. his whelps of the same bloudy brood but also disperieth them into sondry kingdomes and countries to disturbe the sweete concord of the church and Gospel and altogether hindering the conuersion of others like themselues doe seeke their owne and others vtter subuertion To be shorte how secretly sâ— euer some of those heâ—lhoundes arriuing in englande haue hidde themselues and how subtilly soeuer like sciâ—â—natiekes they purposed by entent to build Thebes with Orpheus yet the euent falleth out that they rather practised with Thales to sowe discord amongst the Lacedemonians But as the Lord neither slombereth nor slepâ—th vvhich keepeth Israell so it is hee whiche turneth their mischiefe vpon their owne pates and it is his Sonne Christe Jesus our Mediatour which against the siftinges of these Scismâ—tickes hath prayed vnto his father for vs That our Fayth should not faile vs. Making milde Moses to ouermatch the Musitians daunsinge about the Calfe Exod. 32. Zealous Phineas to find out the Madianitiâ—h fornicators Num. 25. Godly Iudith to behead the Philistian Holophernâ—s Judith 13. Good Helyas to reproue the wandring people and also to be reuenged vpon Baals priests 3. Reg. 18. Faithfull Paul and Barnabas to reproue the false Prophet Bariehu subuerting the Lordes wayes Act. 13. Godly learned Ambrose and painefull Prudentius by diuine assistaunce to confute these blasphemies and scisines Finally and neither yet wil iust Iacob leaue wrastling with the Angell vntil by prayer he obtaine the victory and beare away the blessing Genes 32. With which Harpe and harmony of Prayers annexing therunto Confession and Thankesgeuing as the threefold sacrifice moste acceptable to the eyes and most delectable to the eares of the heauenly Iehouah Right Honourable As those same xxiiij Elders worshipping the Lambe with their Harpes and golden Vyals in the vniuersall true Catholicke Propheticall and Apostolicall Militant and Triumphant Church of God from the first age of the world hetherto allwayes Haue honoured the Lambe as most vvoorâ—hy of Povver and Riches of VVisdome Fortitude Honour Glorye and Blesâ—inge euerlasting So likewise as members of the same vniuersal church and heyres of the kingdome of Heauen in this latter age manifold causes haue the Churches of England and Irelande considering the time of their blessed visitation vnder the gracious peaceable and prosperouâ— gouernement of our most honorable Hester Vertuous Iudith and diuine Debora Queene ELIZABETH with that Princely Prophet Sacred Psalmograph Incomperable Captaine and Inuincible Conquerour King Dauid the chosen Instrument of Gods Mercy and Trueth euerlastinge To rule ouer Israell and Ierusalem 1. Reg. 16. To feede Iacob his seruâ—unt Israell his Inheritance Psal 78. vers 71. To shine in his throne as the Sunne in the Lordes sight and the Moone perfect for euer 2. King 7. Yea and be a faithfull vvâ—â—â—â—esâ—e in heauen for euer Psal 89. vers 38. Euery one continually confessing
in true feare and faith vndoubtedlie we must confesse that the Messias is by nature God and begotten of the substaunce of the father But the humane nature is signified in these words I haue established my king ouer Sion That is I will haue Christ to be the head of the Church Herevpon in the Epistle to the Hebr the 2. Chap. he doth learnedlie dispute that Christ is not onelie God but also man Hee which 〈…〉 and they which are sanctified are all of one For the which cause he is not ashamed to call them brethren saying I will declare thy name vnto my brethren And againe I and my children which God hath giuen me Because therefore children are partakers of fieshe and bloud he also himselfe is made partaker of the same that in al things he might be like vnto his brethren Lastlie not onelie the offices of this person are described in the names of King Priest and Pastor but also the doctrine of faith is recited which transferreth and applieth vnto vs the benefites of this Lord. He is wiselie called King by the voice of theternall father I haue appointed my king c. The office of his priesthood is signified when he saith I will preache of the Commaundement For to teache is a parte of the priest What that he is also called a shepheard Thou shalt feede them with an yronrodde Finallie of faith applying vnto vs the benefits of the Messias this psalm crieth out Blessed are all they that trust in him There are therefore in this psalme excellent testimonies of the Essence wil of God of the person and benefits of the Messias and of faith wherby the good things of the newe testament muste be receiued And yet neither nakedlie nor without figures are these set foorth but there are intertexed rebukings of the enemies despisers of Christ threatnings of punishments whereby God punisheth the contempt of his sonne and exhortations to thende al men may serue obey the sonne This is the summe of the psalme agreeing with the saying of Christ whiche I haue recited in the beginning Verse 1 Why did the Gentiles rage and the people imagine vaine thinges Verse 2 Kinges of the earth stoode vp and Princes came together against the Lord and against his Christ ALwayes when we interprete lot vs hold this rule that the Scripture of the new Testament is a speciall light of the Prophets Neither in the exposition of Moyses of the Prophetes and the Psalmes ought wee anye thinge to decline from that purpose or meaning which euen the same sonne of God or the Apostles doe shew vs because the same spirite spake by the Prophets and Apostles and it is the Sonne which expoundeth vnto vs. For as the Lawmaker is the best Interpreter of his owne Law So the Sonne of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worde can most rightlie expounâ—e his oracles or speeches Then following this rule see if it please you with what reason the Apostles Act. Cap. 4. doe interpret this Psalme For so wryteth Saint Luke in the same place O Lord thou God which hast made heauen and earth the sea and al things which are in them which through the holie Ghost by the mouth of our father Dauid thy seruant hast saide Why did the Gentiles rage c. For in deede they gathered themselues together in this Citie againste thy holie childe Iesus whom thou hast annointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe whatsoeuer thine hand and counsell had determined to be done c. It appeareth plainly that the beginning of this Psalme is properly and principallie to be referred vnto the history of the passion of Christ For in déede the Jewes and Gentiles defyled themselues by ioyning together in the murthering of Christ and in their cruell counsels Neyther is there any one of vs which as Esay in Cap. 53. at large declareth hath not added somewhat vnto the passion of Christ But although this is the proper and naturall meaning of this Exordium yet notwithstanding it is not absurdlie applyed vnto the dangers of the Church in all ages Because Christ and his Church by a certaine affinitie and likenes of suffering are ioyned together according to that saying Rom. 8. Whom he hath chosen them will he haue to be like vnto the image of his Sonne Therfore as in a sodaine casualtie of fire or in a Citie surprysed there is great feare so kinges and their counsellers when the voice or the doctrine of the Gospel is heard doe tremble for feare and doe mortally hate the same as the firebrande of sedition in a common welth and as the lousnes of discipline The slaunders of Celsus Iulianus and others are well knowen which haue written that the Gospell doth take away Magistrates Discipline Lawes Finallie all the sinewes of ciuill societie and that it doth graunt infinite libertie vnto all mischiefes But why doe I repeate the slaunders of olde time when as our age yealdeth examples too many which declareth how great the â—â—â—â—ltie of hatred of many and mightie kinges and 〈…〉 ainst the reformed dectrine of the gospell by th 〈…〉 e of the reuerent Father D. Martyn Luther Neither in déede would politike persons be so extreme cruell and furious against the Lorde and against his Christ but that they are set on fire of obstinat hipocrits which with tooth nayle holde fast their errors least their opinion should go to wrack or leaste it should any thing impaire their aduantag To thend therfore that we being discouraged with fear of their hatreds and of dangers should not cast away from vs the profession of the true doctrine this Psalme doth comforte vs affirming that al the indeuour of the enemies so farre as toucheth the effect of the matter shall be in vaine and to be scorned For although Dioclesian and his fellowes doe cruellie rage and seeme to deuoure the vniuersall Church yet notwithstanding in midst of their race their crueltie is restrayned and the Church is deliuered Verse 3. Let vs burst in sunder their bondes and cast away their cordes from vs. IN this verse the holy Ghost explaneth before our eyes the effecte of all the Counsels or purposes which the enemies of the Gospell put in practise For as Archers do ayme their arrowes vnto a certaine marke so the enemies of the Gospell bende and bestow all their indeuour vnto the subuersion of the true doctrine and of the true Church of God But thinke with your selues I pray you how great a madnes it is to call the most swéete sentences of the Gospel such as these are Come vnto me all ye that labour and are laden and I wil refresh you Again So God loued the world that he sent c. Bondes and cordes But as they that are grieued with some disease in their eyes see not in deede those things which are before their feete so the enemies 〈…〉 spell being vexed with scorching flames of f
and asswaged so often as she is eyther conforted with inwarde consolation eyther elles feeleth delyuerance redy prest before her eyes Verse 3 Haue mercy vpon me and heare my prayer LYke as in other affaires the minde which is ferueÌ„t in affaires oftentimes rehearsâ—th one sentence by garnishing of the same so Dauid in chaunging the wordes doth repeate the same thinge in the end of his verse which he had said in the beginning A litle before he craâ—ed to be heard for the righteousnes of God touching the which righteousnes the Gospel doth at large intreate Here he prayeth to be heard by the mercy of God But although the lawe discerneth Gods righteousnes from his mercy yet by the phraise of the Gospell righteousnes and mercy are both one thing in God For God iustifieth vs by mercy promised for his sonnes sake and for the righteousnes or obedience of his Sonne through his great mercy receyueth vs. Wherefore there is no difference betwene these two formes of speakinge viz. Heare me oh God of my râ—ghteousnes And Hake mercy vpon me and heare me Verse 4. Oh ye Sonnes of men how longe will ye dispyse my glory THis first part of the third verse grieueously rebuketh the vngodlyones sâ—â—â—â—ing and subuerting the studyes of heauenly doctrine For we may see many so light of disposit oÌ„ and so boldly bragging that they doutt not to compare the sayinges of the prophetes and of the apostles with Democritus his disputaâ—yons Who as Cicero saythe taught with greate Authority greatest vanityes or tryfles And Bembus who was after wards made Cardenall when hee came vnto Sadoletus and had perceyued that he bestowed some trauell in expounding Paules epistie vnto the Romanes Leaue of sayth hee these toyes suche foolish tryfles are vnfitting for suche a graue person as you are Italy is full of such lyke Judgments where when some doe enter into theyre Churches they say they come vnto a common erroure Others although they iudge not of the Gospell as of a vaine tale yet they abhor the natiue meaning or effecte thereof as it were a firebrand of seditions and the confusion of policies Some beinge bewitched with lewde opinions doe curse the wisdome of the Gospell as the corruption of good maners and the lousnes of discipline These vngodly and prophane iudgements doth Dauid with a graue speeche reprehend calling the Gospel his glory like as S. Paule saith I am not ashamed of the Gospel which is the power of God vnto saluation to euery one that beleueth And in Iohn 15. In this is my father gloryfied if you be mademy Disciples and that you beare much fruite The wisdome of the Lawe is a certaine magnificent and glorious thing whereby common welthes are gouerned and this humaine socyetie is kept in good order But a more necessarie and wholsome matter is the true acknowledgement of the Mediator which is vnderstoode by the Gospell and which is the right way leading vnto life euerlasting Let vs therefore learne to magnify this glory and to prefer the same before all humain matters Yea although we be proudlye deryded of Epicures politike men and of hypocrites Verse 5. You loue vanities and seeke after leasinge THis particle of the second verse may rightly be applyed vnto the doctrine and lyfe of the vngodly ones For what are the opinions of other nations touchinge God but sclaunders tryfling toyes and fables That I may vse Paules wordes And neyther are they onely so but many are the open erroures in such as worship Idoles as the examples of Ethnikes Turkes and Papistes do shewe which sith they be knowne vnto all men I thinke them not nedfull for me to remember theÌ„ And I tremble in eche parte of my body so oft as I think vpon the multitude of the gods which the Ethnikes haue with such madnes imagined of theire maner in sacrefysing of men of the wicked and damnable confusion of theire lustes But I beseech God to represse the rayginge deuil and not to suffer such furies to be sene in the Church And if a man turne him with minde and consideration to behold the lyfe of the vngodly ones he shall finde al thinges full of vanities and foolishnes The vngodly séeke after pleasures and such like thinges thereto pertayning But howe much vanitie there is in these thinges what wise man vnderstandeth not For mans bodye is weake his beauty fraile his health vncerteine his lyfe short his hououre vaine pleasure corrupte wisdome smale vertue seeble and his affections boysterous Finally all these faide away quickly like flowers and theire chaunge is more easie then of the swiftest flee that flyeth wherefore it is euident that not onely the doctrine of other nations but also the lyfe of the vngodly is most full of vanity and foolishnes Verse 6. Knowe ye that the Lord doth deale wonderfully with his holy one IN the third verse he beginneth a consolation which is to be opposed against sorowes which the godly endure But heare as I consider this verse I remember the elegant and learned Paraphrasis wherewith Eobanus Hessus openeth this same verse Mirificas Domini tandem cognoscite leges In quibus exercet quos amat ipse suos Depremit vt releuet premit vt solatia prestet Enecat vt possint viuere esse super The Lorde his marueilous Lawes at length knowe ye Wherein those whom he loueth he doth traine He bringeth lowe vnto the ende that he May them comforte and eke relieue againe He geueth griefe and solace sendeth ofte He killes that they may liue and dwell aloft But peradueneure same man will say It goeth well with the Just Iohn Baptist S. Paule and such like are Just and holy therefore it must néedes be well with them This Psalme meeteth with this obiection and answereth orderly vnto the propositions Although saith it the Maior be true That it ought to be well with the Just and after this life all good thinges shall bee geuen and bestowed vpon them yet not withstanding God in his secrete and wonderfull counsell deferreth rewardes and punishmentes in this life and more straitly exerciseth the chiefe members of his church then others The causes of this his connsel are manifolde wherof some are recyted in the doctrine of the Church For the calamities of y e godly are eyther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is punishmentes for certaine offences as the banishment of Dauid was the puninshmeÌ„t for his adultrie Either els they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trials or exercises of their faith as the imprisonmeÌ„t of Ioseph or els they ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is notable and euident testimonies of the kinde of doctrine and of iudgement to come Furthermore touching the Minor he answereth The holy ones in this life are Iust through Imputation for the Sonne of God his sake and some obedience is begun in them But as yet they are not indued with sincere newnes of life and agréeable strength touching the Law of God wherewith they shalbe
doubtfullnes Seing therefore Philosophy doth confesse her darknes it is nedefull that kinde of doctrine be embraced which God himselfe delyuered which doth make manifest so great matters For there are three chief and speciall good thinges of man which are shewed in this heauenly doctrine The first is True acknowledgment and calling vpon God The second Firme consolation in calamitics The third is The order of our life These good giftes doth this psalme comprehend when it sayeth But thou O Lord shewe vs the light of thy countenance That is sâ—ing that mans reason is ignorant of God and of true inuocation neither hath in her selfe any firme consolation and is much more seeble then that shee can direct her life and vocation amongst so many snares of the deuil and in so great a heape of buysines and daungers I beseech thee our Lord that with the Gospell and with the holy Spirit thou wouldest illuminate in vs that wisdome which truly knoweth God and calleth vpon him a right that thou wouldest strenghthen our hartes with firme consolation and gouerne the whole course of our life and vocation vnto the glory of thy holy name and saluation of the Church vniuersall Verse 11. Thou hast made me to reioyce in my hart whiles they haue plentie of wine and Corne. THis verse setteth out the degrees of good thinges although saith he The benefits pertaining vnto this lyfe are the blessinges of God and are to be craued of God yet notwithstanding both when other earthly benefits rise and fall too and from vs we haue an inwarde consolation worthely fixed and established in vs an other way and we preferre this consolation â—aâ— beyond al. swete pleasures of this slâ—tting and vanishing life wherin all thinges as it were hang by a â—â—ale thrid Ethings which haue bene of force by soden chaunge come to naught So in the 45. Psalme it is said All the glory of the kinges daughter is within c. that is to say the proper beautie of the Church is ioy of the holy ghost kindled in the heart of the faithfull ouercomminge all feares of death and daungers of hell and beginninge in vs eternall life Verse 12. I will therfore lye downe in peace and take my rest PEace in this place and in other places often signifieth tranquâ—itie of hart springing of faith hope and good conscience For faith holdeth not onely that a man is acceptable vnto God through the Mediator but also that obedience newe begonne pleaseth God through this hye Priest bringing our worshippinges vnto his Father Hope looketh for delyuerance in time to come according to Gods prouidence whether it chaunge in this life eyther els after the resurrection from death For although wee obtaine not alwayes corporall delyuerance yet we surely knowe that there shall folow an vniuersal delyuerance of the Church after the resurrection wherein God shall wipe away all teares from the eyes of the Godly Conscience setteth her selfe at rest in goodnes of the cause whereof God is the author approuer and defender as Teucer â—aith in Sophocles In a good cause it becometh vs to haue a good courage These three namely Faith hope aud good conscience are the causes of peace touching the which this last verse mencioneth I will therefore lye down in peace and take my rest Because thou only oh Lord hast made me to put my trust in thee ⧠The fifte Psalme Verba mea auribus percipe Domine THE ARGVMENT THe fift psalme is a feruent prayer against vngodlie teachers whose mindes are defiled with madde worshippinge of Idolles theire tongue with blasphemies their handes embrewed with the blood of the godly and their other meÌ„bers stained with wicked lustes These teachers as furies sent out of hel to trouble the church prayeth to be destroyed and that the puritie of doctrine and therewith his churche also might be preserued and defended There may also be obserued in this psalm a manifest figure of the vngodlie doctrine and of the vngodlie councels which tend hereunto that true inuocation prayer vsed in the church might vtterlie be extinguisht And because euerie prayer conceyued by the holie ghost hath effecte of promise let vs not doubt but God will helpe vs to the end the vngodlie may be confuted which say where is now theire God Psal 114. Ver. 9. Verse 1. INcline thine eares O Lorde vnto my wordes consider my meditation Verse 2. Hearken vnto the voice of my prayer my kinge and my God because I will praie vnto thee THere are two differences of true and false Inuocation viz. whereof me must continually consider in reading of the Psalmes The one is touching the essence of God The other touching the will of God So often as a man begins his prayer let him consider with himselfe what he calleth vpoÌ„ and what God he is which he calleth vpon or prayeth vnto After that also the Will must be considered what maner God he is and why he doeth heare vs. So in this place Dauid discerneth by the same Inuocation or prayer the true God from counterfet and false gods For Iehoua is a peculiar name whereby the Church alone of the fathers and the Israelites called vpon God And there is a great Emphasis or force in the wordes My king and my God As if he sayde Thou which truely beholdest and curest my griefe thou which truely receiuest and hearest me for thy Sonnes sake the Mediator which is the king of the Church This admonition of the difference of true and false inuocation is in another place largely delyuered which in déede ought to be considered vpon in all our Inuocation and thankesgeuing Also let that be considered that true Inuocation is of two sorts The one which worketh by cogitation of the minde and with confidencies illuminated or enlightened in the will fleeing vnto God inwardly crauing and expecting Gods benefites The other which with the voice or tongue expresseth those motions of the heart and consenteth with the heart Because god requyreth the expresse voice also and that others may be instructed and confirmed yea to the ende that the very deuils when they heare the true god called vpon might tremble for feare and flee away Finally let there be obserued ardent affections of wordes wherin he earnestly vrgeth to be heard as thus Heare me consider me And Geue eare vnto me Verse 3 O Lorde thou shalt heare my prayer betimes I will stande before thee earlie in thy Courte and in thy Congregation ALthough God is not tyed to any places or times and alwayes heareth them that call vpon him inlightned with acknowledgement and faith in the sonne of God yet notwithstanding the morning season is déemed most méetest for meditation and prayer when oure bodies are neither ouercharged with meate nor with fumes of stomack and a most earnest intention may be in an emptie stomack And it is not amisse sayde of a certaine auncyent wryter That Praier is a most harde worke because not onelie the intention or
I will therfore spare a multitude to the end they may b◠able to endure this warfare These sentences and such like let vs daylie set before vs in praying when as wee are to fall in reckning of publique and priuate punishmentes for sinne and mitigation of the same is to bee craued of vs. Let vs therfore crie with Dauid and with the whole Church Lorde rebuke mee not in thy furye nor c. Verse 2. Haue mercie vpon me O Lord because I am weake Heale mee O Lorde because my boones are bruysed THe first reason of the Proposition is taken of our infirmitie which is the cause obiectiue No father is so greeuously sorrowfull when he seeth the great calamitie of his louing Childe as God doth earnestly sorrowe when he beholdeth our euils and miseries which thing surely many testimonies doe teach vs which are recyted in the Propheticall histories as in the 11. of Ose it is sayde My heart is changed within me my repentinges are kindled within me c. We are perswaded hereby that we may more willingly flee vnto God when we beleue that he is mooued with our sorrow And seeing then this féeble nature of man is not able to beare the greatnes of Gods wrath if it should so burne as our sinnes doe deserue The Prophets doe craue some mitigation thereof least that our infirmitie should vtterly quayle vs. As in the 64. of Esay it is saide And now O Lord thou art our Father but we are clay and thou art our Creator and we all are the workes of thy handes Be not ouer angrie with vs O Lorde neither remember our iniquities Beholde looke vpon vs we all are thy people c. Let there also an Antithesis be considered in this place Mans comforte cannot in great and vnfayned sorrowes refreshe or ioy our mindes as it is written in the 5. of Ose Hee coulde not helpe you nor case you of your paine But the gospel sheweth effectuall remedyes which truely heale the sorrowes of our heartes as the same Prophet saiih Cap. 6. Because he hath smitten vs and he shall heale vs Hee hath wounded vs and he shall binde vs vp againe Let vs therefore acknowledge our infirmitie and let vs craue of God for Christes sake to haue our sores healed Verse 3. And my soule is sore troubled but thou O Lord howe long THis repetition of the complainte sheweth after a sorte the greatnes of his sorow and submission But although the force of these affectes can not be described in wordes yet notwithstanding this seemeth to be the meaning of the third verse seinge thou oh true and liuinge God art faithfull and sufferest no man to be tempted beyond theire strength graunt that without longer delaye I may feele thy presence with me thy helpe also mitigation and delyuerance from alll euils Bis dat qui cito dat He geueth twise that giueth quickly Therefore least I faint in such infirmitie and be vanquished of the cruell enimy come thou to me with speede come strengthen me thus weakened and that with speede For it is euident that many haue bene broken and brused with continuance of calamities Here are applyed those sentences in the psalmes which with the counsellers at lawe we may call peremptory citacio nes Lorde make hast to helpe me c. Verse 4. Turne the oh Lord and delyuer my Soule saue me for thy mercy sake AN other reason is borowed from the cause impulsiue which is the mercy of God promised for christs sake as if he said I bringe not vnto thee deserts of mine but confession of my faulte and as a peticioner I flée for succour vnto thy mercy neyther doubte I but according to the rule of thy promise thou wilt receyue me For so is it saide in the 2. cap. of Ioel. Be ye turned vnto the Lorde your God because he is gracious and mercifull and mitigating punishment And in Nahum 1. The Lord is gratious and a stronge holde in time of trouble and knoweth those that trust in him But because touching this matter many things are spoken in an other place I now doe passe on to the other verses Verse 5. Because in death no man remembreth thee and in hell who will geue thankes vnto thee THe third reason is brought from the cause finall as if he said therfore delyuer me to the end I may be a setter forwarde and a witnesse of thy doctrine and that I may spread thy worthy praise For in asmuch as they which are brought vnto nothing can not worship God it may be easily vnderstode that life is needfull yea and such a lyfe wherein are not euer during sorowes which may hinder the worshippinge of God So in an other Psalme he saith The deade shall not praise thee oh Lorde nor all they which goe downe into the neathermost pitte And in euery place by readinge the propheticalldoctrine we meetewith like prayers which do craue delyuerance for the glory of God Verse 6. I haue laboured with groning all the night longe haue I washed my bed and watered my couch with teares Verse 7. My courage fainteth for heauines and is sore chaunged while they all trouble me DAuid here with most choyse wordes and most graue sentences both Retoricallye enlargeth and adorneth the former motion of conuersion which most vsually is called contrition or Mortification For he againe feeleth in himselfe three signes of true and not fained sorowe namely vnspeakable syghes plentie of teares and saintnes of courage in the face As saith the Poet. Expletur lacrimis egeriturue dolor For it is true that with syghes and teares the sorowes of mennes hartes are eased Also that is manifest true the like chaunge or resolution and faintnes of courage is the companyon of ingent heauines so as all lyuely vigor beinge consumed the skinne scarce cleaueth to the bones Pausanias mencioneth in Phocaice that at Delphos there was an image of Hyppocrates like vnto a pined or consumed body wherein the flesh being dryed vp and consumed the lyneamentes of the benes being so couered or skinned with a very thinne skinne did euidently appeare through the same Very neare vnto the similitude of this image aproche those persons which wrastle with tryall of obiection and thinke them selues to be forsaken of God and damned Let this suffice to haue put you in minde of this verse For no affections specially more vehement for the greatnes may be discribed in the wordes Like as the example of Timanthus which Plinius recyteth in his 35. boke and 10. cap. Timanthus was euen a man of very much wisdome For his history of Iphigenia is greatly commended of Orators who standing before the aulter readie to perishe when she had painted all of sorowfull gesture but specially her father in lawe and so had full finished all show of sadnes then did she vncouer her fathers face which worthely she could not manifest Verse 8. Departe from me all ye that worke wickednes because the Lord hath heard
ones which is a Testimony of the future iudgement For impossible it is that God will then neglecte those whom he before shewed himselfe carefull of by notable testimonies As that Iohn Baptiste and Paule did please God manifest testimonies doe shew Needeful is it therfore that there follow another iudgement wherein God will make a difference betweene Iohn Baptist and Herode betweene Paule and Nero. With this consideration of the death of the holy ones let vs fully confirme our selues touching the exaltation in the life to come and let vs assure our selues that the godly ones are not created for these miseries onely For although when as the Sonne of God shal againe openly shew himselfe vnto mankinde the vndoubted and open punishments of all the vngodly shall shall be seene in their effecte Yet notwithstanding euen in this life are their examples set before all men Herode who put Iohn Baptist to death not onely receiued a great ouerthrowe by the hoast of Areta king of the Arabians but also was carryed away captiue into perpetuall exilement vnto Lyons in Frannce This misery happened vnto him almost ten yeares after he had beheaded Iohn Baptist So Herode Agrippa as S. Luke telleth in 12. chap. Actes After very great griefes in his inwarde partes dying the fitte day was worthely punished for his crueltie wherewith hee raged againste the first Church in Christes time But it were long to rekon vp al examples which declare that God wil haue account of the bloud of the godly ones yea euen in this life and that Precious in the sight of the Lord is the death of his Saintes Vnto this historie let vs aâ—â—ex the parable of the sâ—ow Iudge and of the Widow Luke 18. Wil not God be aduenged for his chosens sake which crie vnto him night and day and will he be patient in their miseries No I say vnto you he will speedelie be reucnged on their behalfe Verse 13. Haue mercie vpon me beholde my affliction by reafon of mine enemie thou that liftest mee vp from the gates of death Verse 14. That I may shew forth thy prayses in the gates of the daughter of Sion I wil reioyce in thy saluation MAny are the causes why God hath burdened his Church with persecution but the specyall cause is for that he will haue his presence euidently seene when as he either preserueth or restoreth them which are destitute of seconde causes As in 2. Cor. 1. it is sayde Wee haue receaued in our selues the answere of death least wee should put confidence in our owne strength but rather in God who reuiueth the dead which hath taken vs out of so greate daungers that thanks might be rendered vnto him not of manie mens mouthes And a notable testimonie is there in the first example of Adam and Eue which manifestly teacheth that God doth onely helpe mankinde without any seconde causes or other meanes Adam and Eue coulde not after their fall be helped neither by Angels nor by their owne dâ—uyses Here commeth God foorth of his secret Throane receiueth transgressors into fauor and geueth them life So after the example of Adam and Eue follow innumerable examples of Gods benefites besides ordinarie meanes in helping mankinde As when God preserued Noah in the Deluge when he preserued Ioseph whom his brethrene purposed to kill Gen. 37. When he made a way for the Israelites through the red Sea Exod. 14. So defended he Dauid against Goliah and others 4. Reg. 17. So preserued he Daniel amongst the Lyons Dan. 6. and 14. Ionas in the Whales belly Ion. 1. and 2. and in our time that noble Prince Iohn Friderike Duke of Saxonie and Elector in his warres and in his captiuitie And all men which rightly call vpon God may repeate some of their deliuerance wheras they are manifestly preserued by God without second causes or other meanes And therefore doth God heare our prayers gouerne and preserue vs that wee agayne should duelye worship him in his power goodnes and mercie and with worde and wryting magnifie the same What els besides is there which wee can render vnto God Wherefore let vs inculcate or beate into oure mindes the benefites of God and commemorate them amongst others Let vs publish it abroade when we are helped and deliuered that others also may be inuyted vnto the acknowledgement â—â—…ocotion and confidence vpon God Verse 15. The Nations are sunke into the pit which they made In the net which they priuelie laide is their feete taken Verse 16. The Lorde is knowen to haue done iudgementes In the workes of his handes is the vngodlie man taken with meditation Sela HE alludeth vnto the Historie in the 15. of Exod. where it is written that the Egyptians were sunk downe in the Sea like Leade For it is a Verse prouerbiall agréeing with the most elegant figures borowed in the seuenth Psalme Also it hath beene vsed in this place to be questioned of what might be coniectured of the Particle Higgaion There be which déeme this saying to be as much effectuall as the worde Sela and that it is the signe of a certaine great and rare affecte or motion as the Poet saith Non vidisse semel satis sit iuuat vsque tueri In hijs here in his habita haec meditare Its not inough this once to see it vayles we vew it still In these stande in these abide and-minde these with goodwill Other wryters amongest whom is the Reuerende Doctor Luther doe vnderstande it touching the exercise of th ministerie of the worde wherby as with the sword of the Spirite greate matters are accomplished in the Church For vnto vs are weapons geuen not brasen péeces but The worde of God and Prayer By the word we geue the Deuill the foyle as Christe gaue him the foyle when he opposed this worde against him Auoide Sathan It is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue So with the Testimonie of Gods worde doe we refute Heretickes and other vngodly sectes And with Prayer doe we confounde the violency of Tyrantes When Moyses prayed the Hoaste of the Israelites got the vpper hand When we teache and preach the Gospell both Deuils and Tyrantes are ouerthrowen that they are not able to wage battell againste vs nor make horrible spoyles which to bringe to passe they enforce themselues with a certayne outrage of theires Verse 17 Let the vngodly be turned downe into Hel yea all Nations which forget God VNto the discourse as touching the Church he mixeth a rebuke wherein he reprehendeth this great mischiese and sinne that a great parte of men eyther know not God or despise him And inuenteth opinions touching God and worshippinge of him after mannes beastly boldnes This sinne which is the fountayne of all other sinnes and which where it abydeth no vertues are acceptable vnto God doeth the holy Ghost rebuke by Dauid when he sayth Let the Nations pearishe which thinke not vpon God And in
shouldest not raigne at all neyther that thou shouldest haue any people which might worshippe and honour thée Verse 14 But thou seest this because thou considerest his labour sorow that he may be deliuered into thy hands Vnto thee is the poore man lefte Thou art the helper of the Orphane VNto the rest of his petition are added promyses which are opposed vnto the Judgemente of Epitures and affirme that God will iudge and punishe the vngodly and will preserue and delyuer the godly yea though a season they seeme to bee as forsaken and Orphanes Thou saith he considerest my trauell my payne For as the father taketh pittie vpoÌ„ his Children So the Lorde is mercifull vnto those that feare him And surely the holy ones being confirmed in former benefits receaued doe whollie depend vpon God and yeald them selues and all that is theirs by faith into the mightie handes of God For vnto thee is the poore man lefte and thou art the helper of the Orphan That is They which being destitute of second causes or ordinarie meanes call vpon thee And it is profitable that we haue in redynesse many sayinges which affirme that God will then vnfaynedly helpe vs when wee are forsaken of mortall Creatures as the verse in the 72. Psalme My Father and Mother haue forsaken me but the Lord hath taken me vp Let vs also set before vs examples and not fâ—rren only but of our own countrey and Inhabitations Now often hath God driuen away or els mitigated great mischiefes from thee me and euery one of vs which by mans helpe cannot be tollerate Therefore all deliuerances be they others which we reade of or our owne which our selues finde experience of let vs know that they are examples of Gods promyses and being admonished both with promyses and with examples let vs learne to call vpon God to craue and looke for helpe of him and let our faith and confidence become by litle and litle stronger Let our heartes be setled in hope and in expecting Gods helpe So by vse shall we learne this verse Vnto thee is the poore lefte Thou art a helpe vnto the Orphane Verse 15. Breake the arme of the vngodlie and Euill man his vngodlines shalbe sought for and it shall not be founde WE must both in this place and also in others oftentimes discern the beginning of the matter from the ending Antichrist surely is slayne with the Spirite of Christes mouth That is with the sincéere ministerie of the Gospell But he shall be altogether then abolished when the Son of God shal come vnto vs againe to iudge the quick and the dead as Paule witnesseth 2. Thess 2. Then shall that man of sinne be reuealed whom the Lord Iesus shall slea with the Spirite of his mouth and shall destroy with the foreknowledge of his comminge And as touching the throwing downe of that Antichrist into the place and countrey of dainned soules no doubt it is Iohn speaketh of it Apoc. 19. And the Beast was taken and with her the false Prophet and these two were sent aliue into the lake that burneth with fire and brimstone where they are tormented day and night worlde without end Apoc. 20 Verse 16. The Lorde shall raigne for euer and world without ende The Nations shall pearish out of his Lande A Consolation taken of the Conclusion The thing will shew it selfe that Christ shall raigne when all the Enemies Gog the Beast and the false Prophete shall pearish With this hope of future redemption let vs comforte our selues against the power and furyes of the Enemyes For although Tirantes Fanaticall teachers and their Champions now and then presumtuouslye doe beare sway and carrie stately stomackes as if they were Lordes and Rulers called of their ownest le Yet after a while this Soile or Possession shall be taken from them as from vnthankefull Vassales For The Earth is the Lordes and alithe fulnesse thereof Psalme 24 verse 1. And againe it is sayde Leuit. 25. The Earth is mine you are but Straungers and my Husbandmen Verse 17. Lorde thou hast heard the petition of the poore thou wilt confirme their heart thine eare will bee prest Verse 18. To iudge the Orphane and oppressed that thencefoorth man rage no more vpon earth IN the ende of this Psalme is repeated The Promise and Finall cause of delyuerance For this cause speciallie is the Church delyuered that the moste holye name of God be not for euer polluted neyther that his Doctrine be extinguisht but that alwayes there shoulde remayne vpon earth both Teachers and Schollers celebrating the benefites of God in his Church or Scholehouse and to be therein true witnesses of his Doctrine This cause is oftentimes inculcate to our eares as in the 79. Psalme Helpe vs O Lorde our Sauiour for the glorie of thy names sake and deliuer vs and be mercifull vnto our sinnes for thy names sake least they say amonge the Nations Where is now their God The eleuenth Psalme In Domino confido c. THE ARGVMENT I Am not ignorante that certaine Deuines of excellent wittes and excquisite learning haue interpreted this psalme Allegoricallie as touching corruptions in Doctrine which are the enuenomed dartes wherewith the hearts of the simple sorte are wounded And althoughe I mislike not this Interpretation Yet I doe better allowe of the simple meaning and effecte which the proprietie of the phrase bringes foorth Therefore this Psalme conteineth a Figure of the Church which is like vnto a sillie birde cast out of her neste and laide foorth for all maner perilles and daungers of death For in very deede the Church liueth as an exile in this world and setleth her abode in troblesome dominions as it were in Medeas bosome And neither liues she in exilement and wandereth without any certaine resting place but is as an open pray vnto all hazardes of sodaine dangers For she is partlie oppugned by manifest violence and partlie by guilefull snares subtillie deuised of the enemies But perhaps some man would aske the question wherehence comes such and so greate bitter hatred into the mindes of the vngodlie ones against the church which keepeth and retayneth the heauenlie Doctrine This question doth this psalme in one verse at full resolue The foundations are destroyed what hath the Righteous done As if he saide The Church suffereth not this beastlie crueltie of the enemies hatred by reason of their grieuous sinnes troubling the Ciuill societie of men but for the Confession of the true doctrine which is ioyned with iust and necessarie reprehensions of Errors Idolatrie and Abhominations which striue with the Foundation For neither can it be but that the Church which setteth foorth the true meaning concerning the essence and will of God should therewith also reprehende the Confusion of Opinions and Worshippinges which with a malignante countenance that is by all euill shew are repugnant to the manifested will of God For God hath called his Church vnto this function to the ende we shoulde builde
vp and firmelie plant those thinges that are true and vtterly destroy and roote out such thinges as are vnto them contrarie When therefore the Deuill enemie to God and his Church cannot abide the building vp of his works he enforceth Tirantes and their Champions to prepare and practise all the industrie of his kingdome vnto the destruction of the true Church and of the Doctrine which she professeth Of this perpetuall warfare was God the Vmpier in paradise saying I will set enmitie betweene thee and the woman c. And all the Children of God in their Baptisme doe denounce a perpetuall warfare vnto the Deuill In certaine wordes conceiued they promise that they will neuer walke into the tentes of the enemie but to doe all thinges which perteineth vnto the destruction of the kingdome of darcknes By reasonwherof it is euident plain what the cause is that moueth the Deuill and his Instrumentes to striue against the Church But although the Church bee exercised in so many and great dangers yet she is not discouraged in minde but comforteth her selfe in the confidence of Gods presence and helpe and doubteth not but that the wicked enemies shall after a while fall headlong into eternall destruction For that God both careth for and regardeth that Societie which retaineth the Doctrine by him deliuered that same thing doeth his promise in this psalm cleerelie testifie Truely as touchinge the punishment of the enemies he saith It shall raine snares Fire and Brimstone vpon the wicked c. Let vs therefore learne to applie the meaning of this psalme vnto the vse of the matter And in so great varietie of dangers which hang ouer our heads nightes and daies Let vs craue and looke for defence from these Enemies of the Eternall Father of Christ Iesus oure Redeemer Hetherto haue I expounded the Argument of this xi psalme Now if it please you let vs more diligentlie looke vpon euerie Verse Verse 1. IN the Lord I put my truste why then say ye vnto my Soule Flie hence vnto the Hilles like a Birde THe beginning consistes in an Enthymem or Silogisme whose Antecedent is the voice of Faith The Consequent is a reiection of that Clamor and Commination which the wicked ones vse He saith In the Lord put I my trust As if he annexed Who hath in this first Commandement made a League with me that he will take care ouer me and looke vpon me yea helpe me heare me and both in this life and after this life preserue me Seeing therefore I am fortiffed with such defence and sauegarde why doe you threaten and denounce vnto me banishment and punishment Know ye not That there are manie Mansions or dwellinges in my Fathers house For although I must here in this life suffer exilementes great calamities and diuers deathes yet notwithstanding I know that I shal in heaueÌ„ haue euerlasting life ioy and gladnes yea euerduring glorie with the vniuerfall Church With this most swéete and most strong comfort do I strengthen my selfe against the outcryinges of the enemies and I beare about with mee both in hearte and mouth the saying of the Apostle S. paule Rom. 8. If God be with vs who can be againste vs Sure I am that neither banishment nor punishment neither anie thinge els hath such effecte and force that it can plucke me away from the Fatherlie loue of God in deede This thy aboundante knowledge O God we beseech thee seale in our hearts with thy holy Spirite so that wee may be able to obey thée in suffering calamities which daylie fall vpon vs for the confession of thy sincere Doctrine Verse 2. For beholde the vngodlie haue bended theire Bowe They haue prepared their Arrowes vpon theire stringe that they may priuelie shoote at them which are vpright of heart As Tirteus the Musition sayth Est miserum patria amissa laribusue vagari Mendicum timida voce rogare cibos Cum natisue errare tuis coniuge mesta Et cum matre pia cumue parente sene A wretched case thy Countrey lefte to wander coastes vnknowen With trembling tongue craue thy foode not hauing of thine owne And with thy children wander so and with thy woefull wife With good olde Sire and Matrone milde All leading Exiles life BVt much more heauyer a case is it to be nights and dayes conuersant among the dartes of the enemies euery moment to loke for present death And such altother is the state of the church in this life For as Aeneas speaketh of him selfe That he a Stranger and in miserie being driuen out of Europa and Asia wandered through the desertes of Libia The same may much more be saide of the Church exiled in this world For how often are the great multitudes of godly old men Matrones with their Children and seruants dryuen out of their natiue Cities and for them troupes of horsemen sent in which haue troden vnder foote the multitudes of miserable distressed soules Surely Maximinus that I may omitte other examples of crueltie made his decrées to be grauen in brasen Tables whereby the Christians were cast out of all Townes and Villages Neyther in deede are the members of the Church only persecuted with banishmentes but also are with most cruell tormentes taken out of this life Vpon these dangers of the Church the Reader now looking shall more easilie perceiue that she is a Figure or representation of a â—illy birde shaken out of her poore nest and flyinge amongest the dartes of her enemies Verse 3. Because the foundations are destroyed what hath the righteous done THe thirde Verse expoundeth the cause why the church is dâ—strâ—â—â—ed with so huge a multitude of calamities For although she be like the Doue which hath no gall hurtes not with her bill and hath harmeles dees Yet for this cause is she hated of the world for that she truely and simplie publisheth the worde of God and sharply reprehendeth lewde opinions and prophane worshipings of God which s 〈…〉 to ouerthrow and vtterly to deface the foundation l 〈…〉 y God The Church warreth not for riches she seekes not for promotion by mouinge seditions she rageth not in slaughters other mischiâ—es which trouble the societies of men But she gathers together the pure graynes of sound Doctrine and plucketh vp the tares out of the field This Extyrhation cannot the worlde away withall being bewitched with loue of his owne wisdome and righteousnes Therefore draweth he his Sworde against the Church therefore blustereth he out fire and lightning against her as histories of all ages declare the same Verse 4. The Lorde is in his holie Temple The Lord hath his seate in heauen His eies doe beholde all things and his eye liddes shal trie the sonnes of men THe fourth Verse opposeth against these furies of the enemies the promise of God which assureth the god ly ones of protection and sauegard We are no doubt destitute of mans help and defence neither seemes there here to
â— saying of Arist who in y e 1. booke of his Pol. condemneth vsuries in these words Vsury is iustly hated because money is vsed for a marchandise out of that which nature maketh not profitable taketh profit But money is made for bying selling it is then especiallie against nature that money is made a marchandise The last vertue wherof mentioÌ„ is here made is coÌ„stan â—ie That is a perseueraÌ„ce in true purpose which is neither vanquished w t hope of coÌ„modity nor broken w t fear This vertue did Thucidides ascribe vnto Perycles in his 2 booke where he saith Pericles was indued with such faith that he seemed impossible to be corrupted with money But how hard a thing it is for such a maÌ„ to be born which w t hands féet mind is by all meanes faithful vncorrupted y e saying of Simonid techeth which Plato in Prot. reciteth Verse 6. He that doth these things shal not faile for euer A Perspicuous senteÌ„ce it is which for good works promiseth not only corporal spiritual rewards in this life but also in y e life to come After the same manner touching rewards in both liues doth y e son of God pronouÌ„ce in y e 10. cap. of Mark He that forsaketh house for my sake for the gospel shal receiue an hundred folde now in this life with persecution in the world to come life euerlasting And in the 1. Epist vnto Tim. cap. 4. it is said Godlines is profitable vnto al things hauing promises of this life present of the life to come But in the saying of Christ it is expreslye added with persecutioÌ„ to the end we may know y t both of these promises are true y t rewardes shal for good workes here be geueÌ„ and that y e church in this life for many causes of which we wil in their due place intreate is subiect vnto persecution How these doe agree in trueth they which are instructed aright in the doctrine of the gospell may rightly iudge The xvj Psalme Conseruame c THE ARGVMENT LIke as gold excelleth all other mettals not onlie in brightnes but also in effecte seing it both giueth courage vnto the hart and enfeebleth the beginninges of leprie that they can not spread further so in the whole booke of Psalmes there are excellent Psalmes which containe prophecies of the passions and resurrection and of the eternall kingdome of Christ For the whole scripture prophetical and apostolical is chieflie directed vnto this bounde or limit That we shoulde beleue that Iesus is Christ the Sonne of God and that we so beliuing might in his name haue life For it is saide Iohn 20. If anie man in the reading of the scripture do not seeke Christ crucified c. risen from death to life and nowe raigning at the right hand of God the father this man must needes be in a greate erroure and in the ignorant of the chiefest matters as the Prophet Esaie speaketh of the blindnes of the Jewes Chap. 29. And the vision of all the Prophetes is become vnto you as the words of a booke that is sealed vp which men deliuer to one that is learned saying Reade thou in it and he saith I can not for it is sealed and the booke is giuen to him that is not learned saying reade thou in it and he saith I am not learned Wherefore seinge this Psalme entreateth of the death resurrection and euerlastinge kingdome of Christ it is not vainelie nor vnaduisedlie called a golden gift And least anie man doubt of this meaning of the Psalme let him heare the discourses of the Apostles which are extant in the 2. and 13. Chap. of the Actes For so Peter full of the holy Ghost cyting the testimonie of this 16. Psalme sayth Men and Brethren may I boldlie speake vnto you of the Patriarke Dauid because he is dead and buried and his Sepulchre is with vs vntill this day Therefore seeing he was a Prophet and knew that God had sworne vnto him by an oth that fruit of his loynes should sitte vpon his seate he with foreknowledge spake of the resurrection of Christ because he was not lefte in the graue neither shal his flesh see any corruption And S. Paule in the 13. of the Actes sayth Dauid in his generation when he had serued his time by the will of God slepte and was laide vnto his Fathers and saw corruption But he whom God raysed from the death saw no corruption After that it is determined vpoÌ„ what person speaketh in this psalme Let vs consider the parts of this psalme which are two The former is a feruent prayer wherin Christ feeling not only the scourgings tormentes of his bodie but also inspeakable feares and astonishmentes of the minde prayeth that the wrath proceeding from his Eternall Father might being pacified by this his obedience satisfie the righteousnes of God and that his Sonne might rise from death to life and raigne in eternal felowshippe with his Father Eternall and there to geue vnto his heritage euerlasting life and saluation The other parte of this psalme is a thankesgeuing of Christ risen from death to life glorified wherin he honoureth the presente helpe of God and his marueylous deliueraunce This summe of the Psalme is first to be considered afterwards let the partes or members thereof be looked vpon Verse 1 SAue me O Lorde because I haue trusted in thee I haue saide vnto the Lord Thou art my God for thy sake it is not well with me SVffer me not to pearishe in this moste great agony of all the like wherof neuer any man hath nor shall suffer but helpe me wrastlinge with death and delyuer me and restore mee into that glory which I had with thee in the beginning before the world was made But some men perhaps aske the question Why doth Christ make this requeste when hee sayeth in another place that he will yealde vp his life and take the same agayne Why doth he aske that which is in his owne power Againe when he knoweth the euente hereof why faynteth he as in a doubtfull matter These questions vnwillingly I doe but touch by the way for they rise but from vayne and prophane mindes But I wil answere briefly First the times must be discerned in the History touching Christ At this time of his passion the deuine nature ceased in him as Ireneus speaketh and he unfaynedly suffered not onely naturall feare of death but also another farre greater and more vnspeakable sorowe For that in deede hee felte the wrath of God agaynst the sinnes of mankind which was poured vpon him euen as if hee had defiled him selfe with the sinnes of all men These although they be vnspeakable griefes yet are they signifyed when it is sayde For thy sake it is not well with me That is by reason of thy marueylous and secrete prouidence of redéeminge mankinde not for any sinnes of mine Vnto the second question we may more easily answere
the day of tribulation and I will delyuer thee and thou shalt glorifie me So Christ being by all meanes tryed like as we are tryed sinne alwayes I except called vpon his father and rendered thankes to him for that he heard his prayer as in this place he saith I will magnifie the Lord which hath prouided for me And as we learne many thinges in time of calamities So Christ being taught euen in his passion learned to beare with our infirmities as in the 4. cap. to the Hebrewes is written Verse 8 I haue set the Lord in my sight for euer because he is on my right hand that I shall not faile Verse 9 For this cause is my hart glad and my tongue hath reioyced yea and moreouer my flesh shall rest in hope HE recyteth two good giftes where into lookinge he comforteth and confirmeth him selfe The one is the will of God The other is hope of a newe glorie in his resurrection The sonne of God knewe that he was made a sacrifice by the singular and vnspeakable prouidence of God and that this his sacrifice was the randsome for all mankinde After this he looked for or hoped after a resurrection and tryumphe ouer sinne death and hell and with this hope did he mitigate his distressed state But let vs remember this example that we also in calamities may performe obedience and learne partly with acknowledgment of Gods will and partly with hope of delyuerance to lenifie and mitigate the greatnes of our sorowes Verse 10 Because thou wilt not leaue my soule in hell neither wilt thou suffer the holie one to see corruption NOtably saith S. Augustine Maior est huius scripturae authoritas quam totius humani ingenij capacitas That is Greater is the authoritie of this scripture then the captiuitie of all the wisdome of men For here men do inquire of the article how Christ discended vnto hell what that discending may be First some men vnderstande that before his death his discending vnto hell was signified in that agony of his death wherein Christ felt the horrible taste of Gods wrath against our sinnes Some againe vnderstands the same his death and buriall to be his discending into hell But let vs simply beleue that Christ in deede raised the fathers from death to life as Peter saith He preached vnto the soules which were in miserie This maner of visitinge the fathers after Peters saying do I vnderstand to be his discending into hell neither will I curiously dispute vpon the matters but let the modest and godly persons consider certaine secrete misteries of the death and resurrrection of Christ which the fathers that were raised from death to life hoped after to be signifyed in Peters saying which are more playner recyted in any place Let the reader séeke for a larger exposicion of this litle verse in the commentarie of D. Martin Luther where he expoundeth the 42. cap. of Genesis Verse 11 Thou hast made knowne the wayes of life vnto me filling my countenance with gladnes there is pleasure at thy right hand for euer THe last verse by notable limites distinguisheth this short and fraile life from that which is onely to be called a life in deede For what is this life but a continual Consumption and passage vnto death as in the verse of Manilius it is saide Nascentes morimus finisque ab origine pendet That is New borne into this world we dye our death from first day of life drawes nye Moreouer in this life God alwayes nere vnto one good happe distributeth two euill neyther is there any delectation or gladnes of our minde so perfecte or sounde but it is corrupted or sowred with some bitter sorrow But that life whereunto after a while we shalbe raysed vp and reuiued shall be the true and not fayling life but most plentiful of ioy and gladnes which we shal receiue by the sight and presence of God and his euerlasting ioy wherof in déed that the eternal father would together with his Sonne and holy Ghost make vs partakers let vs al with our whole hearts continually pray Amen The xvij Psalme Exaudime Domine iustitiam c. THE ARGVMENT SO often as we thinke in our minds vpon filthy opinions which with horrible boldnes Heretikes and Fanaticall teachers in all ages haue spread abroad touching God it cannot be but we must with all our hearts abhor the same make our prayers that the Sonne of God would with his light gouerne our mindes and with his holie spirite illuminate and confirme in vs true acknowledgemente of God And truelie me seemeth no doubt it is but that Dauid recyting these wordes of praiet Directe thou my goinges that my footesteppes faile not gathered in his minde the furies of all ages which the deuill hath dispersed in mankinde because hee seeketh all meanes he can to blaspheme God and sith he is one that reioyceth in mischiefe is delighted with the horrible miserie of men after he hath forciblie destroyed them whom he hath plucked away from God and snared in his errors Let vs therefore thinking of these furies continuallie recite this psalme and with feruent prayers let vs beseech God that for his Sonnes sake he would with his holie spirite illuminate in our mindes the Doctrine manifested from him and also true Inuocation or prayer Neither that he woulde suffer vs to goe astray from him but that for his glorie sake he would gouern vs so as we may truelie acknowledge and cal vpon him which that he may effectually worke in vs with my whole heart I beseeche him Amen Verse 1. HEare O Lorde my righteousnes geue eare vnto my petition With thine eares receiue my prayer proceeding not from deceitfull lippes LIke as the Shippe with prosperous winde is spedely carryed in her course so our prayer is more profounde and is better heard when the minde is feruent with some desire as in the verse it is saide Dole tantum sponte disertus eris That is Onlie sorrowfull if thou be thou art distressed willinglie Nec Lachrimis tantum expletur sed etiam verbis egeritur dolor Neither with teares is sorrow expleate But also with words becomes more great Wherefore seeing Dauid thrice repeateth one and the same prayer it is cleere what ardent motions the most sacred breast of the Prophet did feele For not a more sharper sorrow is felte in the mindes of the godly ones then that which is conceyued by the corruptions of doctrine which doe blaspheme God and bringe plague and destruction vnto the Church And before in the eyght psalme I saide there is a two folde maner of righteousnes the one of the person the other of the cause He therefore in this place craueth not that his righteousnes but that the righteousnes of his cause might be heard as if he sayde For thy names sake euen for thine owne names sake doe thou this that blasphemers may be confounded This argument doth hée vse in many Psalmes For we must pray
all euents yea all our owne counsels and cogitations Dauid therefore craueth that God would by wonderfull meanes not comprehended in mans reason preserue the church aâ—de his cause and with his mightie right hande defend him against the furies of his enimies Verse 8. Keepe me as the aple of thine eye hyde me vnder the shadowe of thy winges HE doth most plesantly painte out the defence of the church setting before his eyes the siâ—â—litudes of the eye and of a henne But although these comparisones are most easilie vnderstoode nor do require longe circumstance yet I will set downe the wordes of Cicero touching the eye lâ—ddes which are extant in his second booke De natura Deorum For what workeman besides nature then whome nothing can be more subtile could performe such perfecte arte in the sences Who first hath couerd and fensed the eyes with most tender skinnes which skinnes she first framed lightsome that we might see by them and of strength that they might ndure But nature made the eyes to rowle and to stir that they might readely discerne if any thing did hurt theÌ„ and also might easely turne theire sight whither they would and the light it selfe of the eye whereby we see which is called the aple is so smale that she easely escheweth those thinges which may hurt her And the eye liddes which are the coueringes of the eyes are most softe and most fitlie framed least they with touchinge the same should hurt the eye sight and are made to shut and open vpon the aples of the eyes that nothing should fall into the eyes and is circumspecte that the same may often times be donne with greate celeritie And the eye liddes are besette as with a valley of litle haires by which the eyes being open anie thinge that might fall into them is put awaye and these shutting together when we sléepe when we haue no neede to see that they as it were roulled vp should rest For first the vpper partes being couered with the eye bréees do kéepe of the sweate running downe from the heade and the forheade Moreouer the corners of the eyes beinge belowe are defended from thy nethermore parte And the nose is so placed as if it séemed to be a walle setled betwene both the eyes Thus far haue we heard Cicero philosophically reasoning vpon the first similitude Now if it please you let vs heare the same man touching the second For so in his second booke De natura Deorum he saith Now hennes and other birdes both require rest and place wherein they may hatch theire yonge ones and buyld theire byding places and nestes the same make they so soft vnder them as they can possible that theire egges may with ease be saued out of which when they haue hatched theire yong ones they so kéepe them as with theire winges they may foster them that they be not hurt with colde and if there be heate of the sunne they oppose them selues to shadowe the same But wheÌ„ theire chickinges or yong ones can vse theire winges then theire dammes folowing theire flight are delyuered of â—urther care By this commemoration are the most swéete resemblances of Dauid here proponed easely thus vnderstoode Verse 9 From the face of the vngodlie which haue afflicted me and of mine enimies which haue encompassed my soule rounde about Verse 10 Theire fatlinges haue concluded amonge theÌ„ selues theire mouth hath spoken proudlie Verse 11 In our wayes haue they now encompassed me they haue bent theire eyes so that they may cast vs grâ—ueling vpon the earth verse 12 Like vnto the lyon prepared to his pray and like the lyons whelpe lurking in secret places THe foure verses folowing conteyne a description of the wylie deceiptes which vngodly teachers laye for the subuersion of the true church For as the deuill is the same lyon which seeketh whome he may deuoure So the instrumentes of the deuill are the whelps of the lyon and séeke all occasions how to deuoure and distroy the godly teachers in the true church Neither is the meaning of these verses obscure vnto him which considereth the daungers wherein both of olde time and at this day the church hath bene and is exercised Verse 13 Arise Lord preuent him and cast him downe delyuer from the vngodlie man my soule which is thy darlinge I Do not know whether this verse may better in any thing be verifyed then in the historie of Alexander bishop of Constantinople who when both by reporte and heresay he vnderstoode it woulde come to passe that Arius contrarie to his will should be brought into the church and iurisdiction Beséeched God that eyther he would call him out of this world that while he liued his church might not be infected with the poysoned doctrine of Arius eyther els that from the omnipotencie of God he might finde some remedie for this so great mischiefe After this maner crauing helpe and aide in a true confidence of the sonne of God when he had watched called vpon God a whole night longe and besoughte Christ of his protection and sauegard in the morninge he knew what had happened vnto Arius comming thether at midnight For the gréedie faction of this man troubled the church that or euer the day light was espied he went forwarde in that which they had purposed to bringe to passe But beholde as Arius was going to theÌ„ he beganne to fainte and sat him downe vpon the nexte siege or priute to ease his bellie of that burden in what place he dyed wretâ—hedly and therevpon so dead was caried home These doth Athanasius in his first oration against the Arians playnly declare Augustinus lib. de heret Verse 14 From the man of thy handes oh Lord from the men of this worlde theire felicitie is in this life thou fillest theire bellies with treasures they haue increase of children and the rest of theire substance leaue they vnto theire Children MEn of the handes of God are they which seinge they feare no iudgementes of man at length are caught by the mightie hand of God to due punishment like as Antiochus Herode Iulian Arius and many bishops ruling the roste in kinges courtes Children of this world are called they which séeke nothing but pleasures and theire exercises he therefore craueth not only delyuerance from the tyrannie of such men but also sequettration from the opinions affections of these corrupt nature which loueth more riches and pleasure theÌ„ God as that fellowe whereof Plautus mencioneth sateth I had rather that the woman loued me then God This plague O God we pray thee auerte from vs. Suerly riches and children are the giftes of God but when the vngodly ones are like swine in theire liues and conuersation these benefits are geuen them as for acornes wherewith they do but fill theire bellies till they be killed We therefore beholdinge this figure let vs with our whole hart abhor theire conuersation and let vs beséeche of God That he would geue
these were not onely discomfited but that he had suche a tryumphante victorie as in steade of vngodly and false foresworne citizens afterwardes nations themselues yelded vnto him and began zealously to obey him Neither in deede is it a matter difficill to apply the meaning of this litle verse vnto Christ whome the hye préestes princes and greate multitude of peoples in his countrie with horrible furie persecuted and practised to put to death But for these false citizens the church was gathered and ioyned vnto him from amonge the gentiles And he is truely the chéefe heade of the nations that is of the churche vniuersall gathered from out of the séede of Abraham and the gentiles geuing life euerlasting vnto the same which Dauid could not by any meanes do Verse 47 The Lord liueth and blessed be my stronge God and let the God of my saluation be magnified Verse 48 It is God that reuengeth my cause bringeth people in subiection vnder me Verse 49 Thou art my deliuerer from mine enimies and from them that rise against me shalt thou exalt me and deliuer me from the vngodlie person Verse 50 For this cause will I magnifie thee amonge the nations oh Lord and will singe a Psalme vnto thy name Verse 51 Thou that exaltest the welfare of the kinge and performest mercies vnto Dauid thine anoynted and vnto his seede euen for euer and euer IN conclusion he affirmeth he wil render this thanks that he will celebrate or solemnishe these benefits to the ende the presence and glory of God may be in his church acknowledged and that many may learne to feare God call vpon him For vnto this end specially are thankes geuings to be referred that others being encouraged by our testimonies touching the benefittes of God might be in the same faith confirmed towards him and truely beleue that God is present in his church that he punisheth despisers of his heaueuly doctrine and worde and that he vnfainedly heareth receyueth and helpeth which conuerte vnto him and call vpon him The xix Psalme Ceeli enarrant gloriam c. THE ARGVMENT EVen as the xvilj Psalme may be interpreated two wayes first in deede historicallie touching Dauid and secondlie allegatorie touchinge Christ So the first parte of this Psalme may either be expounded concerning the glorie of God which shineth and is perceyued in the workmanshippe of the world either els of that true glorie which the doctrine of the gospell sheweth for both meaninges are true and haue in them verie muche erudition But if anie man had rather embrace that meaning which is referred vnto the onelie aduancement of the Gospell I will not anie waies be against him The second part without doubting entreateth of the efficacie of the gospel and discerneth the same not onelie from philosophie but also from the law which commaundeth that which is right and forbiddeth that which is wronge For philosophie can not heale the woundes of the conscience nor call backe mens soules from hell seeing it teacheth no certaine thing touching the will of God nor our saluation Bee it much lesse to purpose then that the lawe may be a hauen or succoure for our conscience strugling with sinne and death when it wonderfulie encreaseth our feares and astonishmentes with her threatning thunderbolts Therefore the alone preaching of the gospell hath force and efficacie that it may raise vp or comforte and confirme our consciences so wrastling and as it were to call them backe from death to life The third parte is a prayer agreeing with doctrine of the gospell For as the preaching of the gospell discribeth the mercie whereby God receyueth and preserueth wretched mankinde flying vnto the Mediator So in fine it craueth forforgeuenes of sinnes and clearly discerneth sinnes of ignorance negligence not wilfullie performed from transgressions against good conscience Concerning this difference as I am inexpounding I will saye more Verse 1 THe heauens declare the glorie of God and the firmament sheweth his handie worke GOD hath manye properties contayned in the phrase of glory which do shine in the workmanshippe of the worlde The order of the bodies in the worlde in the heauens in the elementes in thinges growing and in the same mind of man as a difference betwene good thinges and euill doth shewe the wisdome of God For seing it is imposible that this bewtifull order of thinges may by chaunce or happe appeare or remaine needfull it is that a skilfull workmaister must then be the principall cause of the worldes creation Moreouer the power of God is plainly seene in the greatnes of the heauenly bodies and swiftnes of theire mouing For who is not amased at the consideration of the Sunne which not without cause is of Plato called Oculus mundi the eye of the worlde For although the Sunne as the Mathematistes affirme is a hundreth sixtie and sixe times greater then the circuit of the whole earth yet this greate bodie dayly from the rysing vnto the setting thereof by the most mightie hand of God is caried aboute when as in deede if he should take his course on earth he passeth in his circuit euery hower 225. Germain miles And the goodnes of God towards mankinde is here perceyued because all thinges which are in this world are made and ordayned for mans sake I will not adde mo arguments to confirme this sentēce because the whole nature of thinges is a notable testimonie touching God the workman and his wisdome his power and goodnes I might rather adde a complaint and that the blindnes in many Athistes is to be lamented which contend that all bodies aboue and belowe are of meates as it were so wrought and made and that all things are suffered of vs by chaunce Notably therefore saith Cicero 2. lib. de natura deorum All this discription of the Skyes this so greate beautie of the heauēs may they séeme vnto any wise man to be made of bodies running hether and thether by chaunce and without aduisment or coulde any other nature hauing witte and reason bringe these thinges to passe which not onlye that they might be brought to effect haue wanted reason but without great reason can not be vnderstoode what maner thinges they are Againe for who would say that he were a man who when he sawe so vnfained mouinges of the heauens so firme orders of the skyes and all thinges so connexed and fitly framed would deny any reason to be in these and would say these are donne by chaunce which by how much prouidence they are done so by no capacitie can we attaine the same For although that nature be wholy created to make testimony of God that he is wise mightie bountifull and a friēd vnto mankinde yet full and perfecte glory can not be geuē vnto God without acknowledgement of the sonne of God And then it is attributed vnto God when we learne the worde of his gospell and by faith do acknowledge the sonne It is néedfull then that there
prayer The Lord fulfill all thy petitions to teach that God helping vs we shall haue both a ioyfull beginning and also a prosperous ending Verse 6 Now know I that the Lord hath preserued his anoynted The Lord heare him from his holy heauen his right handsaueth mightelie HE addeth vnto the prayer a thanks geuing which springeth of the good purpose of faith beleuinge that God hath care ouer vs and that we are helped by God But here the doctrine of Papistes concerninge doubting must we mightely reprehend which with a malignant vizour striueth against faith and plungeth men eyther into a contempt of God or els into desperation For who would not of right maruell that Papistes beleuing that God affirmeth any thing touching effects by past and to come should themselues doubte of his benefites which in this present lyfe he geueth vnto men I beleue ther is no man in the popish congregation lyuing which would doubt that all things are made of nothing and of the raysing of the deade to lyfe which shall folow after this lyfe What then should let them that they lesse embrace by the same beleefe the article of remission of sinnes and therein be setled in conscience séeinge the same God is the Author of all the articles of the faith and requyreth no lesse glory of trueth to be geuen him touching remission of sinnes which for his sonnes sake is graunted then he requireth touching other matters proponed to be beleued It is manifest plaine therefore that papistes lyue in great erroure and in the ignorance of chéefest matters But we will stand against this distrust doubting and with most firme beleefe perswade our selues that we are fréely receyued and heard of God for his sonnes sake the Mediator if so be that we repent vs of our sinne and by faith flée vnto the throne of grace But these things are in an other place with mo wordes expounded Verse 7 Some in Charyotes and others in horses do trust but we will thinke vpon the name of the Lord our God Verse 8 They are cast downe and fallen to the earth but we are risen and are exalted NOw followeth the third part of the Psalme which is a most graue reprehension of confidence in mās helpe or defence as if he saide What are chariotes and horses if they be compared vnto Gods power Nothing surely But as the vile dongue compared vnto y e bright sunne and as one drop of water compared vnto the main Sea Who so is wise therefore had rather trust in the Lord then trust that he can by mans power ouercome For If God be on our side who can be against vs Examples doe notably verify this saying In 2. Paralipp 13. King Abia before he went to battell against Ieroboam sayde In our hoast is God present as our Captaine and his priestes which sound out their trumpets and crie out against you And behold when they cryed God fearfullye amased Jeroboam and all Israel which stoode in armes against Abia and Iuda and the children of Israel fiedde vnto Juda and God gaue them into their handes Abia then smote them so did his people with a great stroke and there dyed wounded among the Israelites fiue hundred thousand of strong men And the Children of Israel at that time were discouraged and the children of Juda were most mightely comforted because they did put their trust in the Lord the God of their Fathers Also in y e 2. Paralipom 14. King Asa being readye to fight with mightie armies of Ethiopians called vpon the Lord saying O Lord there is with thee no difference whether thou helpest in few or in many Helpe vs O Lord our god For we trusting in thee and in thy name doe goe against this multitude O Lord thou art our God let not man preuaile against thee Therefore the Lord brought a feare vpon the Ethiopians in the presence of Asa and of Juda and they fled away that there was not one left aliue because when the Lord smote them and his hoast fought against them they were altogether confounded Again in 2. Paral. 16. The Prophet Hananias reprehending the vngodly confidence which king Asa reposed in the king of Siria saide Because thou hast trusted in the king of Siria and not in the Lord thy God therefore hath the hoast of the king of Siria escaped out of thy handes Were not the Ethiopians and Libians farre moe in number with their chariotes and horsemen and excéeding multitude whom when thou beléeuedst in the Lord he deliuered into thy handes For the eyes of the Lord behold all the whole earth and geue strength vnto them which with a true heart beleue in him Therfore thou hast done foolishly and euen for this cause only at this present doe these warres arise against thee In the 2. Paral. 32. Ezechias the king made this Oration vnto the people when as Sennacherib was besieging of Hierusalem Stande to it manfullie and bee of good courage feare not nor be not dismaide at the king of the Assyrians nor all his multitude of men which is with him for with vs are many moe then with him For with hym is tyere an arme of flesh but with vs is the Lord our God and he fighteth for vs c. These examples and others which are innumerable doe greatly set foorth the Antithesis of confidence in God and of trusting in the help of man Verse 9 O Lord saue the Queene and hear vs when soeuer we shall call vpon thee PRayer is not so oftentimes repeated in vaine because the deuil holdeth continuall warre with the Church and bendeth and practiseth all the indeuoure of his kingdome to the destruction of the Church Wherefore we must continually fight against this enemy with prayer which confoundeth and enfeebleth his power Amen The xxj Psalme Domine in virtute tua c. THE ARGVMENT IAm not ignorant that certaine Diuines of excellent wittes and exquisite learning haue interpreted this psalme as concerning the politike magistrate and applie it vnto that purpose that it may be a thankesgeuing for victorie against the enemies which the former psalme required of God But although I take not so much vpō me as to find fault with their purpose yet I am moued with the weightines of the words to be perswaded that this psalme must be vnderstood concerning Christ the eternall King and Prieste and of the tragicall punishments due to the Iewish people For first is an often mention made of the eternitie which agreeth more vnto the kingdome of Christ then vnto transitorie states of regiment Secondlie the phrase of blessing so often times repeated without doubt pointeth the finger vnto the promis which was delyuered to Abraham In thy seede shall al nations be blessed Last of al there is such an extreame rigour in threatning of punishmentes that I suppose the same can not be cōstrued concerning other nation then of the people of the Iewes This ground of our purpose thus framed let vs
promise that he is heard as Paule in the 5. Heb. saith He is heard by reason of his humilitie There is no doubt but they which call vpon God in confidence of his Sonne are receiued and heard For God loueth vs for his beloued Sons sake vnto whō he hath geuen al things And what thinges the Sonne of God with sorrow of heart and with tongue hath asked of his eternall father the Verses following plainly will teach vs. Verse 3. Because thou hast preuented him with gracious blessinges Thou hast put a Crowne of golde vpon his head Verse 4. He asked life of thee and thou gauest him a long life Yea a life that lasteth for euer Verse 5. Great is his glorie in thy saluation Thou shalt indue him with glorie and great honour ALl these thinges are most easilie vnderstoode in considering an Antithesis of the passion and resurrection of Christ For Christ in his passion was cursed because the curse was turned vpon him whereunto mankinde was subiecte And he himselfe suffered the due punishment of Gods iustice and so payed for vs the raunsome But what a heauie speach is this to bee called cursed of God that cannot be expressed in wordes but let vs with a godly meditation learne when we beholde our sinnes after a sorte and tremble fearinge that wee are in déede cast away into euerlasting damnation But now after his resurrection God is not onelie blessed for euer but also the fountaine of heauenly blessing concerning which I wil anone say more And that he was preuented saith he with blessing that séemeth Paule to interpret Coloss 1. when he saith Christ is the firste begotten of them which die that he may holde the principalitie in all thinges Also 1. Cor. 15. Christ is risen from death the first fruites of them which die Let this prerogatiue of Christ be vnderstoode as touching the circumstance of time and efficacie of Christes resurrection For as vnto the time pertayneth no man was euer so raysed from death before Christes time that he yealded not again vnto mightie death But Christ rysing againe from death after that dyeth not neither hath death any more power ouer him Moreouer the resurrection of the Lord is so effectuall that euen in vs also it ouercommeth death and may make vs partakers of the most ioyfull resurrection of the Saintes We shall therefore liue by the merite and efficacie of Christ according to that saying I liue you shall liue Secondly most sorrowfull was the appearance of Christ when he was brought foorth arrayed in purple crowned with thornes But now he beareth a crown of golde set vpon his head wherein is written King of kinges and Lord of lordes Also Vnto mee shall euerie knee bowe Apoc. 19. 1. Tim. 6. Phil. 2. These precious stones and pearles are imbossed in the crowne of Christ Thirdly to his death and buryall is opposed life not in deede a transitorie and a frayle life but a permanent and euerlasting life In this Antithesis let the example be considered which the saying of paul Ephe. 3. notably setteth downe God is able more aboundantlie to perfourme all thinges then we dare aske or looke for Christ asked of his eternall father life and obteyned life which no Limitte of time compryseth and which alone is to bee accounted for a life Fourthly Vnto the reproches of Christ crucifyed is opposed glorie which is that by himselfe hauing cleansed vs from our sinnes He sitteth at the right hand of maiestie being ordeined in the Heauens as Heire of all thinges And Lord ouer all principalitie power strength dominion is made of God vnto vs righteousnesse sanctification and redemption Heb. 1. Coloss 1. 1. Cor. 1. Verse 6 Because thou shalt power vpon him blessinge for euer Thou shalt make him glad with the ioy of thy countenance HEtherto hath he discribed Christ the king adorned with blessinge with a crowne with life and with glorie Now discribeth he him as prieste and attributeth vnto him the office of blessing his people therewith interpreting the promise delyuered vnto vnto Abraham In thy seede shall all nations be blessed For because he nameth an euerlasting blessing it is needefull the same be vnderstood not of a politique kingdome as the Jewes dreame but as touching forgeunes of sinues and of the frée gifte of his holie spirite of life euerlasting After the same maner doth Paule Ephe. 1. intreate vpon the blessing of the Messias Blessed be God and the father of our Lord Iesus Christ which hath blessed vs with his spirituall blessing in heauenly giftes in Christ in whome we haue redemption through his blood and also remission of sinnes c. Let therefore the dreames of the Jewes be suppressed who not considering the mischéefes wherein mankinde is ouerwhelmto do aske of the messias and loke for of him riches and wordly dominions But let vs vnderstand that Christ was sent of God to the end he might distroy sinne and death and restore vnto vs righteousnesse and life euerlasting Verse 7 Because the kinge trusteth in the Lorde and in the mercy of the most hyghest shall be neuer faile WHen as no kingdome can be firme and stable without necessary defences or safegards Dauid sheweth here what the defences or safegardes of Christs kingdome are namely not riches not hoastes of men not brasen péeces but the mercy of the most highest which can not be weakened by any force or strength neyther yet at any time can be remoued out of place as in the 54. of Esai most swéetly is said The hilles shal be moued the litle hilles shall tremble But my mercy shall not departe from thee neyther shall the couenant of my peace be moued saith the Lord thy mercifull God Let vs therefore hope that the church shall continewe still yea though kingdomes quayle amongst them selues and the whole world should vtterly be frushed together Verse 8 Thy hand shall finde out al thine enimies thy right hande shall finde out them that hate thee ALthough these most sorowfull spéeches in thinking whereof it is needfull that all the godly do trēble in eche parte may be vnderstood of all Christs enemies and of his church yet not absurdly are these by exception referred vnto the Jewes But there are two causes for which the horrible punishmentes of the Jewish people were before spokē of by God First that we may knowe it is the worke of Gods iustice that the vngodly sinnes mischieuous wickednes of the Jewes should be punished with so great calamities Secondly that we may knowe euen these calamities are the voyce of God admonishing vs touching repentance When as therfore we consider the tragicall punishments of this people let vs be stirred vp vnto repentance and let vs craue with true and feruent prayers that we may be gouerned of God that we fall not into like dotage and fury Now let vs way the effectuall substance of the words as by a balance He profoundly calleth the aduersaries of Christ