man withstand God The vniuersall church is full of histories of such like examples which declare that God when we are weake doth vse courage and strength for vs. Omitting therefore longer recytall of examples touching the latter part of the second verse viz. That thou mayst destroy both the enemie and the auenger I wil now speake a few wordes We beare about with vs a doctrine hated of the world and we seeme not any thing able therein to doe good because mightie kinges are against our proceedinges and there are many impedimentes as pouertie famine and feare of most cruel punishmentes Amidst these mischiefes let vs thinke vpon the promise set down in this Psalme That thou mayst destroy both the enemie and the Auenger And let vs trust not onely to finde defence but also felicitie in gathering the church of God So did God vnto Abraham promise defence rewards and good successe saying I am thy Protector and thy reward is great Gen. 14. and 16. For the enemies of the gospel are restrayned eyther by sound conuersion vnto Christ eyther els by vniuersall coufusion as in this age some be when they reade Luthers works not in déede with zeal of godlines but to catch matter wherein busilie stirring they bestow their infamous speeches but being vanquyshed with the euidencie of trueth they haue yealded vp the victory vnto Christ and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel But Iulianus and other Tirantes vnrecouerable are like little cloudes cleane vanished away by Christ sitting at the right hand of his Father These thinges sith they so be let vs euery one of vs more zealously and feruently in his vocation learne and teach the gospell and let vs daylie adioyn our prayers to this end Let vs call and crye vnto God by the Mediator our lord Jesus Christ that he would gouerne defende and preserue vs and eyther call back the enemies of the gospell vnto sincere doctrine or els vtterlie to confound and destroy them Verse 3. Because I shall see the heauens the workes of thine handes the Moone and the Starres which thou hast framed IN reading the Prophets we must diligently consider what sayinges are spoken touching the accomplishment thereof Therefore as the next verse before specifyeth of the originall beginning and preaching of the gospel by which the church is congregate So this verse descrybeth the accomplishment which shal be brought to passe in the whole church when as raised from death she shall possesse eternall life The example whereof in déed the Apostles saw in the chiefe head and in the members therof when they were beholders of the resurrection and ascention of Christ For therein saw they mortalitie quite abolished they saw a new nature shining in the light of heauen yea a new righteousnes and a new life So doth Esay describe the kingdome of Christ in his 65. Chap. For speaking of the originall and frée preaching thereof he sayth Beholde I goe vnto a nation which know me not And of the fulfilling of this kingdome hee sayeth moreouer Behold I make a new heauen and a new earth cap. eod Reuel Ioh. 21. Verse 4. What is man that thou art so mindefull of him Or the Sonne of man whom thou so regardest Verse 5. Thou hast made him not much inferior vnto God and with glorie and honor wilt thou crowne him THe fourth and fifte verses describe the calamitie and delyuerance of Christ A great and vnspeakeable miserie it is which is set downe in the 8. Chap. of Mathew Foxes haue hoales and birdes of the ayre haue nestes but the Sonne of man hath not whereon to lay his head And it is sayde in the 53. of Esay He was despised and abhorred of men he was such a man as had good experience of sorrowes and troubles But a farre greater miserie is it to be séene forsaking of God as it is sayd in this verse of Tyrt Non Exul curae ducitur esse Deo The Exile is not thought Of God to be cared for ought Christ féeling this miserie spake that most sorrowfull sentence which is extant in the 22. Psalme My God my God why hast thou forsaken me As if he had sayde I lament not for the rending of my bodie in péeces or for the death that I suffer but for another far greater mischiefe that thou forsakest me because I féele no ioy at my hart which other holy ones doe féele whom thou comfortest Nay I féele that thou art horribly angry with the sinne of mankind by reason wherof I am now condemned is this death before thy presence I say before thee It were no bitter torment vnto me to be cruelly handled by the iudgement of the world But to feele thy displeasure is a heauie case And although it is true and the church hath always so taught that the nature deuine neither departed from the body nor from the soule of Christ no not after death Yet the nature diuine vnited to the bodie and the soule by a wonderfull and vnspeakeable meanes ceased So as nature of man in him might both suffer and die Like as Ireneus saith That is He did not put forth all his strength but obeyed vnto his eternall Father in this humilitie This secrete wisdome shall be learned of vs in the life euerlasting Now as it is delyuered vs in the word we must embrace it by fayth neyther can it be comprehended in mans cogitation or expressed in wordes But as the Sonne of God before the glory of the future Sabboth rested in death and in the graue So the whole Church hath her beginning from the like rest or surceasing that is from death Wherein albeit we séeme to be forsaken yet we shall assuredly bee raysed agayne from death vnto eternal life Wherein we shall see God in his presence and haue the fruition of his wonderfull great wisdome Thou wilt crowne him with glorie and honour Hetherto hath hee expresly declared the wonderfull and inspeakeable humilitie which Christ perfourmed in suffering the wrath of God as if he had beene polluted with mine thine and the sinnes of all men Now followeth a description of the glory of Christ in his resurrection and ascention This Lord remayned not in death and in the graue but being rysen from death to lyfe ascended vp into heauen that he might geue giftes vnto those which call vpon him Namelye the holye Ghost and life euerlasting But who can expresse the greatnes of this glory whereas vnto Christe God and Man all power is geuen in heauen and in earth Wherby in deede he ouercommeth death destroyeth sinne geueth righteousnes rayseth from death to life geueth his holy Spirite and life euerlasting to all beléeuers This glorie Paule in 2. Philip. describing sayth God hath exalted him and geuen him a name which surpasseth all names that in the name of Iesus euerie knee shall bowe in heauen earth and hell And all tongues shall confesse that Jesus Christ our Lord is
ones which is a Testimony of the future iudgement For impossible it is that God will then neglecte those whom he before shewed himselfe carefull of by notable testimonies As that Iohn Baptiste and Paule did please God manifest testimonies doe shew Needeful is it therfore that there follow another iudgement wherein God will make a difference betweene Iohn Baptist and Herode betweene Paule and Nero. With this consideration of the death of the holy ones let vs fully confirme our selues touching the exaltation in the life to come and let vs assure our selues that the godly ones are not created for these miseries onely For although when as the Sonne of God shal againe openly shew himselfe vnto mankinde the vndoubted and open punishments of all the vngodly shall shall be seene in their effecte Yet notwithstanding euen in this life are their examples set before all men Herode who put Iohn Baptist to death not onely receiued a great ouerthrowe by the hoast of Areta king of the Arabians but also was carryed away captiue into perpetuall exilement vnto Lyons in Frannce This misery happened vnto him almost ten yeares after he had beheaded Iohn Baptist So Herode Agrippa as S. Luke telleth in 12. chap. Actes After very great griefes in his inwarde partes dying the fitte day was worthely punished for his crueltie wherewith hee raged againste the first Church in Christes time But it were long to rekon vp al examples which declare that God wil haue account of the bloud of the godly ones yea euen in this life and that Precious in the sight of the Lord is the death of his Saintes Vnto this historie let vs aâ—â—ex the parable of the sâ—ow Iudge and of the Widow Luke 18. Wil not God be aduenged for his chosens sake which crie vnto him night and day and will he be patient in their miseries No I say vnto you he will speedelie be reucnged on their behalfe Verse 13. Haue mercie vpon me beholde my affliction by reafon of mine enemie thou that liftest mee vp from the gates of death Verse 14. That I may shew forth thy prayses in the gates of the daughter of Sion I wil reioyce in thy saluation MAny are the causes why God hath burdened his Church with persecution but the specyall cause is for that he will haue his presence euidently seene when as he either preserueth or restoreth them which are destitute of seconde causes As in 2. Cor. 1. it is sayde Wee haue receaued in our selues the answere of death least wee should put confidence in our owne strength but rather in God who reuiueth the dead which hath taken vs out of so greate daungers that thanks might be rendered vnto him not of manie mens mouthes And a notable testimonie is there in the first example of Adam and Eue which manifestly teacheth that God doth onely helpe mankinde without any seconde causes or other meanes Adam and Eue coulde not after their fall be helped neither by Angels nor by their owne dâ—uyses Here commeth God foorth of his secret Throane receiueth transgressors into fauor and geueth them life So after the example of Adam and Eue follow innumerable examples of Gods benefites besides ordinarie meanes in helping mankinde As when God preserued Noah in the Deluge when he preserued Ioseph whom his brethrene purposed to kill Gen. 37. When he made a way for the Israelites through the red Sea Exod. 14. So defended he Dauid against Goliah and others 4. Reg. 17. So preserued he Daniel amongst the Lyons Dan. 6. and 14. Ionas in the Whales belly Ion. 1. and 2. and in our time that noble Prince Iohn Friderike Duke of Saxonie and Elector in his warres and in his captiuitie And all men which rightly call vpon God may repeate some of their deliuerance wheras they are manifestly preserued by God without second causes or other meanes And therefore doth God heare our prayers gouerne and preserue vs that wee agayne should duelye worship him in his power goodnes and mercie and with worde and wryting magnifie the same What els besides is there which wee can render vnto God Wherefore let vs inculcate or beate into oure mindes the benefites of God and commemorate them amongst others Let vs publish it abroade when we are helped and deliuered that others also may be inuyted vnto the acknowledgement â—â—…ocotion and confidence vpon God Verse 15. The Nations are sunke into the pit which they made In the net which they priuelie laide is their feete taken Verse 16. The Lorde is knowen to haue done iudgementes In the workes of his handes is the vngodlie man taken with meditation Sela HE alludeth vnto the Historie in the 15. of Exod. where it is written that the Egyptians were sunk downe in the Sea like Leade For it is a Verse prouerbiall agréeing with the most elegant figures borowed in the seuenth Psalme Also it hath beene vsed in this place to be questioned of what might be coniectured of the Particle Higgaion There be which déeme this saying to be as much effectuall as the worde Sela and that it is the signe of a certaine great and rare affecte or motion as the Poet saith Non vidisse semel satis sit iuuat vsque tueri In hijs here in his habita haec meditare Its not inough this once to see it vayles we vew it still In these stande in these abide and-minde these with goodwill Other wryters amongest whom is the Reuerende Doctor Luther doe vnderstande it touching the exercise of th ministerie of the worde wherby as with the sword of the Spirite greate matters are accomplished in the Church For vnto vs are weapons geuen not brasen péeces but The worde of God and Prayer By the word we geue the Deuill the foyle as Christe gaue him the foyle when he opposed this worde against him Auoide Sathan It is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue So with the Testimonie of Gods worde doe we refute Heretickes and other vngodly sectes And with Prayer doe we confounde the violency of Tyrantes When Moyses prayed the Hoaste of the Israelites got the vpper hand When we teache and preach the Gospell both Deuils and Tyrantes are ouerthrowen that they are not able to wage battell againste vs nor make horrible spoyles which to bringe to passe they enforce themselues with a certayne outrage of theires Verse 17 Let the vngodly be turned downe into Hel yea all Nations which forget God VNto the discourse as touching the Church he mixeth a rebuke wherein he reprehendeth this great mischiese and sinne that a great parte of men eyther know not God or despise him And inuenteth opinions touching God and worshippinge of him after mannes beastly boldnes This sinne which is the fountayne of all other sinnes and which where it abydeth no vertues are acceptable vnto God doeth the holy Ghost rebuke by Dauid when he sayth Let the Nations pearishe which thinke not vpon God And in
shouldest not raigne at all neyther that thou shouldest haue any people which might worshippe and honour thée Verse 14 But thou seest this because thou considerest his labour sorow that he may be deliuered into thy hands Vnto thee is the poore man lefte Thou art the helper of the Orphane VNto the rest of his petition are added promyses which are opposed vnto the Judgemente of Epitures and affirme that God will iudge and punishe the vngodly and will preserue and delyuer the godly yea though a season they seeme to bee as forsaken and Orphanes Thou saith he considerest my trauell my payne For as the father taketh pittie vpoÌ„ his Children So the Lorde is mercifull vnto those that feare him And surely the holy ones being confirmed in former benefits receaued doe whollie depend vpon God and yeald them selues and all that is theirs by faith into the mightie handes of God For vnto thee is the poore man lefte and thou art the helper of the Orphan That is They which being destitute of second causes or ordinarie meanes call vpon thee And it is profitable that we haue in redynesse many sayinges which affirme that God will then vnfaynedly helpe vs when wee are forsaken of mortall Creatures as the verse in the 72. Psalme My Father and Mother haue forsaken me but the Lord hath taken me vp Let vs also set before vs examples and not fâ—rren only but of our own countrey and Inhabitations Now often hath God driuen away or els mitigated great mischiefes from thee me and euery one of vs which by mans helpe cannot be tollerate Therefore all deliuerances be they others which we reade of or our owne which our selues finde experience of let vs know that they are examples of Gods promyses and being admonished both with promyses and with examples let vs learne to call vpon God to craue and looke for helpe of him and let our faith and confidence become by litle and litle stronger Let our heartes be setled in hope and in expecting Gods helpe So by vse shall we learne this verse Vnto thee is the poore lefte Thou art a helpe vnto the Orphane Verse 15. Breake the arme of the vngodlie and Euill man his vngodlines shalbe sought for and it shall not be founde WE must both in this place and also in others oftentimes discern the beginning of the matter from the ending Antichrist surely is slayne with the Spirite of Christes mouth That is with the sincéere ministerie of the Gospell But he shall be altogether then abolished when the Son of God shal come vnto vs againe to iudge the quick and the dead as Paule witnesseth 2. Thess 2. Then shall that man of sinne be reuealed whom the Lord Iesus shall slea with the Spirite of his mouth and shall destroy with the foreknowledge of his comminge And as touching the throwing downe of that Antichrist into the place and countrey of dainned soules no doubt it is Iohn speaketh of it Apoc. 19. And the Beast was taken and with her the false Prophet and these two were sent aliue into the lake that burneth with fire and brimstone where they are tormented day and night worlde without end Apoc. 20 Verse 16. The Lorde shall raigne for euer and world without ende The Nations shall pearish out of his Lande A Consolation taken of the Conclusion The thing will shew it selfe that Christ shall raigne when all the Enemies Gog the Beast and the false Prophete shall pearish With this hope of future redemption let vs comforte our selues against the power and furyes of the Enemyes For although Tirantes Fanaticall teachers and their Champions now and then presumtuouslye doe beare sway and carrie stately stomackes as if they were Lordes and Rulers called of their ownest le Yet after a while this Soile or Possession shall be taken from them as from vnthankefull Vassales For The Earth is the Lordes and alithe fulnesse thereof Psalme 24 verse 1. And againe it is sayde Leuit. 25. The Earth is mine you are but Straungers and my Husbandmen Verse 17. Lorde thou hast heard the petition of the poore thou wilt confirme their heart thine eare will bee prest Verse 18. To iudge the Orphane and oppressed that thencefoorth man rage no more vpon earth IN the ende of this Psalme is repeated The Promise and Finall cause of delyuerance For this cause speciallie is the Church delyuered that the moste holye name of God be not for euer polluted neyther that his Doctrine be extinguisht but that alwayes there shoulde remayne vpon earth both Teachers and Schollers celebrating the benefites of God in his Church or Scholehouse and to be therein true witnesses of his Doctrine This cause is oftentimes inculcate to our eares as in the 79. Psalme Helpe vs O Lorde our Sauiour for the glorie of thy names sake and deliuer vs and be mercifull vnto our sinnes for thy names sake least they say amonge the Nations Where is now their God The eleuenth Psalme In Domino confido c. THE ARGVMENT I Am not ignorante that certaine Deuines of excellent wittes and excquisite learning haue interpreted this psalme Allegoricallie as touching corruptions in Doctrine which are the enuenomed dartes wherewith the hearts of the simple sorte are wounded And althoughe I mislike not this Interpretation Yet I doe better allowe of the simple meaning and effecte which the proprietie of the phrase bringes foorth Therefore this Psalme conteineth a Figure of the Church which is like vnto a sillie birde cast out of her neste and laide foorth for all maner perilles and daungers of death For in very deede the Church liueth as an exile in this world and setleth her abode in troblesome dominions as it were in Medeas bosome And neither liues she in exilement and wandereth without any certaine resting place but is as an open pray vnto all hazardes of sodaine dangers For she is partlie oppugned by manifest violence and partlie by guilefull snares subtillie deuised of the enemies But perhaps some man would aske the question wherehence comes such and so greate bitter hatred into the mindes of the vngodlie ones against the church which keepeth and retayneth the heauenlie Doctrine This question doth this psalme in one verse at full resolue The foundations are destroyed what hath the Righteous done As if he saide The Church suffereth not this beastlie crueltie of the enemies hatred by reason of their grieuous sinnes troubling the Ciuill societie of men but for the Confession of the true doctrine which is ioyned with iust and necessarie reprehensions of Errors Idolatrie and Abhominations which striue with the Foundation For neither can it be but that the Church which setteth foorth the true meaning concerning the essence and will of God should therewith also reprehende the Confusion of Opinions and Worshippinges which with a malignante countenance that is by all euill shew are repugnant to the manifested will of God For God hath called his Church vnto this function to the ende we shoulde builde
doubtfullnes Seing therefore Philosophy doth confesse her darknes it is nedefull that kinde of doctrine be embraced which God himselfe delyuered which doth make manifest so great matters For there are three chief and speciall good thinges of man which are shewed in this heauenly doctrine The first is True acknowledgment and calling vpon God The second Firme consolation in calamitics The third is The order of our life These good giftes doth this psalme comprehend when it sayeth But thou O Lord shewe vs the light of thy countenance That is sâ—ing that mans reason is ignorant of God and of true inuocation neither hath in her selfe any firme consolation and is much more seeble then that shee can direct her life and vocation amongst so many snares of the deuil and in so great a heape of buysines and daungers I beseech thee our Lord that with the Gospell and with the holy Spirit thou wouldest illuminate in vs that wisdome which truly knoweth God and calleth vpon him a right that thou wouldest strenghthen our hartes with firme consolation and gouerne the whole course of our life and vocation vnto the glory of thy holy name and saluation of the Church vniuersall Verse 11. Thou hast made me to reioyce in my hart whiles they haue plentie of wine and Corne. THis verse setteth out the degrees of good thinges although saith he The benefits pertaining vnto this lyfe are the blessinges of God and are to be craued of God yet notwithstanding both when other earthly benefits rise and fall too and from vs we haue an inwarde consolation worthely fixed and established in vs an other way and we preferre this consolation â—aâ— beyond al. swete pleasures of this slâ—tting and vanishing life wherin all thinges as it were hang by a â—â—ale thrid Ethings which haue bene of force by soden chaunge come to naught So in the 45. Psalme it is said All the glory of the kinges daughter is within c. that is to say the proper beautie of the Church is ioy of the holy ghost kindled in the heart of the faithfull ouercomminge all feares of death and daungers of hell and beginninge in vs eternall life Verse 12. I will therfore lye downe in peace and take my rest PEace in this place and in other places often signifieth tranquâ—itie of hart springing of faith hope and good conscience For faith holdeth not onely that a man is acceptable vnto God through the Mediator but also that obedience newe begonne pleaseth God through this hye Priest bringing our worshippinges vnto his Father Hope looketh for delyuerance in time to come according to Gods prouidence whether it chaunge in this life eyther els after the resurrection from death For although wee obtaine not alwayes corporall delyuerance yet we surely knowe that there shall folow an vniuersal delyuerance of the Church after the resurrection wherein God shall wipe away all teares from the eyes of the Godly Conscience setteth her selfe at rest in goodnes of the cause whereof God is the author approuer and defender as Teucer â—aith in Sophocles In a good cause it becometh vs to haue a good courage These three namely Faith hope aud good conscience are the causes of peace touching the which this last verse mencioneth I will therefore lye down in peace and take my rest Because thou only oh Lord hast made me to put my trust in thee ⧠The fifte Psalme Verba mea auribus percipe Domine THE ARGVMENT THe fift psalme is a feruent prayer against vngodlie teachers whose mindes are defiled with madde worshippinge of Idolles theire tongue with blasphemies their handes embrewed with the blood of the godly and their other meÌ„bers stained with wicked lustes These teachers as furies sent out of hel to trouble the church prayeth to be destroyed and that the puritie of doctrine and therewith his churche also might be preserued and defended There may also be obserued in this psalm a manifest figure of the vngodlie doctrine and of the vngodlie councels which tend hereunto that true inuocation prayer vsed in the church might vtterlie be extinguisht And because euerie prayer conceyued by the holie ghost hath effecte of promise let vs not doubt but God will helpe vs to the end the vngodlie may be confuted which say where is now theire God Psal 114. Ver. 9. Verse 1. INcline thine eares O Lorde vnto my wordes consider my meditation Verse 2. Hearken vnto the voice of my prayer my kinge and my God because I will praie vnto thee THere are two differences of true and false Inuocation viz. whereof me must continually consider in reading of the Psalmes The one is touching the essence of God The other touching the will of God So often as a man begins his prayer let him consider with himselfe what he calleth vpoÌ„ and what God he is which he calleth vpon or prayeth vnto After that also the Will must be considered what maner God he is and why he doeth heare vs. So in this place Dauid discerneth by the same Inuocation or prayer the true God from counterfet and false gods For Iehoua is a peculiar name whereby the Church alone of the fathers and the Israelites called vpon God And there is a great Emphasis or force in the wordes My king and my God As if he sayde Thou which truely beholdest and curest my griefe thou which truely receiuest and hearest me for thy Sonnes sake the Mediator which is the king of the Church This admonition of the difference of true and false inuocation is in another place largely delyuered which in déede ought to be considered vpon in all our Inuocation and thankesgeuing Also let that be considered that true Inuocation is of two sorts The one which worketh by cogitation of the minde and with confidencies illuminated or enlightened in the will fleeing vnto God inwardly crauing and expecting Gods benefites The other which with the voice or tongue expresseth those motions of the heart and consenteth with the heart Because god requyreth the expresse voice also and that others may be instructed and confirmed yea to the ende that the very deuils when they heare the true god called vpon might tremble for feare and flee away Finally let there be obserued ardent affections of wordes wherin he earnestly vrgeth to be heard as thus Heare me consider me And Geue eare vnto me Verse 3 O Lorde thou shalt heare my prayer betimes I will stande before thee earlie in thy Courte and in thy Congregation ALthough God is not tyed to any places or times and alwayes heareth them that call vpon him inlightned with acknowledgement and faith in the sonne of God yet notwithstanding the morning season is déemed most méetest for meditation and prayer when oure bodies are neither ouercharged with meate nor with fumes of stomack and a most earnest intention may be in an emptie stomack And it is not amisse sayde of a certaine auncyent wryter That Praier is a most harde worke because not onelie the intention or
testimonie of a good conscience neither thinke I to the contrarie but I shoulde both be accursed of God and man if I be such a one as this most impudent Sicophant would haue me accounted to be For all the whole multitude of the people of Israel wel know that I haue beene fauourable vnto Saule and for a publique peace sake haue forgeuen priuate iniuries and thereupon haue taken great sorrwe without simulation when worde was brought me of the miserable death of Saule But if these things be true which are reported by Semeus I wish and desire yea I pray vnfaynedly and not dissemblingly that the enemies hoast which pursueth the charge and safecondite of my sonne may not onely take me and carry me away captiue with triumphe ouer me but also take awaye my life from me and spoyle me of all the glorie of those thinges which I haue done for the welfare of gods people For the sorow which the losse of his glorie brought vnto Dauid was far sharper vnto him then death it self So Athanasius when he was often slaundered with gréeuous crimes so acquyted himselfe that he not onely perswaded the Iudges but also shewed them and declared his innocencie as it were before their eyes For in déede so many enemies as Athanasius had and so mightie coulde not proue any one dishonest poynte by him For as the froath of the sea dashing vpon the rockes doth againe fall of when the Rocks themselues stande immoueable So is trueth the vanquisher of all calamities and cannot be vtterly oppressed Verse 6. Arise O Lorde in thine anger and exalte thy selfe against the furies of mine enemies and restore vnto me iudgement which thou hast appointed Verse 7. That the Congregation of the people may flocke about thee and for this cause ascende thou on hie HEtherto doth he answere Semeus by way of denyall Now because prayer is the speciall defence of a godly minde in so great sorrowes of this common life He craueth of God with vnfayned sorrow that he may be defended against the furies of his enemies and to be restored into his kingdome not for vanitie and pleasure sake but for his Church sake To whom he knew his gouernment was acceptable For in déede so Dauid warred against his enemies as that boyes and gyrles at home in the Church and in schooles might be perfect in learning might reade the Law in Moyses and here the Interpreters of the Law and of the promises wherein God had made himselfe knowen Vnto this rue doe few Gouernours bende their indeuour Iulius Cesar warred because he would not be spoiled of his dignitie by the enuyous Anthonius warred to the ende he might deuoure that which another had gotten But in the Church of God all godly gouernors ought to foresée that good ende and purpose how the pollicies therof ought to be carâ—â— for defended and preserued that in them the knowledge of God might be aduaunced For in déede to that ende are men created vnto societie that in this their often assâ—nâ—blie the knowledge of God might shine soorth amongst them and that God might be honoured and called vpon and that some by others might be edifyed in that doctrine which plainly openeth the way vnto eternall ioy and fellowship with god Vnto this speciall work namely the aduauncement of the doctrine ought all pollicies and degrees of life to serue For as a Lanthorne without a light in it serueth to no vse in darknes So Cities wherein the knowledge of God and doctrine of his benefites is extincte are vnprofitable monumeÌ„ts Neither in déede are these wordes to be so read by the way as if that the Sinagogue of the people should flock about a man But let che conflict in Dauid euen with his owne affections be considered of vs. For not without great motion of the minde was this finall cause of his reduction or recouerie of Gods fauour pronounced He prayeth that he may be reduced and is therwith prepared vnto obedience He is willing to obey gods will yea though he be not reduced and yet doeth he not cast away faith touching sorgeuenes of his sinnes neither prescribeth he any maner of time Yea he wisheth not to be reduced againe if he might deliuer his sonne from eternall damnation rather then so reduced that thereby he should for euer and for euer destroy his son and a great multitude of his Citizens This maner of deliuerance grieued Dauid more then the losse of his kingdome But he knew that when God brought him back again he must obay his wil and that through zeale towardes God and his Church our affections must needes be vanquished So Religion in vs and pietie towardes God and his Church vanquysheth other motions of the minde But where he speaketh of the ascending of God on high that may be vnderstoode by relation and not absolutely so in deede For then is God exalted in our sight when he is knowen of vs aright called vpon and worshipped according to his worde deliuered and when we reiect all false opinions and worshippinges which are wide from the rule of his deuine Institution Wherefore seeing that studies after the heauenly doctrine in tune of tumultes wax more fainte and the due honour of God might so be hindered Dauid being very carefull for these speciall benefites with a godly zeal craued restitution into his kingdome not to seek after vanitie and pleasures but that he might againe gather together and restore the Schooles Churches scattered and defaced with ciuil warres So Athanafius being dryuen into exile by the faction of those Arrians prayed to God to be restored into his state againe for the Churches sake Verse 8 The Lorde iudgeth nations Iudge meâ—â—h Lorde according to my righteousnes and according to mine Innocencie THe sentence of nature and of the Law written is knowen which forbiddeth him to geue iudgement who defendeth the contrarie parte of the controuersie Wherfore Dauid neither arrogateth vnto himselfe authoritie of iudging in this controuersie neither yet granteth he the same vnto his enemies but he appealeth vnto the Iudge in whom there is no respect of persons and which beholdeth thorowly the deepe secretes of mannes heart But he in this Court alleadgeth the righteousnes not in deede of the person but of the cause and setteth against those false forged slaunders the testimonie of a good Conscience as a Gorgon or Shield to terrifie his enemies withall Furthermore many are the causes which exhort vs to defend the integritie of our Conscience The first is the commaundement of God 1. Tim. 1 Fight the good fight keeping faith and good Conscience Also The ende of the commandement is loue from a pure hart and good conscience and faith vnfayned Let these sayinges be fixed in our mindes and guide vs that we doe not any thing against conscience That is that we wittingly breake not the law of God The second cause is that faith may be retayned for there are two contradictorie or gainsaying affectes
enterchange of their proper names must also be obserued in the other Verses Most truely sayde it is that the Gospell refresheth and comforteth our soules But Philosophie is onely a meditation of death But the Lawe is the power of sinne That is sinne were not so cruell were it not armed with the Law For by the Law sin is made sinne mightely Seeing therefore remedies for our sorrowes can neither be requyred of Philosophy nor yet of y e Law we must confesse that the only doctrine of the gospel doth effectually heale the wounds of the sore as in the 6. cap. of Esay Christ saith The spirite of the Lord is vpon me therefore hath he anoynted me that I may heale the broken or contrite harte c. For as it is also said Of them which being readie to dye of the Apoplepy are saued and as it were brought out of the iawes of death when as they hold the iuyce of wormwood vnto theire nosestrilles So these most sweete consolations So god loued the world c. Iohn 3. And againe Come vnto me all ye that laboure c. with many mo such like are the vanquishers of death and of desperations Dauid when he liued in exile by his sonne Absolon was driuen out of his kingdome felte this effecte of the Gospell working in himselfe and with remembrance of his owne sinnes was not a litle tormented The same felte also the conuerted théefe Finally no doubt euen all the godlyones fynde by experience that they can enioy no comforte in any place but in the Gospell which is the ministerie of the Spirite and of life Verse 9. The testimonie of the Lord is faithfull geuing wisdome vnto the simple THe thirde Epithet or name of the Gospell agréeth with y t saying of Christ Sanctifie them in thy trueth thy word is the truth Iohn 17. That is the only doctrine delyuered by the Sonne of God by the Prophetes and Apostles is the trueth touching God Besides this the doctrine of all sectes touching God are deuilish furies they do not publish God nor sanctifie mens mindes This saying therefore descerns the Church from all other sectes and condemneth all straunge opinions touching God which are contrarie to the gospell The fourth Epithet may be vnderstoode in the sentences of Christ and of S. Paule considered of vs. For so Christ in the 11. of Matt. saith I thanke thee O Father of heauen and of earth that thou hast hidden these thinges frō the wise and hast reuealed them vnto the simple ones And againe S. Paule 1. cor 1. Not many wise men after the fleshe c. But the folishe things of this world hath God chosen c. But they are the simple ones which haue no vaine ostentation or trust in theire owne wisdome and righteousnes but acknowledge theire owne infirmitie and theire corruptions and carefully séeke to put remedies vnto the woundes of theire conscience In such persons is the voyce of the gospell effectuall leauing in them the pearcing perswasions of that wisdome and righteousnes which pleaseth God but others swelling or puffed vp with pride or loue of theire owne righteousnes wisdome remayne in extreme erroures and blindnes yea and in the ignorance of greatest matters Verse 10 The precepts of the Lorde are righteous reioycing the hart the commaundement of the Lord is pure geuing light to the eyes THe fift Epithet is referred vnto the equallitie of the gospell because it accuseth all men without respecte of persons and againe promiseth and bringeth the grace or fauour of God vnto all them that flee vnto the Mediator For both phrases of the effecte of the gospell are vniuersalll viz. The preaching of repentance And the promis of grace But of this sentence els where it is ofte spoken The sixt Epithet agréeth with the second requires no longe exposicion because the godly knowe that The kingdome of God is not meate and drinke but peace and ioye in the holy ghost Rom. 14. The seuenth is opposed against corrupt doctrine of true inuocation for no nation nor sectes forsaking this worde delyuered by the sonne of God the prophetes and Apostles hath pure doctrine of god and inuocacion of the true God The eight let it be vnderstoode by an Antithesis The whole nature of men is blinde because she carrieth about her darknes namely doubtfulnes of God carnall securitie distrust false inuocation of the minde doubting and fleeinge from god and other innumerable motions straying away from the lawe of God But this blindnes doth not the world vnderstand No he is in loue with him selfe and extolleth himselfe by reasone of his small shadowe of externall discipline But the church being by the worde of the gospell admonished of sinne acknowledgeth and bewaileth her mishaps and craueth of god new light righteousnes and lyfe Verse 11 The feare of the Lorde is pure abyding for euer The iudgments of the Lord are true and righteous altogether THere riseth in deede by the lawe a feare but not sincere that is a seruile feare without faith which fléeth from God and doth not attribut prayse vnto god when man is iustly punished but by the gospel ryseth a sunne-like feare ioyned with faith which amonge sorowes reuyueth and camforteth the minde and draweth nere vnto God yea beséecheth and receaueth of him remission of sinne This faith maketh a notable difference betwene a seruile and a sunnelike feare Verse 12 More to be desired are then gold and farre aboue pearle or precious stone and more sweeter then hony or the hony combe VNgodly persons séeke after riches and pleasures and yet notwithstanding in great aboundance of riches and pleasures are they pore and wreched because these good thinges at length forsake them As when Pompey was ouercome no pleasures did asswage his sorrowe But Dauid being driuen into exilement and destitute of all humane helpes retaineth this firme consolation He knewe that he had his sinnes forgeuen he knewe that he had a mercifull god and he rested in god he knewe he should not vtterly perish This consolation taken out of gods word is more excellent then golde and sweeter then any hony I will adde here for declaration of the Antithesis the versicles of Solon For what so he said touching vertue this more truely may be applyed vnto the worde of God Multi improbi sunt diuites Et boni exiguas opes habent Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est Nam opes subinde mutant Dominum Many euill men of welth haue store And good men they are very poore But we with them no charnge will make Of vertues possest nor them forsake Which vertue alone kydes firme with men For riches theire Lord chaunge now and then Verse 13 Yea thy seruant is admonished by them in keeping them there is greate rewarde MAnifolde profit is there in gods worde For it not onely teacheth but also admonisheth it ruleth helpeth vs with counsell it gouerneth the
after this speake touching the argument of this Psalme No doubt it is that the first pare of the psalme is a plentifull notable description of glorie which Christ had in his resurrection triumph and sitting at the right hand of God for euer shall haue For as in his passion he was brought low and debased worse then Angels and men so rising froÌ„ death to life triuÌ„phing he was placed in high dignitie of glorie as in the 2. Philip. it is saide Therefore hath God exalted him geuen him a name which is aboue all names c. This glorie did the Apostles beholde whole 40. dayes together For there saw they mortalitie to be fullie wholie abolished in christ they sawe a new nature shining in the light of heauen in a new righteousnes and life And seeing it properlie appertaineth vnto the priest to blesse not only the kingdome of Christ but also the priesthoode of this Lord is here described Let vs therfore hold still the definition of the high priest in the church that the difference betwene Christ and other priestes may be perceaued The hye priest is a person immediatlie sent from God to the publishing of the gospell to pacefie by his sacrifice the wrath of god to pray for vs hauing witnes that he shall be heard and by which person benefites promised in the newe testament are bestowed vpon vs. By this difinition it is cleare what difference there is betwene the priesthoode of Christ and the ministeries of the teachers in the church For he is the fountaine of doctrine which being pronounced from the bosome of the eternal father he hath made knowne Other teachers onlie receaue the benefites mencioned from this master Secondlie he onelie with his sacrifice and intercession pacifieth the wrath of his eternall father But the miseries or calamities of other ministers are not sacrifices for the sinne of mankind but eyther punishmentes for certaine proper offences eyther els tryals or exercises of faith discerning true faith from hipocrisie eyther els testimonies of the doctrine of immortalitie which they professe and are signes tokens nothing failing coÌ„cerning the iudgments that shalbe Last of al the high priest by his merit efficacie geueth spritual blessing that is delyuerance from the curse of the law froÌ„ the wrath of God forgeuenes of sins the holie ghost life euerlasting as in the 1. of Iohn is written Out of his fulnes we al haue receyued grace for grace Other teachers are onlie ministers of the worde of the gospel of the sacraments by the which the sonne of god is effectuall Let this high priest therefore be discerned from Prophetes Apostles and other teachers in the church as Iohn baptist saith I baptise you with water but he baptiseth with the spirit Mat. 3. cap. The second parte of the Psalme is a tragical sermoÌ„ concerning punishmeÌ„ts of the Iewes who with most cruel kindes of death persecuted Christ and his Apostles for vnto these denounceth he destruction of theire regiment and of theire church and also perpetual banishment thraldome This comminatioÌ„ or threatning can no man read without great feare of minde speciallie seing the thing sheweth that the regiment of the Iewes was so distroyed that it could neuer be restored that the Iewes were punished with perpetuall banishment Also let that come into our consideration which Paule Rom. 11. settes before the reader If God haue not spared the naturall branches much lesse shall he spare the wilde or vnnaturall branches That is if the Iewes were destroyed with so horrible punishmentes for theire vnthankfulnes and contempt of the gospell out of whome Christ was borne after the flesh let vs feare like punishmentes of contempt in greeuous offences sithence the same God is iudge both of Iewes and Gentiles But now let vs proceede to the exposition of the Psalme sVere 1 O Lord in thy strrngth shall the king be glad And in thy sauing helth how exceedinglie shall he reioye THis Pean or solemne songe is a most ioyfull victorie of Christ raysed from death to life and making glorious tryumph ouer sinne death the deuill and hell For as by reason of our sinnes he was weake and mortall and cryed aloude vpon the crosse My God my God why hast thou forsaken me So being exalted by the right hand of God for our righteousnes he spoyled his enemies and caryed them captiues in his triumphes bereaued of all power As in the 2. to the Coloss and in the 68. Psalme is written Men say that Epaminudas Prince of Thebes in accomplishing his greatest exploytes saide that he reaped this speciall profite or fruite of his enterprises in that he had his parentes the beholders of his glorie So there is no doubt but the sonne of God reioyceth in the iudgement and testimonie of his eternall father approouinge and helping forwardes his victorie against the deuil and his champions Being fully repleate with this inspekeable ioy he affirmeth that he is well apayd and reioyceth and that hee can neither by wordes or outwarde apparance sufficiently declare the greatnes of his affecte But seeing this his victorie is also oures let vs with ioy embrace the same and let vs lay foorth the same as a Gorgon or Shield of Pallas before the kingdome of the deuill crying aloude with Paule 1. Cor. 15. Death where is thy stinge Hell where is thy victorie Thankes be to God which hath geuen vs victorie through our Lord Iesus Christ Vndoubtedly if with perpetuall minde and consideration we were conuerted vnto the image of Christ thus rayses from death and ascending vp into heauen we should more easelye beare the sorrowes of this most short and most transitorie life and we would lesse be afrayde in the middest of death But our hearts are too colde in considering vpon the promises of Christ Be ye of good cheare I haue ouercome the world Iohn Againe I liue and you shall liue Let vs therefore craue of God that he would with his holy spirite illuminate in vs the consideration of these speciall matters and also woulde geue vs ioy and confidence which is the vanquisher of feares and doubtinges Verse 2 Thou hast geuen vnto him his heartes desire And hast not denied him the prayer of his lippes I Haue before now and then saide That prayer is after a twofolde manner The one which proceedeth from cogitation of minde and a confidence illuminated in the will of God and fleeing vnto God inwardly crauing and expecting good thinges The other which is made with the tongue expressing those motions of the heart and the heart therewith agâ—â—â—ing And God requyreth an expresse veice that others may be instructed confirmed Yea that euen the deuils when true prayer vnto God is heard may tremble for feare and flée away Therefore it testifieth that both sortes of prayer is heard of God For what can the bountifull hande of God deny vnto his onely begotten and beloued Sonne But seeing the Sonne hath
the aduersaries and ememies of God For He which honoureth not the sonne honoureth not the father So it is saide in Zachar. 12. touching the enemies of the church He that toucheth you toucheth the apple of mine eye Then do not the Turkes and tirannicall bishops holde wares with vs onely but against God him selfe do they fight which thing sithe so it is let vs hope for victorie not in bewe and sworde but in the Lord our God But why doth he so often repeats the worde finde out because he would rebuke the securitie of the enemies which trusting to theire power thinke they shall scape â—â—ot frée They shal not saith he be with any power sufficiently fenced against the Lords inquisicion no darke dâ—ngeons shalbe able to hyde them as in the first of Sophonie most elegantly is written I will seeke Ierusalem with lanthornes and I will visite those men which sticke fast in theire filthines which say in theire harts The Lord will not do well he will not do euill And theire great streÌ„gth shall be theire owne destruction and theire house shalbe laide wastie Finally he setteth downe an vniuersall note as if he had saide God is not addicted to haue any respecte of persons in punishing man but he catcheth both greate and smale vnto punishment neither is theire any man which can escape the mighty hand of God Verse 9 Make them like a fierie ouen in time of thy wrath the Lord in his furie shall swallow them vp the fyer shall deuoure them Verse 10 Thou shalt destroy theire laboure vpon the earth and the seede of them from amonge the sonnes of men THese verses do I vnderstand touching the last destructioÌ„ of Jerusalem whose history is by Iosephus and certaine others sufficiently well largely described And that I may omit other thinges which to remember my minde abhorreth and with sorowe againe shunneth The citie being by the enemies beséeged began to be oppressed with horrible famine after which ensued so filthy a distruction that 1100000. persons are saide in time of that séege to haue bene destroyed by famine and pestilence A greate multitude was slaine of seditiouse persons with dayly slaughter within the walles whiles the batle lasted Afterwardes by the enemies weapons in beating downe the wals when the citie was taken and burned certayne thousandes perished In time of â—â—e feight there were taken to the number of 97000. who being partly soulde and partly dispersed into great cities of the dominions nere vnto them at the feast dayes were cast forth to be deuoured of wilde beastes others one striking one another with wounds in a straight after the maner of enemies feighting were compelled to slaye theÌ„ selues others were sent bound to digge at the stréetes of Peloponesus With these most heauie examples of Gods horrible wrath against the contemners of Christ his doctrine of the gospell all that motion was almost wholy destroyed when as it was so done by Gods prouidence that euen vpon the feast day of sweete breade wherein all the Jewes were accustomed to meete together from Jewry at Jerusalem the citie should then be beséeged Verse 11 Because they practized mischiefe against thee they purposed things which they coulde not bringe to passe I Wil repeate in this place the exposition of an vsual argument A will agréeing with the wil of God is good The Jewes will or minde agréeed with Gods will because God woulde that his Sonne should dye and the Jewes had a will to put Christ to death Therefore the will or minde of the Jewes was good I answere the maior so againe is true when our will agréeth with Gods will accordinge vnto all causes False is the minor therefore because the wil of the Jewes did not according vnto all causes agree with the will of God For causes impulsiue formall and small do very greatly differ which make diuersities of deedes without end In the Jewes was the cause impulsiue burning hatred against theire teacher who rebuked theire sinnes lewde â—â—â—nions The formall cause was as they had a will euen in his passion the same torments and rending of him which they would to be eternall The finall causes were that this teacher might so be taken away that he should not haue life againe and to the end this libertie of theire mischéefe might be confirmed But the impulsiue cause mouing god is the great mercy towards mankind and the same intercession of his sonne who offered vp himselfe vnto punishment for vs. The formall which god would worke in his passion is not cheefly the torments but the obedence of his sonue The finall causes are that wrath being pacified by this obedieÌ„ce he might satisfie the righteousnes of God and that the same sonne might haue life againe and raigne in eternall felowship with the father eternall and might there restore lyfe euerlasting saluation vnto his Heritage It is manifest then that the causes agrée not in God and in the Jewes alike although they runne both into one obiecte like as the surgeon the manqueller incur both one obiecte and both do somwhat smyte but after a contrarie maner by contrary causes By this resolution it is cleare what the Jewes purposed in theire mindes carying Christ vnto his cruell death and that the sequel of gods prouidence disapoynted the vngodly hope of theire Jewish enterprises And what so is spoken concerning the head the same also is true concerning the bodie For God by meruelous meanes deludeth the enterprises practises of the enemies of his church that they are not able to accomplish the webbe that they began to spinne Verse 12 But thou shalt set them as a marke and against theire face shalt thou chardge thy howstring speedely IT is euident that the Jewes after Titus his dayes now and then put in practise to restore the state of their Regiment In the time of Adrian the Empeâ—â—â— as Eusebius in lib. 4. cap. 6. mentioneth The Jewes moued an horrible seditioÌ„ gathering an host of 300000. persons from among the fugitiues seditious Jewes Captaine of this multitude was a furious man who specially vpon the christians exercised great cruelâ—e who named himselfe BeÌ„ Cochab that is Filius Stellae the son of Light For to the ende he might increase his authoritie he wrested a Prophesie vnto him selfe There shal arise a Starre out of Jacob. But in déede afterwardes the heauie issue declared that he was a deceiuer he is called of wryters Ben Cosbe that is Filius mendacij The sonne of leasinges But when this seditious multitude of Jewes had peopled Palestine and the contrey of Syria adioyning Adrian the Emperor with a few skirmishes scattered them afterwardes the remnant of them fled into the towne of Bithera or Betheron which is scituate in the Limitte of the countrey of Ephraim The Captaine being shut vp into that Towne with part of his hostes indured the siege for three yeares and sixe monethes space At length hauing consumed his