â— saying of Arist who in y e 1. booke of his Pol. condemneth vsuries in these words Vsury is iustly hated because money is vsed for a marchandise out of that which nature maketh not profitable taketh profit But money is made for bying selling it is then especiallie against nature that money is made a marchandise The last vertue wherof mentioÌ„ is here made is coÌ„stan â—ie That is a perseueraÌ„ce in true purpose which is neither vanquished w t hope of coÌ„modity nor broken w t fear This vertue did Thucidides ascribe vnto Perycles in his 2 booke where he saith Pericles was indued with such faith that he seemed impossible to be corrupted with money But how hard a thing it is for such a maÌ„ to be born which w t hands féet mind is by all meanes faithful vncorrupted y e saying of Simonid techeth which Plato in Prot. reciteth Verse 6. He that doth these things shal not faile for euer A Perspicuous senteÌ„ce it is which for good works promiseth not only corporal spiritual rewards in this life but also in y e life to come After the same manner touching rewards in both liues doth y e son of God pronouÌ„ce in y e 10. cap. of Mark He that forsaketh house for my sake for the gospel shal receiue an hundred folde now in this life with persecution in the world to come life euerlasting And in the 1. Epist vnto Tim. cap. 4. it is said Godlines is profitable vnto al things hauing promises of this life present of the life to come But in the saying of Christ it is expreslye added with persecutioÌ„ to the end we may know y t both of these promises are true y t rewardes shal for good workes here be geueÌ„ and that y e church in this life for many causes of which we wil in their due place intreate is subiect vnto persecution How these doe agree in trueth they which are instructed aright in the doctrine of the gospell may rightly iudge The xvj Psalme Conseruame c THE ARGVMENT LIke as gold excelleth all other mettals not onlie in brightnes but also in effecte seing it both giueth courage vnto the hart and enfeebleth the beginninges of leprie that they can not spread further so in the whole booke of Psalmes there are excellent Psalmes which containe prophecies of the passions and resurrection and of the eternall kingdome of Christ For the whole scripture prophetical and apostolical is chieflie directed vnto this bounde or limit That we shoulde beleue that Iesus is Christ the Sonne of God and that we so beliuing might in his name haue life For it is saide Iohn 20. If anie man in the reading of the scripture do not seeke Christ crucified c. risen from death to life and nowe raigning at the right hand of God the father this man must needes be in a greate erroure and in the ignorant of the chiefest matters as the Prophet Esaie speaketh of the blindnes of the Jewes Chap. 29. And the vision of all the Prophetes is become vnto you as the words of a booke that is sealed vp which men deliuer to one that is learned saying Reade thou in it and he saith I can not for it is sealed and the booke is giuen to him that is not learned saying reade thou in it and he saith I am not learned Wherefore seinge this Psalme entreateth of the death resurrection and euerlastinge kingdome of Christ it is not vainelie nor vnaduisedlie called a golden gift And least anie man doubt of this meaning of the Psalme let him heare the discourses of the Apostles which are extant in the 2. and 13. Chap. of the Actes For so Peter full of the holy Ghost cyting the testimonie of this 16. Psalme sayth Men and Brethren may I boldlie speake vnto you of the Patriarke Dauid because he is dead and buried and his Sepulchre is with vs vntill this day Therefore seeing he was a Prophet and knew that God had sworne vnto him by an oth that fruit of his loynes should sitte vpon his seate he with foreknowledge spake of the resurrection of Christ because he was not lefte in the graue neither shal his flesh see any corruption And S. Paule in the 13. of the Actes sayth Dauid in his generation when he had serued his time by the will of God slepte and was laide vnto his Fathers and saw corruption But he whom God raysed from the death saw no corruption After that it is determined vpoÌ„ what person speaketh in this psalme Let vs consider the parts of this psalme which are two The former is a feruent prayer wherin Christ feeling not only the scourgings tormentes of his bodie but also inspeakable feares and astonishmentes of the minde prayeth that the wrath proceeding from his Eternall Father might being pacified by this his obedience satisfie the righteousnes of God and that his Sonne might rise from death to life and raigne in eternal felowshippe with his Father Eternall and there to geue vnto his heritage euerlasting life and saluation The other parte of this psalme is a thankesgeuing of Christ risen from death to life glorified wherin he honoureth the presente helpe of God and his marueylous deliueraunce This summe of the Psalme is first to be considered afterwards let the partes or members thereof be looked vpon Verse 1 SAue me O Lorde because I haue trusted in thee I haue saide vnto the Lord Thou art my God for thy sake it is not well with me SVffer me not to pearishe in this moste great agony of all the like wherof neuer any man hath nor shall suffer but helpe me wrastlinge with death and delyuer me and restore mee into that glory which I had with thee in the beginning before the world was made But some men perhaps aske the question Why doth Christ make this requeste when hee sayeth in another place that he will yealde vp his life and take the same agayne Why doth he aske that which is in his owne power Againe when he knoweth the euente hereof why faynteth he as in a doubtfull matter These questions vnwillingly I doe but touch by the way for they rise but from vayne and prophane mindes But I wil answere briefly First the times must be discerned in the History touching Christ At this time of his passion the deuine nature ceased in him as Ireneus speaketh and he unfaynedly suffered not onely naturall feare of death but also another farre greater and more vnspeakable sorowe For that in deede hee felte the wrath of God agaynst the sinnes of mankind which was poured vpon him euen as if hee had defiled him selfe with the sinnes of all men These although they be vnspeakable griefes yet are they signifyed when it is sayde For thy sake it is not well with me That is by reason of thy marueylous and secrete prouidence of redéeminge mankinde not for any sinnes of mine Vnto the second question we may more easily answere
and asswaged so often as she is eyther conforted with inwarde consolation eyther elles feeleth delyuerance redy prest before her eyes Verse 3 Haue mercy vpon me and heare my prayer LYke as in other affaires the minde which is ferueÌ„t in affaires oftentimes rehearsâ—th one sentence by garnishing of the same so Dauid in chaunging the wordes doth repeate the same thinge in the end of his verse which he had said in the beginning A litle before he craâ—ed to be heard for the righteousnes of God touching the which righteousnes the Gospel doth at large intreate Here he prayeth to be heard by the mercy of God But although the lawe discerneth Gods righteousnes from his mercy yet by the phraise of the Gospell righteousnes and mercy are both one thing in God For God iustifieth vs by mercy promised for his sonnes sake and for the righteousnes or obedience of his Sonne through his great mercy receyueth vs. Wherefore there is no difference betwene these two formes of speakinge viz. Heare me oh God of my râ—ghteousnes And Hake mercy vpon me and heare me Verse 4. Oh ye Sonnes of men how longe will ye dispyse my glory THis first part of the third verse grieueously rebuketh the vngodlyones sâ—â—â—â—ing and subuerting the studyes of heauenly doctrine For we may see many so light of disposit oÌ„ and so boldly bragging that they doutt not to compare the sayinges of the prophetes and of the apostles with Democritus his disputaâ—yons Who as Cicero saythe taught with greate Authority greatest vanityes or tryfles And Bembus who was after wards made Cardenall when hee came vnto Sadoletus and had perceyued that he bestowed some trauell in expounding Paules epistie vnto the Romanes Leaue of sayth hee these toyes suche foolish tryfles are vnfitting for suche a graue person as you are Italy is full of such lyke Judgments where when some doe enter into theyre Churches they say they come vnto a common erroure Others although they iudge not of the Gospell as of a vaine tale yet they abhor the natiue meaning or effecte thereof as it were a firebrand of seditions and the confusion of policies Some beinge bewitched with lewde opinions doe curse the wisdome of the Gospell as the corruption of good maners and the lousnes of discipline These vngodly and prophane iudgements doth Dauid with a graue speeche reprehend calling the Gospel his glory like as S. Paule saith I am not ashamed of the Gospel which is the power of God vnto saluation to euery one that beleueth And in Iohn 15. In this is my father gloryfied if you be mademy Disciples and that you beare much fruite The wisdome of the Lawe is a certaine magnificent and glorious thing whereby common welthes are gouerned and this humaine socyetie is kept in good order But a more necessarie and wholsome matter is the true acknowledgement of the Mediator which is vnderstoode by the Gospell and which is the right way leading vnto life euerlasting Let vs therefore learne to magnify this glory and to prefer the same before all humain matters Yea although we be proudlye deryded of Epicures politike men and of hypocrites Verse 5. You loue vanities and seeke after leasinge THis particle of the second verse may rightly be applyed vnto the doctrine and lyfe of the vngodly ones For what are the opinions of other nations touchinge God but sclaunders tryfling toyes and fables That I may vse Paules wordes And neyther are they onely so but many are the open erroures in such as worship Idoles as the examples of Ethnikes Turkes and Papistes do shewe which sith they be knowne vnto all men I thinke them not nedfull for me to remember theÌ„ And I tremble in eche parte of my body so oft as I think vpon the multitude of the gods which the Ethnikes haue with such madnes imagined of theire maner in sacrefysing of men of the wicked and damnable confusion of theire lustes But I beseech God to represse the rayginge deuil and not to suffer such furies to be sene in the Church And if a man turne him with minde and consideration to behold the lyfe of the vngodly ones he shall finde al thinges full of vanities and foolishnes The vngodly séeke after pleasures and such like thinges thereto pertayning But howe much vanitie there is in these thinges what wise man vnderstandeth not For mans bodye is weake his beauty fraile his health vncerteine his lyfe short his hououre vaine pleasure corrupte wisdome smale vertue seeble and his affections boysterous Finally all these faide away quickly like flowers and theire chaunge is more easie then of the swiftest flee that flyeth wherefore it is euident that not onely the doctrine of other nations but also the lyfe of the vngodly is most full of vanity and foolishnes Verse 6. Knowe ye that the Lord doth deale wonderfully with his holy one IN the third verse he beginneth a consolation which is to be opposed against sorowes which the godly endure But heare as I consider this verse I remember the elegant and learned Paraphrasis wherewith Eobanus Hessus openeth this same verse Mirificas Domini tandem cognoscite leges In quibus exercet quos amat ipse suos Depremit vt releuet premit vt solatia prestet Enecat vt possint viuere esse super The Lorde his marueilous Lawes at length knowe ye Wherein those whom he loueth he doth traine He bringeth lowe vnto the ende that he May them comforte and eke relieue againe He geueth griefe and solace sendeth ofte He killes that they may liue and dwell aloft But peradueneure same man will say It goeth well with the Just Iohn Baptist S. Paule and such like are Just and holy therefore it must néedes be well with them This Psalme meeteth with this obiection and answereth orderly vnto the propositions Although saith it the Maior be true That it ought to be well with the Just and after this life all good thinges shall bee geuen and bestowed vpon them yet not withstanding God in his secrete and wonderfull counsell deferreth rewardes and punishmentes in this life and more straitly exerciseth the chiefe members of his church then others The causes of this his connsel are manifolde wherof some are recyted in the doctrine of the Church For the calamities of y e godly are eyther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is punishmentes for certaine offences as the banishment of Dauid was the puninshmeÌ„t for his adultrie Either els they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trials or exercises of their faith as the imprisonmeÌ„t of Ioseph or els they ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is notable and euident testimonies of the kinde of doctrine and of iudgement to come Furthermore touching the Minor he answereth The holy ones in this life are Iust through Imputation for the Sonne of God his sake and some obedience is begun in them But as yet they are not indued with sincere newnes of life and agréeable strength touching the Law of God wherewith they shalbe
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
doubtfullnes Seing therefore Philosophy doth confesse her darknes it is nedefull that kinde of doctrine be embraced which God himselfe delyuered which doth make manifest so great matters For there are three chief and speciall good thinges of man which are shewed in this heauenly doctrine The first is True acknowledgment and calling vpon God The second Firme consolation in calamitics The third is The order of our life These good giftes doth this psalme comprehend when it sayeth But thou O Lord shewe vs the light of thy countenance That is sâ—ing that mans reason is ignorant of God and of true inuocation neither hath in her selfe any firme consolation and is much more seeble then that shee can direct her life and vocation amongst so many snares of the deuil and in so great a heape of buysines and daungers I beseech thee our Lord that with the Gospell and with the holy Spirit thou wouldest illuminate in vs that wisdome which truly knoweth God and calleth vpon him a right that thou wouldest strenghthen our hartes with firme consolation and gouerne the whole course of our life and vocation vnto the glory of thy holy name and saluation of the Church vniuersall Verse 11. Thou hast made me to reioyce in my hart whiles they haue plentie of wine and Corne. THis verse setteth out the degrees of good thinges although saith he The benefits pertaining vnto this lyfe are the blessinges of God and are to be craued of God yet notwithstanding both when other earthly benefits rise and fall too and from vs we haue an inwarde consolation worthely fixed and established in vs an other way and we preferre this consolation â—aâ— beyond al. swete pleasures of this slâ—tting and vanishing life wherin all thinges as it were hang by a â—â—ale thrid Ethings which haue bene of force by soden chaunge come to naught So in the 45. Psalme it is said All the glory of the kinges daughter is within c. that is to say the proper beautie of the Church is ioy of the holy ghost kindled in the heart of the faithfull ouercomminge all feares of death and daungers of hell and beginninge in vs eternall life Verse 12. I will therfore lye downe in peace and take my rest PEace in this place and in other places often signifieth tranquâ—itie of hart springing of faith hope and good conscience For faith holdeth not onely that a man is acceptable vnto God through the Mediator but also that obedience newe begonne pleaseth God through this hye Priest bringing our worshippinges vnto his Father Hope looketh for delyuerance in time to come according to Gods prouidence whether it chaunge in this life eyther els after the resurrection from death For although wee obtaine not alwayes corporall delyuerance yet we surely knowe that there shall folow an vniuersal delyuerance of the Church after the resurrection wherein God shall wipe away all teares from the eyes of the Godly Conscience setteth her selfe at rest in goodnes of the cause whereof God is the author approuer and defender as Teucer â—aith in Sophocles In a good cause it becometh vs to haue a good courage These three namely Faith hope aud good conscience are the causes of peace touching the which this last verse mencioneth I will therefore lye down in peace and take my rest Because thou only oh Lord hast made me to put my trust in thee ⧠The fifte Psalme Verba mea auribus percipe Domine THE ARGVMENT THe fift psalme is a feruent prayer against vngodlie teachers whose mindes are defiled with madde worshippinge of Idolles theire tongue with blasphemies their handes embrewed with the blood of the godly and their other meÌ„bers stained with wicked lustes These teachers as furies sent out of hel to trouble the church prayeth to be destroyed and that the puritie of doctrine and therewith his churche also might be preserued and defended There may also be obserued in this psalm a manifest figure of the vngodlie doctrine and of the vngodlie councels which tend hereunto that true inuocation prayer vsed in the church might vtterlie be extinguisht And because euerie prayer conceyued by the holie ghost hath effecte of promise let vs not doubt but God will helpe vs to the end the vngodlie may be confuted which say where is now theire God Psal 114. Ver. 9. Verse 1. INcline thine eares O Lorde vnto my wordes consider my meditation Verse 2. Hearken vnto the voice of my prayer my kinge and my God because I will praie vnto thee THere are two differences of true and false Inuocation viz. whereof me must continually consider in reading of the Psalmes The one is touching the essence of God The other touching the will of God So often as a man begins his prayer let him consider with himselfe what he calleth vpoÌ„ and what God he is which he calleth vpon or prayeth vnto After that also the Will must be considered what maner God he is and why he doeth heare vs. So in this place Dauid discerneth by the same Inuocation or prayer the true God from counterfet and false gods For Iehoua is a peculiar name whereby the Church alone of the fathers and the Israelites called vpon God And there is a great Emphasis or force in the wordes My king and my God As if he sayde Thou which truely beholdest and curest my griefe thou which truely receiuest and hearest me for thy Sonnes sake the Mediator which is the king of the Church This admonition of the difference of true and false inuocation is in another place largely delyuered which in déede ought to be considered vpon in all our Inuocation and thankesgeuing Also let that be considered that true Inuocation is of two sorts The one which worketh by cogitation of the minde and with confidencies illuminated or enlightened in the will fleeing vnto God inwardly crauing and expecting Gods benefites The other which with the voice or tongue expresseth those motions of the heart and consenteth with the heart Because god requyreth the expresse voice also and that others may be instructed and confirmed yea to the ende that the very deuils when they heare the true god called vpon might tremble for feare and flee away Finally let there be obserued ardent affections of wordes wherin he earnestly vrgeth to be heard as thus Heare me consider me And Geue eare vnto me Verse 3 O Lorde thou shalt heare my prayer betimes I will stande before thee earlie in thy Courte and in thy Congregation ALthough God is not tyed to any places or times and alwayes heareth them that call vpon him inlightned with acknowledgement and faith in the sonne of God yet notwithstanding the morning season is déemed most méetest for meditation and prayer when oure bodies are neither ouercharged with meate nor with fumes of stomack and a most earnest intention may be in an emptie stomack And it is not amisse sayde of a certaine auncyent wryter That Praier is a most harde worke because not onelie the intention or
earnest minde is required But also a consideration of the reuelations or testimonies of God and a difference from heathenish inuocation as also a thinking vpon Gods promises and faith Therefore Dauid vseth here notable Metaphores I will stande in thy Court and in thy Congregation to signifie vnto vs that it is no slender or base work to pray vnto God For there is a difficulte attention in recyting the prayer and it is needeful that there come together a true cogitation of God and motions of the heart towardes him And there is enflamed a sharpe conflicte in all earnest prayer or inuocation when we reason in our mindes whether and why we are receaued vnto God and our sighinges and prayers are heard Our sinnes accuse vs and our trembling and amazed mindes flée from God but in this doubtfulnes and flight must we not cease from praying Wherefore against this accusation we must oppose the wordes of the gospel which affirmeth that although we are sinfull yet we shall be accepted vnto god freely for his sonnes sake But concerning this conflict I haue bene more briefe least my exposition should be too long Verse 4 Because thou art the God not pleased with anie wickednesse and the euill man shall not dwell with thee I Sayd a little before that in euery our prayers wee must consider well who and what a one god is He therefore teacheth in this verse what maner a one god is Namely Wise Bountifull lust True a Iudge sincere Free and Mercifull For god is such a one as he expresseth him selfe to be in the Lawe nothing delited in murthering wandering lustes thefte lyinges and other mischiefes but rather punisheth these euils which are repugnant vnto his law For god oftentimes affirmeth that he neither will nor doth allow sinne as in the 8. Chap. of Zacharias it is expresly saide of sinnes These are the thinges that I hate saith the Lord. Seeing then god is true we must most firmely beleeue that god is not the effectuall cause of sinne in men Verse 5. The proude furious fooles shall not stande in thy presence thou hast hated all those that woorke iniquitie WIth this verse agreeth that notable sentence which is extant in the booke of Iob chap. 13. Hipocrites shall not enter before his presence For god hateth and detesteth nothing more then the arrogancie of hypocrites which challenge vnto themselues prayse of righteousnes and extoll themselues aboue other sinners So is it written in the 16. of Luke Whatsoeuer is glorious in the worlde is abhominable in the sight of God That is whatsoeuer is gloryous without the acknowledgemente of god and feare of god that is confounded Therefore happens so great ruines of mightie persons which not onely excelled in worldlie power but also in prowesse Verse 6. Thou shalt destroye them that speake leasinges The Lord abhorreth both the bloodthirstie and the deceitfull man VVE must deligently consider the efficacy of the word wherewith the Psalme reprooueth bloodsucking Sophisters when as it so saith The Lorde abhorreth both the bloodthirstie and the deceitfull man For the worde abhorreth signifyeth not onely a plaine reiection of the persoÌ„s but also a grieuous displeasure to light vpon them mixed with some sorow Let the grieuousnes of this worde terrifie vs not onely from wrongfull murthers but froÌ„ euerie Sophistical subtile or deceiueable doctrine when as falshode and leasinges are more dangerous vnder the coloure of trueth then those be which are manifest For as the deuill is both a lyer and a murtherer so vngodly teachers are not onely the crafts masters of plausible lyinges and of corruptions of the true doctrine but also are the prouokers of kinges and Princes vnto crueltie As a certaine Monke in a publique Sermon in the hearing of the Emperour Charles the fifte saide That God would not be mercifull vnto him except the Emperour did first wash his whole arme with the blood of the Lutheranes I quake to mention this saying so cruell to heare For was there euer so sauage barbarousnes at any time wherein was so great crueltie and so great thirst after ciuill bloodshed as there is in these Hipocrites for none other cause but that we agrée not with them in theire opinions but this litle verse admonisheth vs that we be not polluted with theire company which striue by might and maine against the truth and most cruelly kill the godly ones for prosessinge the true doctrine For it threateneth vnto those sophisters and parricides a tragicall distruction saying Thou shalt destroy them that speake leasinges c. Verse 7. And I in the multitude of thy mercie will enter into thy house and will worshippe thee in thy holie place in thy feare ALwayes when we pray this most grieuous obiection troubleth vs that no sinner is heard of God Iohn 9. God heareth not sinners All men in this our vile nature are sinners Ergo no men are heard This obiection is not to be expounded as a thinge sclender neyther yet of smale effect least that it do discourage vs from inuocation or prayer Therfore we must first answere vnto the maior by distinction Some are sinners which earnestly repent them others are sinners not repenting Albeit therefore the maior is true if it be vnderstood of those which do not repent Yet it is false if it be vnderstood of those which repent theÌ„ or turne vnto God Moreouer the minor is also to be distinguisht All men in this our vile nature are sinners but after a diuers maner Some are without repentance these are not heard Some are conuerted vnto God For euen in the conuerted there yet remaine vices or leude affectes or flames of lustes which they resist notwithstanding which are called veniall sinnes or sinnes pardonable But therewith they retaine not the purpose of sinning and it is sure that these are receyued into Gods fauour and are heard of him Vnto this resolution doth this vii verse allude naming fear and confidence in the mercy of God For feare signifyeth a true contrition or sorowe and a good purpose in obeying God But so often as mention is made of the mercy of God faith is to be vnderstoode by relation whereby we beleue that mercy happeneth vnto vs. Therefore the meaning of this litle verse agreeth in all pâ—â—â—â—tes with that prayer of Dauid cap. 9. To thee O Lord belongeth Righteousnes but vnto vs confusion and shame wherefore not in our righteousnes do we poure out our prayers before thy presence but in thy manifould mercies heare vs for the Lordes sake Verse 8. O Lord direct me in thy righteousnes because of mine enimies make streight thy way before me THe expresse petition of diuine gouernement which is opposed against that heathnish versicle Fortune not wisdome gouerneth life of man Wherefore suffer vs not O God to be drawne away of the deuill vnto vngodlynes and other mischiefes Defend vs against the snares of the deuill gouerne vs with thy light and with thy counceles suffer vs not
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
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
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
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
protect thee that I may plant the heauens c. Great are these premises which far exceede all human deuises and all the strengthes of men Therfore are they deryded beyonde measure of the vngodlye wyse wordlinges But let vs in the Church of God knowe that this true consolation of necessitie ought to be inculcate into euerie one of vs that our mindes might be confirmed in priuate and publique lyfe against hazardes or daungers in professing of the Gospell And although the importance of thinges which this verse conteyneth can not be conceyued yet notwithstanding let vs diligently consider the efficacy of the wordes For when he saith Out of the mouth he discerneth the principall Cause from the instrumentall cause as if he saide Christ is of power able and effectuall by the ministerie of the Gospell The ministers are onely Earthen vessels wherein is caried about great treasure that it may be the power of God and not oures 2. Cor. 4. For hee which planteth is nothing neither is he any thing that watereth but it is God which geueth the encrease 1. Cor. 3. And Christ saith It is not you which speake but the Spirit of your father which speaketh in you Mat 10. Hether vnto pertayneth that most pleasant saying of Nazianzen Nos linguam commodato damus Spiritui sancto That is We geue our tongue to the holy Ghost bestowed vpon vs. But after that he hath shewed the difference of the cause principall and instrumentall he declareth plainly not obscurely what maner instrumentes they be which God vseth in gathering of his Church together God hath chosen saith Ludouicus Viues in his 2. booke of Christian doctrine vnto so great and wonderfull work the Apostles priuate men base feeble vnskilfull and Infantes then whom none could séeme to be lesse fitte for the purpose But he chose the weakelinges of the worlde as S. Paule saith to confound the mightie ones 1. Cor. 1. It is the pointe of a most skilfull and most expert Artificer to worke that in a bad and simple instrument which another man can scarcely doe in a most apte and most likely for the purpose Like as men say Apelles with a cole taken out of the fire did so liuely paint out him of whom he was bidden to Ptholomeus his dinner that all men there acknowledged the same guestesbidder euen at the first shadowing But it is not to be marueiled that God perfourmeth what pleaseth him in likelye and fitte instrumentes who needeth none instruments at all whatsoeuer he purposeth to make Therefore sent he a very few vnto very many the rude to the skilful he sent children vnto most exquisite and most eloquent persons he sent the simple to the subtile ones the vnarmed to the armed the weaklinges to the warriors and the pore he sent to the rule and domination ouer the people of Rome For it was conuenient that at the beginning such a lowly and base state should be in the founders of this building least they should attribute any thing vnto humane strength and cunninge or repose any trust or confidence in them but vtterly distrusting their own infirmities should depend wholie vpon the helpe and sauegarde of God Both least any man might attribute any thing of those thinges which were wrought vnto mans power and also least that the same Apostles might contemne or despise any humilitie or base estate of others being mindful of their owne Thus farre Viues But as touching that which I haue spoken of the Apostles the same may in like maner be saide of all teachers in the Church For so Paule cryeth out For these thinges who is fitte or meeter Namelie to expound the doctrine to iudge and decyde greatest controuersies and to beare rule in the Church But what doe these infantes and sucklinges bringe to passe Are they onely infeebled with vaine contention which neither profiteth themselues nor other No saith he the labors of the godly Ministers in the church doe not onely profite men a short time but the fruytes are euerlasting of them which teach who doe gather vnto God an eternall church and are themselues enriched with eternall rewardes This Consolation is most oftentimes repeated as Paule saith 1. Cor. 15. Your labor shall not be frustrate in the Lord. And in the 1. Rom. The Gospel is the power of God vnto saluation to so many as beleue That thing also is most worthy of admiration that the Apostles perswaded both the learned and vnlearned of their time in so profound matters and farre passing the vigor of mans wit when as Philosophers could hardly perswade others in morall thinges more hardly in naturall thinges being furnished and prepared with knowledge eloquence and vse But that the kingdome of God as Paule â—aith consisteth not in wordes but in power 1. Cor. 4. The history of most worthy memory sheweth which is recyted of Ruffinus in the 10. booke of the Ecclesiasticall History A certaine olde man in the Councel of Nicene smally learned and of little knowledge but a constant confessor of Christ was not afrayde to encounter with an eloquent and wittie Philosopher and with him to dispute as touching the veritie of faith Neither in deede alleadged he delusions of subtile craftie spéeche but an euident and plaine meaning of truth Heare nie saith he Philosopher There is one God the Creator of heauen and earth and of all thinges as well visible as inuisible who created all thinges with the efficacie of his worde and with his holy Spirite established the same Therefore this Worde whome wee call the Sonne of God being merciful towardes mankind which led their life in errors like vnto bruite beastes was content to be borne of a woman to be conuersant amongest men and for them vouchsafed to die and he shall come agayne to iudge of all those thinges which haue bene done by euery one in this life That thâ—se thinges are and shalbe thus for a truth we beleeue neither inquire we curâ—ouslye vpon any part Doe not thou therefore weary thy selfe in vaine with searching for reasons and demonstrations of those thinges whose protection is faith or with busie questioning by what maner or meanes any one of these thinges may either seeme possible to be brought to passe or not brought to passe But answere me demaunding thee beleeuest thou these thinges The Philosopher being thorowly touched to the quick sayde hee beleeued him and reioyced to see himself conquered professed and held the same opinion in those thinges as the olde man did and perswaded others that they would be of the same minde with him protesting solemnly that this was done by Gods prouidence to the ende he might be conuerted to embrace the Christian Religion For so long sayth he as by wordes the matter was handled with me I answered againe wordes for wordes and what so was spoken with cunning of speech I laboured to confute But when for wordes vertue proceeded out of the speakers mouth words could not withstand vertue neither could
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
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
the aduersaries and ememies of God For He which honoureth not the sonne honoureth not the father So it is saide in Zachar. 12. touching the enemies of the church He that toucheth you toucheth the apple of mine eye Then do not the Turkes and tirannicall bishops holde wares with vs onely but against God him selfe do they fight which thing sithe so it is let vs hope for victorie not in bewe and sworde but in the Lord our God But why doth he so often repeats the worde finde out because he would rebuke the securitie of the enemies which trusting to theire power thinke they shall scape â—â—ot frée They shal not saith he be with any power sufficiently fenced against the Lords inquisicion no darke dâ—ngeons shalbe able to hyde them as in the first of Sophonie most elegantly is written I will seeke Ierusalem with lanthornes and I will visite those men which sticke fast in theire filthines which say in theire harts The Lord will not do well he will not do euill And theire great streÌ„gth shall be theire owne destruction and theire house shalbe laide wastie Finally he setteth downe an vniuersall note as if he had saide God is not addicted to haue any respecte of persons in punishing man but he catcheth both greate and smale vnto punishment neither is theire any man which can escape the mighty hand of God Verse 9 Make them like a fierie ouen in time of thy wrath the Lord in his furie shall swallow them vp the fyer shall deuoure them Verse 10 Thou shalt destroy theire laboure vpon the earth and the seede of them from amonge the sonnes of men THese verses do I vnderstand touching the last destructioÌ„ of Jerusalem whose history is by Iosephus and certaine others sufficiently well largely described And that I may omit other thinges which to remember my minde abhorreth and with sorowe againe shunneth The citie being by the enemies beséeged began to be oppressed with horrible famine after which ensued so filthy a distruction that 1100000. persons are saide in time of that séege to haue bene destroyed by famine and pestilence A greate multitude was slaine of seditiouse persons with dayly slaughter within the walles whiles the batle lasted Afterwardes by the enemies weapons in beating downe the wals when the citie was taken and burned certayne thousandes perished In time of â—â—e feight there were taken to the number of 97000. who being partly soulde and partly dispersed into great cities of the dominions nere vnto them at the feast dayes were cast forth to be deuoured of wilde beastes others one striking one another with wounds in a straight after the maner of enemies feighting were compelled to slaye theÌ„ selues others were sent bound to digge at the stréetes of Peloponesus With these most heauie examples of Gods horrible wrath against the contemners of Christ his doctrine of the gospell all that motion was almost wholy destroyed when as it was so done by Gods prouidence that euen vpon the feast day of sweete breade wherein all the Jewes were accustomed to meete together from Jewry at Jerusalem the citie should then be beséeged Verse 11 Because they practized mischiefe against thee they purposed things which they coulde not bringe to passe I Wil repeate in this place the exposition of an vsual argument A will agréeing with the wil of God is good The Jewes will or minde agréeed with Gods will because God woulde that his Sonne should dye and the Jewes had a will to put Christ to death Therefore the will or minde of the Jewes was good I answere the maior so againe is true when our will agréeth with Gods will accordinge vnto all causes False is the minor therefore because the wil of the Jewes did not according vnto all causes agree with the will of God For causes impulsiue formall and small do very greatly differ which make diuersities of deedes without end In the Jewes was the cause impulsiue burning hatred against theire teacher who rebuked theire sinnes lewde â—â—â—nions The formall cause was as they had a will euen in his passion the same torments and rending of him which they would to be eternall The finall causes were that this teacher might so be taken away that he should not haue life againe and to the end this libertie of theire mischéefe might be confirmed But the impulsiue cause mouing god is the great mercy towards mankind and the same intercession of his sonne who offered vp himselfe vnto punishment for vs. The formall which god would worke in his passion is not cheefly the torments but the obedence of his sonue The finall causes are that wrath being pacified by this obedieÌ„ce he might satisfie the righteousnes of God and that the same sonne might haue life againe and raigne in eternall felowship with the father eternall and might there restore lyfe euerlasting saluation vnto his Heritage It is manifest then that the causes agrée not in God and in the Jewes alike although they runne both into one obiecte like as the surgeon the manqueller incur both one obiecte and both do somwhat smyte but after a contrarie maner by contrary causes By this resolution it is cleare what the Jewes purposed in theire mindes carying Christ vnto his cruell death and that the sequel of gods prouidence disapoynted the vngodly hope of theire Jewish enterprises And what so is spoken concerning the head the same also is true concerning the bodie For God by meruelous meanes deludeth the enterprises practises of the enemies of his church that they are not able to accomplish the webbe that they began to spinne Verse 12 But thou shalt set them as a marke and against theire face shalt thou chardge thy howstring speedely IT is euident that the Jewes after Titus his dayes now and then put in practise to restore the state of their Regiment In the time of Adrian the Empeâ—â—â— as Eusebius in lib. 4. cap. 6. mentioneth The Jewes moued an horrible seditioÌ„ gathering an host of 300000. persons from among the fugitiues seditious Jewes Captaine of this multitude was a furious man who specially vpon the christians exercised great cruelâ—e who named himselfe BeÌ„ Cochab that is Filius Stellae the son of Light For to the ende he might increase his authoritie he wrested a Prophesie vnto him selfe There shal arise a Starre out of Jacob. But in déede afterwardes the heauie issue declared that he was a deceiuer he is called of wryters Ben Cosbe that is Filius mendacij The sonne of leasinges But when this seditious multitude of Jewes had peopled Palestine and the contrey of Syria adioyning Adrian the Emperor with a few skirmishes scattered them afterwardes the remnant of them fled into the towne of Bithera or Betheron which is scituate in the Limitte of the countrey of Ephraim The Captaine being shut vp into that Towne with part of his hostes indured the siege for three yeares and sixe monethes space At length hauing consumed his