Downefalles of Kingdomes and it mentioneth here also of the life euerlasting For if the Church should be oppressed and extinguished with the Downefall of kingdomes she should not for euer be able to remember her Spouse or husband Allwayes therefore shall there in this life remaine a Congregation reteyning the profession of the true doctrine and shall after the raysing vp of the dead remayne in the eternall society with God where it shall enioy his wisdome and goodnes without end So be it PSAL. XLVI Deus noster refugium To him that excelleth vpon Alamoth a song of triumph or thankesgiuing for deliuerance committed to the sonnes of Korah THE ARGVMENT HEere is set downe in this Psalme a most sweete consolation touching the stability of the church For it affirmeth that there hath alwayes remained and for euer shall remaine hereafter a Church or Congregation which shall embrace the gospell of the sonne of God yea though kingdomes practize the destruction thereof For albeit the calamities of the Church be great yet amongst these is she not forsaken of god who saueth her in the middest of the raging floods and so being troubled restoreth and healeth her But other kingdomes and other religions are vtterly destroyed Therefore let vs also apply this psalme vnto vs and let vs render vnto him thankes that the congregation of his elect ones is amongest vs which most truely is only in the congregation of them that are called whereas God will haue the preaching of the Gospell to sound forth amongest vs wherewith hee doeth call and doeth gather vnto him a Church and that hee gouerneth preserueth and defendeth the same Yea let vs celebrate or haue in honour euen this same benefite of his also that hee vouchsafeth to giue some meane harbours at this day for the aduancement of the true doctrine And though the enemies thereof doe threaten that they will confusedly scatter the congregation of the Teachers and Schollers yet let vs hope that God will defend some places of godly studies and let vs so pray that he would defend them Psal XLVI And exposition thereof Verse 1 God is our hope and strength a very present helpe in trouble Verse 2 Therefore will wee not feare though the earth be moued and though the hilles bee carried into the middes of the sea Verse 3 Though the waters thereof rage and swell and though the mountaines shake at the tempest of the same WE all by natures perswasion do so reason there is no congregation durable except it haue some certaine resting place and gouernments ordained for defence thereof The church hath neither any certain abiding place nor is defended by the amity of kings but is rather oppressed and dismembred Moreouer shee is a miserable congregation like as the Apostles calamities in times past our daily miseries do declare In these spectacles or shews what other thing may mans reason conceue but that within a while both the true doctrine and studies of this same doctrine should vtterly be extinguished But against this humaine reason this Psalme comforteth vs saying vers 1. God is our hope and strength c. For although kingdomes do not defend vs yet notwithstanding God himselfe protecteth and preserueth vs. Of tais consolation the church of God standeth in neede that we may know shee shall yet remaine and be though shee haue no certaine abiding place or defence of kingdomes Therefore often is this consolation repeated as in Esay the 51. vers 16. I haue put my wordes in thy mouth and haue defended thee in the shaddow of mine hand that I may plant the heauens c. That is I ordaine the ministery of the Gospell that shall not be defended of kingdomes but shall rather be cruelly assaulted or oppugned therefore do I my selfe promise defence thereof I will protect the ministers of the gospell the churches schooles and godly studies yea though the whole worlde in a rage should bende it selfe to destroy the gospell Although then we haue not any humane helpes or safegards at all as in that Psalme 27. 10. ver is written My father and mother haue forsaken me yet let vs set before vs these sayings wherewith if we shall stirre vp our faith we shall vnfainedly feele that God will be with vs and that we shall be by him helped gouerned and defended Verse 4 The riuers of the flood thereof shall make glad the citie of God the holy place of the tabernacle of the most Highest Verse 5 God is in the middest of her therefore shal she not be remooued God shall helpe her and that right earely Verse 6 The heathen make much adoe the kingdomes are moued but god hath shewed his voyce and the earth shall melt away Verse 7 The Lord of Hostes is with vs the God of Iacob is our refuge Wise men suppose that in so great confusion of kingdomes the state of religion can neuer long endure in one and the â—ame safety but are eft soones otherwhiles extinguished and otherwhiles springing vp What time the Caldeans held the â—oueraignety of Babylon then and there was Baaâ— worshipped Afterward Alexanders conquest brought in thither Iupiter Olympus And the thing it selfe sheweth that the destructions of kingdomes draw downe with them changes of religions as when in Asia and Africa the doctrine of Christ was extinguished then euery where raged the furies of Mahomet with these examples many are mooued that they suppose Christs doctrine euen much alike and to be extinguished with the very dreames of the Gentiles And it is out of al doubt that the Deuill fighteth fierâ—ely and disquieteth whole kingdoms especially for this determinate end euen to destroy the whole church of God vnto this so great danger this psalme opposeth a most sweete consolation in the 4. verse The riuers of the flood thereof shall make glad the cities of God c. That is the ministerie of the gospel in the church shall remaine for euer because God dwelleth in her as in his holy Temple and hath limited the sea within his bounds beyond which it shall not possibly passe That is though kingdomes enuying the church greatly storme and rage yet notwithstanding the power of the world shal not destroy the church which shal stil remaine yea though the whole world frushed together fall downe as elsewhere it is said Math. 16. The gates of hel shal not preuaile against her verse 18. Let vs therefore holde firmely fired in our mindes this consolation and now set the same before vs in our present daungers Verse 8 O come hither and beholde the workes of the Lord what destruction he hath brought vppon the earth Verse 9 He maketh warres to cease in all the world he breaketh the bowe and knappeth the speare insunder and burneth the chariots in the fire Hee adioyneth vnto the Consolation an exhortation wherewith he perswadeth the vniuersall Church to consider the wonderfull workes of God namely the Downefalles of Kingdomes the chaunges of other religions and
the perpetuall preseruation of the doctrine deliuered from God and the safety of his silly flock which reteineth this doctrine and endeuoureth to aduance the same For although the foure kingdomes are dispersed and horrible confusions and verations of all things in mankinde haue beene seene as the whole historie of the world witnesseth yet amiddes so great downefalles and desolations of kingdomes some congregation of God hath remained otherwhiles greater otherwhiles lesser and the doctrine is eftsoones purified and published by apt teachers which the sonne of God sitting at his right hand hath stirred vp and giuen as it were notable gifts vnto his Church Doubtles god suffreth for a season tyrants fanaticall teachers and their Champions to rage with cruelty against the Church and yet in meane time the Confession of many and other signes are euident witnesses of the gospell And afterwardes the furyes of vngodly persons in notable examples are punished like as Pharao the Cananites Iewes and Ethnickes were destroyed whose cruelty was very great Verse 10 Be still then and knowe that I am God I will be exalted among the heathen and I will be exalted in the earth This is a precept wonderfull and vnknowen vnto philosophy but it agreeth with that saying of Isay cap. 30 verse 15 In rest and quietnes shall yee be saued in quietnes and in confidence shall be your strength c. what is that rest and quietnes then what is that to be still Primum tollerare impositas aerumnas Deinde non accersere negotia sine vocatione Tertio non vt solet humana diffidentia Discurâ—ere ad varia praesidia c. First to beare patiently calamities laied vpon vs. Next of all not to deale in any busines beyond our vocation Thirdly not as mans distrust was wonte to runne hither and thether to seeke diuers safegardes Like as the kings of Iuda one while leaned vppon the Egiptians an other while vppon the Syrian kings and an other while vpon others and being intangled with foolish confederacies were compelled to follow other furies Against this impatience vnnecessarie busines and distrust of such as seeke helpes without a right order are these wordes opposed Be still then and knowe c. that is be silent looke for helpe from God runne not hither and thither into Egypt into Syria to the Turkes nor to the Afrikes In a good cause be ye of quiet mindes and looke for defence from God and if any thing happen otherwise it is yet better to endure calamities than with indirect enterprises to blemish a good cause Verse 11 The Lord of Hostes is with vs The god of Iacob is our refuge The last verse is a conclusion containing a testimony of Gods presence in his church and of deliuerances in calamities which are not to be ouercome or vanquished by mans enterprise PSAL. XLVII Omnes gentes plaudite manibus To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THis is a notable prophecy touching the calling of the Gentiles which saint Paul in his Epistle the second and third chapters to the Epesians doth greatly manifest where he teacheth verse eleuen The Gentiles were in times past without God without Christ without his holy Spirite without promise of the Gospell and without hope of eternall life Then the which misery none could bee conceiued greater For what is man ignorant of God and of Christ but the enimy of God the dwelling place of the Deuill and a Cast-away from God not yet in trueth seeing the wrath of God but within a while after shall feele it and when he would escape beyonde all course of nature yea and would be vtterly brought to nothing and yet cannot but shall be tormented with sorrow euerlasting This horrible figure must we thinke vppon that we may learne to extoll the gathering of the Church from amongst the Gentiles For at this day the Gentiles which are called vnto the society of Gods people are Citizens with the Saintes and of the householde of God 2. Ephes 19. And againe Coheires of one body and coparteners of the promise touching Christ Let others therefore be in loue with frayle and momentany benefits let them thirst after vaine honours let them seeke after corrupt pleasures and their instruments Let vs meruel at and magnifie this benefit that we are cooptate into the City of God and Common wealth of the heauenly Citizens where together with the blessed Angelles we shall liue for euer and euer and shall be filled full of lights and righteousnesse in God Psal XLVII And exposition thereof Verse 1 O clappe your hands together al ye people O sing vnto god with the voyce of melody Verse 2 For the Lord is high and to be feared he is the great king vpon all the earth Verse 3 He shall subdew the people vnder vs and the nations vnder our feete Verse 4 He shall chuse out an heritage for vs euen the worship of Iacob whome he loued Verse 5 God is gone vp with a merry noyse and the Lord with the sound of the trumpe THe kingdome of god saith Paul is not meate and drinke but righteousnes and peace and ioy in the holy ghost Rom. 14. 17. This Psalme describing this kingdome of God and Christ is an exhorter vnto all people to clappe their hands together and to sing with the voyce of melody that is let them shew with gesture and speech their ioyfulnesse illumined by the holy ghost For seeing ioyfulnesse is a motion wherewith the heart contenteth himselfe in some good thing that good thing theweth what is the obiect or contrary vnto this ioyfulnesse Because Iehouah the high fearefull and great king aboue all the earth that is bicause the Messias God and man is the conqueror of sinne and death and bestoweth this victory vpon all that beleeue according to this saying 1 Cor. 5. 57. But thankes be vnto God which hath giuen vs the victory through our Lord Iesus Christ Againe Ioh. 16. Be yee of good comfort I haue ouercome the world verse 33. Moreouer I liue and you shall liue also Iohn 14. 19. Namely through my merite and effectuall power For I by my passion haue destroyed sinne and death and by my resurrection I am so effectuall that I will restore vnto you righteousnesse and life euerlasting This victory and effectuall â—power of Christ raigning doth Paul freely confesse that he had not as yet comprehended at all and saith further his strength striueth that he may by some meanes comprehend the same The same confession let euery one of vs haue in mouth and mind and craue that with a face vncouered we beholding the glory of God may bee transformed as it were into the same image from brightnes to brightnes as it were of the spirit of the Lord. 2. Cor. 3. 18. But although this be the summe of the verses which I haue recited yet notwithstanding let vs if it please you weigh and consider all the words the Messias
he destroyeth whome hee will destroy yet by an other meanes hee is at this day present with the Gentiles called vnto the societie of the church namely wherby he not only preserueth the liues of them but also worketh motions in them acceptable vnto him and beginneth new light and righteousnesse Touching this gouernement of Christ seeing I haue else-where oftentime spoken I come now to the next verse Verse 9 The Princes of the people are ioyned vnto the people of the God of Abraham for God which is very high exalted doeth defend the earth as it were with a shield In al ages from the beginning of mankind there haue bin and are and shalbe some Magistrates or rulers chosen of God vnto eternall saluation and called vnto the societie of the true church Touching this calling of Princes this last verse makes most sweete mention For first it calleth them Shieldes of the earth that is defenders of good men and good maners and reputing their countries benefits to be their speciall and chiefe commodities For good Princes are the preseruers of peace and discipline defending the bodies and goods of their subiects against vniust violence thrusting away robberies and enemies Therefore Alfonsus king of Naples had this proper crest to his Armes A Pelican sucking out her owne blood for to feed her yong ones with And he put therevnto this his posie or sentence Pro lege pro grege that is for the law and the people And Achilles in the 9. booke of Homers Ilyades saith Sicut Auis quae pro pullis implumibus ipsa Euolat pastum miseris parat haud secus ipse Pro Danais mala multa ferens quot saepe peregi Peruigiles noctes quot luces marte cruentas Assiduò dum bella gero dum praelior ipsis Proque viris coniugibus Danâ—umque salute Like as the bird which for her yong ones flies Forth meate to get and there with them to fee de So for my Graecians suffering harmes likewise How many nights haue I watcht for their neede How many daies with martiall cruell might Haue I made warres whiles for all these indeede Both men and wiues and Greekes welfare I fight Furthermore it saieth that they are ioyned vnto the people of the god of Abraham as Noah faith in Gen. 9. 27. They dwell in the Tabernacles of Sem that is they are the companions of the true church of God and do support and cherish the same with godly dueties Truly it is a great glory to be accompted and called a Shield of the earth and a Tree vnder which subiects are fedde But it is a farce greater honor to be seene in that societie whose gouernour and head is the Sonne of God and which is sanctified with the holy spirite vnto life euerlasting Although then there haue beene mighty men and profitable persons to their country as Fabius and Scipio was yet by right we do preferre before these gouernours Dauid Iosias Constantine Theodosius Iohn Frederike Duke of Saxony and such other like who were not only members of the true church but also with their godlie duties furthered the aduancement of the doctrine of God of inuocation and of life euerlasting Last of all this verse affirmeth that God is very high exalted of the shieldes of the earth Let this particle be applied vnto the persons and dueties of Magistrates and Rulers For then do the personages of Princes exalt the Lord when they submit and yeelde themselues and all theirs which they haue in possession vnto Christ and doe preferre the gospel before their tranquilitie life and al worldly goods whatsoeuer Such do rightly spreade their clothes before Christ But as to duety appertaineth the Lord is exalted by them in the ordinance of churches and schooles wherein the worde of God dwelleth plentifully with all wisedome Let godly princes therefore vse this verse as a cognusance or armes and let them thinke that they are Shieldes of the earth and not that indeed onely but also that they are members of Gods people and verely euen the chiefe and head members whose race and course of life maketh most to the glory of Almightie God and the saluation of many men PSAL. XLVIII Magnus Dominus laudabilis valde A Song or Psalme of deliuerance committed to the sonnes of Korah THE ARGVMENT THis Psalme is a most sweete Sermon as touching the Church containing doctrine consolation and precepts For first it describeth the church and discerneth her from other sects For al other sects do onely teach the particle of the lawe touching externall discipline and others deuise other worshippings of Idolles but they are vtterly ignorant of the Sonne of God and of the gospell that is the promise of the free remission of sinnes of reconciliation and of the inheritance of euerlasting life to be giuen by faith in the sonne our mediator But in the church is retained an vpright scund doctrine of the Law and the gospel and the knowledge of the Sonne of God for vs crucified and raised from death to life And that alone congregation wherein the sonne of God our Lord Iesus Christ is acknowledged who was crucified raised from death to life is the church indeede praising and worshipping God with true inuocation This difference is needeful to be holden by vs against Thammerus Latomus the Louanist Stenchus and such other like which do worke infinit confusion and imagine that the members of the church are in all places whether they be Ethnicks or others whose liues or manners are honest After this the Psalme proponeth here a Consolation very necessary touching the stabilitie of the Church which as a Rock immoueable standeth fast in the sea according to those verses Vt pelagi rupes magno veniente fragore Quae sese multis circumlatrantibus vndis Mule tenet scopuli nequicquam spumea circum Saxa fremunt laterique illisa refunditur alga As rocke or huge sea bancke which sowsing tide With roaring waues rush-on doth firme abide Nor rocke nor foaming stone do fret or fume But flagge or reede ytoste to the shoare consume For although Turkes tyrannicall Kinges and Bishops prepare and practise all their force and indeuor to the destruction of the Church yet the gates of hell shall not preuaile against her Math. 16. 18. neither shall the power of this world destroy her vtterly Finally this psalme deliuereth vs a precept which biddeth vs to loue helpe and adorne the true Church This precept O that euery man would in his place or calling obserue and woulde not rend the Church with discordes nor would not suffer the Cruelty of those Tyranes to rage But because many men are little moued at this exhortation it is therefore not to be merueiled at that in euery place there are so many offenders which bleuâ—â—â— the beuty of the Church But woe be vnto them by whom offences come Matthew 18. 7. Psal XLVIII And exposition therof Verse 1 Great is the Lord and
highly to be praised in the city of our God euen vpon his holy hill Verse 2 The hill of Sion is a fayre place and the ioy of the whole earth vpon the north side heth the Cittie of the great King God is well knowen in her pallaces as a sure refuge THe Churches proper glory as I haue oft elsewhere said is true knowledge of God with true inuocation worshiping of him this glory doth this psalme with great exielleÌ„â—y of words describe For it compareth the Church to a City and a hiâ— wherein God is praised and worshipped partly with doctrine deliuered from himself partly with obedience which he requireth Furthermore he compareth the church vnto a farre place bringing forth most wholsome balme which healeth woundes without sorowe For the preaching of the gospell which the Church soundeth in the world is a remedy effectuall taking away sinne and death But why maketh he so often mention of the hill Sion Because the Sone of God was in Jerusalem crucifyed and raiseâ— from death to life and after that disperfed his glaâ— tidings of the gospell throughout the whole world Like as Isayias in his 2. chap. 3 verse and Micheas in his 4. chap. 2 verse did forshew the same Out of Sion shall the lawe goe and the word of the Lord out of Ierusalem Unto this hill shall al the nations runne that is they shall embrace the doâ—â—rme published out of Sion They their which altogether either refuse and despise this worde the preaching where of is begunne in Sion as the Mahometisis and blasphemous Jewes do or they which vngodly filthily corrupt the same as the heritikes of all ages and the stubberne Papistes do Let vs knowe that these are not the Church but the enemies of the sonne of God and the chaffe ordayned vnto the eternall fire But some man will obiect what difference is there betweene the Church of God and other Sectes seeing all men do acknowledge there is a God the creator and ruler of the world and that we must obey him according as there is difference betwene good and bad Truly this is somewhat to purpose but in this thing consists not all things For although other sects do affirme that there is one deuine essence yet not with standing they are ignorant of the three persons the Father Sonne and Holyghost eternall For Christ saith expresly in Iohn 5. 23. Hee that honoureth not the Sonne honoureth not the Father Againe Iohn 14. 6. No man commeth vnto the Father but by mee Furthermore although they knowe in some part the will of God manifested in the lawe or decalogue yet the knowledg of the first table touching the true worshipping of our God and the vnderstanding of the sixt commaundement touching Chastitie is almost vtterly extingushe with people of other Sectes as the horrible Confusion in their worshipings and lustes doth shewe Thirdly they are altogether ignorant of Gods will in the gospell manifested touching remission of sines and life euerlasting freely to be giuen vnto beleeuers for the Soune of God our Lord Jesus Christ sake Therefore they cannot perswade themselues that God is a deliuerer and helper in their miseries but they do remaine in doubting and at length fall headlong into desperation These differences betweene the true Church and other sects let euery one of vs imprint as seales in our minds â—est that wee straying from that Congregation which is and is called the true Church should be entangled with other Seâ—ts which are condemned by God Verse 3 For loe the Kings of the earth are gatherred and gone by together Verse 4 They marueiled to see such things they were astonied and sodainely cast downe Verse 5 Feare came vpon them and sorrow As vppon a woman in her trauell Verse 6 Thou shalt breake the Shippes of the se a through the cast winde Verse 7 Like as we haue harde so haue wee seene in the cittie of the Lord of hoasts in the Cittie of our God God vpholdeth the same for euer Hetherto hath he described the true Church Nowe addeth he vnto her a consolation touching her perpetuall stability And all men vnderstand that the Church had great neede of this Consolation against Herâ—tilies Tyrantes and their champions yea against Deuiâ—â—â—s which rage more cruelly because they knowe within a while their iudgement is at hand where in their filthines shall be plainely manifested or laid open before all Angels and men But to the end the meaning of these verses may be more apparant I will breefely rehearce out of the fourth booke of Theodoretus the history of Valence the Emperor whome God not onely resirained with fearefull famine but also with a tragicall death deâ—â—râ—ied that he should not be able to vse cruelty against the Church after the lust of his owne heart When Valens would needes confirme with his subscription letters conteyning a Commaundement to banish quyte Basilius the bishop of Casaria he was not able to make one letter no when as God would he had worne his penne to the vtmost which when it hapned the second time and yet he would needes enforce the confirmatiou of an vngodly decree euen then did his right hand shake and tremble with feare There he at length beeing fearefull troubled straitway cut in peeces the paper which he had taken betweene both his handes and he is a moderator of all his affects though hee had so done well and found that others had tasted like vexation by his sufferance and that Basilius was proued a better man then that he was worthy of any such iniurie Afterward the Gothes hauing taken the streete wherein Valence purposed to hide him selfe beeing knowen by the vproare made by his owne men they both set fire vpon the place and with all burned to death the very same enimy to christian Religion This punishment suffered Valence for his mischefes and that euen in this life But the verse which foloweth last of these Like as we haue heard so haue we seene in the City of our God c. admonisheth the Reader of two cheefe things first touching the efficacie of Gods word next of the difference betweene philosophicall and Christian assenting For the worde of God is not a vayne sound and as the Graetians say No vaine prating or langling but is approued in purpose and euent For seeing God is true he sheweth with horrible examples of punishments that his threatnings are sure and certaine Moreouer the promises of God are not vayne delectations after a sort pleasing mens mindes but are consolations in very deede the efficacy whereof al sâ—ch as truly repent and beleeue the gospell haue sure triall of For as we do heare that they which are iustified by fayth haue peace of conscience So in true conuersion we feele peace and tranquilitie of heart to rise from confidence or sure trusting in the Mediator Againe like as the promises are published touching stabilitie of the Church so the thing sheweth that the Church cannot
diuine power as that he is able both to destroy sinne and death and to giue righteousnesse and life euerlasting vnto all beleeuers al these things doth the only word of blessing there comprehend Verse 4. Gird thee with thy sword vpon thy thigh O thou most mighty according to thy worship and renowme Verse 5. Good lucke haue thou with thine honour ride on because of the word of truth of meeknes and righteousnes and thy right hand shal teach thee terrible things Verse 6. Thy arrowes are very sharpe and the people shal be subdued vnto thee euen in the midst among the kings enemies The sworde and arrowes here doe not signifie carnall weapons of warfare but the effectual preaching of the gospell bringing into captiuity euery thought to the obedience of Christ 2. Cor. 10. 5. For Christ fighteth not with weapons but with the word which is the power of God vnto saluation to all that beleeue I. Rom. 16. And because good successe very much auaileth to do notable exploits the Psalme addeth vnto those forenamed ornaments good successe Good lucke haue thou saith he with thine honour that is All things shal submit themselues vnto this King and all things are ready to obey him He shall take nathing in hand but with most special speede and with woonderfull successe he shall fully accomplish the same for he is Schilo that is happy and fortunate and hee is Porek that is a Breaker vp as Micheas the prophet calleth him For he so bursteth open the kingdome of the Diuell that as the Latin verse saieth Vt aggeribus ruptis cum spumeus amnis Exit oppositásque euicit gurgite moles Ferâ—ur in arua furens tumulo campósque per omnes Cum stabulis armenta trahit As when a surging foming floud the broken bankes ouerâ—onnes And so contrary mighty stoppes by great increase ouercomes Of vehement force is caried forth throgh al the field euen there With folde or cotage quite away the cattell so doth beare Verse 7 Thy seate O God endureth for euer the scepter of thy kingdome is a right scepter Verse 8 Thou hast loued righteousnesse and hated iniquitie therefore God euen thy God hath anointed thee with the oile of gladnes aboue thy fellowes Hitherto hath the Psa described the king armed fighting the greatest battels now doth he paint out as it were the liuely porâ—rature of a peaceable ruler or gouernor For Christ is both a most gracious king an inuincible warriour sithence then iustice or righteousnes in domesticall gouernment is a chiefe vertue it affirmeth that The scepter of Christ is a right scepter neither let righteousnes bee vnderstood of vs in that sence as if it were ment in Christ himselfe but as touching the same to be bestowed vpon others like as the promise saith Gen. 18. 18. In thy seede shall all nations be blessed Al other persons are accursed that is guilty before God and oppressed with sinne and death but this our king is not only blessed bicause he pleseth God and is endued with diuine wisedome righteousnes and life but therefore also because he destrâ—yeth sinne and death and restoreth vnto his people righteousnes and life and the vertue very neare vnto righteousnes is that Nemesis or Zeale that is a iust displeasure against sinnes with this godly zeale ought all good Princes and rulers to be inflamed wherefore euen this also doth he pronounce to be in the Messias in the 8. verse Thou hast loued righteousnes and hated iniquity So in the 69. Psa it is said For the zeale of thy house hath euen eaten me ver 9. That is I bring my life in danger for the deliuerance of thy church which I loue and to suppresse those reproaches wherewith God is dishonoured which bring me great griefe and sorrow and doe thorowly mooue my displeasure against this blasphemy Last of al this our King is annointed that is ordained from the eternall father vnto this kingdome and endued with the holy ghost for accoÌ„plishing of this marueilous deliueraunce of the Church which shal be gathered out of all mankinde and rewarded with righteousnes and life euerlasting But why saith he in the same verse aboue thy fellowes Uerily because he may discerne the Messias from the prophets and from al men whose vertue was excelleÌ„t As Moyses had a glorious calling he brought the people out of Egypt and ruled them in the wildernesse But yet this calling did not deliuer the people from euerlasting death Also the same Moses had in him a light or acknowledgement of God and a righteousenesse onlie newe begunne and as then hee was troubled with a doubting or mistrust which shewed it selfe when hee smoate the rocke twise So may it in like manner be saide touching the vocation light and righteousnes of each other of the Prophets but Christ is farre aboue all other Prophets in fulnes of the holy ghost and in calling for as Iohn Baptist saith cap. 3. God giueth not the spirite by measure vnto his sonne Christ ver 34. Therefore hee aboundeth in the knowledge and righteousnes of God and hath a greater calling he deliuereth from sinne and death and giueth righteousnes and life euerlasting and that hee may effect this he so aboundeth with the holy ghost that he may therewith sanctifie and quicken others inflaming this light in them namely the knowledge of God righteousnes and life euerlasting Let vs therefore hisse out of dores those dreames imagined of the politicall kingdome of the holy Messias and let vs think vpon the things euerlasting Our Messias hath ordained a kingdome euerlasting abolishing sinne destroying death and restoring euerlasting righteousnes and life These benefits let vs craue and looke for from him Verse 9. All thy garments smell of mirh aloes and Cassia out of the Iuory pallaces whereby they haue made thee glad Verse 10. Kings daughters were among thy houourable women vpon thy right hand did stand the Queene in a vesture of gold wrought about with diuers colours Although these verses do describe a royal excellent state yet signifie they somewhat secretly as touching both the crosse and the consolations in the same Myrh purgeth and is more sharp in taste and scent therefore it signifieth crosse and sorrowes but such as are wholesome Aloe though it be of a grieuous sauour and a bitter taste yet it comforteth the stomacke stancheth blood and wonderfully healeth vp wounds therefore it signifieth consolation and the preaching of the gospell wherewith the woundes of the heart are healed and in the heart is thereby ioy and life euerlasting enlightened Cassia is much like vnto Cinamon and with her sauour doth comfort the braine I know there are diuers and differing opinions which the best learned men haue touching the proper names which are vsed in this place But in so great variety of opinions I doe follow the vsuall translation vntill skilfull interpreters in the Hebrew language doe deliuer vs more certaine knowledge Verse 11. Harken
O daughter and consider encline thine eare forget also thine owne people and thy fathers house This apostrophe or turning speach to the party absent is diligently to be marked wherein the holy ghost speaketh of the Church which is to bee gathered from among the Jewes because it instructeth the reader of the greatest matters namely of the kingdome of the Messias of faith of the abrogation of the Leuitical ceremony and extinction of Moyses law For inasmuch as to heare and to teach are two correlatiues it followeth that the Messias shal not be a king like vnto Alexander who by art of warre and corporall strength keepeth his subiectes in their duety but one which shall gouerne his church with his word and shal encline or frame their mindes vnto most willing obedience Furthermore seeing Faith commeth by hearing and hearing by the word Rom. 10. 17. let vs not seeke for reuelations besides or without the word of God but let vs know that we must not seeke God any other waies then by the word and testimonies from him deliuered neither that we must call vpon any other God but euen vpon the very same God who sending his sonne and giuing his gospel into the world so often times hath manifested himself by assured testimonies This doctrine touching faith setling her selfe in Gods worde doth this psalme deliuer where it saith in this verse Harken O daughter and consider encline thine eare c. And the phrase of the psalme agreeth with the eternal and immutable commaundement of the father crying of his some Mat. 17. This is my beloued sonne in whom I am well pleased heare ye him vers 5. Moreouer because that people in the nation of the Jewes were not wilde by nature but as kind and curteous people loued their cuntry especially reuerenced the temple wherein God so often manifested himselfe and loued the whole order of the Jewish pollicy then which they knew there was not a more excellent pollicy in al maÌ„kind more than their life therefore the Psalme perswadeth the Church gathered of the seede of Abraham to forget his people and to preferre the Messias before the ancient temple and pollicie and all other things which men in their order do desire as life possessions and peace It signifieth then that the pollicie of Moses must be extinguished and the Ceremonies in the Temple vsed must be abrogated or abolished Verse 12 So shal the King haue pleasure in thy beutie for he is thy Lord God and worship thou him There are many partes in this Psalme the conference or comparison whereof vanquisheth the godly ones that they cannot but acknowledge the Messias to be both Man and God and yet that the person of this Messias must be discerned from the person of the eternall Father The first part is the worthy praise of the excellenty of the Messias his person in the third verse Thou art fairer than the children of men Herehence is borrowed a manifest consequence All men sprung of the carnall seede of Abraham are deformed and polluted with much â—â—hinesse as in the third booke of Kings cap. 8. Salomon saieth There is no man liuing but hee sinneth verse 46. and as in the foureteenth psalme it is saide They are al gone out of the way they are altogether become abhominable there is none that doth good no not one verse 4. In this king and husband of the church there is neither any sinne deformitie nor filthinesse Therefore Christ is not only man but God who is only good and harmelesse The second part is that which confirmeth the article touching the diuine nature of the Messias Therefore hath thy god blessed thee In this saying he interpreteth that promise giuen vnto Abraham In thy seede shall all nations be blessed Genes 12. 3. 17. 8. 22. 17. as if he had said All men are accursed that is guiltie before God and worthy of all miseries and calamities because God is vnfainedly and horribly angry with sinnes The greatnesse of this displeasure can no power alone created take away no nor yet endure Needeful then it is that the Messias be God because he taketh away the curse that is Gods wrath sin and death and giueth the blessing that is righteousnesse and life euerlasting The third part confirming that same sentence is this Thy seate O God endureth for euer The psalme affirmeth euidently that the kingdome of the Messias is euerlasting for it is most apparantly seene that no worldly pollicie is perpetuall and the thing sheweth that the complaint extant in Ouids verse is true where he saith Sic omnia verti cernimus atque Alias assumere pondera gentes Item summisque negatum starediu So all things turned plainely we do see And other Nations beare another sway And mightiest states oft times denied be For to endure with any longer day Seeing then no gouernements are perpetuall it is a thing very cleare that neither this king the Messias is onlie man nor that his kingdome is a pollicie which shall perish such a one as the Jewes doe looke for The fourth part of this confirmation is where this psalme saieth Thy God hath annointed thee with oile of gladnesse aboue thy fellows In the 34. and last chapter of Deuteronomie it is written of Moses thus But there arose not a prophet since in Israel like vnto Moses c. verse 10. Therefore this psalme placeth and preferreth the Messias farre aboue Moses Then is there not onely humane but also diuine nature in the Messias The fift and last part of this glory is recited in this verse For hee is thy Lorde god and worship theu him But the Jewes do go about to trifle out so notable a testimony with this cauillation They say by the word Worship is signified the gesture of the body which is made before the presence of Kings But this sophisticall trifling may be refuted by conference of other testimonies as in the 72. psalme it is saide All kings shall fall downe before him All nations shal do him seruice verse 11. In these wordes the psalme euidently affirmeth that this Messias shal alwayes be called vpon or prayed vnto yea when he shal not be seene with eyes Therefore it speaketh not of any bodily gesture the which is made before the presence of Kings but it speaketh of the minde which craueth of the Messias that he would haue mercy vpon vs and be a Mediatour for vs would forgiue vs our sinnes would giue vs his holy spirit and life euerlasting and woulde bee our helper and defender yea euen in the daungers of this life against the outrages of the Diuell and of vngodly persons like as hee himselfe saieth Iohn 10. My sheepe heare my voyce No man shall take them out of my hand verse 27. and 28. Such a worship doth truely attribute omnipotencie vnto the Messias and doth witnesse that he is God And that the person of the Messias is to be discerned from
the person of the eternall Father these wordes do teach manifestly Therefore hath thy God annointed thee with oyle of gladnes aboue thy fellowes For the Father annointeth this king with the oyle of gladnesse that is with the holy ghost which saint Iohn in his first epistle and second chapter and twentieth verse calleth Chrisma that is Ointment The Messias â—s Christ that is your anointed king of the church But there is a sweete consolation set foorth in this saying And the King shall haue pleasure in thy beauty The psalme praiseth the beuty of the church which seemeth by reason of the Crosse vnto the iudgement of the worlde to be fowle and filthy but also in very trueth is yet still languishing and beareth about her many blemishes ignorance and viâ—ious affects Although therefore we are indeed weaklings and defiled with much filthinesse yet let vs beleeue that for and through his great mercy we shalbe acceptable vnto this our King and we shall haue our reputed and published beauty that is some vertues acceptable vnto God as true inuocation aduancement of true doctrine and the remaining new begunne obedience Verse 13 And the daughter of Tyre shall bee there with a gift like as the rich also among the people shall make their supplication before thee The daughter of Tyre signifieth the Church gathered of the nations And I haue often said touching what and how great thinges the calling of the Nations admonisheth vs. For first it witnesseth that grace aboundeth aboue sinne For who can either comprehend in thought the greatnes of Gods mercy or expresse the same in words In which mercy persons polluted with manifolde madde worshipping of Images bloody sacrifysing of men filthy Confusion of lustes and finally with other mast horrible mischefes are called vnto the society of the blessed congregations andre made as Paule sayeth 2. Ephes 19. Citizens in the Citie of God and of the common wealth of the heauenly Citizens Secondly The calling of the Nations is a notable testimony that the promise touching the gospell is vniuersall and free For if the promise were a priuiledge for certaine persons it should not be translated vnto the nations which are horribly polluted with wickednes And that this promise consisteth not vppon our worthinesse but is freely promised and bestoweth eternall benefits vppon true beleeuers that doth the calling of the nations most euidently witnesse For what doe the Nations bring vnto God but filthy and horrible confusions of opinions of worshippings and of manners Such Cast-awayes seeing God receiueth and chuseth them out to place them in the fellowship of eternall blessednes may we any thing doubt but rather affirme that the promise of the gospell parteineth freely Lastly this gathering of the Church out of the Nations refuteth the Pharisaicall opinions touching righteousnes of the lawe For if men were righteous by the lawe the Nations could not without the lawe be made Citizens and members of the people of God Seeing then the nations without the lawe of enemies are made frends and of strangers are made the most beloued Church of God it is a thing very cleare that by faith onely that is by acknowledgement and confidence in the Mediator all the elect ones are saued Verse 14 The Kings daughter is all glorious within her cloathing is of wrought golde Verse 15 Shee shall be brought vnto the King in raiment of needle worke the Virgins that be her fellows shall beare her company and shall be brought vnto thee Verse 16 With ioy gladnes shal they be brought and shall enter into the Kings pallace Albeit the Prophets describing the kingdome of Christ do vse figures taken from the glorious estate of Kinges Courtes yet notwithstanding bycause wee doe knowe that the Church by Gods assured prouidence is in this life subiect vnto the Crosse let vs vnderstand these descriptions not as touching the externall pompe but concerning the inward glorie whereof there are seauen degrees The first is the possession of Gods word and the acknowledgement of the true God as in Psal 147. and in Deuter. 4. Psa 50. 15. Psa 55. 18. The Second is true calling vppon God and his Deuine hearing vs as in Deuter. 4. The Third is his perpetuall preseruation of the body of this Church though shee bee persecuted in some of her members as in Math. 16. Psal 129. The Fourth conteineth Gods onely Deliuerances as the preseruation of Noah in the Deluge Gene. 8. 16. Exod. 12. 2. Luke 9. 56. The fifth conteineth prophecies proper to the Church and miracles accomplished in the prophecies as in Micah 3. 8 and. 2 Kings 5. 8. 2. Peter 1. 19. 1. Pet. 1. 10 1 Cor. 12. 10. 1. Cor. 14. 3 The Sixth is the ornament of many vertues in the suffering members as in Stephen Actes 7. 58 others as in Heb. 11. 36 37 38 39. Laurence Eutrop lib. 9. The Seauenth and last is the inheritance of life euerlasting as in Iohn 17. 3. Tit. 3. 7. Galath 3. 18. 22. 1. Pet. 1. 4. Touching these 7 degrees of glorie which the true Church hath I haue spoken more largely in a certaine oration made by mee at Iena on the 28 day of May in the yeare of Christ 1562. Verse 17. In steade of thy fathers thou shalt haue children whom thou mayest make Princes in all landes Notably saith Plato in lib. 6. de legibus as touching marriage Let this consolation be proposed in marriage that man and wife ought to be carefull for the perpetuity or continuation of humane nature that they leauing behinde them their childrens children may euermore haue some worshippers of God left to succeede them Parents ought to beget and bring vp children which may deliuer a direct order of life as it were a Lampe of light vnto their posterity so as there may alwayes be some worshipping God according to his lawe These hath he spoken touching matrimony for the man and the wife holily and religiously For therefore giueth the sonne of God his worde and holy spirit vnto the Church that he may regenerate many vnto life euerlasting and that there might alwayes be some euen in this life truly calling vpon God and worshipping him For he not onely wonderfully reioyceth and delighteth in the saintes or holy ones which are in heauen but euen in these which are vppon earth as the 16. Psalme witnesseth verse 3. Al my delight is vpon the Saintes that are in earth c. And he calleth Saintes the kings and princes of the earth not in that they gouerne by politike order but when they vanquish the snares of the Deuill the threatnings and inticements of the world and the wandring lustes of our nature and doe gather vnto God an eternall Church Verse 18. I wil remember thy name from one generation vnto an other Therefore shall the people giue thankes vnto thee world without end The last verse preacheth most sweetely as touching the stability of the Church which shall remaine euer among the
be destroyed by the furies of tyrants and heretikes Let vs therefore put great difference betweene the word of God and the word of creatures For he spake and it was done he commaunded and it stoode fast verse 9. Also this place as I saide admonisheth vs touching difference betweene philosophicall assenting and christian faith For in philosophie assent followeth experience as the â—â—hysitian hauing approoued that ginger doth warme the stomacke afterwardes affirmeth the same But in diuine consolation we must assent or graunt vnto the externall word and then followeth consolation These things must we learne in the true exercises of repentance and inuocation Verse 8 We wait for thy louing kindnes O God in the middes of thy Temple Verse 9 O God according vnto thy name so is thy praise vnto the worldes end thy right hand is full of righteousnes Verse 10 Let the mount Sion reioyce and the daughters of Iuda be glad because of thy iudgements Forsomuch as thy promises are not fabulous vaine but true ratified and effectuall we looke for mercy according to thy promises that is benefites necessary for the body and soule for mercy is oftentime taken for well-doing and that indeede in the middest of thy Temple that is in the societie of the true church without the which there is neither any saluation nor life Unto this acknowledgement doth spirituall worship and ioy appertaine for rightly and learnedly saide Augustine touching the blessed ones Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent They shall reioyce so much as they shalloue they shal loue so much as they shall know For euery affect or motion riseth from the knowledge shewing the obiect as it is saide Ignoti nulla cupido Men desire not that they knowe not To this intent or meaning the Psalme saith here O God according vnto thy name that is thy acknowledgement so is thy praise that is the worship following that acknowledgement For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God which he describing saieth Let the mount Sion reioyce and the daughter of Iuda be glad that is the vniuersall church and all the godly ones because of thy iudgements or because thou art Judge For euen as God sharply punisheth his enemies the epicures and blasphemous persons so he exerciseth lenitie or mercy towardes the godly ones and always in his anger thinkes vpon mercy This great mercy of God mitigating punishementes which we haue deserued all mindes and tongues ought to haue in reuerence like as Ieremy saith Lament 3. 22. It is the mercies of the Lord that we are not destroyed Verse 11 Walke about Sion and goe round about her and tell the towers thereof Verse 12 Marke wel her bulwarkes set vp her houses that ye may tel them that come after Verse 13 For this God is our God for euer and euer he shalbe our guide vnto death Plato saieth Magis amandam esse Patriam quam Matrem quia paetria sit diuinum quiddam We must loue our country more than our mother because our countrey is a diuine benefit But our true countrey ought to be the church and this is diuine indeede for it is the temple of God and the congregation of Christes members Wherfore to loue adorne help and preserue this ought euery man to bestow the addition of their dueties Let the teachers teach aright and with good conuersation adorne the doctrine and let them bee studious of publike concord and let them suffer and beare with some inconueniences lest they troble the publike peace of the church let the Magistrates maintaine peace and discipline and shew themselues nursing fathers of the church and of the schooles Let schollers learne the doctrine necessarie touching God and other good effectes needefull for mankind lest the knowledge of God be extinguished amongst men but let the church be preserued and many bee made heires of eternall life and let discipline be kept in vre Finally let euery one pray for those things which concerne the peace of Hierusalem as in the 122. psalme and sixt verse it is saide which thing who shall so do the hoped for haruest shall not disappoint their good expectation for that psalme promiseth much peace to them that loue the church PSAL. XLIX Audite haec omnes Gentes To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THe whole Psalme is an antithesis or contrary description of the Church and vngodly ones agreeing with the history of the rich Glutton and Lazarus full of vlcers as in the sixeteenth of saint Lukes gospel The thing sheweth that the church is in this life subiect vnto persecution and is oppressed with the kingdomes of this world But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit This inequalitie of euents so troubleth many that they deeme the doctrine of the Church to be like a Cypres tree which though shee be thicke in shew yet is voide and barren of fruit But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto which is borrowed of the issue or euent as if he said Exitus acta probat careat successibus opto c. The end approoues thats done before A wisher may want welfare the more Euery man thinketh the deeds are to be marked by their euents I acknowledge that the Church and all the godly ones for many causes are not opressed with a light burthen of calamities and that the vngodly ones doe by Gods sufferance now and then flourish for a time but at the time of death there is a great difference betweene the godly and vngodly ones For as the dead which die in the Lord that is in true acknowledgement and calling vpon him are blessed Apoc. 14. 13. Because they enioy the eternall company of God So the death of the vngodly ones is the passage vnto eternal misery For as touching the godly ones it is said expresly God shall deliuer my soule from the power of hell because hee shal receiue me verse 15. that is he shall not leaue me in death and destruction But contrarywise of the vngodly ones it is saide They shall neuer see light any more verse 19. That is they shall not feele consolation and gladnesse reposed in God but they shall remaine in torments for euer Seeing therefore all things are in this life short and momentany this Psalm calleth vs from the loue of brittle fading things and carieth vs to the consideration of death and of the future indgement wherein the chaffe shalbe separated from the wheate and the wheate cornes shal for certaine be gathered into the barne of euerlasting life but the vaine chaffe shall be burned with neuer quenched fire If we will regard this iudgement let vs with mightie courage suffer discommodities heere momentany because while we looke and turne vs about as they say behold immortality shall strait be heere Psal XLIX And
said Call vpon me in the time of trouble and I wil deliuer thee and thou shalt praise me Psal 50. 15. verse To what purpose then is this particle In the day of trouble first it signifieth that the glory of praier the chefest of all others shineth in aduersitie or calamities for all men in time of prosperity become more negligent then at other times as in that verse it is said Ouid de art Am. Luxuriant animi rebus plaerumque fecundis Mens mindes most licentious be In time of their prosperitie But in aduersities and calamities praier is feruent and not only craueth but seeketh and knocketh Furthermore this little clause admonisheth vs that we should earnestly thinke vpon the publike and priuate perilles wherein the church waxing old and al the godly ones are exercised and distressed for the nearer the day of the latter iudgement is at hand so much more outrageous wrathfull stirreth the deuill against Christ namely nowe fearing the sentence wherein the exceeding filthines of the most prowd spirit shal be manifested vnto all creatures and the horrible torments due vnto him shalbe increased Therefore in hatred towards Christ he stirreth vp the Turkes Bishops vngodly kings finally all his instruments against the church In so great dangers let vs not then be carelesse and negligent or drunken with pleasures but let vs obey the commandement of Christ Matth. 26. 41. Watch and pray that ye enter not into temptation Verse 16 But vnto the vngodly said God why dost thou preach my lawes and takest my couenant in thy mouth Verse 17 When as thou hatest to be reformed and hast cast my wordes behinde thee Verse 18 When thou sawest a thiefe thou consentedst vnto him and hast bin partaker with the adulterers Verse 19 Thou hast let thy mouth speake wickednes and with thy tongue thou hast set forth deceit Verse 20 Thou satest and spakest against thy brother yea and hast slaundered thine owne mothers sonne Hitherto hath he rebuked the people heaping vp sacrifices and hath shewed the true and chiefe worshippings of God namely true calling vpon God and thankesgiuing Now doth he seuerely rebuke those teachers in the church which do either corrupt the doctrine or defile their profession with euill kinde of life And here to the end that we being warned by example might be more circumspect and eschew and abhorre that boldenesse of men which forge and inuent opinions and of them which cauil at true opinions I will recite an historie of Origen who when he should beginne his reading in the church of Cesarea he sate a long time sorrowing and weeping and at the length cried out thus vt supra But vnto the vngodly saide God why doest thou preach my lawes ver 16 He often repeating this speech bewayled that he had disputed many things inconsiderately and rashly and craued pardon not onely of God but also euen of the church for his errours which church â—itting hard by the old man â—eclared with teares that she was mooued with his lamentation for there can no other furie nor sorrow appeare in a good minde more sharp or bitter than that rising out of a conscience which hath corrupted the heauenly doctrine But to the end a consonancie of life and doctrine may bee necessary both together these sayings witnes 1. Cor. 9. 27 But I beate downe my body and bring it into subiection lest by any meanes after that I haue preached to other I my selfe should be reproued Againe in 2. Timot 2. The husbandman must labor before he receiue ehe fruits Consider what I say vers 6. And because examples haue in them great force thorowly to moue mens mindes I will adioyne vnto these sayings a new or fresh example which declareth what a mischiefe the dissonancie of doctrine and life is I knew a pastor of the church who for the sinne of adultery was beheaded he when hee was carried to execution had alwayes in mind and mouth this sentence of this Psalme When thou sawest a theefe thou rannest with him and hast bin partaker with the adulterers ver 18. But although hee was vehemently tormented with thinking vpon his offence yet he rendered vnto God praise for his mercy and in this consolation at length so ended his life Rom. 5. 15. grace aboundeth abone sinne These doe I recite to the end that all men may vnderstand with how great study and care offences are to be eschewed which defile the profession of the gospel The same Sermon appertaineth vnto the vngodly high Bishops and other Bishops who when they professe theÌ„selues to be the very chiefest lights of the church are notwithstanding filthily stained with madde worshipping of Images wandering lusts and murdering of the holy ones But in vaine do we preach to these deafe Adders Therefore let vs turne our tongue to our churches and let vs exhort the curable persons that they woulde spread their names before God and men that is not only say that is holy but do that is holy for as saint Augustine saieth To teach well and liue ill is no other thing but a man to condemne himselfe by his owne speech Finally we must here refute the opinion of the Donatists which faineth that the ministery of the gospel is not effectuall except the person of the minister be holie and iust for the person must needes be discerned from the office and we must most firmely beleeue that God is effectuall by his word and sacraments yea though the ministers life maruelously disagree with the profession forâ— neither doth the efficacie of the ministery depend vpon thâ— worthines of the person but vpon the prouidence of God wherefore let vs so vnderstand the sermon of this psalme that nothing be derogated from the dignity and efficacie of the ministerie by reason of the persons infirmitie Verse 21 These things hast thou done and I helde my tongue and thou thoughtest wickedly that I am euen such a one as thy selfe But I will reprooue thee and set before thee the things that thou hast done Verse 22 O consider this ye that forget God lest I plucke you away and there be none to deliuer you This is a heauie threatning denouncing vnto hypocrites inextricable punishments for the seruant knowing his master will doing it not shalbe beaten with double stripes Luke 12. 47 48. And there is a fearefull figure of the punishment of hypocrites set downe in the figgetrèe which Christ did accurse Math. 21. 19. Verse 23 Whoso offereth me thanks and praise honoureth me and to him that ordereth his conuersation right will I shew the saluation of God In conclusion he repeateth a principall proposition touching true worshippings of God and promiseth them that performe this obedience both gouernement and helpe PSAL. LI. Miserere mei Deus To him that excelleth a Psalme of Dauid when the Prophet Nathan came vnto him after he had gone in to Baâ—hsheba THE ARGVMENT THis Psalme shineth most brightly as it were a notable precious stone
in the whole booke of Psalmes For first of all it conteineth most ample doctrine which neither the eloquence of angell nor of man can conceiue touching sinne touching grace touching the gift by grace difference of worshipings cr touching the Crosse After that it disposeth and chargeth great matters in most excellent order For seeing the first and cheefest promise is the promise of grace and life euerlasting to be giuen freely for the Mediators sake who will denie this prayer is wisely ordeined wherein before all things he craueth forgiuenesse of sinne reconcilation and life euerlasting And because without acknowledgment and confession of sinne forgiuenesse or absolution of sinne cannot be receiued according to that saying of I. Ioh. I. 9. If wee confesse our sinnes God is faithfull and iust that he will forgiue vs our sinnes and clense vs from all our i niquity he franckly and openly confesseth his sinnes and pointeth his finger vnto the ground of mischiefe namely originall sinne But as Saint Paul ioyneth together grace and the Giftes of grace so Dauid vn'o the petition the remission of sinnes next adioineth a petition of sanctification which is wrought by the holy ghost the gouernour of the minde will and heart finally because it is an vsuall manner in crauing any thing to grant thankfulnes for the same hee promiseth that he will giue some recompences which doth make for the glorie of God and welfare of the church And vnto his couenaunt wisely he ioineth betweene both the place and difference of sacrifices whereof some are figuratiue and others are morall and the doctrine touching the crosse These secret and greatest matters he so adorneth with lights of wordes and sentences that therein nothing wanteth touching most profound eloquence Seeing therefore this Psalme aboundeth not onely with store of most excellent matters but is also notably disposed and adorned no doubt there is but it may and ought to be learned euery word thereof and daily repeated when we doe pray And let him knowe that he hath profited much whom this right golden psalme shall greatly delight Psal LI. And exposition thereof Verse 1 Haue mercy vppon me O God after thy great goodnes according vnto the multitude of thy mercies doe away mine offences Verse 2 Wash me throwly from my wickednes and clense me from mine sinne IN the two and thirtieth Psalme before he hath recited a definition of beatitude or cheefe felicity in these wordes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man vnto whom the Lord imputeth no sinne verse 1. 2. For nothing is more wishfull in true sorowes rising from the wrath of God against sinnes then reconciliation with God This benefit therefore with most feruent prayers and with all his heart craneth he of God saying verse 1. Haue mercy vppon me O God according to thy mercy as if he said I confesse vnto thee that I haue sinned horribly as a most wretched sinner and I am sory with all my heart that I haue offended thee forgiue mee my sinnes and couer my filthines and for thy sonnes sake our Lord Jesus Christ whom thou wouldest haue to be a sacrifice mediator and intercessor for vs doe not thou impute vnto mee my manifold disobedience For so oft as in the Psalme mention is made of the mercie of God wee must straight way cousider of the promises touching grace and of the mediator for whose sake the promise is ratified Also let there be a difference in thy sight betwene the lawe and the gospell 〈…〉 lawe truely hath large and great promises yet consisting vppon condition of full obedience But the promises of the gospell is vniuersall and free offering forgiuenes of sinnes for the mediator the sonne of God his sake our Lord Jesus Christ God and man not for our owne worthines nor for our owne vertues nor for our owne works or merits This promise ought to be imbraced by fayth because it is the euerlasting and immutable commaundement of God that in our conuersion that is in our vnfained sorowes and feares wee should beleeue we are receiued for his sonnes sake according to that saying I liue saith the Lord I wil not the death of a sinner but that he would repent and liue But to the end this true fayth may bee rightly vnderstood it is nedefull we alwayes haue in our sight that admonition of Barnerd wherein he saieth Thou must and oughtest to beleue that thy sinnes are forgiuen thee The deuill knoweth that sinnes are forgiuen some men and many men as Saule and Iudas beleeue that sinnes are forgiuen others Wherefore let this necessarie admonition be fast fixed in our mindes Beleeue that thine owne sinnes are forgiuen thee Touching this fayth speaketh Paul where he teacheth that the promise is to be receiued by fayth They receiue not the promise which beleeue that the same is offered vnto others and not to themselues like as in the epistles of Saint Iohn it is written He that beleueth not the Sonne accuseth him oflying When therefore thou recitest this article of the creed I beleeue in the forgiuenes of sinnes vnderstand thou that sinnes are not forgiuen others but thee also Touching this fayth it is said Being iustified by fayth we haue peace Rom. 5. 1. Neither must we seeke for other consolation but we must settle our selues satisfied with this fayth in God for the mediator sake But seeing the doctrine touching iustification is in another place fully handled I am nowe more breefe and I exhort the Reader that hee should diligently consider the weightinesse of the words Hee sayth not in vaine nor rashly According to the multitude of thy mercy doe away mine offences But this necessarie consolation of the immense mercy of god doth he set before the greatnes and multitude of our sinnes And this forme of words agreeth with the most sweete saying of Paul Rom. 5. 15. Grace euer aboundeth aboue sinne that is how great so euer our sinnes be yet is it assured that the sonne of God is mightier Therfore let vs not vnto other offences adde desperation but let vs beleeue that grace is more aboundant then sinne and that the sonne of God is more mighty then all the kingdome of the deuill Like as in the first promise it is said Gen. 3. 15. The seede of the woman shall bâ—use the Serpents head Also let vs consider what sweete resemblences of forgiuenes of sinnes are set downe in the words Doe away and Wash Saint Paul in 2. Coloss describing the benefits of Christ vseth the same metaphore Christ saith hee hath cancelled the hand-writing which was written against vs which was contrarie to vs he euen tooke it out of the way and fastned it to the crosse verse 14. He alludeth this saying vnto trophees or pillers which were woont to be set vp wherein things done were written for memoriall For he saith vpon the crosse as it were vpon a piller the hand writing was hung vp that is the
spirite which may rule and gouerne vs in al our life and actions and in all our counselles and dangers and a spirit which may bring to passe that we may willingly obey God that we may boldely confesse the word of God and that with a mighty courage we may be able to indure afflictions for the glory of God These are the effects of the holyghost in the reconciled ones or in them which receiue forgiuenes of sinnes Seeing therefore without this grace there is nothing auaileable in any man as the church godlily singeth Absque Dei numine nihil est in homine c. Let vs craue from God this gouernour of our mind wil and heart which giueth witnes vnto our spirit that wee are the sonnes of God and cryeth vnto God with vnspeakeable sighings for vs and finally is a pledge and token of our inheritance vnto the last most ioyfull day of our redemtion Verse 13 Then shal I teach thy wayes vnto the wicked and sinners shalbe conuerted vnto thee Verse 14 Deliuer mee from bloodguiltines O God thou that art the God of my health and my tongue shall sing of thy righteousnes Verse 15 Thou shalt open my lippes O God and my mouth shall shew thy praise I saide in the Argument that the latter parte of this psalme is a promise of rendering a due recompence whervnto we are naturally bound but seeing we are not able to giue any sufficient recompence vnto God for his benefites most great besides the propagation and confession of the gospel he promiseth that he wil performe these duties most holily whereby both the glorie of God is made more excellent and many men are called backe from error and Idolatry vnto the true acknowledgement of God and prayer vnto him These worships let vs also performe that there may be discerned a difference betweene the true church of God and other nations For other nations may haue many other vertues as there was a great glory of righteousnes chastitie and modestie in Aristides and Scipio yet the true calling vpon God and aduancement of his doctrine were wanting in them But the church alone both vnderstandeth and performeth worshippings touching which I haue spoken before Now as the rules of asking any thing and of thankesgiuing are for the most part ioyned together so in the Psalmes these motions are mixed whereof some craue from God for the Mediators sake necessary benefits others giue thanks to God or the Mediator for benefits receiued In this place also let there be added vnto the verse Eucharisticall or that which concerneth thankesgiuing two petitions one touching mitigation of punishments the other touching help in aduancing the doctrine and touching confession I acknowledge saith he that I am iustly punished and that I haue deserued more grieuous punishements But deliuerme from bloodguiltinesse O God that is O God deliuer me from guiltines or punishment of murder which is an vniuersall destruction and mitigateth thy wrath for thy Mediators sake that I may be a witnesse and an aduancer of thy doctrine Touching this mitigation of punishments the Prophets most sweetely preach as Psa 77. 9. He will not shut vp his louing kindnesse in displeasure And as Ioel 2. 13. The Lord is gratious and merciful slowe to anger and of great kindnes and repenteth him of the euil And he maketh his prayer as if he thus said I beseech thee O God to helpe mee in a matter hard and difficult namely in teaching and confessing thy true doctrine for mans weake nature is either ouercome with inticements or quailed with threatnings or with flatteries of friends is so enfeebled that with vniust silence shee may dissemble her true opinion Thou therefore open my lippes thou helpe my weakenesse that I be not a hireling sheepheard which in the time of peace doeth teach meanely but when as the wolfe commeth either runneth away or holdeth his tongue Verse 16 Because thou desirest no sacrifice else would I giue it thee but thou delightest not in burnt offerings He frameth in order vnto Thankesgiuing a common place touching degrees of sacrifices and morall sacrifices or morall obedience doth hee preferre before ceremonies For the vsuall distinction of sacrifice is knowne which is deliuered in the predicament of the deede and in theologicall places The only sacrifice is Ilasticon propitiatorie that is the whole obedience of Christ The sacrifices of al other the godly ones are Thanksgiuings and these are either figuratiue or morall But although they seeme to bee called coÌ„ntraries Thou delightest not in burnt offerings Againe Then shall they offer yong bullockes vpon thine altare yet notwithstanding there is an easie coniunction or affinitie betweene them The first saying condemneth the perswasion touching the deede done as they now vse to say Afterward he affirmeth that ceremonies do please God wheÌ„ they are rightly vsed that is when repentance the feare of God faith which acknowledge the Mediator and know that we are for his sake receiued do come hereunto also But he noteth ceremonies thus because they are testimonies of promises and are signes of confession and doe inuite others thereunto Verse 17 The sacrifice of God is a troubled spirit a contrite heart O God shalt thou not despise A notable doctrine and consolation is set downe in this verse for first it teacheth that calamities are not alwayes signes of any mans reiection but exercises wholesome for the godly ones and obedience which is performed in calamities he calleth expresly sacrifices that is a worshiping or worke wherewith God is honoured After that it comforteth vs lest wee should thinke our selues to be forsaken of God by reason of calamities but that God rather promiseth helpe and mitigation yea deliuerance of and from our miseries So in the 57. cap. and 15. verse of Esay it is said I dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart And in the last chapter of Isay v. 2. To him will I looke euen to him that is poore and of a contrite spirit and trembâ—eth at my words With this consolation Bernard being brought low by a greeuous and deadly sicknes comforted himselfe thus saying Vapulem sane quatenus miseriaris afflicto qui non inuenis in me bonum remuneres tempus meum perdidi quia perdite vixi pro quo quid agam non habeo nisi quod cor contritum humiliatum non despicies I may well be beaten truely so farre forth as thou hast mercy vppon the afflicted person who findest not any good at all in mee which thou mayest rewarde I haue lost my time because I haue liued gracelesse for the which what I my doe I haue not in mee but that thou God wilt not despise an humble and contrite heart Verse 18 O be fauourable vnto Sion build thou the walles of Ierusalem Verse 19 Then shalt thou be pleased with the sacrifice of righteousnes with
the burnt offerings and oblations then shall they offer young bullocks vpon thine altare In conclusion is added a common praier for the church as if hee had sayed Be fauourable O Lord vnto thy church that she may be deliuered from corrupt doctrine and from offences and that true doctrine touching forgiuenes of sinnes may be made knowen and true worshippings be performed For God will haue vs in our prayer to be moued with care for the whole church and for others also like as it is written Psal 122. verse 6. O pray for the peace of Hierusalem c. PSAL. LII Quid gloriaris in malicia To him that excelleth A Psalme of Dauid to giue instruction when Doeg the Edomite came and showed Saul and said to him Dauid is come to the house of Ahimelech 1. Sam. 22. 9. THE ARGVMENT THe reading of this psalme is not obscure vnto them which both knowe the historie of Dauid and doe diligently consider the dangers of these dayes Doeg the conspirator as 1 Sam. 21. and 22. declareth When he was most subtilly aquainted with all harmefull slights tolde Saul that Dauid then banished was receiued into succour by Aâ—imilech the priest And afterwards when the residue of the Kings ministers fled and feared the most sorowful slaughter of the priests househould He this same Doeg cruelly raged against holy men no otherwise then a Lion which in much slaughter lyeth as conqueror preying vppon euery beast his iawes al embrewed with blood driuing away hunger neuer rests raging hither and thither casting down bulles threatens the seely calues slow of foote but wearie of tooth And as Seneca saith in Thyeste Quis Colchus haec quis câ—dis incertae Scythae commisit aut quae Caspium tangens mare Gens iuris expers ausâ— In english thus What Colchian or what wandring Scythian did euer committe these things or what lawlesse nation bordering the Caspian sea durst euer atempt the like enterprise For I may well with tragicall wordes describe such beastly cruelty So at this day many godly church men are for matrimony only cruelly martired when as neuer any barbarous nation hath slaughtered men for the like cause First of all then in this psalme he doth exaggerate and amplisie the wicked enterprise of Doeg and such like â—ycophants which stirre vp and inflame the displeasures of kings against honest and godly persons Next of all he denounceth most greeuous punishments vnto sophisters Sycophants which sharpen their tong and frame their writings against that congregation which keepeth the true doctrine Last of al he setteth downe a consolation for the church very necessarie namely that the whole body of the church cannot be vtterly ouerthrowen with cruel counsels and mischeuous enterprises of the enemyes although by gods assured prouidence she be persecuted in some part of her For wheras Dauid in this psalme verse 8 thus speaketh of himselfe As for me I am like a greene oliue tree in the house of God that is aplyed in the 92. psalme 11 12 and 13. verse vnto the whole church and euery member therof The righteous shall florish like a palme tree and shall spreade abrode like a cedar in Libanus They that be planted in the house of the Lord shall flourish in the courts of our God They shall also bring forth more fruite in their age and shall be fat and well liking With this most sweete consolation let vs also then comfort our selues The state of our church schools which by gods bene fits or blessing is now ordeined semeth to vs not long so to be setled by the light of the gospell restored But yet it shall remaine and continue yea though the whole world and all the deuills set themselues against it Like as Christ in an other place saith Math. 16. 18. The gates of hel shall not preuaile againg the church Psal LII And exposition thereof Verse 1 Why boastest thou thy selfe O tirant thou that canst doe mischiefe Verse 2 Whereas the goodnes of God indureth yet daily Verse 3 Thy tâ—ungue imagineth wickednes and with lies thou cuttest like a sharpe rasour Verse 4 Thou hast loued vnrighteousnes more then goodnes and to talke of lies more then righteousnes Verse 5 Thou hast loued to speake all words that may doe hurte O thou false tongue Like as Abimâ—lech that godly and holy man was foully abused by Doeg in this slaunder that hee should consult together with Dauid about seditious enterprises and practize all meanes to the destruction of Saul So the Prophets Apostles and their scholers are always ouercharged with these two most heinous crimes namely blasphemous heresie and mouing sedition The consideration whereof more grieuously vexeth modest persons then all the cruell punishments wherewith the bodyes are tormented But as they spared not for all their indangered estate by slaunders moued against them to set forth and aduaunce the true and necessarie doctrine of God So let not vs for the like euil occasion or cauelings cast away from vs our confession And although we shall want humane helpes to support our cause yet notwithstanding let vs craue and looke for defence from God the euerlasting father of our Lord Jesus Christ who hath made himselfe knowen by publishing so many promises For as Isayas most sweetely saith cap. 54. verse 10. The mercy of God endureth for euer The hilles shal be moued and the litle hilles shall tremble for feare but my mercie shall not depart from mee neither shal the couenant of my peace fall away saith the Lord that hath compassion ouer thee Verse 6 Therefore shall God destroie thee for euer He shall take thee and pull thee out of thy dwelling and roote thee out of the land of the liuing Verse 7 The righteous also shall see this and feare and shall laugh him to scorne Verse 8 Lo this is the man that tooke not God for his strength But trusted vnto the multitude of his riches and strengthened himselfe in his wickednesse Of this most sorowfull threatning here is set downe an example in Iudas Iohn 13. 27. who horribly condemned himselfe and wrought his owne death that with great sorrow he burst asunder in the middest But seeing Iudas representeth the heretikes of all ages also reuoulters from the gospel and treacherous conspirators which with a crafty outward shew estrange the minds of princes from the gospel or being estranged doe confirme them and stirre vp mightily hatreds in them thereby considering Iudas his punishment let al men feare gods indignation and eschue the causes of so horrible a punishment Arrius was destroyed with his guts but sâ—ing out of his belly as Iudas had Iulianus the apostata had his chiefest person in office ended his life with the very excrements of his body comming out at his mouth and innumerable others had the like end Neither lack there examples of our age For many vngodly preachers haue beene in their very sermons sodenly destroied let vs therfore feare the iudgement of God and the
author of an euill example in the people of God For first hee should by his deede haue confirmed the slanders of those sycophants which cried out that Dauid was a seditious person and one that with force and armes would inuade Saules knigdome and should not be vnlike to that tyrant which saieth in the tragedy Pro regno velim patriam parentes coniugem Flammis dare Imperia pretio quolibet constant bene In english thus So I might raigne I would to ' th fire betake my countrie parents and my wedded mate Kingdomes by any meanes obtained doe seeme to be kingdomes well gained Furthermore the Philistims and other enemies of the church taking offence at this example had cried out in this manner In vaine may the people of Israel boast that their kings are giuen them by or from God when the thing and euent thereof shewed by what sleights or pollicies some persons had cast others out of their kingdome Last of all others moe with a certeine mischeuous practise would haue folowed him euen as those which blodely doe vse to sacrifice men haue excused their outrage by Abrahams example in sacrifising his sonne To the end therefore he would refute the slaunders of the citizens and enemies and stopp vp and make voyde that same welspring of their mischeuous malice hee vsed not the lawe of defence wherof mans lawes doe make mention but hee commended his way vnto the Lord and expected from him a ioyfull end of his daungers But seeing these are not written for Dauids sake but for our sakes let vs looking into Dauids example learne both silence and hope that is let vs wisely iudge what iniuries are to be put away and what are to bee suffered for the tranquilitie of the church and common wealth For that is a wicked impatience when a man will not suffer sorow to do the church good Also as saint Peter saith Let vs ioyne with patience godlynes 2. Pet. 1. 6. That is let vs call vppon the Lord in the day of tribulation and let vs craue from him either deliueraunce or mitigation of euills which ouercharge and exercise vs. Let not our patience bee onely philosophicall moderation but let it behold the will of God and let it bee ioyned with a certeine hope of a ioyfull end These exercises of fayth hope inuocation and patience in sorow shall bring more light to the reading of the Psalmes then large commentaries shall doe Now this Psalme is partely a Prayer and partely a thankesgiueiâ—g For the church both craueth of God benefits and giueth thankes for benefits receiued Herein Dauid therefore craueth defence from God against the subtile snare of Saul and he promiseth that he will celebrate or reuerently commemorate this benefit both with word and writing Let vs in like maner also craue that God would restraine the cruell counsels and practises of the enimies of the gospell and after our deliuerance let vs not be vnthankful but let vs acknowledge and celebrate the presence of God in his church and with greater zeale let vs aduaunce the doctrine of God Psal LIIII And exposition thereof Vers 1 Saue me O God for thy names sake and auenge me in thy strength Verse 2 Heare my praier O God and hearken vnto the words of my mouth NAme as I haue often times elsewhere â—aid comprehendeth causes impulsiue and â—â—all as touching God hearing vs. The mpulsiue is the promise of God the finall â—s the acknowledgment and worshipping of God Hee therefore craueth that he may bee heard and helped not for his righteousnes but for Gods promise sake which is beliuered to the church Therefore also craueth he to be deliuered that tesâ—imony of Gods presence might appeare in the church with consideration whereof many might be stirred vp to the acknowledging and worâ—â—ipping of God And let vs also when we are praying alledge these causes since it is most assured that God is specialy moued to giue his benefits partly with remembrance and memorie of his promise and partly in respect of his glorie But where he saith auenge me in thy strength let it be vnderstood according to the Hebrew phrase thus take oâ— thee the patronage of my cause declare thou that I was called by thy commaundement vnto the kingdome and that I haue not sought by ambition to aspire vnto the gouernement of Gods people as the syccpâ—aâ—â—s doe crie out But why addeth he in thy strength euen to giue God the glory not onely of goodnesse and mercy but also of immense and infinit power as if he said Thou not onely wilt but also art able to help and saue mee For needefull it is that wee in our prayer make mention of Gods fatherly will and power where with he created all things and most freely gouerneth all things It followeth in the text Heare my prayer O God and harken vnto the words of my mouth I haue often aduertised the reader that there is a twofold maner of invocation or prayer one of the heart the other of the mouth For although prayer may be made with feruent sighing of the heart yet the recitall of a certeine forme of praying conceiued without superstition is profitable for many causes For first hee admonisheth them that pray of many things and it is a certeine confession seperating vs from the vn godly and prophane sects After that he stirreth vp godly motions in mens hearts according to Saint Pauls saying Rom. 10. 17. Faith commeth by hearing and hearing by the worde Last of all an expresse recitall striketh euen very deuilles with feare For deuilles do not with any Gorgon or shield thrust forth against them more tremble for feare then when they heare true prayers made vnto God In respect of these commodities let vs inure our selues vnto the expresse recitall of some forme of prayer whether it be deliuered vs from Christ or in the Psalmes conceiued and let vs not spare for labours in the reciting of our prayers as many slouthfull or negligent persons doe Verse 3 For strangers are risen against mee And tyrants which haue not God before their eies seeke after my soule The reason of this prayer is borowed or taken from a heauie obiect which moueth God very much vnto deliuerance For as the naturall tender hearted father is moued with the misery of his young sonne or daughter so God in whome is all fatherly loue is moued with our miseries and feeleth those motions of the heart which are described in the II. of Oseas My heart is turned within mee my repentings are rowled together verse 8. And he amplifieth the furies of the enimies of the church with notable words to whome hee attributeth pride and tyranie For like as deuils are most proud spirits which are delighted in the destruction of Gods warkes So the instruments of those deuils are full of tyrannicall inselency which indeede riseth of this spring that they both neglect and contemne God and haue this voice of Niobes in
bee content with our second nauigation and let vs pray vnto God that hee would stopp and stay the cunning deceits and iuggling practises of the children of this world and that he would cast to them the apple of discord for the which they may like vnto Chadmeis children fight one with an other For although the first and most wishfull voiage is that which with large spread sayles and prosperous winds brings vs into the hauen of euerlasting blessednes yet if this bee not by and by graunted vs let vs with a croked course quite forsake the windes ond tempests which indeede was wont to be doone when God would restraine the fradulent â—ilchiuous enterprises of domesticall and forreine enemyes Verse 12 For it is not an open enemy that hath done mee this dishonour for then I could haue borne it Verse 13 Neither was it â—ine aduersarie that did magnifie himselfe against mee for then peraduenture I would haue hid my selfe from him Verse 14 But it was euen thou my companion my guide and mine owne familiar friend Verse 15 Wee tooke sweete counsell together and walked in the house of God as frendes Verse 16 Let death come hastily vppon them and let them goe downe quicke into hell for wickednes is in their dwelings and amongst them The greatnes of sorow which the swaruing or reâ—â—sulting of our friend brings to vs with whome we haue liued publiquely and priuatly most familiarly and most frendly and which was not onely our companion in counsels and the rest of our affaires but also of the selfe same religion exceedeth all eloquence of speech or vtterance For this false friendship encreaseth the enemies outrages and vexeth the holy spirit of the godly ones For indeede the weake persons taking offence at the diuersity or difference of mens iudgements begin to doubt of the certeinty or truth of doctrine But the enemyes they triumph at it when the chiefest teachers are catcht away from the church Finally so many and so great offences doe folow this swaruing or back-sliding that Dauid not vainely nor vnaduisedly being inflamed with the zeale of the holyghost cried out here Let death come hastily vpon them and let them go quick into hell c. Verse 17 As for mee I will call vpon God and the Lord shall saue mee Verse 18 In the euening and morning and at noone day wil I pray and that instantly and hee shall heare my voice Verse 19 It is hee that hath redeemed my soule in peace from the battel that was against mee for there were many with mee Verse 20 Yea euen God that endureth for euer shal heare me and bring them downe for they wil not turne nor feare God True prayer is a speciall safegarde of the godly minde in so great miseries of this life Let vs therefore runne for refuge vnto this tower and in this hauen let vs settle our selues and let vs not seeke for those remedies of our sorowes which are not graunted vs. This place also teacheth that wee must go forwards in fayth in praier and hope for Gods helpe For although by the assured prouidence of God our deliuerance be deferred yet this litle lingring hath great aduantages because it exerciseth fayth and prayer and sheweth that we are not preserued and defended by mans helpe but by Gods helpe and many wayes adorneth and aduaunceth the glorie of God As the raising of Lazarus from death to life was more glorious then the reuiuing of the daughter of Iairus or the widowes sonne of Naim Verse 21 He laide his hand vpon such as be at peace with him and he brake his couenant Verse 22 The words of his mouth were softer than butter hauing warre in his heart his words were smoother than oile and yet bee they very swords This most pleasant description painteth out the properties of false brethren and pointeth the finger vnto the wel-spring of dissimulation fraud or guile subtile deceits and cruelty for the originall of these mischiefes is impietie which neither feareth God nor is not conuerted vnto God from this wel-spring flow the sleights of hurting which hipocrits most subtiâ—ly are acquainted with theâ—â— flattering speech touching which Cicero saieth Frons vultus oculi persaepe mentiuntur oratio verò saepissime The face the countenance and the eies very often deceiue men But the speech of tongue most often deceiue them And Eurypides saith Dura molliter loquuntur they speake grieuous things smoothly Hitherto pertaineth the fable of the little Mowse to whome her mother gaue this commandement Beware my little one saith she not of the crowing cock but of the silent Cat whose maners and gestures are altogether ful of craft and subtilty And what say you to that which our learned schoolemaister D. Philip Melancthon was wont very merrily to recite in these verses Annis mille i am peractis Nulla fides est in pactis Mel in ore verba lactis Fel in corde nil in factis In English thus These thousand yeares now past and gone None keepe couenants no not one Hony in mouth wordes milke proceedes Gall's in the heart and nought i'th deedes Verse 23 O cast thy burthen vpon the Lord and he shall nourish thee and shall not suffer the righteous to fall for euer This is a notable and sweete consolation which biddeth vs settle our selues in confidence of the presence and helpe of God and to craue and looke for from him either deliuerance or mitigation This consolation healeth not the scarres but the woundes as the experience of the godly ones witnesseth It is our part to doe the workes of our vocation diligently and faithfully and to eschew the fauouring of offence in our selues But the care touching the issue and euent of our labours must be commended vnto God who will bring to passe that we shall not be oppressed with vaine contention but that our care should be profitable to the glorie of God and to the saluation of many men O Lord Jesus Christ I therefore beseech thee that thou wouldst mercifully heare and preserue vs wretched and weake soules reposing vppon thy shoulders So be it Verse 24 And as for them thou O God shalt bring them into the pit of destruction Verse 25 The bloodthirsty and deceitful men shal not liue out halfe their dayes neuertheles my trust shalbe in thee O Lord. He reciteth in conclusion of this psalme a curse the which is a prophecie of the holyghost touching the tragicall destruction of false brethren which are not curable of their sores for in as much as God is a louer of trueth and righteousnesse without all doubt he shal and wil destroy the craftes-maisters of lyings and murders And I will not be heere any longer tedious but I beseech God that hee woulde heale our woundes and turne the hearts of such as are teachers in the Church vnto a godly and wholesome agreement in doctrine and conuersation PSAL. LVI Miserere mei Deus To him that excelleth a Psalme of
Dauid on Michtam concerning the dumb Doue in a far Country when the Philistims tooke him in Gath. The Title THe history whereof mention is made in the Title is recited in the 1. li. Samuel 29. cap. And though the declaration thereof be briefe yet painteth it out the Image of those Kings Courts wherein Ambition Emulation Enuy Hatred Slaunder and a thousand sleights do beare sway for the Gouernours in king Achis Court burned with very hatred at the glory of king Dauid and could not rest in quiet till they had driuen this exile away whose wisdome and vertue was excellent And how like one egge is vnto another or milke like milke so like is one Court vnto another But why do I speake of Courts when euen in very schooles there are contentions for poore superioritie Let vs therefore be Doues and indeede dumb Doues without the case of our confession as in the old verse is said Melius est hospitem tacere quam clamare Better doth silence a stranger become Than for to be too too tatling of tongue For there is difference betweene allow able silence and vniust silence because there are often probable causes why we must keep silence according to the Pr. 25. 20. Like as vineger is poured vpon niter so is he that singeth songs to an heauy heart Also many things doth the thing it selfe refute when we hold our tongues Here then a question is asked when wee must keepe silence or when we must speake Seeing the confession of our Religion is knowen wee are able to passe ouer reproches being accused of heinous crimes let vs purge our selues modestly and let vs beare with many more slender reproches and stoppe their mouthes with silence and let vs take heede that our aduersaries may in our life and conuersation be refuted and not with words as Cicero saieth Male mecum agitur si me oratio potius quam vita mea purgat It goeth euil with me if my speech rather than my life should purge me And Scipio saith in Liuius Res non verba ad purgandum se parasse he had addressed matters not wordes to purge himselfe withall It is an vniust silence when eyther with feare or flattery a true opinion in case of Confession is hidden or not reuealed Of this vniust silence this our age affordeth vnto vs very many examples Christ himselfe both before Herod Luk. 23. 9. and againe when he vvas vppon the Crosse ibid. 34. And vvhen Dauid heard Semey crying out against him 2. Sam. 16. 7. Come foorth come foorth murtherer and wicked man Let this be inough spoken as touching the Title THE ARGVMENT THere be three parts of this Psalme the first is a prayer wherein he craueth defence against the malapertnes of his enemies amongst whome hee liued in exilement the second parte is a declaration of his calamitie For although it be a great mischief for a man to be pluckt away from the society of his parents and friends and to wander amongst vnknowen persons without honour and to be cast â—orth to al dangers of fortune yet there are greater mischefs not to bee conuersant in the congregation of the true church and not to haue or enioy the sweete conferences with the godly ones but to heare the blasphemous speeches of men against God The greatnes of these mischefs exceedeth all cogitations of minde and eloquence of tongue The third parte is a thankesgiuing for defence and deliuerance from God For as Saint Peter saith 2. 2. 9. The Lord knoweth to deliuer the godly out of temptation c. and as Saint Paul saith 1. Cor. 10. 15. God is faithfull which will not suffer you to be tempted aboue that you bee able but will euen giue the issue with temptation that ye may be able to beare it But alwayes in the reading of the Psalme let vs consider of the application seeing the church liues banished in the world and not vnlike to the Halcyan bird building in the sea rocks we must craue that God would mitigate these calamities in the whole bodie and all the members thereof and now and then grant vs after teares gladnes Also let vs be thankefull vnto God for the mitigation of those calamities and for his wonderfull defence of the church against the rage of the world and of the deuils Psal LV I. And exposition thereof Verse 1 Be mercifull vnto me O God for man goeth about to deuoure me He is daily fighting and troubling mee Verse 2 Mine enemies are daily in hand to swallow me vp for they be many that fight against mee O thou most highest The cruelty of hatred wherewith the enemies of the godly ones doe burne is in most sorowfull words described of Saint Paul 1. Corint 4. 9. The godly ones are made a gasing stock vnto the world also ibid. 13. the filth of the world the of-scowring of all things For excrementum signifieth an odious thing filthily defiled accursed worthie of destruction for which God punisheth whole nations except it be vtterly taken away And as excrementum is a filthie thing vpon earth so reiectamentum signifieth a man who with his contagion hurteth his companions of the same iournie by sea and whome it is needefull that wee cast into the sea least all that are in the ship and the ship it selfe be ouerwhelmed with the raging flouds Now thinke what a heauie and sorowfull thing it is to be iudged a plague and destruction of mankinde and to be nights and dayes laied open to all chaunces of sodaine dangers Wherefore we must sufficiently well furnish and arme our mindes with true doctrine prayer and testimonies of the true church that wee be not oppressed with the vniust iudgements of the world or else doe start back from the gospel through feare of dangers Verse 3 Neuerthelesse though I am sometimes afraide yet put I my trust in thee Verse 4 I will praise God because of his worde I haue put my trust in God and will not feare what flesh can do vnto me Unto the historie he addeth a consolation which is taken not out of Philosophie but out of the worde of God For most truly it is said in the 119. Psalme part 3. ver 2. This is my comfort in my affliction because thy word hath quickned me For in sorow vnfained when the minde seeketh euery where for comfort and we find by experience wee are not helped by mans deuice or imaginations at the length the godly minde running downe to the preaching of the gospell as it were vnto a fountaine of liuely water beginneth to setle it selfe and to feele Gods helpe and presence and the restoring of life euerlasting And here let the nature of faith be considered which as Saint pauls epistle Heb. 11. cap. 1. verse hath set fortth is the ground of things which are hoped for and the euidence of things which are not seene For it is a matter important to beleeue those things which wee see not to
brighter and brighter vnto the perfect day but the way of the vngodly is as the darkenesse they know not where they fall so in heretikes doe increase darknesse malepartnesse and sâ—ubburnnesse which by no helpe may be healed Therfore S. Paul biddeth vs Titus 3. 16. To shunne an heretike after he hath bene once or twice admonished Which thing sith they so â—e let vs feruently craue of God that hee would not cast vs away amongest those vesselles of wrath such as haue beene and are all heretikes and tyrants vncurable But that he would make vs vesselles of mercy whose course in this life may edifie to Gods glory and tend to the welfare of many men Verse 6 Breake their teeth O God in their mouths smite the iaw bones of the lions O Lord. Hitherto hath the Prophet painted out the image of the vngodly ones which do all they can to oppresse the manifest trueth and the church it selfe Now he sets against this fury a most firme defence namely true praier vnto God whereof Salomon saith Prouerb 18. 10. The name of the Lord is a strong defence c. For like as Christ vanquished the diuel in the wildernesse not with brasen peeces but partly with the word of God and partly with prayer Math. 4. So the speciall weapons of our warrefare are Doctrine and Prayer Let vs therfore craue of God that he himselfe would subdue the practises of the enemies and vouchsafe to helpe vs in our so great infirmitie Verse 7 Let them fall away like water that runneth apace and when they shoot their arrowes let them be rooted out Verse 8 Let them consume away like a snaile and be like the vntimely fruit of a woman and let them not see the Sunne Verse 9 Or euer your pâ—tets bee made hote with thornes so let indignation vexe him euen as a thing that is rawe In other psalmes the vngodly ones and their practises are compared vnto vaine chaffe which is carried or blowen hether and thether with the winde againe vnto rust and vnto grasse growing vpon the house side which before it be plucked vp withereth away Let there be adioyned vnto these most plesant sights of figures fiue similitudes recited in this place whereof in the first hee compareth the practise of his enemies vnto water running away Which though now and then it beare great substances and seemeth to last alwaies yet after a while being heated of the sunne or blowne of the Esterly winde runs away swiftly Secondly he compareth the enemies mischeuous enterprise vnto an arrow or weapon which is broken together with the bowe out of the which it is sent or els misseth quite the mark whereat it is aimed Thirdly hee describeth the image of a snaile comming out of the shell presaging some harme ensewing â—nto him that paseth by but shee within a while being resolued into water leaueth her house without any thing in it Fourthly hee setteth downe a sigure of an vntimely lump or peece of flesh and which is brought forth with daunger of death For as this wretched lumpe swelleth the wombe and yet comes not to full ripenes or fulnes of time So the contentions of the vngodly ones are burst off or euer they haue halfe effect Lastly he compareth the cunning crafts and plesant practises of the enemies vnto young thornes which are quite plucked vp by the trauellers before they come to their ful sharpnes But seeing the Hebrew word Sir signifieth both the thorne and the pot this similitude may euen in this sence be vnderstood likewise Before your pottes feele the thorne hotte or fiery flame the flesh as yet rawe together with the pottes shall be turned vp side downe Now thinke what an Orator the holy ghost is and with what notable words hee teacheth and comforteth vs that wee should not be discoraged nor enfeebled with the first furious outshew of our enemies But let vs in silence and hope looke for preseruation of the bodie yea though by a sure prouidence of God some members are persecuted or torne in peeces Let vs therfore hold fast this consolation and with this hope let vs reuerence the studies of heauenly doctrine For as S. Paul saith 1. Cor. 15. 58. Our labour shall not be vaine in the Lord. but shall bring plentifull and permanent fruits vnto vs and to the church Verse 10 The righteous shal reioyce when he seeth the vengance Hee shall wash his footesteppes in the blood of the vngodly Verse 11 So that a man shall say verely there is a reward for the righteous Doubtles there is a God that Iudgeth the earth These last verses conteine a perspicuous affirmation touching the iudgement of God discerning the godly ones from the vngodly ones This affirmation shall bee more notable if in our mindes wee doe behold the vniuersall iudgement which after a while shall followe wherein the mindes of all the vngodly ones shall be discouered and shall bee cast away damned into eternall torments but the godly ones shall attaine vnto the long desired glorie and deliuerance Then fully and wholly shall the church reioyce beeing deliuered from the guiltie and violence of the deuiles and shall giue God the praise for his iust iudgement yea shal reape and receiue with great ioy the fruits of their labours and sorowes which they haue sustained in this life In meane time let vs remember that the church is for many causes burdened with the crosse and that wee must not depart from God no though deliuerance come not vnto vs by and by But God sometimes also in this life ouertaketh the tyrants with punishment to the end these aparant sights should be testimonies of the iudgement which shall folow this life and that the church might haue some tranquilitie and truces like vnto the Haâ—â—ion dayes PSAL. LIX Eripe me de inimicis meis To him that excelleth destroy not a Dsalme of Dauid on Michtam when Saul sent and they did watch the house to kill him THE ARGVMENT THe application of this Psalme is after two sorts One vnto the historie of Dauid touching which the title speaketh an other vnto the passion of Christ and perpetuall scattering of the Iewish nation For the historie in the 1. lib. Sam. 19. saith that Saul beeing vexed and troubled with the flaming fittes or burning pangs of his furie as one out of his wits and senses sent his messengers to catch and kill Dauid his sonne in lawe and one best deseruing in the gouernment of Israel But Dauid by Gods helpe was deliuered out of those snares Let vs knowe that this historie setting downe an example of Gods protection was written for vs that wee in dangers which for honest and iust causes doe hang ouer our heades may craue and looke for helpe and defence from God who indeede numbreth all the haires of our heade Moreouer seeing the comparison of familiarity is great betweene the head and the speciall members of the bodie let vs reade this Psalme as
and aduanced and that the Messias might haue a certain houshold and assured lodging place vvherein he might be borne wherein he might teach and being raised from death to life he might beginne a kingdome whose proper benefits are to take away death and giue righteousnes and life euerlasting For these great prerogatiues of right and worthily is the gouernement of Israel compared vnto a most fragrant Rose and a bracelet of gold THE ARGVMENT LEt vs reading this Psalme giue God thankes that as yet hee gathereth a church amongst vs and let vs craue that hee would preserue and defend the harborers of the church Let vs also learne out of this psalme necessarie doctrine and consolation For it teacheth that the wholesome state of the church and gouernement is not preserued or kept in good order by mans safegards but by the helpe of God It also promiseth vnto godly ones not onely helpe in great infirmitie but also a ioyfull end of our conflicts and dangers For touching these things namely the helpe of God and the fruit of our labours all the godly ones are vehemently troubled with cares Against this carefulnes hee opposeth consolation specially and most congruent where he saith verse 12. Through God we shall do great Acts That is God shall helpe vs and wil bring to passe that our labours shall not be in vaine Psal LX. And exposition thereof Verse 1 O God thou hast cast vs out and scatred vs abroade Thou hast also beene displeased O turne thee vnto vs againe Verse 2 Thou hast moued the land and deuided it heale the sores thereof for it shaketh Verse 3 Thou hast shewed the people heauie things thou hast giuen vs a drink of deadly wine THese verses conteine a complaint of the crosse and dangers of the church the church is alwayes like a Citie which being besieged round about is cruelly assaulted of enemies Also oftentimes is it sharply chastized by reason of sinne as it was in the Babilonicall exâ—lement But amongst these floods and stormes God preserueth the shippe which carrieth his church These calamities he here deploreth and withal craueth and aduanceth the deliuerances Verse 4 Thou hast giuen a token for such as feare thee that they may triumph because of the truth Verse 5 Therefore were thy beloued deliuered helpe me with thy right hand and heare me The worde Token some doe interpret as touching the Arke of the couenaunt which was a testimonie of Gods presence For God in that place put forth his oracles where the arke was and those not obscure doubtfull wauering wordes such as were the answers of Apollo but Oracles assured euident and nothing faileable touching the greatest matters and heard the prayers of those that called vpon him But other do apply the worde Signe vnto all notable victories and deliuerances which doe witnesse that God hath charge of his church For the finall causes of deliuerances are to the end the bodie of the church may be preserued yea though some members as souldiours fighting in the batle bee slaine againe that the presence of God may be acknowledged and that faith might be confirmed by such examples But the impulsiue cause in the wil of God is why he may helpe euen that hee may testifie of the truth that is lest the light of the true doctrine should be extinguished and that blasphemous persons might be vanquished and ouercome which crie out that the doctrine of the church differeth nothing from the inuention of their sects Verse 6 God hath spoken in his holines The proper glorie of the church is in the preseruation and propagation of the true doctrine of God This marke discerneth the same from other sects For other sects are carried about as children with diuers windes of doctrine and deuise eftsoones newe gods and new worshipings But the church reteineth the true acknowledgement and true prayer vnto God and according to a certeine rule deliuered from God directeth all her duties and worshippings Hee therefore that speaketh in the church let him speake the worde of God but if any man teach any other doctrine let him be accursed For like as the rough arteries in mans body doe shunne all things sauing aire and doe feare the same so the church with glowing eares abhorreth from all opinions and worshippings that doe striue with the doctrine deliuered from God which onely shee heareth learneth embraceth professeth and also studieth to aduance Verse 7 I wil reioyce and diuide Sichem and mete out the valley of Sucoth Verse 8 Gilead is mine and Manasses is mine Ephraim also is the strength of my head Verse 9 Moab is my washpot ouer Edom will I cast out my shooe Philistia be thou glad of mee This thankesgiuing and song of victorie agreeth with two prophecies whereof the one is recited in the 25. of Genesis the other in the 49. of Genesis For when as Rebecca had conceiued two twinnes Esau and Iacob God himselfe did say Genes 26. 23. the elder shall serue the yonger That is Esau the elder or first begotten shall serue and obey Iacob the younger And in Gen. 49. The most holy man Iacob calling to him his sonne Iuda saith verse 8. Thou Iuda thy brethren shall prayse thee Thy hand shall be in the neck of thine enemies thy fathers sonne shall bowe downe vnto thee verse 9. Iuda as a Lions whelpe shalt thou come vp from the spoile my sonne Hee shall lie downe and couch like a Lion and as a Lionesse who shall stirre him vp But although these prophecies are approoued in purpose and euent when Dauid sate at the helme in the gouernment of his people and subdued the Edomites which were the successors of Esau yet the godly ones doe maâ—â—ell and are in loue with those secret prouidences wherewith God gouerneth his church in this life For as D. Luther saith notably All the works of God are wrought in meane contraries God indeede promised it should come to passe that the elder should serue the younger but a contrarie shewe now and then chanced before their eies for truely Iacob without any certeine abiding place wandred abroade together with his wiues and children and yet Esau in meane time swelling with enuie and carrying a loftie countenance ruled with great authoritie in the world where then remaineth the euent answering vnto the promise So the first King that was ouer the people of God was not chosen out of the posterities of Iuda but out of the family of Beniamin and hee indeuoured with his whole heart and minde night and day to that end euen to oppresse and destroie Dauid and his familie Doubtlesse both these seemed with a contrarie countenance to goe quite against the promise Therefore let vs learne that God by a certeine prouidence of his deferreâ—h now and then his promises and at the length tho with an excellent fayth and most aboundant goodnes performeth the same and yet for all that ought wee not to doubt of his promise no
albeit we see a manifest contrarie before our eies For hee that will serue God it behoueth him to looke for the Lords prouidence that is to beleeue things inuisible to hope for things deferred and to loue God whether hee shew vs a gentle or sterne countenance and so to perseuer to the end It followeth that I now speake a few words of the place whereof mention is made in the Psalme Sichem is situat not farre from the citie of Samaria nor vnto the hill Garizim whose name before time was Salem as it is written in the 33. chap of Genesis Sucot is a place beyond Iordan at the flood or riuer of Iaboc Gilead is a hill beyond Iordan towards Arabia Gen. 31. 21. Numb 32. 1. But therefore maketh he mention of these places that hee may admonish the reader touching the testimonie of Gods presence in his church For God in Sichem made himselfe knowen vnto Abraham by rehearsing and manifesting his promise touching the deliuerer which was to come Ge. 12. 3. Iacob was comforted defended at the riuer Iaboc against Esau Ge. 33. 4. At the hil Gilead whose proper name signifieth a heap of stones Laban and Iacob laying a heap of stones together after the ancient fashion made a couenant together Ge. 31. 44. Touching these dangers and deliueraÌ„ces of the church the names of the places admonish vs. Ephraim is the strength of my head that is out of this Tribe as out of the Troian horse came mighty warriours fuch as haue fought great battelles luda is my Law-giuer that is this stocke or generation sendeth forth for my purpose most prudent counsellours and gouernors in thadministration of a peaceable gouernement Moab is my wash-pot Moab and Edom were countries lying neere together in the rocky or mountainy Arabia beyond the lake Asphaltiten and he nameth Moab to be his wash-pot by reason of the watery places for there is the great flood Arnon and certaine other flouds And Edom that countrey in the time when Achab raigned again reuolted from God But Iohannes Hucanus when he had conquered the Moabits or Jdumeans compelled them to imbrace circumcision and other Jewish ceremonies out of which nation Herod afterwards rising would be reputed for a very Jew These changes of seruitude and reuolting from God amongst the Jdumeans did the most holy patriarke Isac prophecie of long before Gen. 27. 40. Esau shall serue his brother but at the time appointed he shall againe cast off his yoke O woonderfull consonancy in the prophesies their euents which is a notable testimony of Gods prouidence and a rule of the certeinty of that doctrine which the church imbraceth and professeth Philistia was a countrey on the Mediterrene sea shore wherin also both those cities Tyrus and Sidon were By this declaration may be vnderstood how farre the borders of Dauids kingdome stretched and how truely he representeth the image of Christ for like as Dauid gaue lawes not only vnto his people but also compelled the nere adioyning nations to do that they were enioyned them so the sonne of God the eternal king gathereth his church from amongst both Jewes and Gentiles Verse 10 Who will leade me into the strong city who will leade me into Edom Verse 11 Hast thou not cast vs out O God Wilâ— not thou O God go out with onr hosts Verse 12 O be thou our helpe in trouble for vaine is the helpe of man Verse 13 Through God shall we do great acts for it is he that shall tread downe our enemies He affirmeth clearely that the cause of victory is not in weapons nor hosts of men but in the helpe of God Aiax of whom Sophocles maketh mention sayth Sluggerds and dasterds haue need of Gods helpe but I am able to ouercome yea euen without God Such a Thraso or boaster is not here our prophet Dauid but he acknowledgeth all humane helps to be far more vnable then that they may defend the policies or churches For all wisdome and vertue of man without God is vnhappy and it is not enough to holde the negatiue meaning touching the weaknesse of mans strength but also two assirmatiue meanings are to be holden of vs one touching the helpe of God which we must oppose against our infirmity the other touching the wholesome issue of our labors As touching helpe the sonne of God saith Mat. 10. 20 It is not you which speake but the Spirit of your father speaketh in you And Paul 2. Phil. 13. sayth God worketh in you to will and to be able to performe that is seeing God hath before helped you in your conuersion no doubt of it he will accomplish and finish his worke begunne Touching the euents of our labours most sweetly saith Paul 1. Cor. 15. 58. Your labor shal not be fâ—ustrate in the Lord. And in the first Psâ—lâ—e it is said All things that they shall do shall haue prosperous successe vers 4. And the sonne of God comforteth vs saying Iohn 15. I am the vine you are the branches he that abideth in me shall beare much fruit vers 5. We therfore being confirmed with these promises let vs craue of God necessary gifts in our vocation and let vs surely looke for the wholesome fruits of our labours both vnto our selues and to the church PSAL. LXI Exaudi Deâ— deprecationem c. To him that excelleth on Neginoth a Psalme of Dauid when he was in danger of the Ammonites or being pursued by his son Absolon Here he â—rieth to be heard deliuered and confirmed in his kingdome and promiseth perpetuall praise THE ARGVMENT THis psalme is a prayer ful of faith which the godly minde maketh for himselfe and the magistrate For although the godly ones doe feele inwardly feares and outwardly fightings as saint Paul saith 2. Cor. 7. 5. yet they being confirmed by confidence in Gods promises doe craue and looke for benefits from God And because the church cannot in this life be without harbours or succours the prophet here most feruently craueth of God that hee would preserue and defend some policies or gouernments which doe harbour and succour the church And lest any man should swarue into that opinion that hee should thinke praier for the Magistrate to bee but a certeine thing indifferent let vs set downe for vs and in our minde thorowly perswade our selues touching the commandement which is of God extant in 1. Tim. 21. I exhort therefore that first of al supplications praiers intercessions and giuing of thanks be made for al men vers 2. For kings and all that are in authoritie that wee may leade a peaceable and quiet life in all godlines and honestie Let vs then obeying this precept make our praiers that it would please God long to preserue protect and prosper those gouernours in flourishing and sound estate which are succourers and helpers of the church and that he would gouern them in life and vocation vnto the glorie