beginning of impracation or cursing and of gratulation or reioycing For hee curseth the enemies of Christ but he reioyceth at the welfare of the godly ones The declaration of the Psalme comprehendeth the description of the pompe The Lord commeth and bringeth with him his hoast of them which preach the Gospell Out of these are described the Apostles and Bishops as it were Princes of prouinces or countries which do comfort and refresh these countries afflicted and persecuted The Lord ascendeth vpon high hee leadeth in his triumph the captiues hee distributeth his gifts vnto his soldiours and people and threatneth punishment vnto his enemies The people go before and one commeth after which singeth the song of triumph This is almost the scope of this Psalme which let the godly ones reade not so much for the wonderfull and delectable diuine excellencie of eloquence wherewith it aboundeth ⧠The Psalme and Exposition thereof Let God arise and let his enemies bee scattered Let them also that hate him flee before him Like as the smoake vanisheth so shalt thou driue them away and like as the waxe melteth at the fire so let the vngodly perish at the presence of God LIKE as the next Psalme following describeth Christ humbled upon the Crosse and by reason of our sinnes sirtuing with most bitter sorrowes in this Psalme setteth forth Christ risen from death to life and gloriously sitting at the right hande of his Father He beginneth then with the effects of the most ioyfull resurrection of Christ namelie by the destruction and scattering abroad of his enemies and by the reuiuing or restoring of his church as if he said when Christ was dead and buried not onlie the blind and raging Iewes leaped for ioy but also the Deuill and his companions namelie sinne and death triumphed at full as if Christ shoulde so for euer remaine in the graue But this graund guide of life the third daie rising againe had a glorious triumph ouer the Iewes and the whole kingdome of the Deuill often times repeating that saying of the Prophet Osea cap. 13. 14. O death I will be thy death O graue I will be thy destruction For although the stubborne and vncurable Iewes carried stately mindes as then and resisted the Apostles with a malignant countenance yet in the xl yeare after Christes resurrection they suffered grieuous and iust punishmentes for their outrages And the kingdome of the deuill sinne and death is so broken and crushed in peeces by Christ that it can bring no danger vnto the godlie ones Let vs therefore with S. Paule sing this triumph song 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory The sting of death is sinne and the strength of sinne is the Law But thankes be to God which hath giuen vs victory through our Lorde Iesus Christ verse 56. 57. And what is more elegant then the describing of these enemies which he here vseth comparing them unto smoke and ware Great is the pride of smoke when it bursteth out of the top of the chimney and his spreading heat couereth the ayre So an Image of waxe maketh both a terrible shew of grauitie ◠of hardnes but as the smoke which séemeth to pearce the verie firmament is scattered by the wind here and there and as the image of ware laide to the fire melteth quite awaie So the enemies of the Gospell and of the Church by the breath of Christes mouth which is both winde and flame are either healed or taken vtterlie awaie and destroied altogether So in like maner Athanasius compared Iulian the Apostat vnto a little cloud whome the Sunne within a while after should so driue away and vanquish that no man should sée anie trace therof more With these debasings and downfalles of the enemies of the gospell and of the church agreeth that sentence of Isay ca. 51. 7. Feare ye not the reproch of men neither be yee afraide of their rebukes verse 8. For the moath shall eate them vp like a garment and the worme shall eat them like wooll But let the righteous be glad and reioyce before God Let them also be merry and ioyfull An other effect of Christs resurrection is the reuiuing or restoring of his Church for as Saint Paule saith Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holie Ghost It is indéed Righteousnesse as thus frée remission of sinnes reconciliation with God and free acceptation vnto life euerlasting It is Peace thus Tranquillitie of heart rising from faith hope a good conscience Finallie it is Ioy thus Consolation which is the vanquisher of all feares and doubtings All these benefites are the effects of Christs passion and resurrection which saint Paule acknowledgeth Phil. 3. 12. He hath not yet attained vnto but he tooke he saide the right course whereby he might attaine vnto this reach of wisdome The same thing let vs also confesse and craue of God that hee would illumine and increase in our hearts this light acknowledging the benefites of Christ O sing vnto God and sing praises vnto his name magnifie him that rideth vpon the heauens as it were vpon an horse praise him in his name yea and reioyce before him Not only in the heart saith Dauid let true knowledge of Christ shine whereto is ioyned spirituall ioy but let the toong also magnifie this Lord risen from death to life and raigning for euer who though he be the sonne of Dauid after the Sencalogie yet is hee declared the Sonne of God by his rising from death to life and by sending his holie spirit as in Rom. cap. 1. ver 3. 4 it is said This Lords diuinitie vnited to his humanitie and his victorie triumphes and benefits see that ye honor saith Dauid and in them rest and sweetlie repose your selues For he doth not thumpe nor thunder it out but is carried faire and softlie and suffereth suters to haue easie accesse vnto him Let no man therefore be driuen from him but let all and euerie one come vnto this Lord trusting in his most swéete promise who saith Matth. 11 28. Come vnto me all ye that labour and are laden and I will refresh you And where he saith Magnifie him that rideth vpon the heauens that maie be vnderstoode Make your way before him and is spoken as touching our true repentance not fained with amendment of life for the first step vnto health is To know the disease and seeke a Phisition But contrariwise it is a heauie signe if the minde being sicke know neither the disease nor looketh for phisicke Let vs therefore acknowledge our maladies namely sin and death and let vs craue to haue right medicine laide to these miseries by the phisition and sheepheard of our soules euen the sonne of God who came therefore into the world to saue sinners He is a father of the fatherlesse and defendeth the cause of the widowes euen God in his holy habitation
thine indignation vpon them and let thy wrathfull displeasure take holde of them Let their habitation be void and no man to dwelt in their tents For they persecute him whom thou hast smitten and they â—alke howe they may vexe him whom thou hast wounded Let them fall from one wickednesse vnto another and not come into thy righteousnes Let them be wiped out of the booke of the liuing and not be written among the righteous As for me when I am poore and in heauines thy helpe O God shall lift me vp HItherto the first part of the Psalme namelie a prayer full of most sorrowfull affections is expounded Nowe followeth the second part wherein Christ reckoneth vp against the blasphemous Iewes dire and grieuous matters When we read this cursing let vs tremble with feare in all our bodie and let vs scare the wrath of God which is bent against the contempt of the Gospell for If God spare not the naturall branches how much lesse will he spare the wilde branches Rom. 11. 20. 24. 1 And the first degrée of punishments for despising the Gospel is furie and blindnes which wickedly corrupteth the natiue meaning of the worde The impudencie and sawcinesse of the Iewes of late dayes is knowne in peruerting the sayings of the Prophets As when they interpret the 9. ca. of Isay they imagine that the Prophet speaketh there of Ezechias king of Iuda With the same face do they bragginglie striue that the same Prophet in the 53 cap. preacheth not of the Messias or Sauiour that was to come but of the Iewish people So where they busie themselues vpon the ninth chapter of Daniel then peruert with their horrible ignorance and impietie the race of the kings of the Persians so as by all meanes they do but trifle out the prophecie of Daniel Finallie the vniuersall writing of the Prophets which was sometime a table furnished for this people with most wholesome meates is now by their blasphemies no other thing but a snare and offence of falling as in this 23. verse is said 2 The second degree of punishment is perpetuall thraldome and most miserable for although now and then they haue put in practise with warres to recouer their Countrey and restore their Church and policie yet by Gods prouidence being ouerthrowne they acknowledged themselues but to rol the stone with Sysiphus to play at the dice vpon a broken boord that is to be vtterly consumed with vaine contention 3 The third degree is the wrath of God which they cannot by anie meanes escape 4 The fourth degree was the most sorrowfull destruction of their gouernement and of their Temple 5 The fifth degree is that sins are punished with sinnes for they are euerie day more then other become like mad dogs howling stirring vp and heaping vp sinnes and offences 6 The sixt and last degree is the depriuing of them of the life and righteousnesse euerlasting For according to that saying of saint Iohn He that beleeueth not in the Sonne hath not life but the wrath of God resteth vpon him This plague O God vouchsafe thou to turn quite away from vs. I will praise the name of God with a song and magnifie it with thanksgiuing This also shall please the Lord better then a bullocke that hath hornes and hooffes THe thirde and last part of this Psalme is a thankesgiuing which instructeth the reader touching the abrogation of Moses ceremonies The Prophet saith here Hee will not offer vnto God the blood of Bulles and Calues but the true signification of thankfulnes wherewith God is more pleased and delighted then with the Ceremonies of Leueticall sacrifices Well do the Lawiers say Cessante ratione legis cessareipsam legem When the reason or cause of the lawe ceasseth then also ceasseth the verie law it selfe And the speciall reason or cause for which the Lord God ordained these ceremonies was that they should be tipes or figures of one onelie sacrifice taking away the sinnes of the world When this sacrifice was once offered then by good right and reason ceased the Leuiticall sacrifice But what time the Leueticall priesthood flourished the slaughter and sacrificing of beasts without faith and morall obedience pleased not God anie thing at all For it is not inough to do the workes by God commanded except they be done in such order as the wisedome of God hath ordained Nowe then it appeareth plainlie that Faith is the foundation of all worshippings according to that saying of saint Paule Rom. 14. 23. Whatsoeuer is not of faith is sinne 2 The second and next degree is morall obedience which containeth loue and other vertnes according to the commaundements 3 The third degree is the vse of ceremonies which as I said please not God except there be first a foundation laid that is a Pediator acknowledged and that remission of sinnes bee had for his sake reconciliation to God and morall obedience begun anew in the heart of man This order of workes doe manie Sermons if the prophets lay open vnto vs As Isay saieth Cap. 1. 11. I will none of your burnt offerings c. But rather vers 17. Seeke ye iudgement and relieue the oppressed c. Againe the same Isay in the 58. cap. 7. Breake thy breade vnto the hungrie c. And the prophet Micheas cap. 6. 7. Will the Lord be pleased with thousands of Rammes c Hee hath shewed thee O man what is good and what the Lorde requireth of thee surelie to doe iustly and to loue mercie and to humble thy selfe to walke with thy God ver 8. And the Prophet Zacharias sayth cap. 7. 6. When yee did eate and when yee did drinke did yee not eate for your selues and drinke for your selves Thus saith the Lord of hostes execute true iudgement and shewe mercie and compassion euerie man to his brother oppresse not the widow nor the fatherlesse the stranger nor the poore and let none of you imagine euill against his brother in your heart verses 9. and 10 c. The humble shall see this and bee glad seeke ye after God and your soule shall liue The chiefe blessings which the reasonable or sensible creature hath are Wisdome righteousnesse and ioie in God These blessings being lost by Adams transgression Christ againe by his passion and resurrection hath restored vnto vs For he died for our sinnes and rose againe for our righteousnesse that is through his obedience which he performed in suffring his death he deliuered the church from euils namely from Gods wrath the curse of the lawe sinne euerlasting death and the tyrannie of the deuill But if he had remained still in death and in the graue which was a thing impossible he had not restored those blessings vnto vs which are opposed and set against most grieuous euils To the end therfore that deliuerance should not be onelie the remoouing of euill from vs but also the placing of benefits for vs he rose againe from death the third
Sonne hee maketh his Gospell knowen preserueth the ministerie and giueth the holie Ghost But touching his second comming let vs hold fast that notable saying of Augustine cited by Prosperus Senten 337. Although the Father neuer departeth from the sonns yet is it not saide that hee shall come to iudge the quicke and the dead but the sonne shall iudge them because there neither the deitie of the Father nor of the sonne shall be séene but that forme or likenes of the sonne which he hath vnited vnto him by the mysterie of his incarnation The same forme or likenes in him then shall be Iudge which stood before the Iudge the same shall iudge which hath bin iudged that the wicked ones may beholde his glorie against whose clemencie they haue grudged Such a Iudge therefore shall he appeare as he may bee seene both of them whom hee shall crowne and of them whom he shall condemne But the Father shall not then appeare because he tooke not vpon him the shape of a seruant but vnto his Sonne who was also made Man hath be giuen all power of iudgement Thirdly this first verse confirmeth the Reader to acknowledge Christ not onelie to be the son of Dauid after the flesh but also the verie son of God For God giueth not his glorie vnto anie other as Esaias 42. saith Seeing then he deliuereth vnto this Sauiour both his iudgement and his iustice we must no time doubt but that the Sauiour is trulie and by nature God Fourthlie this verse teacheth vs what are the benefities of this Sauiour for iudgement by the phrase of the scripture signifieth a remoouing of euill and the placing of that which is good and righteousnes is the following of vertue the eschuing of vice Therefore the benefites of this sauiour are Deliuerance from sinne eternall death and tyrannie of the Diuell the gathering of the Church by the ministerie of the Gospell the gift of the holie Ghost defence and preseruation of the remnants of the Church in this life and finally the rising of the godly ones from death vnto life euerlasting You see then what a pithie and profound Orator Dauid is here and what great efficacie and value euerie worde of his hath Then shall hee iudge the people according vnto right and defend the poore There is a diuerse vse of the worde iudgement and in expounding to obserue the same varietie it is profitable somtime it signifieth The taking awaie of euill as when it is saide in the 119. Psalme part 12. verse 1. I haue done iudgement and iustice that is I haue eschewed thinges forbidden and done thinges commanded in other places it signifieth Gouernement So the gouernors of Gods people are called Iudges Last of all to let passe other significations it is taken for mitigation of extreame law as in Ierem. 10. Correct me O Lorde in thy iudgement not in thy wrath least I bee brought vnto nothing That is mitigate the paines which I haue deserued do not deale with me according to the exiremitie of the law This Grammaticall admonition if we rightlie consider this second verse is easilie expounded As if he said I craue of God that he would sende the promised deliuerer that hee would gouerne his people in his righteousnesse that is in abolishing sinne and death that he would restore vnto his church righteousnesse and life euerlasting And defend the poore as if he said Hee will not deale extremelie with suters or poore in spirit but he will take vpon him to defend their cause hee will maintaine them against their accusers and hee will strengthen them and staie them frée and discharged in iudgement Hee will also represse the rage of the Deuill Tyrants and fanaticall persons and he will mitigate the thraldome of the bodies of his seruantes captiued The mountaines also shall bring peace and the little hils righteousnesse vnto the people The mountaines and little hilles are the churches or congregations and their ministers These bring peace in righteousnesse that is they teach That being iustified by faith wee haue peace with God For Who shall accuse the Elect ones of God shall God which iustifieth who is it that shall condemne is it Christ who died yea and rose againe who sitteth at the right hand of God and maketh intercession for vs And againe Iohn 5. He that hath my word and bleeueth in him that sent me hath life euerlasting and commeth not into iudgement but goeth by death vnto life For this righteousnes and peace let vs giue so great thankes vnto God as the whole scope of our liuelie hart can conceiue and let vs eschew all contrarie opinions and religions which trouble this peace He shall iudge the simple folke by their right defend the children of the needie and punish the wrong doer These are speaches Correlatiues as the Logicians vse thus to saie The king and his people c. Now then here bee desribeth the people of this king and the desecription agreeeth with the saying of Sophonias 3. 12. I will leaue in the midst of thee a needy and poore congregation yet trusting in the name of the Lord. For the church liueth an exile in the world and in deede as S. Paule saith 2. Cor. 7 tryeth outwarde fightinges and feeleth inwarde feares Therefore both maner of waies it is a congregation poore and néedefull not onely because it is destritute of humane helpes but also because it carieth about in the heart sorrowes and feares rising from acknowledgement of sinne and the wrath of God but there is a two fold kind of consolation set downe one as the Psalme affirmeth The Sauiour shall heale the woundes of the hart according to that saying Matth. 11. 28. Come vnto me all ye which labour and are laden and I will refresh you The other in that he threatneth punishmentes vnto backbiters slanderers which inflameth mindes of kinges and princes against the Chruch This conclusion sith it is necessarie for the vniuersall Chruch euen then speciallie is it so in the behalfe of poore people and Orphanes which are made open praies for all backbiters and slaunderers They shall feare thee as long as the Sunne and moone endureth from one generation to another To feare God by an vsuall phrase of the scripture signifieth not onelie to feare the wrath and iudgement of God but also in a sort to serue or worship God And the feare of God signifieth all the worship done vnto God or all the obedience due vnto God This verse teacheth vs then that Christ the sauiour is not honoured with expences or outwarde pompe nor tragedies of captiues but with duties by vs done touching which the lawe morall preacheth and therewith affirmeth that the Church shall not bee vtterlie destroied in this world This promise ought to bee acceptable vnto the godlie ones especiallie when the turkish armies are within their beholding which practise no other thing but to destroie the preaching of the gospell and
of the man tooke him also with them and when they arriued at Tuneta and had openly shewed their prize they declare vnto the King a rare and memorable acte who though he were a Prince barbarous and enemy to Christianity yet merueiling and perceiuing the vertue of the man did set him and his wife both at liberty and commaunded them to bee registred as of the number of those which were the guard of his person So the sonne of God leaped from high and heauenly beatitude into the sea of our mischiefes and miseries and of free became bondman of rich poore that by his virtue and power hee might obtaine liberty for vs and coopt vs into the society of heauenlie blessings Let vs therefore be ashamed of our pride and impatience wherein we disdaine to suffer some sorrowe to profit the Church thereby The spirituall meditation of the passion of the sonne of God consisteth in Feare and in Faith Feare is to tremble with acknowledgement of Gods wrath against sinne whose speciall testimony is the death of the sonne of God For although the threatnings added vnto the Law and horrible examples of punishments and feares of conscience doe shew the iudgements of God destroying contemptuous persons yet if we looke well into this glasse of Christ crucified wee shall see a far more euident signe of Gods horrible wrath For seeing God could not be pacified with the obedience of anie creature but did decree that his Sonne should be the propitiator or attonement maker in his bloud as S. Paule saith Assuredly me must confesse that great earnest and vnspeakeable is the wrath of God against sinne And least this acknowledgement of Gods wrath should leaue in our minds the stinges or darts of seruile feare which is a sorrowe without faith and a grudging against God and a horrible fleeing from God as was in Saule and Iudas let faith take roote in vs whereby the hart is stirred vp in the acknowledgement of Gods mercie promised for his sonnes sake For seeing God hath not spared his only begotten sonne but giuen him for vs all surely it cannot otherwise be but with him also he will giue vs all thinges Therefore spirituall meditation is not only to knowe the history touching the passion and to beleeue the same but also to feele in our hart sorrowes and consolations The exemplary or imitatiue meditation of Christes passion is to follow the humility and patience of Christ as S. Peter saith 1 Pet 2 21. Christ suffered for vs leauing vs an example that wee should follow his steps And although none of vs in this our imbecility or weakenes is able to follow the example of Christ yet notwithstanding let there bee some lineaments agreeable in vs with this Image of imitating Christ ⧠The Psalme and Exposition thereof Saue me O God for the waters are come in euen vnto my soule I sticke fast in the deepe myre where no grounde is I am come into deepe waters so that the flouds runne ouer mee I am weary of crying my throate is drie my sight faileth me for waiting so long vpon my God SOme men do merueile whie the Euangelistes write That the sonne of God was grieued with sorrow and vexed in mind when he was in the Orchard seeing it seemeth a thing vnméete for a strong graue and constant person to weepe and waile and ware pale with feare of death as women vse to do For of Hercules addressing to cast himselfe into a burning fire Seneca saith thus Quis sic triumphans laet us in currustetit Victor Quis illo gentibus vultu dedit Leges tyrannus quanta paxobitium tulit Vultus petentis astra non ignes erant Who did so ioufull victor triumph make What Tyrant with such austere countenance Prescribed lawes to Nations for their state How great a peace toth' skies did him aduance No fiers they were But let vs knowe that Christ vare upon him a greater burthen then Hercules did for he was not in anguish and veration of minde for death onelie and for thinking vpon the tormenting of his bodie but he felt the wrath of God to bee turned vpon him against mine thine and all mens sinnes This féeling of Gods wrath sore vexed and grieued his most sacred breast For although euerie creature groneth and moneth when it is burthened aboue the abilitie of bearing the same yet the greatnesse of this burthen expressed in Christ not onelie teares but also drops of water and blood mingled togither which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore omitting disputations let vs tremble with feare in acknowledgement of Gods wrath against our sinnes and with the Prophet Isay let vs saie Surely he hath borne our infirmities and caried our sorrowes c. He was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed say 53. verses 4 5. They that hate me without a cause are mo then the haires of may head they that are mine enemies and would destroy me guiltlesse are mightie I paide them the things that I neuer tooke The former thrée verses contained a description of feares inwardlie in his heart This verse setteth forth his outward enemies As in truth for most part alwayes inward feares and outward fightings and hostile inuasions do méete togither But we are admonished by this saying They that hate me without cause c. that we suffer not as murtherers and theeues c. but like vnto Christians c. 1. Pet. 4. 15 16. That is for the confession of the Gospel And there is a notable ardent affect in the particle without a cause As if he had said They hated me not only as one neither guilty of sin nor hurting them but also most feruentlie coueting to do them good yéelding with great humilitie and taking vpon my selfe the punishments which they temselues deserued not séeking any reuenge but rather with great sorrow deploring or bewailing their wilfull obstinacie and destruction For this great good will and full of sorrow and lamentation for them and earnest desire to do them good do I beare this hatred Let Teachers or Preachers consider this figure and let them know that it is a common disease almost in all mankinde to be vnthankfull and let them for their great good will and great benefits suffer with patience to haue euill will hatred reproches and other mischiefes rendred them like as all Hystories are full of examples of vnthankfulnesse The Citie of Athens kept Miltiades in prison almost euen to his verie death and banished Aristides Themistocles and Cimon who had well deserued of the same Citie Finallie there is an infinite number of such whose examples maie admonish vs that we for Gods cause be carefull to do well not for reward of man and that we be not dismaid when mens indeuours and duties are not answerable to our good will and deseruings And that
helpe me O God Let them be ashamed and confounded that seeke after my soule let them bee turned backeward and put to confusion that wish me euill Let them for their reward be soone brought to shame that crie ouer me there there LIke as when we take an oath which is a kinde of taking God to witnesse in calling vpon him we craue that God woulde bee witnesse of our promise and a iust Iudge in punishing the partie which breaketh promise So in euerie our praier wee must craue of God that he would confirme the worke that he hath begun in vs and that hee would destroy the workes of the diuell and his instruments As when we recite these wordes Hallowed be thy name we do not onelie craue that the glorie of God maie bee made more excellent both by the true doctrine and by good examples but that also all wicked opinions in Religion and lewde examples in life by reason wherof the name of God amongst y e nations is blasphemed might euerie where be vtterlie extinguished So in like maner Dauid craueth helpe and defence in a good cause and the subuersion of his malicious cruell enemies whose diuelish malice and euill custome in working mischiefe was such that both their will was groedilie desirous of hurting their tongue earnestlie giuen to manifest the same and their hands nights and dayes prepared to shed the blood of the godlie lie ones Against these poysonfull Aspes prayeth Dauid here for their euill successe of their enterprises and except they will bee spéedilie conuerted for their vniuersall destruction So let vs craue of God that hee would with his mightie hand restrain or vtterlie cut off both Pope and Turke the two strong armes of Antichrist and that he would not long deferre the execution of his most iust iudgement but that hee would make haste to punish the enemie for the glorie of his names sake But let all those that seeke thee bee ioyfull and glad in thee and let all such as delight in thy saluation say alway the Lord be praised As for me I am poore and in miserie haste thee vnto me O God Thou art my helper and my redeemer Lord make no long tarrying Vnto the godlie ones which exercise faith in their dailic calamities and dangers these speeches of Dauid are not obscure I am poore and in miserie That is destitute of mans helpe and defences Thou therefore OGod bee my helper and deliuerer and that indeed without tarrying helpe and saue me least I perish or be ouercome of the cruell enemie for thou knowest thine owne creature out infirmitie is knowne vnto thee Thou knowest also that the Diuell goeth about and seeketh whom he may deuour and destroy 2. Pet. 5. 8. Wherefore seeing thou art a faithfull God do not thou suffer vs to be tempted aboue our strenght but giue with temptation an end that me may be able to endure that thou laiest vpon vs. A Psalme of Dauid In te Domine speraui c. The Argument ALthough certaine persons too much louers of themselues do imagine in their mindes that they excell in wisdome and strength the first flower of mankinde yet notwithstanding the thing it selfe sheweth that the nature of man as it were barren is at this day more weake and of lesse strength then it was in the beginning For most trulie is it saide of the learned ones In prima eatate mundi regnasse rationem gubernatricem inuentricem optimarum artium Deinde successisse aetatem bellatricem in qua armis imperia constituta sunt quatuor Monarchiae orbem terrarum rexerunt In hac vero Senecta mundi dominars That is In the first age of the world Reason ruled as gouernesse and inuenter of good artes After that succeeded the warlike age wherein by force of armes kingdomes were ordained and the foure Monarchies ruled and gouerned al the world But now in this olde age of the worlde concupiscence reigneth for nature of man being now made weaker neither studieth for wisdome as they did of olde neither taken vpon her those toyling labours of warfarre which strong men did in times past but as it were weakned in the sinewes seeketh after delites and pleasures This infirmitie of nature in vs doth the diuell more outragiouslie assault at this day and as it were leaning vpon a bending wall stirres vp Heretikes and tyrants partlie with craft or guile and partlie with manifest violence to ouerthrow and vtterlie destroy all the holie ones yea and extinguish the name of Christ whom this foresaid deadly enemie of ours well knoweth shall hereafter not long to come and iudge all people and giue vnto his Congregation euerlasting blessings and shall cast away these diuels with all the wicked ones into eternall destruction and torments Therefore now greater and more difficult is our necessitie cause then euer it was at any time in the church because wee haue against vs the skem and ende of the worlde that same extreame outrage of the Pope and of the Turke who as D. Martin Luther sayeth seeke to deuour vs. And I pray you how many trouble the Church now in her olde age with mouing vnnecessarie or needlesse disputations and like peeuish olde women dauncing out of order stirre vp a great dust as the Greeke Prouerbe saith And others like wawling Cats running away out of this life leaue an euill smell behind them This masse of mischiefes and miseries Dauid foreseeing to come in his time craueth most feruentlie of God that hee would not forsake nor cast away his Church in her extreame olde age so fowly deformed but that he would succour and defende her against the Diuell who in the ende of his tyrannie rageth more cruelly Seeing then Dauid foreseeing future stormes and tempestes in his time made such prayers for the ship which bare the Church of what minde behooueth it vs nowe at length to bee who are tossed with the verie same stormes But the verie same thing happeneth vnto vs which did to the Apostles which neither vnderstoode the greatnesse of Christes sorrowes nor are yet greatlie grieued in minde therewith no rather are wee ouercome with heauie sleepe as the Apostles were Let vs therefore correct this securitie and negligence and let vs craue of God that hee would helpe gouerne and strengthen vs least either our carelesse mindes fall headlong into Epicureal contempt of God or else being oppressed with the burthen of calamities bee vtterlie destroyed with desperation like as Ely Saule and innumerable others were ⧠The Psalme and Exposition thereof In thee O I orde haue I put my trust let me neuer bee put to confusion but rid me and deliuer me in thy righteousnesse encline thine eare vnto me and saue me WHere as before in the II. Psalme verse 6. and 8. these words are sufficientlie expounded I wil now onelie admonish the reader touching the little worde righteousnesse which is vsed in some places actiuelie in
27. Let them curse but do thou blesse Let my enemies be confounded but let thy seruant be glad and ioyfull Isay 52. 7. Feare not ye the reproches of men Math. 5. Blessed are you when men reuile you and presecute you and say all maner of euill against you for my sake falselie vers 11. And in such conflicts let the difference betweene the true Church and of that companie bee knowne which falsely arrogateth vnto them the title of the Church when it is most assured that the enemies of the truth are not the Church of God according to these sayings Iohn 10. 27. My sheepe heare my voyce But of the enemies it is said thus Ioh. 10. 26. Ye are not of my sheep Againe Iohn 8. 44. Ye are of your father the Diuell c. Cast me not away in the time of age forsake mee not when my strength faileth me For mine enemies speake against me and they that lay waite for my soule take their counsell togither saying God hath forsaken him persecute him and take him for there is none to deliuer him The first verse is a principall proposition of this psalme which is not onelie a praier but also a promise according to the rule All praiers of the holie Ghost are promises But I pray you thinke how necessarie a prayer is this Like as in aged persons all things are more faintlie seene in them so in this old age of the world the Church is more weake fuller of wrinckles in her forehead then the hath had before time because she is not onelie grieued with infirmitie of her age but is also fore worne and wrecked with punishments which are increased by reason of her sinnes And againe the outrage of the diuels both the more ercaede because they know within a short time their iudgement draweth neare wherein their filthinesse shall be clearelie and openlie reuealed before all Angels and men Let vs therefore craue with most seruent praier that God would not cast away the remnants of the Church now in her old age because of her dotings and other blemishes but seeing he knoweth that olde age had néed to haue quietnes and rest that he would vouchsafe mercifullie to succour help and comfort his Church now in extreame olde age as he hath promised so to do Isay 46. verse 3 and 4 Heare ye me house of Iacob and all that remaine of the house of Israel which are borne of me from the wombe and brought vp of me from the birth Therefore vnto olde age I the same euen I will beare you vntill the hoare haires I haue made you I wil also beare you and I will carie you and I will deliuer you Let vs with this promise comfort our selues when in these confusions and ruines of kingdomes we being disquieted do séeke where the Church shall remaine The latter of these two verses is easilie to be vnderstood of them which do consider the hystorie or state of these daies For what sleights hath not Sathan exercised by his instruments the Tyrants and Hypocrites of our time to oppresse and extinguish the light of the refined and purified doctrine He mooueth seditions he kindleth ciuill warres he deuiseth odde formes and orders of fained reformation in religions and opinions of men hee hath troubled our congregations with vnnéedfull and vnnecessarie disputations Finallie hee hath prepared and practised all manner of meanes which might seeme to tend to the destruction of the truth But like as the foming waues dashing and mounting vpon the rocks do with their owne force fall off againe into the sea when the rocks stand firme and immooueable so the mischieuous enterprises practises of Sathan so much as to the effect of the cause appertaineth haue beene are and shall be redounding to no purpose according to these sayings of Christ our Sauiour Mat. 28. 20. Behold I am with you euen vnto the end of the worlde Againe Mat. 16. 18. The gates of hell shall not preuaile against her Furthermore Iohn 10. 28. No man shall take my sheepe out of my hands Go not sarre from me O God my God make haste to helpe me Let them be confounded and perish that are agaynst my soule let them be couered with shame and dishonour that seeke to do me euill Such perspicuitie there is in this praier that he which will expound the same with long Commentaries shall séeme to lights a Candle euen at the midday Letting passe therefore diligence vnnecessarie and needlesse in this point I come to the verses next following As for me I will pacientlie abide alway and will praise thee more and more My mouth shall dayly speake of thy righteousnesse and saluation for I know none end thereof I will go forth in the strength of the Lorde and will make mention of thy righteousnes onely Thou O God hast taught me from my youth vp vntill now therefore will I tell of thy wonderous workes The Church in her olde age promiseth vnto God for his defence and preseruation of her some recompence namelie Confession and propagation of the true doctrine And euen this is specially to be obserued that thée affirmeth she will not be the aduancer of her owne righteousnesse but of the righteousnes of God according to that saying 1. Cor. 3. 1. He that reioyceth let him reioyce in the Lord. Againe where he saith 3. Phil. 9. That I may be found in him not hauing my owne righteousnesse which is of workes but that which is from God by faith in Christ This pronounced praise as else where is often said attributeth vnto God and his sonne Christ true glorie and setteth downe firme consolation vnto our consciences and discerneth the church from other sects which maruaile at nothing but the figge leafe that is a wretched and vncleane hypocrisie of outward works And truely when I reade these verses it seemeth to me that the holie ghost fore-prophesied in them the refining or purifying of the doctrine which in this age hath beene made by the ministrie of the reuerend D. Martin Luther For which let vs bee thankfull vnto God and the same as an excellent gift and treasure of great price left vs by the power of the holie ghost faithfullie kéepe that it may passe and procéed vnto our prosteritie pure and vncorrupt without anie our default therein Forsake mee not O God in mine olde age when I am gray headed vntill I haue shewed thy strength vnto this generation and the power to them that are yet for to come The repetitions in Psalms are not vaine repetitions of the same things but signes of most feruent affects or motions of the mind For what thing is it that with greater force of mind can be craued of God then that he would not suffer the Church his spouse now in her extreame olde age almost dotage for or by reason of her manifold deformities to be either forsaken or cast out of his fauour Wherefore it is not inough that we make these prayers
salt of the earth purity of doctrine and the vnity of the teachers Examples of hurtful emulation euen in the ancient Bishops of the Church Discord arising felse brethren Why the Apostles and good Bishops are called Kings with their hoasts Verses 4. 5. 6 Teachers of the Gospell compared vnto doues for the diuersity of their gifts The vocation or calling of the Minister The 3. effects of the Gospell Iohn 12. 35. The 2. effect of the Gospell The 3. effect of the Gospell The exceeding great traine of Christ our triumphant king The saying of Athanasius against Arius of the ascension of Christ The deliuerance of the captiues The captiuing of the enemies and the spoiling of them A comfort vnto the Church burdened with the crosse A prophecie touching the destruction of the Iewish nation The sweete ioies of this triumph A thankesgiuing of the church for the victory by Christ obtained The order of the Apostles marching as Princes in the tryumph of Christ The stability and felicity of Christs church kingdom Dauids prophecie of kings and princes which shuld be patrones of the Church Dauid denouÌ„sceth a downfal and destructioÌ„ of Antichrist and his cruel bloody beastly warriours Dauid reciteth a prophecie touching the calling of the Gentiles to the church of God The Epilogue or conclusion of this Psalme is a general exhortation vnto thanksgiuing for manifold benefites * Of Shoshanim reade Psal 45. A threefolde Meditation of this Psalme The instructiue meditatioÌ„ The saying of Hippocrates The saying of Clement B. of Alexandria Pontanus The spiritual meditation of this Psalme The exemplary meditation The first part of this Psalme is a praier to the 31. verse Senecas verses of Hercules Christ bare vpon him the burthen of all our sinnes Preachers oftimes very vnthankfully delt with of those whom they haue best deserued of Examples of the heathen most vertuous persons Aristotles saying of iustice The godlie zeale which Dauid had for the aduancement of Gods glory Vrigils verse Scipios zeale for his country The seruent zeale of our sauiour Christ for our saluation S. Augustines saying touching a good conscience a good name The blind affection of man Christ is y e gate and the tower altar of refuge for vs to runne vnto with harty and humble praier Iosephs praier Daniels Praier It is Gods commandement and will that we should pray vnto him and his promise is assured performance The last act of Christs passion The 2. part of this Psalme containing a curse against the enemies of Christ Fiue degrees of punishmeÌ„ts inflicted vpon the Iewes and wherefore The 3. and last part of this Psalme containing a thanksgiuing by Dauid or rather by Christ and the maner thereof in 3. degrees The blessings lost by Adam are in and by Christ restored vnto vs. Gratiae priuatiur positiuae The diuers Epithites of our iustification by Christ A conclusion Exhortation The effects of this Psalme are touching faith and the force thereof mightily shaken by three meanes Iobs patience in his calamities Matth. 7. 7. 8 The effect of an oath The effect of prayer Dauid praieth for defence froÌ„ God in a good cause and for the destruction of his enemies We must pray to God to cut off the Pope and Turke the 2 strong arms of Antichrist A debasing of mans self conceit in his own nature A description of the 3. ages of the world The diuel stirs vp tyrants and heritikes in the last olde age of the world most wickedly weakning the state thereof Two effects of this Psalme The righteousnes of God in the law His righteousnes in y e gospel D. Martin Luthers saying vpon the first verse of this Psalme Tyrants trusting in mans helpe are desperately deceiued The Church sore charged and burdened with the crosse When good men are vnjustly slaundered it behooueth them to hold fast the consolations left them in the word of God against vnrighteous iudgements A principall proposition of this Psalme consisting in a Prayer and a Promise The Church in her old age thankfull vnto God A prayer for the Church in her old age The great mercy of God aboue mans merit The restoring of the church in the latter daies comparable to the deliuerances by God in former ages 1 Kinges 10 1 Kâ—ngs 12 2 〈◊〉 13 40 The church in the latter age shal at length descry and attaine vnto the port of life euerlasting The effects of this Psalme with a refutation of the Iewes contrary opinion in two points The vayne dreames of the Iewes This Psalme discerneth Christ the sauior from all other souerainty for euer The predictions of the prophets touching Christs suffering for mans saluation The excellencie of Dauids art oratoricall in compiling in 4. poynts The sentence of Saint Augustine cited by Prosperus Our excellent benefits by Christ our Sauiour A diuerse vse of the worde iudgement Dauids verse interpreted touching the first second comming of Christ the chiefe Iudge The peaceable estate of the Chucrch The maner of Chirsts kingdome governed by his iustice iudgement How Christ the Sauiour is to be honored in his kingdom The application of Daulds verse first to Gedeons and secondly to Christ his victorie Righteousnes and peace two effects of christ his kingdome A great difference between the bounds of Christs kingdom and the kingdoms of earthly Princes namely is sixe points Of kings and Queenes the nursing fathers and mothers of the Church from the beginning The great mercie of God in sending his son Christ to deliuer the distressed The application of the fable touching the viper and the palme Touching the eternail godhead of Christ and the royaltie of his euerlasting kingdome The florishing state of the Church with puritie of doctrine coÌ„cord of the Church The euerlasting renowme of Christ God and man eternal king of the faithfull and their euerlasting blessednes in and by him The myracle of myracles in the Messias Christ God man king immortall
Although the Church is doubtlesse in the world a widowe and an Orphane for she is both of enemies cruellie persecuted and of false friends forsaken yet the sonne of God leaueth her not without defence and succour but partly nourisheth her with inward consolation which is called here His holie habitation and partly he prouideth for her some resting place for succor and giueth her Halcion daies that she may happily naurish and bring up her birds Hither to pertaineth that notable saying of the sonne of God Ioh. 14. ver 16 18 I will not leaue you comfortlesse but I will come vnto you I will aske my father and he shall giue you another comforter euen the spirit of truth which shal abide with you for euer And whatsoeuer is true touching the whole bodie the same may in like maner bee applied of all the members thereof For to let passe the examples of other Orphnaes and speak of my selfe surely euen me who haue beene left an Orphane euen from the verie thirde yeare of my age hath Christ the sonne of God succoured and helped not onely with things necessarie for my bodie as meate and drinke defence from harme good health and honest residence or dwelling place among men c. but also vnto these adding greater benefites as for example bringing me out of the kingdome of darkenesse and translating me into the kingdome of this sonne of God wherein wee haue by his blood full remission of our sinnes To the end therefore a publique testimonie of my thankfulnesse may appeare I giue vnto this father of Orphans Iudge of widowes causes so great thanks as my mind is able to conceiue for his cherishing and mainteining of mee so manie yeares and for his benefits necessarilie bestowed vpon me both for my bodie and soule which in the life to come euerlasting I shall more feruently commemorate and magnifie his name therefore He is the God that maketh men to bee of one mind in an house and bringeth the prisoners out of captiuity but letteth the runnagates continue in scarcenesse Christ in the 9. cap. of Isay vers 6. is called not without cause The euerlasting father because in all ages by the ministerie of his worde and sacraments hee regenerateth many vnto life euerlasting whom the Church fostereth and bringeth vp and so is shee made of a barren or solitarie woman a mother of manie children according to the prophesie of Isay Cap. 54. verse 1. Reioyce O barren that diddest not beare breake foorth into ioy and ' reioyce thou that diddest not trauell with childe for the desolate hath mo children then the married wife hath Of this consolation the godlie ones haue néede least they take offence at the small number of true beleeuers and the great number of other sectes Also this Lord in time conuenient setteth Captiues at libertie that is not in such sort as we thinke but in his meruailous prouidence as in the 4 Psalme it is saide The Lord knoweth how to deliuer his holy one verse 3. And the prison out of which we are deliuered as S. Paule saith 2 Cor. 7. 5. Are inward feares c. outwarde fightings For the godlie ones for most part are tossed with inwarde and outwarde stormes of calamities and at length getting out of the great stormes of trouble do see their wished hauen But the vngodlie ones and disobedient persons hee despiseth as the base gotten children of this worlde neither chasteningnor comforting them till they come to vtter destruction O God when thou wentest forth before the people when thou wentest through the wildernes The earth shooke and the heauens dropped at the presence of God euen as Syna also was moued at the presence of God which is the God of Israell Thou O God sentest a gratious raigne vppon thine inheritance and refreshed it when it was weary Hitherto hath hee made the hearer or learner attentiue and docible as in beginnings it is a thing vsuall nowe goeth he to the height of the cause namelie into the place mentioning of Christ and the Gospell and compareth the publishing of the lawe with the propagation of the gospell where he saith When thou publishedst the lawe the earth was in one place moued and the heauens dropped at thy presence But now that the gospell by preaching is spread abroad of the Apostles all the whole earth is moued as in Haggias the Prophet it is said cap. 2. verse 7. Yet a little while I wil shake the heauens the earth the sea and the drie land c. and a gracious raine is powred vpon all parts of the world where by the Church is gathered both from among the Iewes and Gentiles and is watered as it were the inheritance of God And what is there more sweete then that the preaching of the Gospel is not onely compared vnto thunder but vnto raine also For like as the earth bringeth forth fruit partlie made warme with the heate of the sunne and partly watered with raine and waters So the Church is refreshed and recreated of the holie Ghost by the ministerie of the Gospell Let no man therefore kéepe backe this raine from his Orchardes but let euen all our furrowes and glebe landes receyue the same with great desire That is let our hearts without loathing and surfetting heare the doctrine of the Gospel that they may take thereby most ample fruit and profite Touching which saint Paule speaketh Rom. 1. 16. The Gospell is the power of God vnto saluation for al that beleeue Further more Christ is here called the God of Sinay of Israel by reason of the testimonies of his manifestations or appearings made in mount Sinay and in this people For the pollicie or gouernment of Moyses was no other thing but a storehouse of diuine appearences and witnesses Vers 10 Thy congregation shall dwell therein for thou O God of thy goodnes hast prouided for the poore Christ is our sheepheard because hee teacheth vs comforteth gouerneth and defendeth vs healeth vp our woundes and finallie carieth vs lying as it were vpon his shoulders not pretermitting anie kinde of dutie which a faithfull shéep heard might vse or is able to bestowe upon sillie and weake shéepe Let vs therefore remember in our dailie prayer that we are the shéepe of this shéepheard and let vs run for succour vnto him and let vs craue helpe gouernement and defence of and from him But touching this purpose I haue spoken sufficiently inough in the xxiii Psalme The Lord gaue the word great was the company of the Preachers S. Paule in the 3. Gal. 19. and Heb. 2. verse 2. saith The lawe was giuen by the ministry of Angels but the preaching of the Gospel was immediatly published by the sonne of God and commended to his Apostles as an excellent gift and treasure of great price For although the world outraglouslie despise the preachers and teachers of the Gospell and iudgeth them as S Paule saith 1. Cor. 49. as gasing