not escape which have zeale without knowledge what shall become of us which have knowledge without zeale And you whosoever you are that by such meanes have decayed the Lords house and abridged the provision and maintenance thereof and see the miserable wrack of Gods Church if there be any zeale of God in you if you have any fellowship of the spirit if any compassion and mercy if you love God if you desire the continuance of the Gospell Oh remember you have the Patrimonie due unto them that should attend in the Lords house You take unto your selves wrongfully that which was not lotted for you Give unto Caesar those things which belong to Caesar and unto God the things which appertaine to him and make for the beautie furniture of his house Enrich your selves by lawfull meanes without the spoile and wast of Gods Church Let not the Ministery by your meanes be despised you enriched them which mocked blinded and devoured you spoile not them now that feed and instruct and comfort you Let us seek the glory of God let us at length serve the Lord and not our belly and greedie wantonnesse So shall God blesse you and prosper you in all your affaires so shall he strike a terrour of you into all forraigne Princes that dwell about you so shall your heart be kept stedfast in the hand of God so shall your heart be perfect before the Lord so shall you leave such as shall alwaies praise the Lord in Sion so shall you see your childrens children and peace upon Jsrael And thou ô most mercifull Father grant that thy words be not spoken in vain in is thy cause Thou art our Father we are as clay in thine hands Thou hast the key of our hearts give zeale to them that have knowledge give knowledge to them that have zeale that they may be enflamed and ravished with the love of thy house to sorrow for the decay thereof and to doe all their endeavour to build up and establish the same for ever AMEN FINIS PSAL. I. Beatus Vir. 1 BLessed is the man that hath not walked in the Counsel of the Vngodly nor stand in the way of sinners and hath not sit in the seate of the scornfull 2 But his delight is in the Law of the Lord and in his Law will he exercise himselfe day and night 3 And he shall be like a Tree planted by the water side that will bring forth his fruit in due season 4 His leaf also shall not wither and looke whatsoever he doth it shall prosper 5 As for the Vngodly it is not so with them but they are like the Chaff which the wind scattereth away from the face of the earth 6 Therefore the Vngodly shall not be able to stand in the iudgement neither the Sinners in the Congregation of the Righteous 7 But the Lord knoweth the way of the Righteous and the way of the Vngodly shall perish THE ANALYSIS THis First and Formost Psalme be it but an Introduction to the rest as some will haue it or a Psalme it selfe and one of the rest as all in a manner are of opinion certaine it is that as it yeelds vs good Instruction so was it framed to that purpose In the which the Psalmist endeauouring to describe the Felicity of the Godly he both prôposeth vnto vs and ôpposeth betweene themselues the Godly and the Wicked Concerning the Godly he declares vnto vs their Condition their Reward Their Condition in that abhorring Impiety as it is in the First Verse they follow religious courses as it is in the Second Their Reward in that they participate of the manifold Blessings of God as the same Blessings are intimated to vs in the Third and Fourth Verses Concerning the Wicked he proclaymes vnto vs both their State their End their State in the Fift Verse their End in the Sixt which State and End of theirs to be most miserable he prooueth from the Day of Iudgement and that in the Seauenth and last Verse And thus much briefly of the a Concerning this Analysis as also all the rest they are for the most part taken out of Huldericus Herlinus his Analises Synopticae printed 1603. Analysis or Resolution of the whole Psalme into those severall Parts whereof it doth consist Come we now to the word◠themselues verse by verse and let vs rub them as S. Austen b Aug. de Verb. Dom. Ser. 14. speakes like Eares of Corne in our hand Vt ad latentia grana perveniamus that so we may come to the wheat that lies hid in those words as it were in the husk VErs 1. Blessed is the Man that hath not walked in the counsel of the Vngodly nor stand in the way of Sinners and hath not sit in the seate of the Scornfull It was Pindarus his c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. Od. 6. obseruation that in beginning any worke the Forefront thereof should bee made glittering and glorious And I may truely say of this First Psalme whether we respect the Psalme in generall or the very first word of it in particular it is most glittering most glorious Blessed is the Man Quà m aptum quà m opportunum principium d Ambros in hunc Psal saith St Ambrose how meet and convenient a beginning For as they saith he that take vpon them to exhibit Games are wont to propose a Reward and the Excellency of a Crowne that they which come to the Games may striue the more earnestly to obtaine the same so our Lord Iesus Christ hath proposed the Glory of an heauenly Kingdome the benefit of perpetuall Rest the Blessednesse of eternall Life to the best endeauours of men And as a Generall saith he going to warfar promiseth a Donatiue to the Souldier and Promotions to his Captaines Vt spes commodi furetur laborem metum abscondat periculi that the hope of gaine may both steale away their labour from them and hide and conceale the feare of any danger that may betide them so Dauid as the Herald of that great Generall exhorteth the Souldiers calls the Combatants to the Lists and proposeth the Reward in these words Blessed is the Man which hath not walked in the Counsel of the Vngodly A Praemio coepit vt pondu◠futuri certaminis eleuaret He begins with the Reward to make the burthen of that which they should afterwards endure the lighter He proposeth the wages that every man leaping over in his heart the troubles and vexations of these present worldly affaires should contend with most speedy desire to the happinesse of things to come Blessed saith he is the Man and what could more be giuen to Man then which nothing greater by the Apostle himselfe could be giuen vnto God For God is called by the e 1. Tim. 6.15 Apostle the Blessed and only potentate and King of Kings and Lord of Lords Beatitudinis tamen non supergreditur potestatem and yet for all that God goes not
howsoever by distance of Place hee was depriued of the sight of the Arke yet was that no cause at al but that the Lord might giue him the hearing he being u Ps 145.18 Nigh to all such as call vpon him faithfully Why Holy Hill see x Exposit in Ps 2.6 p 41. before Verse 5. I laid me downe and slept and rose vp againe for the Lord sustained me Philip King of Macedon hauing slept a sound sleepe and waking at the last and seeing Antipater by him No marvell y Plutarch Apopth quoth he I slept so soundly seeing Antipater was by and watched It had not like to haue fallen out with King Saul so well z 1. Sam. 26.15 when he on a time fell asleepe howsoever Abner was neere him that loued him as well as ever Antipater did King Ph lip But no such Keeper indeed as the Lord God of Hoasts not Abner not Antipater Had a Iudg. 4.21 Sisera and b Iudyth 13.8 Holofernes so beene kept they had not miscarryed as they did Not a Night goes over our heads but it may be our owne case such a Death or such like But as our Enemie ever watcheth to play Iael or Iudith with vs so he that keepeth Israel he that keepeth vs c Ps 121.4 will neither slumber nor sleepe It is strange how the Lord of Heauen hath kept Many of his Servants whenas they were in a dead sleepe and none by to watch them but onely the Murtherers themselueâ— I haue read of One in Queene Maries time whom since I had good cause to knowe as being betweene vs both to speake in S. Ieroms words Nomina Pietatis d Hieron de Vitand suspect Contubern Officiorum Vocabula Vincula Naturae secunda post Deum Foederatio that being on a time in bed in an Inne and One that had beene his Servant lying neere vnto him comming at Midnight to haue murthered him the Master was dreaming at that instant that the Bed whereon he lay was all on Fire whereat starting vp and crying to God for help the Murtherer was so affrighted that he desisted from his purpose craued pardon for the attempt and presently revealed to him who they were that set him on worke But concluding this point with that of Moses e Exod. 15.2 The Lord is my Strength and Song and he is become my Salvation he is my God and I will prepare him an Habitation my FATHERS God and I will exalt him I returne vnto my purpose The Prophet could not better make knowne vnto vs the tranquillitie of his minde amidst the many dangers he was in then by these effects hee here tells vs of Lying downe and Sleeping and Rising vp againe For as when the minde of Man is much troubled by reason of any imminent danger or hee goes not to Bed at all or if he goes he sleepes not soundly so if so be nothing trouble him then doth he freely take his rest and much refreshed by that rest hee riseth againe with much alacritie When thou liest downe f Prov 3.24 saith Solomon thou shalt not be afraid yea thou shalt lye downe and thy sleepe shall be sweet This sweetnesse of Sleep as it is not the meanest of those Blessings that God bestoweth on vs and many would giue much for the purchasing thereof so the g Ovid. Met. l. 11. Poet describes it accordingly Somne quies rerum placidissime Somne Deorum Pax animi quem Cura fugit qui corpora duris Fessa ministerijs mulces reparasque Labori and so forth But the Prophet here not only slept but rose againe which Sleeping of his and Rising againe hee ascribeth to the Lord. And indeed as S. Austen h Aug. Hom. 28 Vid. Greg. in Evang Hom. 1. speaketh Nonne multi sanâ— dormierunt obduruerunt Haue not many gone to Bed safe and sound and beene found stark dead by the Morning What need wee Examples of old as the i Exod. 12.30 First Borne of the Egyptians Saraes l Tob. 6.13 Seaven Husbands the whole m 2. King 19.35 Camp of the Assyrians being an Hundred Fourescore and Fiue Thousand I suppose no Man liuing but may call to mind some one Acquaintance or other that hath miscarried in this kinde Now for it may be any mans case which hath beene the case of so many hence is it that our Mother the CHVRCH teacheth all and every of her Children to pray against suddaine Death importing therein as that Worthy n M. Hooker Eccles Pol. l. 5. §. 46. Devine obserueth a twofold Desire First that Death when it commeth may giue vs some convenient respite or Secondly if that be denied vs of God yet we may haue wisdome to provide alwaies before hand that those Evills overtake vs not which Death vnexpected doth vse to bring vpon carelesse Men and that although it be suddaine in it selfe neverthelesse in regard of our prepared minds it may not be suddaine And here I cannot but remember that thrice worthie o He died Ian. 25. 1617. according to the Churches Computation otherwise 1618 and gaue aboue a 1000 Pound towards the new Building of the Forefront of the Colledge Doctor in his Faculty as worthy a Gouernour in the Vniversity the Right Worshipfull Mr Dr Blencow forty yeares Provost of Oriel Colledge who died thus suddainely vntimely to many most vntimely to my self and yet to whom in regard of his prepared minde appearing by his last Will and Testament Death no doubt was not suddaine Hee had the first two Letters of both his Names who some 300 yeares bâ—fore was the First Provost of that House and a most principall Benefactor insomuch that vpon the Death of the Latter these Verses were made on Both. A.B. Praepositus primus sed Vltimus A.B. Auspicium Tecto magnum EDOVARDE tuo Ambos quos vidit disiunctos Nestoris â—â—as Aedificatores nunc habet vna Domus Vna Domus Terris habet illos â—nica Coelis Copula ter faelix COELO eademque SOLO THE ENGLISH That A. B. stood for Provost First and for the Last likewise p K. Edw. the Second Founder of ORIEL Colledge Adam Brown Almoner to the King the first Provost thereof EDWARD it shewed vnto thy House what Fortune shouâ—d arise Those Two whom space of Hundred yeares thrice told did so much seuer One House holds Both Both Builders are and Both she holds together One House in Earth in Heauen one House neither holds one alone Thrice happy Couple whom both HEAVEN and EARTH thus ioine in one But to returne to my purpose Having thus farre spoken of this Fift Verse I might seeme to haue done with it and not to need to goe any farther but that there are of the Fathers that seeme to see more therein then as yet we haue seene Arnobius and S. Austen they see in these words our Saviours Passion his Resurrection both Our Sauiour q Aug. de Gen. cont Manich.
them grew in a manner infinite so that scarcely was there found any one of them the forge of whose braine was not possest with some speciall mystery Whereupon pag. 135. although their mutuall contentions were most fiercely prosecuted among themselves yet when they came to defend the common cause common to them all against the Adversaries of their factions they had wayes to lick one another whole the sounder in his owne perswasion excusing The deare Brethren pag. 25. which were not so farre enlightned and professing a charitable hope of the mercy of God towards them notwithstanding their swarving from him in some things pag. 71. Their owne Ministers they highly magnifyed as men whose vocation was from God the rest pag. 124. their manner was disdainfully to terme Scribes and Pharisees to accompt their calling an humane creature and to detaine the people as much as might be from hearing of them pag. 764. As touching Baptisme administred in the Church of Rome they judged to be an execrable mockery and no Baptisme both because the Ministers thereof in the Papacy are wicked Idolaters lewd persons Theeves and Murderers cursed creatures ignorant beasts and also that for to baptize is a proper action belonging unto none but the Church of Christ whereas Rome is Antichrists Synagogue pag. 748. The custome of using God-fathers and God-mothers at Christnings they scorned Baptizing of Infants pag. 512. although confest by themselves to have been continued even sithence the very Apostles owne times yet they altogether condemned partly pag. 518. because sundry errours are of no lesse antiquity pag. 722. and partly because there is no commandement in the Gospell of Christ which saith Baptize Infants but he contrariwise saying Goe preach and Baptize doth appoint that the Minister of Baptisme shall in that action first administer doctrine and then Baptisme as also in saying whosoever doth believe and is Baptized pag. 688. he appointeth that the person to whom Baptisme is administred shall first beleeve and then be Baptized to the end that beleeving may goe before this Sacrament in the receiver no otherwise then preaching in the giver sith equally in both the law of Christ declareth not only what things are required but also in what order they are required pag. 38. The Eucharist they received pretending our Lord and Saviours example after Supper and for avoyding all those impieties which have beene grounded upon the mysticall words of Christ This is my body this is my bloud they thought it not safe to mention either body or blood in that Sacrament pag. 122. but rather to abrogate both and to use no words but these Take eat declare the death of our Lord Drinke shew forth our Lords death In Rites and Ceremonies their profession was hatred of all conformity with the Church of Rome for which cause they would rather endure any torment then observe the solemne festivalls which others did in asmuch as Antichrist they said was the first Inventor of them 10. The pretended end of their Civill Reformation was that Christ might have dominion over all that all Crownes and Scepters might bee throwne downe at his feet that no other might raigne over Christian men but he no Regiment keep them in awe but his discipline amongst them no sword at all to be carried besides his the sword of Spirituall Excommunication For this cause they laboured withall their might in overturning the Seates of Magistracy because Christ hath said pag. 841. Kings of Nations in abolishing the execution of Iustice because Christ hath said resist not evill in forbidding Oathes the necessary meanes of Iudiciall Tryall because Christ hath said Sweare not at all finally in bringing in community of goods pag. 849. because Christ by his Apostles hath given the World such example to the end that men might excell one another not in wealth the pillar of secular authority but in vertue 11. pag. 40. These men at the first were only pittied in their errour and not much withstood by any the great humility zeale and devotion which appeared to bee in them was in all mens opinion a pledge of their harmlesse meaning The hardest that men of sound Iudgement conceived of them was but this Lactant. O quà m honestâ voluntate miseri errant with how good a meaning these poore soules doe evill Luther made request unto Frederick Duke of Saxony that within his dominion they might be favourably dealt with and spared Just lib. 5. cap. 19. for that their errour exempted they seemed otherwise right good men By meanes of which mercifull toleration they gathered strength pag. 6. much more then was safe for the state of the Common-wealth wherein they lived They had their secret corner-meetings and assemblies in the night the people flocked unto them by thousands The means whereby they both allured and retained so great multitudes were most effectuall Pag. 4.20 first a wonderfull shew of zeale towards God Pag. 55. wherewith they seemed to bee even rapt in every thing they spake Secondly an hatred of sinne and a singular love of integrity which men did thinke to be much more then ordinary in them by reason of the Custome which they had to fill the eares of the people with invectives against their authorized Guids aswell Spirituall as Civill Thirdly the bountyfull releife wherewith they eased the broken estate of such needy Creatures as were in that respect the more apt to be drawne away Fourthly a tender Compassion which they were thought to take upon the miseries of the Common sort over whose heads their manner was Pag. 6.7 even to powre downe showrs of teares complaining that no respect was had unto them that their goods were devoured by wicked Cormorants their persons had in contempt all liberty both temporall and spirituall taken from them that it was high time for god now to heare their groanes and to send them deliverance Lastly a cunning slight which they had to stroake and smooth up the minds of their followers as well by appropriating unto them all the favourable Titles the good words and the gratious promisies in Scripture as also by casting the contrary alwaies on the heads of such as were severred from that retinue Whereupon the Peoples common acclamations unto such deceivers was These are verely the men of God these are his true and sincere Prophets If any such Prophet or man of God did suffer by order of law condigne and deserved punishment were it for Fellony Rebellion Murder or what else the people so strangely were their hearts inchanted as though blessed Saint Stephen had bene againe Martyred Pag. 27. did lament that God tooke away his most deare servants from them 12. In all things beeing fully perswaded that what they did it was Obedience to the will of God and that all men should doe the like there remained after speculation practise whereby the whole world thereunto if it were possible
might be framed Pag. 6. This they saw could not be done without mighty opposition and resistance against which to strengthen themselves they secretly entred into a league of association And peradventure considering that although they were many yet long warrs would in time wast them out they began to thinke whether it might not be that God would have them doe for their speedy and mighty increase the same which sometime Gods owne chosen people the people of Israell did Glad and faine they were to have it so which very desire was it selfe apt to breed both an opinion of possibility and a willingnesse to gather arguments of likelyhood that so God himselfe would have it Nothing more cleare unto their seeming then that a new Ierusalem beeing often spoken of in Scripture they undoubtedly were themselves that new Ierusalem and the old did by way of a certaine figurative resemblance signifie what they should bee and doe Here they drew in a Sea of matter by applying of all things unto their owne company which are any where spoken concerning divine favours and benefits bestowed upon the old common wealth of Israell concluding that as Israell was delivered out of Egypt so they spiritually out of the Egypt of this Worlds servile thraldome unto sinne and superstition as Israell was to root out the Idolatrous Nations and to plant instead of them a people which feared God so the same Lords good will and pleasure was now that these new Israelites should under the Conduct of other Ioshuas Sampsons and Gideons performe a worke no lesse miraculous in casting out violently the wicked from the earth and establishing the kingdome of Christ with perfect liberty and therefore as the cause why the Children of Israell tooke unto one man many wives might be least the casualties of warre should any way hinder the promise of God concerning their multitude from takeing effect in them so it was not unlike that for the necessary propagation of Christs kingdome under the Gospell the Lord was content to allow asmuch Now whatsoever they did in such sort collect out of Scripture when they came to justifie or perswade it unto others all was the heavenly fathers appointment his commandement his will and charge Which thing is the point in regard whereof I have gathered this declaration For my purpose herein is to shew that when the minds of men are once erroniously perswaded that it is the will of God to have those things done which they fancy their opinions are as thornes in their sides never suffering them to take rest till they have brought their speculations into practise the rests impediments of which practise their restlesse desire and study to remove leadeth them every day forth by the hand into other more dangerous opinions sometimes quite and cleane contrary to their first pretended meanings so as what will grow out of such errours as goe malked under the cloake of divine Authority impossible it is that ever the witt of man should imagine till time have brought forth the fruits of them for which cause it behooveth wisdome to feare the sequells thereof even beyond all apparent cause of feare These men in whose mouthes at the first sounded nothing but only mortification of the flesh were come at the length to thinke they might lawfully have their six or seven Wives a peece They which at the first thought judgement and justice it selfe a mercylesse cruelty accompted at the length their owne hands sanctified with being imbrued in Christian blood they who at the first were wont to beat downe all dominion and to urge against poore Constables Kings of Nations had at the length both Consulls and Kings of their owne erection finally they which could not brooke at the first that any man should seek no not by law the recovery of goods injuriously taken or withheld from him were growne at the last to thinke they could not offer unto God more acceptable service then by turning their Adversaries cleane out of house and home and by inriching themselves with all kind of spoyle and pillage pag. 41. which thing being layd to their charge they had in all readinesse their answer that now the time was come when according to our Saviours promise The meeke ones must inherit the earth Mar. 5.5 and that their title hereunto was the same which the Righteous Israelites had unto the goods of the wicked Egyptians Exod. 11.2 13. Wherfore sith the World hath had in these men so fresh experience how dangerous such active errours are it must not offend you though touching the sequell of your present misperswasions much more be doubted then your owne intents and purposes doe happily ayme at And yet your words allready are somewhat when ye affirme that your Pastours Mart in his 3. libel P. 28. Elders Doctours and Deacons ought to bee in this Church of England whither his Majesty and our State will or no when for the animating of your Confederates yee publish the Musters which yee have made of your owne bands and proclaime to amount unto I know not how many thousands when yee threaten that sith neither suits to the Parliament nor supplications to our Convocation House neither your defences by writing nor challenges of disputation in behalfe of that cause are able to prevayle wee must blame our selves if to bring in discipline some such meanes bee used hereafter as shall cause all our hearts to ake Demonstr in the Preface That things doubtfull are to be construed in the better part is a principle that ought not to be followed in matters concerning the publique state of a Common-wealth But howsoever these and the like speeches be accompted as arrowes idly shot at randome without either eye had to any marke or regard to their lighting place hath not your longing desire for the practise of your discipline brought the matter already unto this demurrer amongst you whether the people and their godly Pastours that way affected ought not to make separation from the rest and to begin the exercise of discipline without the licence of Civill powers which licence they sought for and are not heard Upon which question as ye have now divided your selves the warier sort of you takeing the one part and the forwarder in zeale the other so in case these earnest ones should prevaile what other sequell can any wise man imagine but this that having first resolved that attempts for discipline without superiours are lawfull it will follow in the next place to be disputed what may bee attempted against superiours which will not have the scepter of that discipline to rule over them 14. Yea even by you which have stayed your selves from running headlong with the other sort somewhat notwithstanding there hath bene done without the leave or likeing of your lawfull Superiours for the exercise of a part of your discipline amongst the Clergy thereunto addicted And least examination of principall parties therein should bring those things to
Cura sine Beneficio Charge or cure without Benefice J speak not this of myselfe many here present know I speak the truth and my selfe know the places which have continued still these many yeares without a Minister resident among them and have provided themselves as they might with their own mony Your Graces subjects had hope of amendment in your Graces late Visitation but yet it standeth still in case as miserable as it did before I know your Grace heareth not of these matters And I hope God will work in Your Gracious heart to provide some remedy against them For otherwise the Schools will be forsaken the Church desolate the people wild and dismaied the Gospell discredited otherwise we shall see that wrought against the house of God that never any Jeroboam or Julian or Licinius could have brought to passe against us This noble Realme which ever was famous for the name of Learning is like thereby to come to such Ignorance and Barbarisme as hath not bin heard of in any memory before our time I know that there are grievous complaints made that the Bishops appoint Priests Ministers that are ignorant and have no understanding in the Latine tongue Would God it were not true or would God that they which be the causers hereof would somewhat help to amend it But alas are we able to make learned men upon the sudden Or can we make others then such as come unto us or will come to live in misery But there are many which can say such as be Ministers in the Church should teach freely without hope of recompence or hire for their labour Our preachers are no better then Peter and Paul and the other Apostles they are no better then the holy Prophets who lived poorely poverty is a commendable estate So say some in like devotion as did Judas What needed this wast this might have been sould for much given to the poore not that he cared for the poore but because he was a theife and had the bag and bare that which was given J doubt not there are many which teach Christ for Christs sake which say in their soule the Lord is my portion who in that heavy time from which God delivered thē if they might have received their life only for a recompence would have been glad to take the paines who seek you and not yours which have forsaken all they had to follow Christ I doubt not there are such But for the hope of posterity I report me to all you which are Fathers have childrē for whom yee are carefull Although your selves have a zeale and care for the house of God yet will you breed them up keep them at schoole untill 24 yeares old to your charges that in the end they may live in glorious povertie that they may live poorly naked like the Prophets and Apostles Our posterity shall rue that ever such fathers went before them and Chronicles shall report this contempt of Learning among the punishments murraines other plagues of God They shall leave it written in what time under whose raigne this was done Or if we grow so barbarous that we consider not this or be not able to draw it into chronicle yet forraine nations will not spare to write this publish it to our everlasting reproach and shame In the mean time what may be guessed of their meaning which thus ravin and spoile the house of God which decay the provisiō thereof so basely esteem the Ministers of his Gospell they cannot say to God the zeal of thy house hath eaten me up Howsoever in other things they doe well howsoever they seem to rejoyce at the prosperity of Sion and to seek the safety and preservation of the Lords anointed yet needs must it be that by these meanes forraigne power of which this Realme by the mercy of God is happily delivered shall again be brought in upon us Such things shall be done unto us as we before suffered the truth of God shall be taken away the holy Scriptures burnt and consumed in fire a marvellous darknesse and calamity must needs ensue For if the tempest be so dark in the sea that the load-star loose her light and the needle faile to give token of the North Pole no marvell though the ship lose her course and be swallowed up in the sands The Gospell of Christ is the fountaine of light and of knowledge It cannot be maintained by ignorance and darknesse these be the props of their kingdome which take away the Scriptures which hold the people in blindnesse which fly the light which have their Common-prayers administer the Sacraments marry bury their dead in a strange tongue that the people may understand nothing which make a famine of hearing the word of God which stop up the springs of the water of life which take away the keyes of the kingdome of heaven neither enter in themselves nor suffer them that would enter which say ignorance is the mother of devotion and the Church is then in best order and the people most devout when they are hood-winkt and blinded see nothing These are not fit instruments wherewith we may overcome the adversaries this is not the sword of the Spirit these are not the spirituall weapons which cast downe holds and every high thing that is exalted against the knowledge of God What man that would keep out his enimie will pull downe his holds What Captain that meaneth to give a forcible assault upon the enimy will discourage his fighting souldiers but our souldiers are out of courage our Castles are falne therefore that which we feare will fall upon us The Oxe that treadeth out the corne is mussled he that goeth to warfare receiveth not his wages the cry hereof goeth up into the eares of the Lord of hosts He will not abide so great contempt of his word and preachers his owne name is thereby dishonoured Our Saviour saith Luk. 10. 1. Thess 4. he that despiseth you despiseth me And St Paul he that despiseth these things despiseth not man but God And think we that he will suffer his holy name to be despised nay his wrath is already kindled he hath already begun his judgements therfore many places are left desolate There is none that can warn them of their sin none that can move them to repentance none that can preach unto them forgivenesse through Christ none that can instruct them in the comfort of everlasting life because they work such things against the Lord the hearts of many are astonished though they heare they understand not they scorn jest at the word of salvation it is unto them a savour of death unto death they are earthly minded whose God is their belly whose glory is their shame For this cause you liue still in your sins in adultery in covetousnes in pride without any feeling of conscience without any feare of God Your daughters your Heires to whom you shall
it with the Terrors and Iudgements of God Vers 7. But the Lord knoweth the way of the Righteous and the way of the Vngodly shall perish d Drusius Observat l. 14 c. 4. A Man is called Righteous or lust foure manner of waies First by Imputation Secondly by reason of the Vertues he hath in him Thirdly by way of Comparison Fourthly and lastly in a Iudiciall kinde of forme By Imputation as the Prophet Habakuk e Hab. 2.4 The Iust shall liue by his Faith By reason of the Vertues he hath as this our Psalmist in another place f Ps 11.3 What hath the Righteous done And King Solomon in this sence g Prov. 10.7 The memorie of the Iust is blessed and oftentimes in that Booke where also in the name of Righteousnes Vertue is vnderstood as in that sentence of his h Prou. 16.31 The hoarie head is a Crowne of Glory if it be found in the way of Righteousnesse By way of Comparison as in Habakuk againe i Hab. 1.13 Wherefore holdest thou thy tongue when the wicked devoureth the man that is more Righteous then hee speaking of the Iewes who in comparison of the Chaldaeans were honest and iust men Lastly by way of a Iudiciall kinde of forme and so is he called Iust that hath in Iudgement a iust cause as in the Prophet Amos l Amos. 2.6 They sold the Righteous for Siluer So the Prophet David m Psa l. 7.8 Giue Sentence with me O Lord according to my Righteousnesse vnderstanding by Righteousnesse nothing else but the Righteousnesse of his Cause as if hee had said Giue sentence with mee O Lord according to my Righteous Cause For the better explaining of the Premisses There nether is n Mr Hookers learned Discourse of Iustificat Works c. p. 2. saith Reverend Hooker or ever was any meere naturall man absolutely Righteous in himselfe that is to say void of all Vnrighteousnesse of all Sinne. But we are absolutely Righteous in Christ saith he So that the World must shew a Christian Man otherwise it is not able to shew a Man that is perfectly Righteous And a litle after There is a Glorifying Righteousnesse of men in the world to come and there is a Iustifying and a Sanctifying Righteousnesse here The Righteousnesse wherewith wee shall be cloathed in the world to come is both Perfect and Inherent That whereby we are here iustified is Perfect but not Inherent That whereby we are Sanctifiâ—d is Inherent but not Perfect The Prophet Abakuk saith he doth tearme the Iewes Righteous men not only because being iustified by Faith they were free from Sinne but also because they had their measure of Fruit in holinesse Thus the Prophet here in this place though speaking elsewhere of Men in generall o Ps 14.4 They are all gone out of the way saith he they are altogethe become abhominable there is none that doth good no not one which hee seemeth there to speake with reference vnto God whose eyes are p Ecclus. 23.19 tenne thousand times brighter then the Sunne beholding all the waies of men considering the most secret parts yet speaking now in regard of the VVicked who are so notoriously bad hee acknowledgeth some that haue a measure in the Fruit of Holinesse and a right vnto the Title of Righteous Men. Secondly concerning the Way here The Way of the Righteous and The Way of the Vngodly we are to vnderstand by these Waies Counsails Actions or Endeauours of the Righteous and the Counsailes Actions or Endeavours of the Vngodly for so in holy Scripture are Waies sometimes taken Like as the Prophet Ieremy q Ier. 10.23 speakes I knowe that the way of Man is not in himselfe it is not in Man that walketh to direct his steps Intimating thereby that Men are fowly deceaued if so be they suppose that the event of things is in their own hands for let them consult never so wisely yet if God blesse not their consultations all things happen vnder foot Thirdly by Knowing here in this place is meant approouing and to be pleased with and by intimating He knoweth not the way of the Vngodly for that also is here intimated his not approouing of their Way Otherwise take Knowing for that for which commonly it is taken and he knowes the way of the Wicked more then the Wicked are aware of And therefore to them that say r Ps 73.11 Tush how should God perceaue it is there knowledge in the most Highest His answere is in another place Å¿ Ps 10.15 Surely thou hast seene it for thou beholdest Vngodlinesse Wrong And againe t Ps 94.9 He that planted the eare shall he not heare Or he that made the eye shall he not see The Lord knoweth the thoughts of man that they are but vaine Fourthly and lastly concerning the Way of the Vngodly whereas besides the intimation giuen that it is not approued of God it is directly here pronounced that it shall vtterly perish Hoc eis eveniet u Arnob. in hunc Ps saith Arnobius in sine saeculi quod in fine Psalmi Sermo Propheticus comminatur that shall happen to the Vngodly in the end of the World which the Prophet here threatneth them in the end of this Psalme It it an excellent passage which the Booke of Wisdome hath to this purpose whose Author discoursing of the miserable end of the Wicked They shal be vtterly x Wis 4.19 saith he laid wast and be in sorrowe and their memoriall shall perish And when they cast vp the accounts of their sinnes they shall come with feare and their owne iniquities shall convince them to their face y Wisd 5.1 Then shall the Righteous man stand in great boldnes before the face of such as haue afflicted him and made no account of his Labours When they see it they shall be troubled with terrible feare shall be amazed at the strangenesse of his Salvation so farre beyond all that they loaked for And they repenting and groaning for anguish of spirit shall say within themselues This was he whom we had sometimes in dirision and a proverb of reproach We Fooles accounted his life madnesse and his end to be without honour How is hee remembred among the Children of God and his lot is among the Saints And againe a little after z V. 8. What hath Pride profited vs or what good hath Riches with our vaunting brought vs All those things are passed away like a shadowe and as a Poast that hasted by Much more they speake to that purpose but it is high time now to come to the Second Psalme PSAL. II. Quare fremuerunt Gentes 1 VVHy doe the Heathen so furiously rage together and why doe the People imagine a vaine thing 2 The Kings of the Earth stand vp and the Rulers take counsell together against the Lord and against his Annoynted 3 Let vs breake their bonds asunder and cast away their cords from vs.
all meanes of good vtterance and explanation of his Words The like to these Phrases here of Smiting the Cheek-bone and Breaking the Teeth the Prophet hath in an other Psalme where he prayeth it may bee done to some other of his Enemies n Ps 58.6 Breake their Teeth O God in their Mouthes saith hee smite the Iaw-bones of the Lyons O Lord. And Iob to this purpose o Iob. 29.17 I brake the Iawes of the Wicked and pluckt the Spoile out of his Teeth Lastly concerning the dependance of these Words with the former they doe not p Aug. in hunc Ps saith S. Austen so depend as if the Lord therefore saued him in that he smote his Enemies on the Cheek-bone but the Prophet being saued before his Enemies were smitten long after And indeed it oftentimes comes to passe that many of Gods Servants being delivered from their Enemies they see or euer the time growes long how those their Enemies by vntimely comming to their End are smitten as it were on the Cheek-bone and their Teeth burst asunder disinabled euer after to bite againe There is to this purpose a memorable Story in the Ecclesiasticall History Narcissus a Bishop of Ierusalem was accused of a certaine Crime by three false Witnesses that had taken their Oathes against him The One wished that he might perish by FIRE if hee swore not true The Other that if he swore not true his BODY might pine away The Third that he might loose his EYES if so be he swore not true to It was not long after but all Three sped accordingly The First by reason of a litle Sparke of Fire that fell amisse had his whole House set on fire himselfe and Family burnt The Second had an incurable Disease whereby he pined and wasted away The Third to see both these Examples before his Eyes wept so abundantly as that he lost both his Eyes And this may be a Smiting of the Cheek-bone here meant and a Breaking of the Teeth namely when such publique and notorious Calamities as these doe light vpon our Adversaries that haue been malitiously bent against vs. One perhaps stands in the Pillory either for thine or some others cause an Other is sent vnto the Iayle a Third holds vp his Hand at Barre and is prosequuted so farre as that he takes his farewell of the World in some conspicuous and eminent Place suppose Tyburne or elsewhere For likely it is that when the Lord hath scourged thee sufficiently by thine Enemies he will as Parents doe Proijcere Sarmentum in Ignem cast the Rod into the Fire as r Aug. in Psal 73. speakes S Austen Thus Achitophel might be said to haue beene smitten on the Cheeke-bone when he haltred himselfe as he did and Absolon to haue his Teeth broken when slaughtered as he was by Ioab he verified the old Saying Mortui non mordent Absolon now could bite no more Or if our Enemies still liue and make no such publique ends for Reasons best knowen to Gods al-knowing Wisdome yet may they bee smitten on the Cheek bone and their Teeth broken an other way as Davids Enemies here might bee and so might David meane too That is God might so represse and hamper them in such sort as that they should haue no power at all to hurt though their Minds perhaps should be as malevolent as euer Benè quod Malitia non habet tantas vires quantos conatus Perierat Innocentia si semper Nequitiae iuncta esset Potentia totum quicquid cupit Calumnia praevaleret It is wel Å¿ Hieron Apol. advers Ruff. saith S. Ierom that Malice is not so powerfull as wrathfull and Innocency were vndone if Wickednesse should still haue power to doe what she list and Detraction should prevaile as farre as she desired And this is the more likely to be the meaning here in this place for that the Prophet elswhere explicating vnto vs what hee meaneth by Teeth I lye t Ps 57.5 saiâ—h he among the Children of Men whose teeth are Speares and Arrowes and their Toung a sharpe Sword And againe in an other u Ps 64.3 Place Which haue whet their Toung like a Sword and shoot out their Arrowes euen bitter Words So that Railing and Reviling being sometimes meant by Teeth the x Linguam ita ligatam habere vt inutire non aâ—â—eâ—nt Plutar. ex Pind. De cap ex Host Vâ—il curbing of their Toungs and putting them to silence that they dare not be so lavish as formerly they were euen this is a Smiting on the Cheeke bone and Breaking the Teeth of the Vngodly Verse 8. Salvation belongeth vnto the Lord and thy Blessing is vpon the People By SALVATION in this place outward Safety and Deliverance from outward Dangers and Enemies is meant And this belongs so peculiarly to God aboue that the Man is cursed y Ier. 17.5 saith Ieremy that trusteth in Man and maketh Flesh his arme And againe z Ier 3.22 Behold we come vnto thee for thou art the Lord our God Truly in vaine is Salvation hoped for from the Hills and from the multitude of Mountaines truly in the Lord our God is the Salvation of Israel Agreeable wherevnto is that of our Prophet in an other Psalme a Ps 36.7 Thou Lord shalt saue both Man and Beast It seemes the Prophet Ionas borrowed this Speech Saluation belongeth vnto the Lord of this our Prophet when in the last words of his Prayer he said b Ion. 2.9 SALVATION IS OF THE LORD as it is in the last Passage of this Psalme Much may bee said hereof but I will content my selfe with that which I finde so ready to my hand in a worthy Prelate of our Church concerning this Scripture Salvation is the Lords c My Lord of London vpon Jonas Lect. 29. saith hee is the Summe of the whole Discourse of Ionas his Prophecie the Morall of the History It is the Argument of the whole Prophecie and might haue concluded euery Chapter therein The Marriners might haue written vpon their Shippe insteed of Castor and Pollux or the like Device Salvation is the Lords The Ninivites in the next Chapter might haue written it on their Gates and whole Mankind whose Cause is pityed and pleaded by God against the hardnesse of Ionas his heart might in the last Chapter haue written it in the Palmes of their hands It is the Argument of both the Testaments the Staffe and Supportation of Heauen Earth They would both sinke and all their ioynts be severed if the Salvation of the Lord were not The Birds in the Aire sing no other Noat the Beasts of the Field giue no other voyce then Salus Iehovae Salvation is the Lords The Walls and Fortresses to our Countrey Gates to our Cities and Townes Barres to our Houses a surer Couer to our Heads then an Helmet of Sâ—eele a better Receit to our Bodies then the Confection of Apothecaries a better Receit to our Soules
worthie if God should examine it without any Mercy at all And Iust men Å¿ Greg. Moral l. 8. c. 9. vid. D. Abb. Apol. against Bishop Part. 1. c. 8. p. 255. p. 293. saith St Gregory knowe before hand that perish they must without remedy if God in the iudging of them set Mercy aside because even that which seemeth our iust Life is but Sinne if Gods Mercy when he iudge that doth not excuse the same Behold t Iob 4.18 saith Iob he put no trust in his Servants and his Angels he charged with â—olly how much lesse on them that dwell in Hâ—uses of Clay whose Foundation is in the duâ—â— which are crushed before the moth The Party to whom the Petition is made is God aboue who is styled by the Apostle S. Paul a 2. Cor. 1.3 The Father of Mercies which though it be a sufficient Reason why this Petition is made to him yet the Prophet here implies another namely for that the Lord had set him at liberty when ever he was in trouble As b 1. Sam. 19.12 First when Michol saued him c 1. Sam. 20.38 Secondly when Ionathan d 1. Sam. 21.8 Thirdly when his owne Pollicy e 1. Sam. 23.28 Fourthly when the Messenger by bringing tydings to King Saul that the Philistians invaâ—ed the land f 2. Sam. 17.11 Fiftly and lastly when Hushai holpe him Hushai and the Messenger and his owne Wit and Pollicy and Ionathan and Michol his Wise being but so many severall Instruments which it pleased the Lord to vse in sauing of him g Ps 115.1 Not vnto vs O Lord not vnto vs but vnto thy Name giue the Praise for thy louing Mercy and for thy Truthes sake I but how comes it here to passe that the Prophet in these words styles the Lord The God of his Righteousnesse Heare me when I call O God of my Righteousnes Doubtles it was not in respect of any Righteousnesse of his owne Not his Speeches are to well knowne even in this his Booke of Psalmes for any confidence hee had in that respect As for example where he saith h Ps 19.12 Who can tell how oft he offendeth O cleanse thou me from my secret Faults And againe i Ps 130.3 If thou Lord wilt be extreame to marke what is done amisse oh Lord who may abide it And yet againe l Ps 143.2 Enter not into iudgement with thy Servant for in thy sight shall no man liuing be iustified What is his meaning then in these words DEVS IVSTITIAE MEAE O God of my Righteousnesse It may be taken two waies as First Thou O God who art the Redresser of my Right or Revenger of my Wrong or Secondly in regard of some righteous Cause hee had in hand mistaken by his Adversaries Much like to that which hee saith in another place m Ps 7.3 O Lord my God if I haue done any such thing or if there be any wickednesse in my hands If I haue rewarded evill to him that dealt frendly with me yea I haue deliuered him that without any cause is mine Enemy Then let mine Enemy persecute my Soule take me yea let him tread my Life downe vpon the Earth and lay mine Honour in the Dust So that in regard of those many Slanders raised against him by the Wicked he calls God to witnesse of his Integrity in those points and therefore may seeme to style him here The God of his Righteousnesse Our Reioycing n 2. Cor. 1.12 saith the Apostle is this the testimonie of our Conscience that in simplicity and godâ—y Synceritie we haue had our Conversation in the World And Conscience if it be bad as it is a continuall Torture so is a good one a continuall o Secura Mens quasi iuge Convivium Prov. 15 15. Vulg. Feast The great Benefit of a good Conscience S. Chrysostome declares by this Similitude As if you let fall a little sparkle p Chrys ad Pop. Antioch Hom. 25. saith hee into a large plash of water you presently extinguish it so all our Griefe and Sorrowe if so bee it light on a good Conscience it is most easily driuen away Verse 2. O yee Sonnes of Men how long will yee blasphâ—ame mine Honour and haue such pleasure in Vanity and seeke after Leasing It may seeme somewhat strange that hauing spoken in the Words before to God alone hee should now leaue speaking with God as it were and apply himselfe to the Sonnes of Men. But this is no novelty with David throughout his whole Booke of Psalmes who speaketh sometimes to the Lord sometimes to Himselfe sometimes to the Godly sometimes to the Vngodly and then to the Lord againe and that in one and the selfe-same Psalme The lesse cause had Cartwright and such as followed his steps to finde fault with our Church-Service for intermingling Reading of Scriptures and Prayers one with another We q T. C. vbi supra saith he haue no such Formes in the Scripture as that we should pray in two or three lines and then after hauing read a while some other thing come and pray asmuch more and so the twentith or thirtith time with pawses betweene If a man should come to a Prince and keepe such order in making his Petitions the Prince might well thinke that either he came to aske before he knewe what hee had need of or that he had forgotten some peece of his Suit or that he were distracted in his vnderstanding or some other such like cause of the disorder of his Supplication Loe here a Prayer euen in two or three lines after that as it were a Lesson namely an Instruction to his Adversaries Lastly somewhat concerning Himselfe namely how ioyfull in Heart Himselfe was and secure in hauing nothing when his Enemies had the World at will Shall we now say that David was distracted in this case God forbid Nay hee spake forth the Words of Truth and Sobernesse euen as did the Apostle S. Paul when hee also was r Act. 26.25 challenged by Noble Festus in like sort As for the Similitude hee brings of petitioning before a Prince and how vnsavory it would be to make Requests in such sort it is well Å¿ Hooker Eccles Pol. l. 5. §. 34. answered by Reuerend Hooker and retorted vpon himselfe and al his Complices how much more vnsavory it would proue to pray in their fashion who so much mislike ours Cartwright got nothing by that Similitude But now concerning the Words First for the Appellation here O yee sonnes of Men it is in the Hebrew t As there is difference betweene Home and Vir in Latine Non sentire mala sua non est Hominis non ferre non est Viri Senec. de Consolat ad Polyb. c. 36. so in the Hebrew betwixt Adam and Ish BENI ISH not ADAM wherein S. Ierom was mistaken as u Drus Observ l. 3. c. 19. Drusius obserues so that the
The Sacrifice of Praise The Sacrifice of Almes the Sacrifice of our own Bodies wherof the Apostle to the Romans l Rom. 12.1 I beseech you Brethren by the Mercies of God that yee present your Bodies a living Sacrifice holy acceptable vnto God In regard of which Foure Sacrifices euery Christian is a Priest therfore m 2. Pet. 2.9 S. Peter Ye are a chosen Generation a royall Priesthood an holy Nation a peculiar People which though it were spoken then to the n 1 Pet. 1.1 Strangers onely scattered throughout Pontus Galatia Cappadocia Asia and Bythinia yet is it spoken to vs in them forasmuch as now at this time there is o Gal. 3.28 neither Iew nor Greeke there is neither Bond nor Free there is neither Male nor Female for we are all one in Christ Iesus But to returne where I left As David here in this place puts them in minde of a Right Sacrifice so likewise the Prophet Esay or rather the Lord in that Prophet To what purpose p Esay 1.11 saith hee is the Multitude of your Sacrifices vnto me I am full of the burnt Offerings of Rams and the Fat of fed Beasts and I delight not in the bloud of Bullocks or of Lambs or of hee Goats When yee come to appeare before me who hath required this at your hand to tread my Courts Bring no more vaine Oblations Incense is abomination vnto me the new Moones and Sabbaths the calling of Assemblies I cannot away with it is iniquitie even the Solemne Meeting Your new Moons and your appointed Feasts my Soule hateth they are a trouble vnto me I am weary to beare them No doubt the Lord required al these things at their hand even the Multitude of these Sacrifices the burnt Offrings of Rams the fat of fed Beasts the bloud of Bullocks and of Lambs as also of he Goats and that the Offerers thereof should tread in his Courts No doubt he required Incense at their hands the observation of new Moones and Sabbaths and solemne Meetings and appointed Feasts but it was the Manner he misliked not the Materials and therefore in regard of that Manner if so bee they would mend their manners in washing themselues and making cleane in putting away the evil of their Doings from before his eyes in ceasing to doe evill and learning to doe well in seeking iudgement releeuing the Oppressed iudging the Fatherlesse pleading for the Widowe it is a great Invitation and a Promise too that followes after q Esay 1 1◠Come now and let vs reason togither saith the Lord though your Sinnes be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wooll King Ahasuerus never held out his r Esther 4.11 Golden Scepter to better purpose But besides the Sacrifices to be thus made the Prophet here enioynes them one point more namely To put their trust in the Lord. For as little Children when they learne to goe alone feeling the feeblenesse of their owne Feet are taught by Nature to thrust out the Hand to the Wall and trust to it to stay them so in regard of our own weaknesse and speciall acquaintance with it Nature and Religion both teach vs to trust to a stronger then our selues least we vtterly miscarry Now this stronger then our selues it may not be the ſ Ier. 7.4 Words of Man no nor the t Ezech. 16.15 Bewty of Man no nor u Ier 17.5 Flesh that is the strength of Man nor x 1. Tim. 6.17 Riches which is the Wealth of Man nor y 2. Sam. 15.3 Wit that is the Wisdome of Man nor worldly z Ps 142.2 Princes and earthly Potentates who are the best of the best of Men No but it must be He who is to vs all these both a Rev. 17.14 Bewty Strength and Riches and Wisdome the Lord of Lords and King of Kings as he is styled by the Apostle S. Iohn in his Book of a Rev. 17.14 Revelation It is a desperate b Vid. D. Abb. Apol. against Bish Part. 1. p. 247. Doctrine of theirs then that teach vs to Rely on Saints that wills vs to Pray and make our Petitions vnto thêm to Offer vnto thêm to Sweare by thêm to Giue them the Honour of Temples of Altars for what is it that God himselfe doth more expect at our hands or that we must reserue for him May he not say in these cases as did King Solomon to his Mother when she petitioned for Adoniah c 1. King 2.22 Aske for him the Kingdome also It is the Lord then that wee must trust in the Lord of Lords and the King of Kings that as all Naturall Effects haue recourse to their Causes when ever they stand in need and they become the stronger the Fish distressed to the Water and is relieued the Bird to the Dam and is shrowded vnder her Wings the Child to his Parents and is cherished by them So let vs to the LORD of Heauen who is the Water of comfort the Henne that would gather her Chickens and the truest Father and truest Mother that ever was d Esay 49.15 Can a Woman forget her sucking Child that she should not haue compassion on the Son of her Womb yea they may forget yet will I not forget thee Verse 6. There be Many that say who will shew vs any good c Mr. Hooker Eccles Pol. l. 1. §. 8. As every thing naturally and necessarily doth desire the vtmost Good and greatest Perfection whereof Nature hath made it capable so likewise Man Mans Felicity therefore being the Object and accomplishment of his Desire he cannot choose but wish and covet it This made Aristotle begin his Ethicks with that Vniversall Proposition f Arist Ethic. l. 1. c. 1. All Arts all Learning All Action All Consultation haue their reference to some Good Howbeit Man when as he beginneth to propose to himselfe this Good then is he at a Maze Quot Capita Tot Sensus so many Men so many Minds And yet as that worthy Frenchman obserues g Mornaeus de Verit. Rel. Christ c. 19. When none of vs knowe which way to goe scarcely not one of vs but doth professe himselfe a Teacher and Directer of all others One man he cries to the Right Hand another to the Left a Third will vp to the Mountaines a Fourth will traverse the Fields All alike certaine all vncertaine of the Way Varro as S. Austen h Aug. de Civ Dei l. 19. c. 1. tells vs setting himselfe aworke to number these Diversities of Opinions in this kinde came to Two Hundred Eighty and Eight so many By-waies hath wandring Error Howbeit the Truth is but one Now the Prophet here endeauoring to bring vs all to that Truth proposeth here the like Question concerning the Felicity of Man There be Many saith he that say who will shew vs any Good Many among the Iews
Words Consider my Meditations Why to whom doth he speake to whom doth he vse these Words Speakes he not vnto the Lord doth hee not vse them to God aboue And is it fit that Dust and Ashes should thus speak vnto Hîm Say but to thy Fellow Creature if once he bee aboue thee in Authority and I meane that Lawfull Authority n Aug. ep 160. quam illi Deus Homini in Homines dedit which to him being a Man God hath giuen him ouer Men Sir Consider my Suit ponder that I haue spoken vnto you weigh it well before you iudge and will hee not presently take it in snuff and thinke you haue done him great wrong as if you did call his Wits in question But oh the Loue of our Creator that disdaines not to be call'd vpon euen in these Termes Ponder Consider that Magistrates may learne in like sort to giue poore Suiters leaue if somtimes transported and carried away with the eagernes of their Affections they chance to forget good Behaviour Memorable is that of a poote Woman who hauing a Suit to King Philip of Macedon and hearing him say that he was not at leisure to heare her Noli ergo regnare o Plutarch Apopth said She then be not at leisure to be a King which bold and audacious Answer of Hers the King admiring and taking in good part gaue audience to Her presently and not to Her only but also to Other besides How many Petty other Magistrates would haue taken an other course and haue sent her where She should haue learn'd at least wise haue bene taught better Manners Yet would I not haue Suitors to be too bold neither Davus neuer spake better then when he said to his young Master somewhat displeased with his Father p Terent. And. Act. 2. Sc. 2. Pater est Pamphile difficile est No more of that Pamphilus if you loue me Remember he is your Father and there is no dealing with him in this kind Now Magistrates are as Fathers And if the Apostle speaking of Fathers q Heb. 12.10 saith they chasten vs after their owne Pleasure and yet we giue them Reverence how much more should we performe the selfe same Reverence to the Fathers not of Vs only but also of our Country Our Prophet goeth on Verse 2. Oh hearken thou vnto the Voice of my calling my King and my God for vnto thee will I make my Prayer Did I say our Prophet goeth on Nay it seemes he is no farther then he was before for what doth he say in these Words which he said not in the Former And yet there are not here those vaine Repetitions such as our Saviour findeth fault withall in the r Mat. 6.7 Gospel of S. Mathew There is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no vaine Babling here such as his who was the Primum Mobile or rather the Primum Nobile in that kind †Ovid. Met. l. 2. Montibus inquit erant erant in Montibus illis No there is no superfluity in these Words Then is it to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine Babling Å¿ Multiloquium tum adhibetur cum citra â—idem c. P. Martyr in 1. Sam. 1.12 saith Peter Martyr when as we multiply Words without Faith and Spirit perswading our selues we shal be heard for our many Words sake This was farre no doubt from our Prophet here who was so farre from being without Faith that as S. Thomas to our Saviour Christ when as our Saviour had said vnto him Be not faithlesse but beleeuing said presently therevpon t Ioh. 20.28 My Lord and my God so King David here in this Place My King and my God In which Words let vs consider both the Matter and the Manner The Matter is that he stileth him KING and GOD King in regard that hee is the Soveraigne Emperour and Ruler ouer the whole World and so he is as S. Paul in his u 1. Tim. 1.17 Epistle to Timothy a King Eternall Immortall Invisible and hee is styled elsewhere by David x Ps 24.7.8.9.10 The King of Glory and that oftentimes in one Psalme God in regard he is a most powerfull Spirituall Substance Ineffable Incomprehensible of whom we may more easily say y Aug in Ps 85. de Trin. l. 8. c. 2. saith S. Austen what he is not then what he is And againe All things z Aug in Ioh. Tract 13. saith he may be spoken of God and yet nothing worthily may be spoken of him Nihil latius hâc Inopia Nothing more large and ample then this Scarcity this Want The Manner is that he stileth him here My King and my God There is a Luth. in Gal. c. 1. saith Luther in Pronounes much Vehemency and Power In worldly Affaires Meum and Tuum Mine and Thine it is said they marre all sure I am they are the Causes of much brangling in the World but Meum in Spirituall Affaires is so farre from marring that indeed it makes all Of the Words My God I haue spoken b Vid. Exposit on Ps 3.7 p. 75 before but that the Prophet here saith My King to it is much remarkeable For what was the Prophet but a King himself He then calling God his King resigneth as it were to God his Crowne and Dignity So the foure and twenty Elders in the Revelation of S. Iohn they cast their Crownes before the Throne saying c Rev. 4.10 Thou art worthy O Lord to receiue Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Indeed Omne sub Regno graviore Regnum est saith d Senec. Thyest Act. 3. One and againe an e Horat. Carm. l. 3. Od. 1. Other to this purpose Regum timendorum in proprios Greges Reges in ipsos Imperium est IOVIS As Kings are ouer Men so God is ouer Kings and Kings though they haue no Superiour here on Earth yet they haue One aboue whose Eyes are ouer them in al their doings Kings are free f Ambros Tom. 4 De Apolog. David saith S. Ambrose from being to be punished for their Offences their Temporall Lawes take no hold of them by reason of the Power themselues haue and yet howsoeuer they are safe in regard of that Power they are notwithstanding subiect to God in regard of Faith and Devotion And S. Austen to like purpose Kings of the Earth are terrible g Aug. in Ps 75 saith he yet He more terrible then all that terrifies earthly Kings Nor meanes he the Pope neither Nay so farre was he from acknowledging his Vicar-ship from God that he frankly acknowledgeth it in Earthly Kings Rex adoratur in Terris h Aug. Tom. 4. Quaest ex Novo Test qu. 91. saith he quasi VICARIVS Dei It is the King not the Pope that is adored here on Earth as the VICAR of God or Gods VICEGERENT Vers 3. My Voice shalt thou heare
Saphyra in the o Act. 5.9 Acts of the Apostles they all perished in a Moment and came to suddaine destruction And it will be but a poore Comfort to vs that our Griefes are hereby shortned for taken on the suddaine and consequently not repenting how doe we leap as is said out of the Frying-pan into the Fire and change our Temporall Paines in this World for Paines Eternall Witnesse our Saviour who so oftentimes in one Chapter vseth these Words p Marc. 9.44.46.48 Where their Worme dieth not and the Fire is not quenched that is where their WORME the Worme of Conscience shall bee euer gnawing vpon them and the FIRE that is Hell-Fire shall neuer but burne them Body and Soule and yet not consume them the true SALAMANDERS in this one respect of the World to come PSAL. VII Domine Deus meus 1 O Lord my God in thee haue I put my trust saue me from all them that persecute me and deliuer me 2 Least he deuoure my Soule like a Lion and teare it in peeces while there is none to helpe 3 O Lord my God if I haue done any such thing or if there be any Wickednesse in mine Hands 4 If I haue rewarded euill vnto them that dealt friendly with mee yea I haue deliuered him that without any cause is mine Enemy 5 Then let mine Enemy persequute my Soule and take me yea let him tread my Life downe vpon the Earth and lay mine Honour in the Dust 6 Stand vp O Lord in thy Wrath and lift vp thy selfe because of the Indignation of mine Enemies arise vp for mee in the Iudgement that thou hast commaunded 7 And so shall the Congregation of the People come about thee for their sakes therefore lift vp thy self againe 8 The Lord shall iudge the People giue sentence with me O Lord according to my Righteousnes and according to the Innocency that is in me 9 O let the Wickednesse of the Vngodly come to an end but guide thou the Iust 10 For the Righteous God tryeth the very Hearts and Reines 11 My helpe commeth of God which preserueth them that are true of Heart 12 God is a Righteous Iudge strong and patient and God is prouoked euery Day 13 If a Man will not turne he will whet his SWord he hath bent his Bow and made it ready 14 He hath prepared for him the Instruments of Death he ordaineth his Arrowes against the Persecutors 15 Behold he trauaileth with Mischief he hath conceiued Sorrow and brought forth Vngodlines 16 He hath grauen and digged vp a Pit and is fallen himselfe into the Destruction that hee made for Other 17 For his trauaile shall come vpon his owne Head and his Wickednes shall fall vpon his owne Pate 18 I will giue Thankes vnto the Lord according to his Righteousnes and will praise the Name of the Lord the most High THE ANALYSIS THis Seauenth Psalme whether it hath his reference to Saul or Semei or to any other of Sauls Kinred in the Greeke Title there is mentioned Cush the Beniamite as also in the Hebrew as it is partly framed by way of Petition vnto God so partly by way of Doctrine and Instruction vnto Men. Davids Prayer and Petition to God is First to haue his Assistance as it is in the First Verse least by reason of his Enemies he should vtterly miscarry as it is in the Second who falsly accused him as it is in the Third and Fourth Verses which Accusations could they haue prooued he refused no Punishment as it is in the Fift Verse Secondly Davids Prayer and Petition to God is that God himselfe would take the matter into his owne Hands and shewe in his behalfe his Seuerity and Maiesty as it is in the Sixt Verse and that for their sakes who were the Godly as it is in the Seuenth Verse Thirdly Davids Prayer and Petition to God is to justifie him that is to make his Innocency appeare vnto the World as it is in the Eight Verse that so the Vngodly may bee repressed as it is in the Ninth and the reason of this Petition is for the Lord knew David inside and outside euen his inmost Thoughts as it is in the Tenth and Eleauenth Verses Davids Doctrine and Instruction to Men is concerning Gods Iudgments as it is in the Twelfe Verse wherewith he punisheth the Wicked as it is in the Thirteenth the Fourteenth the Fifteenth the Sixteenth and Seauenteenth Verses and therefore is to be praised as it is in the Eighteenth Verse And thus much of the Analysis VErse 1. O Lord my God in thee haue I put my trust saue me from all them that persecute mee and deliuer me Of LORD hath beene spoken a Exposam Ps 3.1 p. 64 and Ps 6.1 p. 149. before as also of b Expos on Ps 3.7 p. 75. GOD and of the Pronoune My that is so vsually annexed therevnto Besides what it is to c Expos on Ps 4.5 p. 102. Trust in God and how he is said to d Expos on Ps 6.4 p. 155. Saue So that nothing remaineth in this Verse to be shewed but only how the Prophet here doth vse the Words Saue and Deliuer in respect of God only and yet how God doth honour his Instruments bee they Ministers or Magistrates or Christians in generall with the selfe same Titles Like as our Saviour Christ he is the e Ioh. 8.12 Light of the World and yet he calleth his f Mat 5.14 Apostles so he is the g Esay 53.7 Lamb and yet hee calleth them h Luc. 10 3. so hee is the i 1. Cor. 10.4 Rocke and yet he calleth Peter l Mat. 16.18 so hee is the m Mat. 14 33. Sonne of God we are the n Rom. 8.17 Children of God and if Children saith the Apostle then Heyres Heyres of God and ioint Heyres with Christ Verse 2. Least he devoure my Soule like a Lyon and teare it in peeces while there is none to helpe That Soule is oftentimes taken for Life and so in this place hath beene obserued o Expos on Ps 6 4. p. 154. before otherwise though Saul were a King yet being but of that Mettle that other Kings are made of the Prophet David was not ignorant that hee was not to p Mat. 10.28 feare them that killed the Body but are not able to kill the Soule But from Words to come to Matter Our Prophet spake in the Verse before of his Persecutors as of Many he aymeth in this Second Verse at onely one One indeed might be the Fountaine of all whether Saul or Semei or Cush but if Saul then his Subiects if Semei or Cush then their Complices were most likely to be against him The Wicked most commonly flock together in q Nos Numerus sumus Horat Epist l. 1. ad Lollium Troops the Godly are commonly alone like r 1. King 19.14 Elias or Å¿ 2. King 6.17 Elisaeus though indeed neuer lesse
alone then when alone in such sort The Similitude of a Lyon here annexed is to shew the maner of his Devouring to be most Dreadful Who will not feare t Amos 3.8 saith Amos when the Lyon hath Roared And yet the Faith of Christians that always opened their own Mouths hath stopped the Mouths of u Heb. 11.33 Dan. 6.22 Vid. Euseb Hist Eccles l. 8. c. 7. Lyons Or if God sometimes suffered them to bee devoured of Lions it was to make them like Ignatius who going to his Martyrdome x Euseb Hist Eccl. l. 3. c. 32. Act. Mon. Edit 4. p. 40. Col. 2. out of Euseb and S. Ierom. Now doe I beginne to be a Disciple I weigh neither Visible nor Invisible things so that I gaine CHRIST let FIRâ— GALLOWES Violence of BEASTS Bruising of the BONES Racking of the MEMBERS Trampling on the BODY and all the PLAGVES invented by the mischiefe of Sathan light upon me so that I may winne CHRIST IESVS And againe I am the Wheat of God I am to bee grinded with the Teeth of Beasts that I may be found Pure Bread or Fine Manchet Vers 3. O Lord my God if I haue done any such thing or if there be any Wickednesse in my Hands What this thing was was notorious no doubt in those Dayes though now not knowne so y Calvin in hunc Ps Calvin Pronomen Istud de re Vulgo nota eum loqui significat We may ghesse it to be some one Sclander or other that was raysed vpon the Prophet where of himselfe was most innocent Who here satisfieth himselfe in approouing his Innocency to the Lord and teacheth vs in like case what wee also ought to doe Behold z Iob. 16.19 saith Iob my Witnes is in Heauen and my Record is on High Whereas the Sclanderers Witnesses are in Hell and their Record from below But what Was not our Prophet againe to requite them with like Language was hee not to yeeld them Quid pro Quo to giue them againe as good as they brought Oh no that had beene the next way for him to suffer with them Shipwrack too as speaks S. Chrysostome If one a Chrys Hom. in Ps 7. saith S. Chrysostom about to split his Ship consequently to be drowned should speake spightfully vnto thee setting on the Shoare thou wouldst not so much grieue thereat as that thou wouldst forsake thy place of safety and hie thee vnto him to bee partaker with him of his wrecke Then thus thinke with thy selfe that hee that wrongs thee in this sort and speaks so spightfully of thee is driuen by Storme and Tempest vpon the Shipwrack of Anger and Wrath but thou if thou bearst it patiently standest safely on the Shoare But once come to the passe that he is in and thou drownest not him thou dâ—ownest thy selfe Thus Hannah who when Eli mistooke her but was iealous over her with godly Iealousie as b 2. Cor. 11.2 speakes the Apostle S. Paul How long wilt thou be drunken Put away thy Wine from thee What Language should he haue had againe of many of our Gossips and who will seeme Religious too What you a Minister of God and wrong me thus palpably You a Minister You a Diuell And then at every Gossipping Out vpon him I haue done with him for ever I would we were well rid of him a worse I am sure wee cannot haue Said Hannah thus No but as a Monument of Patience and worthy to be Registred as wee see she is in the Booke of God No my Lord c 1. Sam. 1.15 saith shee I am a Woman of a sorrowfull Spirit I haue druncke neither Wine nor strong Drinke but haue powred out my Soul before the Lord. Count not thy Handmaid for a Daughter of Belial for out of the aboundance of my Complaint and Griefe haue I spoken hitherto Heauenly Hannah Happy Hannah most worthy to haue beene the Mother of such a Sonne as afterwards became such a PROPHET Where shall wee finde thy like How many Others now adaies instantly Whetting their Tongues vpon their Teeth would haue shaped him such an Answer especially had they been Innocent that they would haue been Nocent enough ere they had gone out of the place and the Towne and Country both should haue knowne of the Prophets Mistake But I goe forward Where our Prophet here so absolutely speakes of any Wickednes in his Hands it is to be referred to that Particular whereof he now speaks to wit any such Wickednesse as he was accused of like as at another time to King Saul My Father d 1. Sam. 24.11 saith he see yea see the skirt of thy Robe in my Hand for in that I Cut of the skirt of thy Robe and Killed thee not knowe thou and see that there is neither Evill nor Transgression in mine hand and I haue not sinned against thee yet thou Huntest my Soule to take it Where it is worth the obseruing how well in this case he iustifieth himselfe vnto Saul There is neither Evill nor Transgression in mine hand and I haue not sinned against thee Who yet in regard of God was no wise able thus to Iustifie himselfe and therefore the Scripture declared e V. 5. before that It came to passe afterward that Davids Heart smote him because he had cut of Sauls skirt Good Reason Abstaine f 1. Thes 5.22 saith the Apostle S. Paul from all appearance of Evill Here was more then Appearance here was Evill it selfe The Iews haue a conceit that by reason hereof David in his old Age by way of Retaliation could get no Heate by his owne g 1. Kings 1.1 Cloathes for that he had thus trespassed against Saul Sed illi magis Frigent quà m ipse Dauid But their Conceit h Vid. P. Mart. in 1. Sam. 14.5 saith P. Martyr is much more cold then Dauid was And so it is for the Concert but the Ground of that Conceit is warme enough namely that it was Sin in their opinion to doe but thus much against the Annointed of the Lord. And therefore they that dare doe more and thinke they Sin not what are they but worse then Iewes Verse 4. If I haue rewarded Evill vnto him that dealt friendly with me yea I haue deliuered him that without any cause is mine Enemy To reward Evill vnto him that deals friendly with vs is a point of Ingratitude to style such an one i Ingratum dixeris omnia dixeris Vox Pop. Vngratefull is to say all the ill by him that may be said Our Prophet not only not did this but hee had befrended them that were Enemies to him without a cause and this may we see in the first of Samuel where wee shall finde him so doing Did hee not there deliuer King Saul when he had that opportunity of quitting himself of him for ever Behold l 2. Sam. 24.4 say his Men the Day of which the Lord said vnto thee Behold I
is with thy Punishments for then the Lord is said to be Angry when he destroyeth his Enemies But what is that which here followeth Arise Vp for me in the Iudgement that thou hast commanded The Iudgement g Chrys in hunc Ps saith S. Chrysostome that God hath Commanded is to helpe those that are in need and not in any wise to neglect such against whom there are Dangers towards and therefore thou O Lord who by thine owne Law hast taken order that so wee should doe doe it also by thine owne Deeds No doubt but God is the Fountaine of Pitie and if we that are but Conduits come from him ought to be Pitifull how much more should he himselfe be who is the Fountaine it selfe Some corrospondence this Passage hath with that in the Lords Prayer h Mat. 6.12 Forgiue vs our Debts as we also forgiue our Debters Meaning that seeing we who haue but a Drop of Mercy in respect of thee forgiue others thou who art the Fountaine of Mercy doe thou forgiue vs. Verse 7. And so shall the Congregation of the People come about thee for their sakes therefore lift vp thy selfe againe It is storyed in i Exod. 18.13 Exodus that when Moses sate to iudge the People The People stood by Moses Or as it was in our Former Translation The People stood about Moses from Morning vnto Eauen It was the Custome belike in those Ages to stand about their Magistrates as it were in a Ring that so the Words of the Iudge that spake might haue the better accesse to every of them The Crowne is set vpon the Kings Head and compasseth it l His MAIESTIES Meditat. on Mat. 27. v. 27.28.29 Or Paterne for a Kings Inaugur p. 48. saith his Excellent MAIESTIE vpon whose Head may it long set and compasse it for ever to shew that as the Crowne compasseth the Kings Head so is he to sit in the Midst of the People his wakerife Care is ever to be imployed for their Good their Loue is his greatest Safety and their Prosperity is his greatest Honour and Felicity For many times among the Romans the Word CORONA signifies the People m Steph. Thesaurus in Verb. Corona Perottus takes it to come of Chorus and therevpon in old time it was written with an H though n Quintil Instit Orat. l. 1. c. 5. Vid Polit. Misâ—ell c. 19. Quintilian mislikes that writing But to returne where I left As Moses then did sit in the midst of the People and the Iudges with him so to such a Custome it is that the Prophet alludeth in this place Intimating that if the Lord would be thus beneficiall to him it would be a Cause the whole People would the rather relye vpon him in regard they saw the Fruit thereof in the Prophet himselfe But what was it the Prophets meaning that the People should compasse the Lord in Heauen No but the meaning is n Chrys in hunc Ps saith S. Chrysostome that they should Sing vnto him that they should Praise him that they should Honour and Extoll him in their severall Congregations which forasmuch as in the Temple was perfourmed by such Assemblies as stood in Circuit round about for so were their Synagogues built as we see to this Day hence it is that the Prophet thus speakes Like as our Saviour in like sort o Mat. 18.20 Where Two or Three are gathered together in my Name there am I in the midst of them Thus was he in the p Luc. 2.46 Midst of the Doctors hearing them and asking them Questions And after his Resurrection when the Disciples were assembled together for feare of the Iewes came Iesus and stood in the Midst q Ioh. 20 19. saith S. Iohn and againe Eight Dayes after the Doores being shut came Iesus and stood in the r V. 26. Midst againe Indeed IESVS is the true CENTER to whom Euery of the Faithfull by equal Lines hath his true Reference Whereas it is added here in this place For their sakes therefore lift vp thy selfe againe That is Å¿ Piscat in hunc Ps saith Piscator Once more get thee vp into thy Seat of Iudgement For such Thrones and Seates were set very high Vers 8. The Lord shall iudge the People giue sentence with me O Lord according to my Righteousnes and according to the Innocency that is in me First whereas it is here said The Lord shall iudge the People what Lord t Aug. in hunc Ps saith S. Austen but IESVS CHRIST for the u Ioh. 5.22 Father iudgeth no Man but hath committed all Iudgement to his Son Though in this place it may signifie to Rule and Gouerne like as the x Heb. 10.30 Apostle to the Hebrewes applyes it out of y Deut. 32.36 Deuteronomy So the Prophet David in an other a Ps 9.8 Psalme He shall iudge the World in Righteousnesse and minister true Iudgement vnto the People And againe b Ps 67.4 O let the Nations reioyce and be glad for thou shalt iudge the Folke righteously and gouerne the Nations vpon the Earth And Abraham to this purpose c Gen. 18.25 Shall not the Iudge of all the Earth doe Right Secondly in that the Prophet cryeth here Ad Sententiandum to haue Sentence giuen him we are to obserue his Assurance in the Equity of his Cause And what a Comfort it is to sue in that Court where the Equity of the Cause may prevaile I leaue it to poore Suitors to consider of in their Extremities and what a World it was euen among Heathens when of a Iudgement giuen at one time it was said by a good Remembrancer d Valer. Max. Memorabil l. 7. c. 7. Si ipsa Aequitaes hac de re cognescere potuisset iustiusve aut gratius pronunciaret Had AEQVITY it selfe sate in Iudgement could shee haue giuen a more Righteous and Gracious Sentence But I feare me they finde those other of the same Author more oftentimes true which he spake of a Sentence ill giuen e Valer. Max. Memorab l. 6. c. 6. Crediderim tunc ipsam Fidem humana Negotia speculantem moestum gessisse Vultum perseverantissimum sui Cultum iniquae Fortunae Iudicio tam acerbo exitu damnautem cernentem The best English to this is PATIENCE and in no wise to be forgotten that f Nebrissens Dec. 2. l. 3. c. 1. My LORD of CANT on Ionas Lect. 3. §. 17. Lewes the Eleuenth King of France did on his Death-bed restore two Counties to the Heires of Iohn the King of Arragon to which in all his Life-time before he would neuer condiscend CONSCIENCE at last wrought with him But how comes it that the Prophet here calleth for Sentence according to his Righteousnes and according to his Innocency This had not wont to bee the Prophets Plea His Plea had wont to be for so it was in the Former g Ps 6.4 Psalme O saue me for thy Mercies
Hearts Vox mea in Ore nondum erat sed Auris Dei iam in Corde erat My Words were not come so forward as my Mouth d Aug. in Ps 31. saith S. Austen and the Eare of God was already in my Heart And againe e Aug. in Ps 141 Nisi voce Pulmonum Laterum Linguae claemes Homo te non audit Cogitatio tua clamor est ad Dominum Vnlesse thou vse the helpe of the Lungs and Sides and Tongue Man heares thee not but thy Thought in regard of God is Clamour ynough And yet againe in a Third place f Aug. in Ps 148. Hom. 16. Quomodo Aures nostrae ad Voces nostras sic Aures Dei ad Cogitationes nostras As our owne Eares are to our Words so are Gods Eares to our Thoughts Onely one thing let me note for the Comfort of them that are sometimes too-too much troubled with their Thoughts that †B. Bilsons Survey of Christs Sufferings p. 200. A Man may thinke and speake of all the Errors and Heresies in the World and yet not sinne It is the liking and embracing of them that maketh the Offence and not Thinking or Reasoning of them The Will causeth Thoughts to be good or euil the Vnderstanding doth not Vers 11. My helpe commeth of God which preserueth them that are true of Heart The Art of Physick hath two severall Offices the One of Healing the Other of Preseruing in Health According to the Former g Aug. in hunc Ps saith S. Austen it was said in the Former h Ps 6.2 Psalme Haue mercy vpon me O Lord for I am weake according to the Latter it is said in this Psalme If there be any Wickednes in my Hands If I haue rewarded evill vnto him that dealt friendly with me yea I haue deliuered him that without any cause is mine Enemy In that Psalme his Prayer was that being weake he might be healed in this Psalme his Prayer is that being sound he may not be diseased According to the Former it is there said i Ps 6.4 O saue me for thy Mercies sake according to the Latter it is here said Giue sentence with me O Lord according to my Righteousnes and according to the Innocency that is in me There he desired a Remedy to bee rid of his Disease here he requests a Preservatiue least he should relapse againe According vnto that it is there said O saue me for thy Mercies sake according vnto this it is here said My helpe commeth of God which preserueth them that are true of Heart Yea but who will you say are such Who but such as was Nathaniel of whom our Saviour l Ioh. 1.47 Behold an Israelite indeed in whom is no Guile Such as was Iacob of whom the Scripture m Gen. 25.27 Esau was a cunning Hunter a Man of the Field and Iacob was a plaine Man dwelling in Tents It is in the Vulgar Iacob Vir simplex a simple Man The like in the Vulgar is said of Iob to n Iob. 1.1 Simplex Rectus Simple and Vpright and so indeed they are and are to be who will haue their Names in Gods Booke The Wisdome of the Serpent and Simplicity of the Doue is the true mixture that God requireth in those that are his Where as his Excellent o His MAIESTIES Meditation vpon 1. Chron. 15. v. 25 26 27 28 Part. 5. in his Workes p. 88 MAIESTY hath obserued Christ recommends vnto vs the Wisdome of Serpents not thereby to deceiue and betray others but to arme vs against the Deceit and Treason of Hypocrites that goe about to trap vs. What an Helper God is hath bene spoken p Expos on Ps 37. p 78. before Vers 12. God is a righteous Iudge strong and patient and God is prouoked euery day The Almighty God our Heauenly Father as he is both Good and Mercifull Patient and of long Sufferance so he vseth two manner of wayes to allure and call vs to him when we of our owne Heads follow our own Devices and lewdly runne whethersoeuer our Lusts doe leade vs Sometimes in his great Mercy he vseth Promises sometimes in his Iustice hee vseth Threatnings And therefore Dauid in this place God saith he is a righteous Iudge The very Name of a Iudge may put vs in minde of Gods Seuerity A Iudge is a Person appointed ouer Criminall Causes and Civill Controuersies to end and determine them by his Sentence To the Guilty such as all of vs in an other case are by Nature Experience teacheth how dreadful a Sight the Face of a Iudge is Rulers q Rom. 13.4 saith the Apostle are not a terror to good Works but to the euill Wilt thou then not be afraid of the Power Doe that which is good and thou shalt haue praise of the same For he is the Minister of God to thee for good but if thou doe that which is euill be afraid for he beareth not the Sword in vaine for he is the Minister of God a Revenger to execute Wrath vpon him that doth euill But God is a Righteous Iudge that is he will by no meanes cleere the r Exod. 34.7 Guilty and it is a righteous thing with God ſ 2. Thess 1.6 saith S. Paul to recompence Tribulation to them that trouble you And t Gen. 18.25 Abraham as you heard before Shall not the Iudge of all the Earth doe right And as he is Righteous so is he Strong that is of Power to be revenged of all the Wicked Seek not u Ecclus. 7.6 saith the Sonne of Syrach to be Iudge being not able to take away Iniquity least at any time thou feare the Person of the Mighty and lay a stumbling block in the Way of thy Vprightnes And in some it is so indeed they want ability to curbe the Impiety of Many in the Land With the Lord it is not so hee is so Powerfull in such Cases that the x Ps 104 3◠Earth shall tremble at the Looke of him if he doe but touch the Hils they shall smoke If I speake of Strength y Iob. 9.19 saith Iob Loe he is strong and againe z Iob. 36.19 Will he esteeme thy Riches no not Gold nor all the Forces of Strength But as God is Righteous and Strong so is he Patient to and God is prouoked euery Day And now are we in a Sea of Matter where we may haue plenty at will I will content my selfe with that of Cyprian who speaking of this Argument The Patience of God What manner of Patience is in God a Cyp. de Bono Patient saith hee and how great for quantity who patiently suffereth profane Temples of the Heathen worldly Inventions and execrable Sacriledge to be committed by Men in contempt of his Maiesty and Honour and yet notwithstanding causeth the Day to shew and the Sunne to shine aswell vpon the b Mat. 5.45 Evill as the Good Hee watereth the Ground
that when they knew God they glorified him not as God neither were thankefull but became vaine in their Imaginations and their foolish Heart was darkned Fourthly concerning the Excellency here of his Honour Renowne Glory Vertue and Power it were an endlesse peece of Worke to describe each particular for seeing they are all of them infinite where should we begin to speake where should we end The best discourse can be made hereof is to admire here with our Prophet and to say as here is said O Lord our Gouernour how excellent is thy Name Admiracio est interdum ignotâ causà interdum cognitâ We sometimes admire the things whose Causes are vnknowen i Scalig de Subtil Exerc. 312. saith Scaliger sometimes the things whose Causes are knowen well ynough And surely all things being come within this compasse that either knowen they are or not knowen And howsoeuer the Poet say l Horat. Epist l. 4. ep 6. ad Numicium Nil admirari propè res est vna Numici Solaque quae possunt facere seruare beatum and m Tull. Tusc quaest l. 5. Tully accordingly Sapientis est proprium nihil cum acciderit admirari vt in opinatum ac nouum accidisse videatur It is the Property of a wise Man to admire at nothing that happeneth as strange and vnexpected yet in these Cases it is not so our Sauiour himselfe did wonder as n Mat. 8.10 S. Mathew and o Luc. 7.9 S. Luke doe both relate of him For hearing the Centurian He maruailed saith S. Mathew and said to them that followed Verely I say vnto you I haue not found so great Faith no not in Israel Whereupon p Aug. de Gen cont Manich. l. 1. c. 8. S. Austen Whereas our Lord did maruaile he signified to vs that we might maruaile to who haue occasion so to be moued And therefore all such Motions of his they are not the Signes of a troubled Mind but of a Master that thereby instructs vs. Fiftly and lastly where our Prophet here saith That he hath set his Glory aboue the Heauens the meaning is that he is Infinite both in Maiesty and Glory Behold q 1. King 8.27 saith Solomon the Heauen and Heauen of Heauens cannot conteine thee how much lesse this House that I haue builded Vers 2. Out of the Mouthes of very Babes and Sucklings hast thou ordeined Strength because of thine Enemies that thou mightst still the Enemy and the Auenger As if the Prophet had here said that God should commend his Providence to vs he needs not the †Calv. in hunc Ps Eloquence of Rhetoritians to that purpose no hee needeth not so much as words Articulate and Significant he hath Sufficient Testimony from the very Tongues of Babes and Sucklings that can do nothing but Pule and Cry For whence is it that no sooner they issue out from their Mothers Womb and haue Food ready at hand but that by a kinde of Miracle God eftsoones turneth Bloud into Milke Whence comes their present Inclination of sucking the same and ability to draw it forth but that God by a secret Instinct prepareth their Tongues to that purpose Whence comes it that in so few Dayes they waxe so Great that then they grow more then after that in some Yeeres No doubt but in these Particulars God hath a speciall Finger and therefore no marvaile though Infants may well bee said to sound forth Gods Praises And not onely so but Vt destruas Inimicum Vltorem to still the Enemy and the Avenger to euen to put him to perpetuall Silence in somuch that he should not haue a word to say And of this one Parcell of Scripture hath much Vse bene made by way of Application in the Church of God First by our Sauiour Our Sauiour when he rode to Ierusalem and the chiefe Priests and Scribes saw the wonderfull things that he did and the Children crying in the Temple Hosanna to the Sonne of David and sore displeased thereat said vnto him Hearest thou what these say Yes r Mat. 21.16 saith our Sauiour haue ye neuer read Out of the Mouth of Babes and Sucklings thou hast perfected Praise Arguing as Å¿ Calvin in hunc Ps Calvin obserueth à Maiori ad Minus from the Greater to the Lesse Namely that it was no Inc ongruity if God who made very Babes and Sucklings by the Testimony of one of their owne Prophets the Publishers of his Praises caused those that were Elder perhaps seauen yeeres old or thereabouts yet but Children in respect to sound forth like Praises Secondly by the People of the City of t Sulpitius in vita Martini c. 7. Towres in France The Story is this About the Yeere of our Sa Christ 370. The People of the City of Towres vpon the Vacation of the Bishoprick were desirous to haue S. Martin to be their Bishop Vna omnium Voluntas eadem Vota c. Yet some Few and some of the Bishops to which were called thither to constitute some One or Other were earnestly against it saying that he was but a Man contemptible vnworthy of a Bishoprick a homely Man to see to both in his Apparell and in trimming himselfe The more they spake against him the People liked him the more but who so much against him as one Defensor by Name but he was payd for it with a witnesse And thus it fell out Insteed of the Words aboue-mentioned Vt destruas Inimicum Vltorem it was in their Translation that they vsed in those Dayes Vt Destruas Immicum Defensorem Now it so fell out that whereas by chaunce the Reader whose Office was to read that Day was shut out by meanes of the Throng and the Ministers were troubled looking about for him that was not there One of the Company tooke the Psalter and read that Verse that came next to hand The Verse of the Psalme was this Ex Ore Infantium Lactentium perfecâ—sts Laudem propter Inimicos tuos vt destruas Inimicum Defensorem Now as soone as that Verse was read the People made a Shout as if S. Martin had bene meant in the Former Part and the Prophet David in the Latter had directly aimed at his Enemy Defensor whereupon the contrary Part was cleane confounded Thirdly there is in u Ruffin Hist Eccles l. 1. c. 3. Book of Hom. Part. 1. for Whit-Sunday Ruffinus a memorable Story how the VVords of this Verse were fulfilled after a sort though they are not applied there The Story was this VVhen Constantine the Emperour had caused the Cleargy to come together about Arrius his Opinion there came vnto the Assembly Philosophers and Logitians that were exquisite in their Faculty and had great Conceits of themselues Among the rest One there was that was famous in Logick and euery Day hee disputed with our Bishops that were well seene in Logick to Many very Learned came to here and see these Conflicts Nor could the