suffer violence if the Magistrate be either negligent or cruell in doing his office Neither in deede is it patience to be silent and as it were to confirme the aduersaries false and wrongful cause with keeping silence Nay rather confession of doctrine ought to be perspicuous or cleare as it is written He that confesseth me before men c. So Dauid performeth them both Hee affirmeth that he is not guiltie of the crimes which were obiected by Semeus and suffereth grieuous reproches without desire of reuenge As in the 2. lib. Reg. cap. 16. it is written Let him goe that he may curse c. For the Lord hath commaunded him to curse Dauid O wonderfull patience which was perswaded that not by happe we are afflicted but by the knowledge and sufferance of God And although afflictions come of the deuill or from the crueltie of men yet this patience knoweth that they are suffered by some determination of God that there is prescribed them theire limites beyonde the which neither can the malice of the deuill nor of men rage in crueltie This example in manie affaires of our life it is profitable to folowe If anie man hurt or hin 〈…〉 er thy good name it is not necessarie for thee to keepe silence but thou maiest innocentlie excuse thy self and refute thine aduersarie If he geue no place being refuted neither the arbitrators or iudges defend thee as they ought Dauid by his example doth comforte thee that thou maiest know why thou must haue patience and after what maner it pleaseth God I doe also vnderstand howe it is by Dauid reasoned in the 8. verse thus Iudge me O Lord according to thy righteousnes But the application of this saying with other sentences is easie and familier vnto him which vnderstandeth the boundes of humilitie and of glorie Glorie is the testimonie of our owne conscience iudginge others rightlie and of other mens iudging vs rightly Humilitie is a vertue wherewith acknowledginge our owne infirmitie we geue God the Glorie and in our vocation lyue obedient with confidence in Gods helpe and in time of punishment confesse that we are iustly punished Euen as therefore humilitie hath commendacion so often as we eyther haue to doe with God with our selnes or with our frendes So glorie whereof I spake before is to be opposed as a Gorgon against the slaunders of our aduersaries So Dauid rightly and without arrogancie declared that hee tooke not the kingdome and Iurisdiction vpon him perforce but was obedient vnto the calling of God and that hee exercised not priuate desires in ruling when as Semeus obiected that Dauid for gouernment sake both violated the Law and godlines This also may be answered that we must make a difference betweene the righteousnes of the person and the righteousnes of the cause For albeit that the person before god is iust by faith alone yet in the reconciled ones righteousnesse of good conscience is necessarie both for other causes and specially for this that we may therein rest and settle our selues as in a safe hauen when surginge stormes in the troublesome sea appeare that is in time of slaunder and reproche which indeuour not onelie to staine our person but also to blemish and contaminate our doctrine In such a chaunce most true is that saying of Horace Hic murus ahaeneus esto nil nonscire sibi nulla palescere culpa That is As brasen wall impregnable stande here If guiltlesse thou let no blame chaunge thy cheare But hetherto haue we spoken sufficiently of the Title and Argument Now let vs come to the Psalme Verse 1. O Lorde my God in thee haue I trusted saue me out of the handes of all them that persecute me and deliuer me Verse 2. Least as a Lyon he greedelie catch my soule and deuoure her and there be none to deliuer me HE cryeth not out as the tyrant in the Tragedie I louinge solitarines doe perish in despaire But as forsaken of frendes and destitute of visible defences yet hee craueth helpe of the true God which made himselfe knowen vnto the people of Israel nether once againe suffereth he him selfe to be dismayed from prayer as one guiltie by euident tokens wherewith he was by Gods will beset round about For he knoweth and by all meanes holdes it for assured that God alone is his firme and faithfull frend and most sure defence in all calamities according to that saying My Father and Mother forsooke me but the Lord tooke me to his tuition Psal 27. verse 9. With this example then being admonished let vs learne to flee vnto God and craue benefites of him yea though creatures forsake vs striue againste vs. But how harde it is for vs to retaine the light of Faith in such force of stormes and concourse of calamities experience teacheth vs. All men so long as they can seeke for visible helpes and preseruations When they deceiue them many are broken in mind and receiue no comforte But let vs sith all thinges humane rise and fall haue all our confidence of safetie reposed in God alone and let vs crie out with Iob Yea if he shall kil me I will yet trust in him and he shall be my Sauiour That is Though I lose all thinges in this life and this same corporall life also yet I know it is the will of God that I should keepe still this Faith that I should haue care of my selfe that I am receyued into gods fauour that I am an heire of eternall saluation and in this faith and hope dee I comfort my selfe I know that calamities are not the tokens of reiections neither doe I iudge of the will of God as of my miseries but as of his promises For although I acknowledge my selfe to be a sinner and guiltie in the iudgement of God yet hauing confidence in his promise and mercie I beleeue that hee will bee my Sauiour The seconde verse admonisheth vs of dangers which are moe and greater then that they may be comprehended in wordes The Church alwayes so liueth as Daniel sitting amongst the Lions The deuils are alwaies laying snares for vs and afterwardes oft times destroy many Vngodly persons alwayes threaten cruell attemptes against the Church Against so great dangers let vs with great diligence and prayer vnto Christ our preseruer more carefully seeke our defence Verse 3 O Lorde my God if I haue done this if there be iniquitie in my handes Verse 4 If I haue rendered euill vnto him that hath done me good If I haue spoyled mine enemie without causes Verse 5. Let the enemie persecute my soule and lay holde vpon me and take away my life vpon earth lay mine honour in the dust ALthough saith hee by reason of other offences I beare about with me the manifest tokens of guyltines and confesse that I am iustly punished yet as touching the slaunder of Semeus I know my selfe to be altogether innocent and vnworthie of reproche and doe constantly set against them the
gouernment of them selues be it great or small sheweth what euery one is and openeth and manifesteth the very deepe secretes of mans heart which is couered with many subtilties and as it were kepte close vnder certaine coueringes of dissimulation For they liuing in the face of the common weale are not onely sharply assaulted of theire enimies but are often times prouoked of theire sociates and fellowes that they may gratifie theire vngratfull affections of anger Here is required courage to cast the golden raine of Pallaces bridle vpon the necke of vntamed Pegasus by Medeas medicine made with the bloode of Prometheus to cast the fierie fominge Serpent in a sleepe and as I may saye in one worde To cast Sibels medâ—inall soppe vnto baâ— kinge Cerberus And there are sixe causes why anger must be moderated least that she do any thing against iustice or other vertues The first is the commaundement of God which most seuerely commendeth vs to this moderation as in this place Be angry and sinne not It is naturall in man to conceyue hote flames of anger where the hart is so framed that it fleeth and feareth and striueth to depriue euil thinges But it is the propertie of the deuill to burne with desire of reuenge and to cary about vnappeaseable hatred against a citiÊ’eÌ„ of the samecontrie The second cause is for that reuenge is the honour due to god aboue according to that saying Mine is reuenge and I will rewarde For the lawe is more ruler ouer our goods then we ourselues are The third cause is the acknowledgement of our owne frailtie and of our owne filthines for it is properly a pointe of foolishnes to see other mens faultes and to forgete her owne Whereas if we would consider how great our owne faults are what filthines we our selues yet beare about vs we should easilie beare with other mens infirmities and very well tolerate them which are not punished by the lawes as Seneca saith He easily pardoneth other men who hath nede of pardon himselfe The fourth cause is the remembrance of Gods pardon and forgiuenes touching the which our dayly prayer admonisheth vs. Forgive vs our trespasses as we forgeue them that trespas against vs. And the most seuere parable is well knowne in the 18. of Math. of the two seruants Vnto which parable this Epiphonema or conclusion is added So shall your heauenly Father do vnto you if you do not euery one of you forgeue his brother from the bottome of your hart For although free remission of sinnes consisteth not in the nature of anye worke yet God so earnestly requyreth our forgeuenesse that hee denyeth our sinnes shall be forgeuen vs except that we also bee confirme the forgetfulnes of euils done vnto vs. The fifte cause is that true Inuocation or prayer vnto God be not thereby hindered Therefore S. Paule admonisheth vs 1. Tim. 2. Pray without wrath or doubting For when hatreds encrease in the desire of reuenge the Spirite of grace and of prayer is shaken of without the which there can be made no true prayer And what greater wretchednes may be imagined then man liuing without God to be cast out to all the dartes of the deuill Wherefore if there were no cause of priuate forgeuenes yet this alone is both able and also ought to bende good mindes to the moderation of anger The sixte cause is longest of all which S. Paule recyteth in these woordes Geue no place vnto the deuill For through priuate contentions the doctrine which we professe is euill reported of the Church is troubled many godly meâ— by this occasion are intangled with desires of factions others are hurt by our example and finally other affaires more necessary are hindered All these euils doth S. Paul comprehend when he saith Geue no place vnto the deuill So Dauid when he might by great right slay Saule that lay in wait for him yet he spared him least hee shoulde blemish his profession or trouble the church by mouing matters vnnecessarie or should be the author of an euil example vnto the people of God in killing or slaying of kinges After the same maner let euery one reframe them selues thinking surely that the deuill spinneth a long webbe of sinnes and punishmentes and through one offence a great ruine of the church or common wealth may ensue Vnto these heauenly remedies let certaine sayinges of the Philosophers be annexed which doe grauely admonish vs to moderate anger Xenophon Lib. 5. de reb Graecis hereupon saith These miseries so farre as I am able to iudge ought to be admonishers and exhorters vnto vs concerning moderation of anger For if the housholder himselfe so long as his anger is whote ought not to punish his familie when as it is euindent that angry masters haue often times procured themselues more hurte therby then they haue done vnto others may we doubte whether we may encounter with our enemie not by the instigation of anger but with counsell or aduisement For anger is a certaine blinds and rash thing But reason not onely applieth her selfe vnto this purpose that shee hurteth the enemie but taketh greater care and heede that shee hurte not herselfe Seneca in lib. 3. de Ira saith Whilest wee are amongst men let vs imbrace humanitie let vs not be a terrour nor a danger vnto anie man Let vs despise detriments iniuries raylinges and backbitinges and with a valeant courage let vs beare discommodities Because while wee looke about as they say and busie our selues immortalitie is at hande But let vs now come to the expositions of the verses following Verse 9 Offer vnto God the sacrifice of righteousnes and put your trust in the Lord. THis verse is a most pleasant exposition or garnishing of the former precept as touching suffering calamities For he beautifieth this vertue with a most ample dignitie calling it the sacrifice that is a worke enioyned by God wherewith the Lord iudgeth himselfe to be honoured when it is referred vnto this end that we obey him Morouer it distinguisheth Philosophical from christian patience by two tokens whereof one is borowed of the obiect the other is taken from hope of Gods helpe Socrates gaue place vnto reason in sufferinge his calamities and neither craued nor trusted for helpe from God Dauid being exiled obeyeth the will of God and yet asked of God mitigation or deliuerance This difference is euidently not obscurely delyuered in the said verse Offer vnto God the Sacrifice of righteousnes and put your trust in the Lord. Verse 10. Many there be that saye who shall shewe vs any good thinges But thou O Lord shew vs the light of thy countenance OF all thinges which learned men dispute of vndoubtedly there is nothing more excellent then how plainly to vnderstand what good thinges men ought specially to desire This questioÌ„ cannot philosophy sufficiently expound by reason of y e darknes of the mind But she doubteth of the end of good things and leaueth others in
was by gods prouidence preserued So let the godly ones alwayes knowe that they are defended and preserued not by mans helpe or sauegarde but by god as it is saide in Oseas chap. 1. I will saue them not in strength of bowe nor sworde but in the Lorde God The other Figure is taken of warfare The chiefe defence of a Soldyer is a Shield or Buckler which beareth back the enemies weapons So Faith in time of Spirituall conflicte repelleth the deuils weapons or instrumentes For faith enuyroneth vs with the presence of Christ who helpeth vs that the enemie is not able to subdue vs euen when we are greatly ouerlayed and repelleth the insulting enemye As the deuill layde sore at Dauid and went about to subdue him as he did Saule but Dauid stoode to him not in his owne strength but in faith that is in confidence of gods presence of whom he was strengthned least he would haue fallen And hee beléeued that he was not deâ—â—late nor cast from out of gods fauour nor forsaken of god but that he was receaued and preserued vnder gods defence and that he should be deliuered from all euil and enioy the socyetie of gods Electe in the life eternall And neither was he satisfyed with the names of Tabernacle and Shielde but he addeth moreouer the Metaphore of Coronation or Crowning because he would signifie that God both helpeth them which fight in a good cause and also geueth them the victory whose badge is a Crowne according to that saying No man is crowned but hee which striueth â—awfullie Furthermore what force the blessing of God hath and what ioyfull gladnes the acknowledgement of the presence and helpe of God stirreth vp in the hearts of the godly ones the heape of wordes after a certaine sort declareth They are saith he glad and they shaell sing c. Finally they triumph as Conquerors deuyding riche spoyles but the peace and ioy which the holy ghost stirreth vp in theÌ„ cannot be expressed in words Therefore I am more bréefe as here and for a conclusion I ad herunto a prayer agréeable vnto this fifte Psalme The Prayer ALthough thou O eternall God Father of our Lord Iesus Christ which art iust and seuerelye punishest sinners yet notwithstanding in confidence of thy great mercie promised for thy sonnes sake Iesus Christ our Mediator I flee vnto thee as a petitioner And craue of thee with feruent prayers and with my whole heart that thou wouldest mercifullie take compassion vpon me and gouerne mee with thy holie Spirit that I swerue not from the rule of thy holie worde Deliuer thy vniuersal Church and me sillie sinner from the manifest violence of Tirantes and vngodly subtilties of Sophisters which bende and practise all industrie and force of theire kingdome vnto our destruction Be vnto vs a strong Forte and Shielde against all cruell enterprises and assaultes of the enemies of thy Gospell and vnto vs enuironed with thy fauour as with a Crowne grant and geue the victory through thy onelie Son our Lord and Sauiour Iesus Christ our Mediator our Propitiator our hie Priest Amen ⧠The sixte Psalme Domine ne in furore c. THE ARGVMENT THis Psalme is ful of doctrine concerning greatest matters as of sinne of the wrath of God of punishment of repentance and of faith imbracing forgeuenes of sinnes and mitigations of punishmentes For the Prophet acknowledgeeth his imperfection and deformitie and feeleth the wrath of God against sinne and feareth eternall abiection This tentation in the godly ones is much more sharper then death it selfe Neither in deede is it proper vnto a vaine and careles minde to enter into reasoninge with it selfe touchinge the greatnes of sinne the wrath of God and faith embracing forgeuenes of sinnes But this is the proper and secrete wisdome of the Church of God neither is it learned but in an vnfayned conflicte and true wrastling of the minde and in true Inuocation vpon god And as in euery conuersion there are two motions Mortification that is Contrition and Viuification that is Consolation which is wrought by faith So in this Psalme there are not onely most bitter complaintes and feelinges of the wrath of God but also Comfortes wherein the Spirite with inexpressible sorrowe craueth helpe and wrastleth thorowlie These are all and singular the conflictes of the godly ones wherein themselues discerne the greatnes of their sinne are in great feares and tremblings which no tongue of man can expresse at full But least they should vtterlie quaile with sorrowe they are againe raysed vp with Faith and Inuocation whereby they craue Gods fauourable mitigation of afflictions doe praie for the vniuersall end and Consummation of the same Whose examples are proponed in the deluge in the burning of Sodome in the destruction of Aegypte and in the subuersion of the Cananites So â—aith Hieromie in his 10. Chap. Correcte mee O Lorde but yet in thy iudgement not in thy furie least I be consumed and brought vnto nothing And Abacuck cap. 3. Lorde when thou art angrie remember thy mercie c. With such like sayinges doe the Prophetes craue mitigation of punishmentes and doe also witnes that their sinnes deserue greater punishment But that God doeth spare and beare with our infirmitie which cannot abide so great indignation or wrath Which things sith they so be let vs not without sorowe nor without feare of Gods horrible wrath Looke vpon our sinnes which publiquelie and priuatelie doe abound in mankinde but let vs thinke to feele smart therefore and let vs craue mitigation thereof For there is no doubt but through true repentance and ardent prayer both publique and priuate punishmentes are mitigated Verse 1. LOrde rebuke me not in thy furie nor chastize me in thine anger THis most sorowful prayer springeth not in the mouth of the secure or carelesse persoÌ„ neglecting or despysing the wrath of God but in the godly hearte which considereth how great a thing sinne is how great a thing the wrath of God is and so vnfaynedly sorrowing and trembling when hee feeleth himselfe accused by the Law and tasteth y â— wrath of God against sinne Such a heart vnfaynedly craueth forgeuenes of sinnes conioyned with mitigation of punishmentes For he knoweth that in God there is goodnesse surpassing which asswageth and mitigateth al iust displeasure as he himselfe saith in the 11. of Ose I will not execute the fiercenes of my wrath because I am God and not a man That is albeit I am horribly angrie with sinnes and doe threaten grieuous punishmentes vnto the disobedyent yet I lenifie with immense goodnesse this great displeasure and I asswage the punishmentes vnto such as truely repent them because I will not that my creature should vtterly pearish and the knowledge of my name to be vtterly extinguyshed vpon earth but it is my good pleasure that my Church haue her countenance and that there become many fitte and necessarie persons for the vocations of this life and of the Church
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
to fall as deceyued in our erroures or as driuen thereunto by â—â—becilitie of the flesh Greate and meruelouse was the wisdome and vertue of Dauid and yet we see that he was nowe and then driuen of the deuill and other whiles by humaine erroure deceyued as when he commaunded the people of Israell to be nombred Seing therefore that the infirmitie is great in all men vouchsafe thou O eternall God Father of our Lord Jesus Christ gouerne vs and geue vnto vs wholsome councels for performance of priuat and publike affaires and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath but instrumentes of mercy and profitable to thy Church Verse 9 For there is no truth in theire mouth theire hartes practise mischiefe their throte is an open sepulcre and they flatter with theire tongues THis notable discription of vngodly teachers must we diligently consider For there are foure proper tokens discerninge godly teachers from the vngodly ones For the godly ministers of the church do cure the woundes of the consciences that is of doubt and of dispaire But the false prophetes do both doubt themselues of Gods will and also leaue theire auditory in doubting as the Areopagites in the councell of Trident do bidde all men to abide in doubtfullnes and do wipe out all this article in the Simbole or Creede viz. I beleue in the forgeuenes of Sinnes yea say they beleue thou not but doubt thou And this doubtfulnes which is not vanquished by faith bringeth forth heauie raginges against God and also disperation Moreouer godly teachers are not the trumpetes of seditions and fyerbrandes of ciuill broyles but with a sound and sincere religion both loue and nourish peace as much as in them may be done Contrarie wise false prophetes exasperate crueltie in Princes and studie to kindle ciuil sedicions and to haue such and so â—any motions distroyed so many honest Matrones and so many infantes slaine and an euerlasting spoyle and deuastacion of churches Men say there is nothing more cruell then Panthers or Tygres and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete as it were with a certaine reuerence The rage of the vngodly teachers doth farre passe these which so spare no sex nor age of person that they had rather bringe Heauen and earth together and defile there contrie with ciuill bloodshed then to lose theire opinion honour pleasures and riches And that these are true the history of this our age from the yeare 1517. vntill this present time euidently sheweth Which because it is knowne vnto all men I shall not néede to make any reheresall thereof Thirdly Godly teachers do render a reason of theire faith with all mildnes and feare as S. Peter saith and speake those thinges which are true standing with grauitie and which are Just sincere frendly and laudable according to that rule delyuered by S. Paule Philippians 4. But contrariwise the throte of the vngodly is an open sepulcre brething out blasphemies against God and filthie raylinges against honest men slaunders and most impudent lyes As Eaius with a most filthy mouth disaloweth mariage of Priestes and calleth so many honest and godly matrons as are ministers wiues she wolues So Piggliras durst be so bould as to vtter this most filthy speech which is extant in his writings That Priest saith he lesse sinneth which polluteth himselfe with whordome then he that marieth a wife These speeches do sufficiently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed Finally the speeche of truth is plaine But an euil cause hath néede of counterfete colowred medicins which S. Paule calleth in 16. Romaines Sweete and flattering wordes deceyuing the hartes of the innocentes For vngodly doctors do imagine collusions and fained or coloured méetinges where vnto many geue good liâ—ing But Sycophantes flatter themselues too much if they thinke that they can so dally in the Church and scape scotte frée To wrappe vp the truth trimly and glose vp theire erroures cunningly Let them looke for the same end that Iudas had whome they imitate For as he betrayed the Sonne of God with a kisse So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines Verse 10. Make them a destruction vnto themselues O God destroy their deuises confound them for their manifolde iniquities because they haue prouoked thee HOw much God hateth lewd corrupting of the heauenly doctrine this precepte teacheth Thou shalt not take the name of the Lord thy God in vaine And God threatneth both elswhere oftentimes and also in this place that he will punish blasphemies against his name and also reproches against his true doctrine Therefore let vs thinke it is a great felicitie that we are deliuered from those counsels of the Bishops of Rome and from the league of the deuill which as it blasphemeth God to the ende it may destroy very many so it inflameth those bishops and stirreth vp Tirantes to establish mad worshippings of Images and other mischiefes Nothing can more grieuous be spoken then that which S. Paule saith If any man teach anie other Gospell let him be holden accursed All bitter curses doth hee comprehende in the word Anathema which signifyeth a matter wherewith God is angrie without any pacifying and which is ordeyned for death and destruction Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell And in the exhortations of the Prophetes oftentimes this threatning is repeated as in Esay cap. 5. Woe be vnto them which count euill good and good euill darcknesse light and light darcknesse Verse 11 And let them all be glad which put theire trust in thee they shall sing praise vnto thee for euer and thou shalt defende them and they shall reioice in thee which doe loue thy name Verse 12 Because thou O Lord shalt blesse the righteous as with a shield shalt thou defend him and erowne him with louing fauour I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures which it is not inough for vs once to haue seene but wherein the Reader may dwell and neuer be able to fill his minde with looking vpon them He saide briefly in the third Psalme With thee Lord there is saluation and thy blessing is vpon the people Now doeth he adorne the same sentence and diuerslie beautify it with copie of speech and with excellencie of matter For what can be more finely saide then that he compareth the blessing and helpe of God vnto a Tabernacle couering vs against the force of stormes and tempestes and vnto a shield defending vs from the assaultes of our enemies These most excellent Figures must we somewhat diligently peruse and explane The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes dwelt in Tabernacles and
To doe willingly and wittingly against Gods commaundementes and to haue a desire to repent without which faith cannot be An euil conscience therefore and faith cannot be in the heart both at once The thirde cause That true prayer might be perfourmed of vs. For he that hath still an euill purpose of minde calleth vpon God in vaine Nay he cannot pray at all because he commeth vnto God without repentaÌ„ce and faith Now let a man consider what a wretchednes it is to liue carelesse of God that is not to bee able to craue and hope for the help of God but to be forsaken of God and enthralled of the deuill The fourth cause is Confidence in the helpe and protection of God This cause ryseth of the former causes For hee that with a good conscience endeuoureth himselfe hath euer a good confidence which is the swéete Nurse of olde age The fifth cause is Tranquillitie of minde Touching this cause let vs holde fast that most swéete saying of Gre. Nazianzen No thing so much reioyceth vs as a pure conscience and a good hope The siste cause is The mitigation and deliuerance in calamities For surely some help it is when sinne and mischiefes meete not together For these causes and such like wee must endeuour our selues that our conscience in all actions agree with the worde of God neither that we doe or allowe of any thing against conscience And when we retaine such integritie of conscience the minde is at quyet it holdeth fast faith and remayneth in fauour with God and man Verse 9 Let the wickednes of sinners I pray thee come to an ende and saue thou the iust O God that searchest heartes and raynes Verse 10 My help commeth of the Lord which preserueth them that be true of heart Verse 11 God is a iust Judge and a God which is angrie euerie day GOd will be acknowledged and discerned from all other natures by certaine properties because we can not feele or embrace him in our corporall armes And these properties in euery our prayer must we thinke vpon that we may discerne the true God from all natures and false gods For it is needfull a man know to whom he speaketh where god hath here made him selfe knowen what maner of God he is whether and why he heareth vs. In this place Dauid recyteth while hee is in praying three notable and cléere properties Whereof the first is Omnipotencie For it is onely proper vnto the Omnipotent nature to looke into all mens harts and to discerne true sorrowes from dissembling sorows And seeing this propertie may not be attributed vnto any creature it must needes be a cleere thing that wee ought not to make our prayers vnto men that are dead The second propertie in this place recyted is The Righteousnes of God who is angrie against al sinnes and wickednesse which are oppâ—gnant to his law Of this propertie we haue spoken more in the fifte Psalme The third propertie is The goodnes of God which helpeth those that are true of heart That is truely calling vpon him in Spirite and trueth without any other causes incident So happened it with Adam and Eue after their fall when they could not be helped by angels nor by their own pollicies neither yet by any other creature Then comes God from his secrete throane and receiued sinners to his fauor and geues them life Let our minde therefore behold this true God which made himselfe knowen by sending his sonne publishing witnes of him by raysing from death to life and other miracles done And let our minde therewith thinke that this is the true Creator and helper which is wise which heareth vs and is both true bountifull Just and sincere punishing also wickednes and sinnes which are contrarie vnto his righteousnes Verse 12. If the wicked wil not be conuerted he hath sharpned his Sworde hee hath bent his Bowe and prepared the same Verse 13. And he hath made redy for them weapons of death and he hath prepared for them whot burninge arrowes THe godly Reader without any Expositor well vnderstandeth how gallant a Description this is and how fearefull vnto the vngodly multitude For hee paynteth out as in a Table how God is armed with his Sworde purposely prepared and with his Bow not vnbent but redy bente whose Arrowes misse not the marke but hit home surelie and cast downe whatsoeuer they are leuelled at Beholding this Similitude let vs acknowledge the most iust wrath of God let vs craue with vn ayned repentance for his Sonnes sake that hee would asswage the same Vndoubtedly if wee were not of heartes as harde as Iron this heauie sight would thorowlie moue vs and would leaue the prickes of repentance in our heartes But we are too frosen hearted to thinke vpon so great matters Wherefore let vs crie â—ut and say with Hieremie Cap. 2. Turne mee O Lorde and I shall be turned Correct me O Lorde in thy iudgement not in thy furie least I be brought vnto nothing Let vs also learne the difference of chastisement towardes the godly and of punishment towardes the wicked For of the godly it is saide in another Psalme I will visite their sinnes with the rod. This Fatherly chastisement is not a token of reiection but an exercise of godlines And vnto this tryall of faith may those little verses of Mantuan be rightly applyed Sit licet in Natos facies austera parentum Aequa tamen semper mens est amica voluntas Though Parentes cast their countenance sterne vpon their children yet An equall minde and friendly will alwayes they vse most fitte But of the vngodly ones Amos recyteth a heauye sentence All sinners shall die with the Sworde That is shall fall out of present punishmentes in this life vnto eternall tormentes Which thinges sith so they be let vs with Dauid earnestly pray for their destruction vniuersallie And for the godly Lord reprooue mee not in thy wrath That is chaâ—â—en vs as a Father not with a Sworde but with a Rodde which within a little while after is cast into the fire Verse 14 Behold he hath conceaued vnrighteousnes and is greate with sorrow and bringeth foorth vanitie Verse 15 He diggeth a pit and delueth the same and is fallen into the pit which he made Verse 16 His labour shall bee turned vpon his owne head and his iniquitie shall rebound vpon his owne pate HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones which truely call vpon God For though the vngodly bende and practise all their counsels to the subuersion of the Church yet so much as to the effecte of the purpose pertaineth they bring foorth vanitie and fall into the same pit which they digged for the godly Finally theâ— mischieuous practises whereby they endeuour to subuert and destroy the godly ones redâ—uÌ„d vpon their owne pates The histories of Senacherib Iulianus and others are knowen which in
be expounded in wordes yet in the godly ones there is such a feruencie and earnest desire to worship God that this saying of Virgill may be borrowed well touchinge them Possunt quia posse videntur They can because they seeme to be able This may also be spoken exclusiuely in such maner that the vniuersall parte may be reduced vnto a certaine likenes and of others the exclusiue signifyed Q. D. as thus I will declare nothing but thy marueilous workes That is thy marueylous gouernment and defence of the Church against Tyrantes fanaticall reachers and other their mischieuous mates For in déede a great miracle is the conseruation perpetuall of the Church amidst so great downfals and deuastations of Imperies As in the Deluge all other opinions and sectes were ouerwhelmed Noah and his Familie onely preserued and that euen by Gods manifest helpe in déede Verse 3 Because thou hast turned mine enemies backwardes they shall fall and pearish from thy face AS if he sayde great and weyghtie is the cause why I should with heart and mouth render thankes vnto thee For that thou subduest and subuertest the enemies of thy Church and not onely preseruest some priuately which know thee aright but also safegardest other congregations publiquelie and the ministerie of thy Gospell and some habitations for exercise of godly studyes But this speech They shall perish from before thy face seemeth to be borrowed out of the historie which is recyted in the 14. of Exodus viz. And now approached the Morning watch and beholde the Lord looking vpon the Tentes of the Aegyptians through the fierie and clowdie Piller slew the hoast of them and ouerthrew their Chariots and they were throwen into the Sea For the face or beholding of the Lord signifyeth a deuine terror by meanes whereof in their amased mindes they fled when no man pursued them This terror is called a deuine inward feare whose notable example Iouianus Pontanus recyteth in his ◠Booke of Fortune cap. 15. When Theodosius Augustus with a very small power of Soldiars waged battle with Arbogastus Francus and Engenius a storme sodenly sent from heauen gaue helpe vnto him and his For such a vehement whirlinge winde bet vpon the backes and faces of his enemies that their owne weapons sent from them rebounded vyolently vpon themselues and their strokes were quyte aueyded and enforced them cowardly to retyre back againe This matter Claudianus remembring saith O nimium dilecte Deo cui fundit ab antris Aeolus armatas acies cui militat aether Et coniurati veniunt ad classica venti Oh thou so much beloued of God whom Aeolus from caues Whole armed hoastes sendes foorth and in distresse thine honor saues With whom when Firmament doth fight in battle force amaine The bustling windes to win thy weale their Trumpets sound againe So then Theodosius ouercame his seditious enemies in a mightie battle of whome the one Arbogastus Francas with his hoast scattered procured his owne death in the slight like vnto Saule The other being Eugenius was commaunded to be slaine and to dye for it according to the Lawes Verse 4. Because thou hast perfourmed Judgemente vnto me and my cause Thou hast sitte vpon thy throane O Iudge of righteousnes THe conflicts of the Church cannot be ended by men in Princely authoritie nor by the pollicie of Magistrates as other publique controuersies touching Ciuill affaires are ended and taken vp For the peruerse and blasphemous Papistes doe not yealde though they bee conuicte by their owne and by the immoueable Testimonies of Gods worde Therefore doth God at length confute the wilfull obstinacie of the vngodly by some notable example vtterly confounding all the whole faction and pack of them as he confounded Pharao Ierusalem after the preaching of the Apostles the Manycheis the Arrians and others Furthermore God alone is a iust Judge because hée seeth the deepe secretes of mans heart and is equall in dealing with vs not vsing partialitie and hath strengthe or power against the vngodly But men eyther sinne in their iudgemente by error or els bee partial in iudging eyther els are not able to execute punishment being destitute of strength and power Wherefore Magistrates must be forgeuen offences which are not notorious Like as Iason Phereus sayth That he which altogether looketh after righteousnes doth in the meane time committee many vniust thinges in smaller matters which are to be forgeuen him that defendeth the state of gouernment and preserueth the rule of the common weale with the iudgemente and lawes thereof And Euripidis saith vnto this purpose that it is profitable to beare with ignorances of great men in authoritie Verse 5. Thou hast rebuked the Nations thou hast destroyed the vngodlie Thou hast extinguished their name for euer and euer GOd by sundry and diuers meanes rebuketh Nations For first by preaching the Lawe and the Gospell he accuseth the sinne of all mankinde as Paule saith Rom. 1. The wrath of God is reuealed from heauen c. Moreouer God reprooueth sinne with horrible and grieuous punishmentes publique and priuat which are as it were the voyce of the Law shewing vs of the wrath of God But whome with the voyce of the Ministerie preaching the Law and the Gospell neyther with signes or tokens of their guyltines she cannot encline to acknowledge their sinne them doeth hee nowe and then shake with vnspeakeable terrors wherein the wrath of God is surely set Aegesippus in his first booke and 8. Cha. Decla-reth how Aristobulus king of the Jewes through sorrow for that he had slayne his own Brother fell into so great a sicknes that hee caste out blood from himselfe which as yet but a Childe when the Kinges Page earyinge away and vnwittinglye poured vpon the bloud of the kinges brother slayne an horrible feare came vppon Aristobulus which both increased his griefe and toke away his life O tragicall example in déede which declareth that God so striketh mens heartes with féeling of his wrath and so rebuketh the vngodly which are vncurable that they fall vtterly into euerlasting destruction But some man will in this place obiecte that the name of the vngodly is neuer rased out of the memory of men when as in histories euery where it is mentioned of Tyrantes and others which haue also stayned themselues with vngodly and mischieuous wickednes I answere It is one thing to speake with commendation and another to keepe in memory which all wise men haue hated and detested The Sodomites were so destroyed that not onely their bodyes and soules were eternally damned but also the name and fame of them euermore hatefull to all men For who is not horribly afrayde to heare Sodome spoken of So Iudas Pilatus Herod Nero and Iulianus like Cattes taking their heeles haue lefte an cuill smell after them as I maye so saye with Aristophanes Verse 6. The strength of the Enemie is fallen away for euer thou hast destroyed their Cities the memory of them is also vvith them selues perished
are knowen vnto all men for me to make further mention of them they are not necessarie Verse 3. Because the vngodlye man boasteth in the desires of his soule And the couetous man blessing him selfe blasphemeth the Lord. HEre the holy Ghost beginnes a large description of Antichrist whose markes and tokens are all euidently seene in the Popes Iurisdiction and sway The first marke is Impietie by which name are comprysed worshipping of Idolles and heresies Manyfeste erroures are there in the Popes doctrine quite contrary to the foundation of Gods woâ—de as els where ofte I declare There are also in this Iurisdiction most grieuous superstitions worshipping of Saintes prayer vnto the dead and a manifolde prophanation of the Supper of the Lord. These apparant furyes doth the Bishoppe of Rome confirme as cruell as euer Nero was againste honest and godly persons The second marke is Couetousnes which as the roote of all mischiefe raging in the worlde spreadeth vnreuenged in the dominion of Antichrist For the Bishoppes of Rome fight not for maintenance of Religion but for mens wealth or riches That is with vnsatiable co â—eteousnes hunt after dignitie wealth and pleasures and support false opinions because they are the strengthes and maintenance of wealth The thirde proper marke of Antichrist is Blasphemie For as his minde is polluted with idolatrie so is his tongue defyled with blasphemie Of this Marke Daniel in his 11. Chap. saith He shall extoll himselfe aboue all Gods and he shall speake marueylous thinges againste the God of Gods For no man is ignoraunte with how great impudencie the Pope placeth himselfe aboue all authoritie of Canonicall Scriptures of the Churche of God of Sinodes and finally of all iudgements whereas in déede God alone is I let passe here these other blasphemies which my tongue both shunneth and shiuereth with horror to name Verse 4. The vngodlie in respecte of the pride of his wrath careth not There is no God thinketh he alwayes in his heart THe fourth marke of Antichriste is his detestable Pride which is accompanyed with vnbrideled Wrath. Christ in humilitie and meekenes surmounteth all Angels and men as it is sayde Mat. 11. Learne ye of me because I am meeke and humble of heart But the aduersary of Christ farre passeth all deuils in pride and greedye desire of reuenge That this Affirmation by proofe is most true the Histories of Emperours doe witnesse Of whom some euen for trifling matters were excommunicate others troden vnder foote and others most vnworthely handled by the Bishops of Rome The fifte Marke which declareth Antichrist is Epicuriall Contempt of God For it is manifest true that the Court of Rome is nothing els but a Schoole of Epicurisme wherein al honest opinions touching God his prouidence the iudgement of God following after this Verse 9 He lieth lurking in secrete places like a Lion in his denne That he may catch the poore whiles he snare him in his grinne Verse 10. And hee humbleth himselfe and crowcheth downe craftelie that in his strength hee may caste downe the poore THe nienth and last Marke of Antichrist is his Nerolike crueltie For as the Deuill the Father of Antichrist is both a Lyer and a Murtherer So the son followeth the Fathers example who syth he is the enemie of the true doctrine is bent to al occasions of hurting them which teach a right And where he can ouercome with manyfest vyolence he slayeth many but where hee cannot vse his violence he doth most subtilely lay snares for the godly and prouoketh Princes to hatred Now let a man consider what a monster Antichrist is puffed vp with these vices mischiefes viz. By reason of his vngodlynesse Coueteousnesse Blasphemy Pride Desire of Reuenge Restles busines Prophane security Sophistrie and crueltie Verse 11. For hee hath saide in his hearte God hath forgotten all Hee hides his Face and will not see for euer ALl beastly crueltie of Antichrist ryseth of a Giant-like and Cyclopical barbarousnes which staÌ„deth in no feare of the heauenly God but consecrateth his sacrifice vnto the greatest Belly God For wherein this perswasion resteth that God is nothing that there is no prouidence that all Religions are forged and friuolous In these appeareth a deuillish confusion of all wickednesse and mischiefes O god vouchsafe to â—uerte this plague farre from vs. Verse 12. Arise O Lorde God and let thy hand be exalted Doe not thou forget the poore THe seconde pare of this Psalme is a Prayer wherein the Church craueth of God that shee may be delyuered from the tirannie of Antichrist For neyther is there any more grieuous Monster nor any plague more cruell neyther furie which more prouoketh Gods wrath in the flooddes of hell then the Popes tirannie full of snares guyle vyolence and Epicuriall securitie And because euerie our prayer receyued from the holy Ghost hath effecte of promise and of prophesie let vs confer the euente with the foretokening thereof For in this last age of the world D. Luther being by God inspyred reuealsd Antichrist and refourmed the doctrine and called back the Church in his time vnto the fountaines of veritie He shewed the difference betweene the Lawe and the Gospell He made manifest the righteousnes of faith Toke away errors touching the doctrine of repentance Distinguyshed the true worshipping of God from the hipocrisie of mans traditions and shewed the vse of the Sacramentes which are by God instituted Touching which matter well considering it becommeth all the godly throughout the world to ioyn together their prayers and sighes and to craue with feruent heartes that GOD woulde vouchsafe to confirme this that hee hath wrought in vs for his holy temple sake Verse 13. Wherefore shall the vngodlie blaspheme God For hee hath saide in his hearte Tush thou wilt take none account THe reason of his prayer is taken from the cause final As if he thus sayde Defende and delyuer thy church and represse the furies of the enemies of the gospell that their blasphemies may be refuted and that all men may know there is a God in deede vpon whome the Church of Christ cryeth and calleth It lyketh me in this place to repeate a shorte fourme of Prayer which D. Luther prescrybed in his booke of the Turkish warre Looke vpon vs O God our Father and geue vs remedie For the Deuill the Bishoppe of Rome and the Turke are more thine aduersaries then oures when they scourge vs they also scourge thée For the doctrine which we preache is thine and not oures But Sathan cannot abide this and will be worshipped in thy place and thrustinge thy worde out of place he practyseth vyolently to thrust vpon vs false doctrine and lyes Awake therefore Oh my God and thy holye name which they pollute and defile thou thy selfe reuenge and suffer not this imurie to be wrought any longer by theÌ„ which punish not our offences and sinnes But endeuoure to extinguish thy worde in vs and so farre bende their force that thou
recyteth a Philosophicall sentence of the Sun in these words The Sunne through whose hugenes by many parts the earth is ouerspread fetcheth his compas about the same and he rising and falling distinguisheth the day from the night Also he now comming towards vs and afterwardes goinge from vs maketh euerie yeare two contrarie returnes from the ende of the worlde by whose distance he both as it were with a certaine sadnes maketh the earth heauie and also againe maketh her glad as when she seemeth to bee comforted by the bright heauens And what is more excellent then to compare Christ vnto the Sunne vnto a bridegrome or a husband vnto a valiant Captaine Touching these comparisons I wil speake a few words for the instruction of the Reader Like as the Sunne with his light beneficially comforteth all the world So the Sonne of God reacheth his benefites vnto all men so that they will receiue them thankfully and not refuse them disobedyently Morreuer as the sun is the welspring of liuely power so Christ geueth life euelasting vnto all beleeuers Thirdly as the sunne when he ryseth obscureth the light of the skyes and dismisseth them so the righteousnes of faith which for Christes sake is imputed vnto vs doth vanquish the darkenes and as it were dryueth away the night of the glorie of mennes workes Fourthly as the sun when in the midst of the day he is most highest is then most whotest so persecution is the companion of y e pure vncorrupt Religion of Christ Fiftly as the sun with his brighâ—nes dryueth away clowdes and foggie mistes so the Sonne of God sittinge at the right hand of his Father is the conqueror of Tyrantes and heretikes Sixtly as the sunne in winter when he is most far thest of from the Pole is most nearest the earth so the sonne of God is most neere vnto the godly ones in miserie and geueth them helpe and saluation But it were too long to goe through with all partes of this comparyson I doe therefore make speede to the exposition of the other Similitudes Like as the Bridegroome or husband beareth a seruent loue vnto his spouse or wife so is there in Christ true loue not fayned towardes his Church which is testifyed in that he tooke vpon him nature of man For séeing he hath coupled this nature vnto him by that secrete and marueylous league Let vs not doubt but he doth loue the like nature of mankind vnfaynedly Secondly as the husband loueth his wife only and wandreth not out of the boundes of wedlock so Christ loueth his Church only which imbraceth the Gospel and loueth not other sectes Mahoinetical nor hereticall Thirdly as the husband with a franke heart communicateth all maner benefites vnto his wife so Christ bestoweth vpon his church his righteousnes life turning vnto himselfe the sorrowes of his Church and became a sacrifice for our sinnes Fourthly as it is the husbandes parte to maintayn the welfare of his wife so Christ euermore defendeth his church repressing deuils tirants and heretikes Fiftly Christ geueth his worde and holy Spirite whereby from time to time new members are begotten into the Church But this is done in the ministerie of the Church who as a mother fostereth and bringeth vp her children This conference to thinke vpon is profitable because not in vaine saide S. Paule Marriage was a great misterie Namely a figure of the League which is betweene Christ and his Church Lastly Christ is compared vnto a valyant captain which cheerefully finisheth the race that hee runneth in armes But this comparyson seemeth to be â—aken out of Genesis whereas the Messias is called Schylo That is Fortunate vnto whom all thinges doe yeald and all thinges obey For this Lord was not only prompt and ready to the battell but also with a marueylous and heauenly felicitie ouercame our enemie the Deuill and destroyed the workes of sinne and death it selfe Vnto the consideration of this Figure doth the Son of God bring vs Luke 11. When a strong man armed keepeth his house those things which he hath he possesseth in peace But when a stronger then he commeth vpon him he ouercommeth him hetaketh away all his weapons wherein he trusted and distributeth his spoyles vnto his own souldiers Furthermore what a promptitude was in Christ to finish the course of our saluation the wordes by himselfe recyted in the 14. of S. Iohns Gospell doe well declare viz. The Prince of this world commeth and hath nothing in me But that the world may know that I loue the Father and as the Father commaunded me so I doe Arise let vs goe hence Therefore all our life longe let vs remember that Christ is the shining sunne of righteousnes also the husbande of his Church and the inuincible Captayne So that we may craue and hope for of him present and eternall benefites The second parte of this Psalme Verse 8. The Law of the Lord is perfecte Comforting soules ALthough the former parte of this Psalme may be expounded two wayes yet of this parte there is one and that a simple meaning which conteineth a commendation of the Gospell borrowed of the same forme of doctrine and from the effectes thereof But this true and not dissembling prayse is opposed against the iudgementes of the world The world cryeth out wickedly that the Gospell is a vayne â—able and the firebrand of publike discorde Yea some men cry out that the doctrine of the Gospell is the corruption of good manners and the loosenesse of discipline These vngodly udgementes of Epicures politike persons hipocrites doth Dauid with a constant affirmation refute when he saith The Law of the Lord That is the doctrine of the Gospel is perfecte wisâ—ome far excelling the disputations of all Philosophers touching God For althoughe the more sounder Philosophers so beleeued and so reasoned that God was an eternall minde and the cause of goodnes in Nature Yet they neither know the essence or being of God distincte in thrée persons The eternall Father the eternall Sonne and the holy Ghost neyther yet the will of God touching forgeuenes of sinnes but liued in miserable lamentable ignorance of these most speciall and misticall matters But we in the church which doe heare the Gospell preached and taught doe learne the perfecte doctrine concerning the essence will of God Vnknowen vnto mans reason and all other creatures vntill that it was published from the secret bosome of the Eternall Father by his Sonne We know not only what difference there is in the persons of the diuinitie but also the will of God touching forgeuenes of sinnes to be graunted vs for the Sonnes sake our Mediatour Of good right therfore and by good cause is the Phisicall knowledge of God called both lame and dumme But the Gospell named the sound and perfecte wisdome But as the first Epithet or name is taken from the same kinde of doctrine So the other is taken from effecte in working And this indeede
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
testimonie of a good conscience neither thinke I to the contrarie but I shoulde both be accursed of God and man if I be such a one as this most impudent Sicophant would haue me accounted to be For all the whole multitude of the people of Israel wel know that I haue beene fauourable vnto Saule and for a publique peace sake haue forgeuen priuate iniuries and thereupon haue taken great sorrwe without simulation when worde was brought me of the miserable death of Saule But if these things be true which are reported by Semeus I wish and desire yea I pray vnfaynedly and not dissemblingly that the enemies hoast which pursueth the charge and safecondite of my sonne may not onely take me and carry me away captiue with triumphe ouer me but also take awaye my life from me and spoyle me of all the glorie of those thinges which I haue done for the welfare of gods people For the sorow which the losse of his glorie brought vnto Dauid was far sharper vnto him then death it self So Athanasius when he was often slaundered with gréeuous crimes so acquyted himselfe that he not onely perswaded the Iudges but also shewed them and declared his innocencie as it were before their eyes For in déede so many enemies as Athanasius had and so mightie coulde not proue any one dishonest poynte by him For as the froath of the sea dashing vpon the rockes doth againe fall of when the Rocks themselues stande immoueable So is trueth the vanquisher of all calamities and cannot be vtterly oppressed Verse 6. Arise O Lorde in thine anger and exalte thy selfe against the furies of mine enemies and restore vnto me iudgement which thou hast appointed Verse 7. That the Congregation of the people may flocke about thee and for this cause ascende thou on hie HEtherto doth he answere Semeus by way of denyall Now because prayer is the speciall defence of a godly minde in so great sorrowes of this common life He craueth of God with vnfayned sorrow that he may be defended against the furies of his enemies and to be restored into his kingdome not for vanitie and pleasure sake but for his Church sake To whom he knew his gouernment was acceptable For in déede so Dauid warred against his enemies as that boyes and gyrles at home in the Church and in schooles might be perfect in learning might reade the Law in Moyses and here the Interpreters of the Law and of the promises wherein God had made himselfe knowen Vnto this rue doe few Gouernours bende their indeuour Iulius Cesar warred because he would not be spoiled of his dignitie by the enuyous Anthonius warred to the ende he might deuoure that which another had gotten But in the Church of God all godly gouernors ought to foresée that good ende and purpose how the pollicies therof ought to be carâ—â— for defended and preserued that in them the knowledge of God might be aduaunced For in déede to that ende are men created vnto societie that in this their often assâ—nâ—blie the knowledge of God might shine soorth amongst them and that God might be honoured and called vpon and that some by others might be edifyed in that doctrine which plainly openeth the way vnto eternall ioy and fellowship with god Vnto this speciall work namely the aduauncement of the doctrine ought all pollicies and degrees of life to serue For as a Lanthorne without a light in it serueth to no vse in darknes So Cities wherein the knowledge of God and doctrine of his benefites is extincte are vnprofitable monumeÌ„ts Neither in déede are these wordes to be so read by the way as if that the Sinagogue of the people should flock about a man But let che conflict in Dauid euen with his owne affections be considered of vs. For not without great motion of the minde was this finall cause of his reduction or recouerie of Gods fauour pronounced He prayeth that he may be reduced and is therwith prepared vnto obedience He is willing to obey gods will yea though he be not reduced and yet doeth he not cast away faith touching sorgeuenes of his sinnes neither prescribeth he any maner of time Yea he wisheth not to be reduced againe if he might deliuer his sonne from eternall damnation rather then so reduced that thereby he should for euer and for euer destroy his son and a great multitude of his Citizens This maner of deliuerance grieued Dauid more then the losse of his kingdome But he knew that when God brought him back again he must obay his wil and that through zeale towardes God and his Church our affections must needes be vanquished So Religion in vs and pietie towardes God and his Church vanquysheth other motions of the minde But where he speaketh of the ascending of God on high that may be vnderstoode by relation and not absolutely so in deede For then is God exalted in our sight when he is knowen of vs aright called vpon and worshipped according to his worde deliuered and when we reiect all false opinions and worshippinges which are wide from the rule of his deuine Institution Wherefore seeing that studies after the heauenly doctrine in tune of tumultes wax more fainte and the due honour of God might so be hindered Dauid being very carefull for these speciall benefites with a godly zeal craued restitution into his kingdome not to seek after vanitie and pleasures but that he might againe gather together and restore the Schooles Churches scattered and defaced with ciuil warres So Athanafius being dryuen into exile by the faction of those Arrians prayed to God to be restored into his state againe for the Churches sake Verse 8 The Lorde iudgeth nations Iudge meâ—â—h Lorde according to my righteousnes and according to mine Innocencie THe sentence of nature and of the Law written is knowen which forbiddeth him to geue iudgement who defendeth the contrarie parte of the controuersie Wherfore Dauid neither arrogateth vnto himselfe authoritie of iudging in this controuersie neither yet granteth he the same vnto his enemies but he appealeth vnto the Iudge in whom there is no respect of persons and which beholdeth thorowly the deepe secretes of mannes heart But he in this Court alleadgeth the righteousnes not in deede of the person but of the cause and setteth against those false forged slaunders the testimonie of a good Conscience as a Gorgon or Shield to terrifie his enemies withall Furthermore many are the causes which exhort vs to defend the integritie of our Conscience The first is the commaundement of God 1. Tim. 1 Fight the good fight keeping faith and good Conscience Also The ende of the commandement is loue from a pure hart and good conscience and faith vnfayned Let these sayinges be fixed in our mindes and guide vs that we doe not any thing against conscience That is that we wittingly breake not the law of God The second cause is that faith may be retayned for there are two contradictorie or gainsaying affectes