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
true opinion of the gospel let vs be content neither let vs suffer our selues to be corrupt with mony or with dissembling good willes of princes or with hope of honors and authoritie that we should stickle on the furie of such as hate the gospel Verse 9 As for me I am like a green oliue tree in the house of God my trust is in the tender mercie of God for euer and euer Verse 10 I wil alwaies giue thanks vnto thee for that thou hast done And I will hope in thy name for thy Saints like it well The description of flourishing Oliues most plesantly painted out of the church in her liuely colours For as the Oliues engrafted vppon the Uine brings forth both Oliues and Grapes and age of the Oliue is longer which they say is able to endure 200 yeares So the true church is both present in this life and afterwards shall be adorned with euerlasting glorie Againe like as the oliue prospereth not neither in the coldest nor in the hotest places So the church escheweth both extreames namely epecuriall contempt of God and superstitions or idolatry or as saint Peter faith 1. Pet. 2. 5. She giueth her diligence to ioyne vertue with her faith and with vertue knowledge Furthermore like as the Oliue is seasoned and refreshed with salt at the roote thereof cast for auoiding corruption of fatnesse So the crosse of afliction reformeth securitie and many lewd motions in men The last verse describeth the end whereunto Thankesgiuing must be referred For with this confession other men must be inuited vnto the acknowledgement and true calling vppon the true God that they may also assuredly beleeue that the godly ones are cared for and heard by God and for that cause doe with all their hearts submit themselues vnto God and worship him But because as touching this ende or purpose most often I haue spoken in the Psalme I am now more breefe and come to the next psalme PSAL. LIII Dixit insipiens in corde suo To him that excelleth on * Mahalath a Psalme of Dauid to giue instruction THE ARGVMENT IT is the best rule of teaching to speake of the same matters the same methods For it may not be that the doctrine can take any roote in our minde except we daily speake our selues and both heare and apply our life thereunto wherefore it is not to bee marueiled that Dauid repeateth in this place the same sermon which he set downe in the 14. Psalme For nothing ought to be so sounding in our eares as the preaching of the lawe accusing the roote and fruit of sinne and calling vs vnto repentance by shewing vs the wrath of God and horrible punishments which in a most iust order doe accompany sinne But that there may be a difference betweene the church and other sects it is nedefull that vnto this sermon there be annexed a promise of the gospel for the Mediators sake vnto whom they that runne for succour are deliuered from sinne death the lawe condemning and from the tirany of the deuil and are receiued and rewarded of God with saluation and life euerlasting wherein being adorned with new light wisdome and righteousnes they shall worship God and enioy his sight for euermore Seeing then this psalme instructeth vs of so great matters it is surely worthy to be learned by vs euery word of it But I wil not speake any thing more of the Argument because most true is that saying of Plautus That which is enough sufficeth Psal LIII And exposition thereof Verse 1 The foolish body hath saide in his heart there is no God Verse 2 Corrupt are they and become abhominable in their wickednes There is none that doth good LIke as the true acknowlegement of God is the well-spring of other vertues as for example of the feare of God faith loue and true prayer c. so ignorance or contempt of God is the roote of all sins which rage in the nature of man for except the true God be acknowledged how can he be called vpon feared or loued The prophet Dauid therefore accuseth the blindenesse of mans heart in that he beareth about him either Epicuriall or Stoicall or Academicall opinions touching God For the mindes of all men without heauenly light either thinke al things by chance haue their ruine without Gods gouernement like as Chorus in Hypolito of Seneca cryeth out Res humanas ordine nullo fortuna regit Spargitque manu munera caeca peâ—ora fouens Fortune deuoide of order rules each thing and blindly serues Rewardes with hand maintaining oft him that the worst deserues Or else they thinke that God is bound vnto second causes and doeth no otherwise than as those causes carrie him away or mooue him either else they doubt whether God will receiue our prayers and are ignorant why hee receiueth them as the barbarous king in Virgil saieth Ante Genitor cum fulmina torques Ne quicquam horremus caecique in nubibus ignes Terrificant animos inania murmura miscent Which is in English thus O Father when thou thunderest forth do not we quake for feare And when the lightnings in the clouds at randon flash each-where Do not they terrifie our mindes in murmuring vainely here But seeing our minde is full of darkenesse and doubtings of God there appeare in our will and heart manifold flames of wandering lustes striuing with God yea vniust loues and vniust hatred By these flames some are stirred vp to confusions of lusts others vnto murders and some others to other mischefs yea the verie deuills leape into the minds of the vngodly ones and moke many to make horrible scattrings in mankinde and infinit spoilings These so great mischifs which the psalme calleth abhominable corruption let vs looke vpon and with vnfained sighes let vs deplore and seeke deliuerance from these euills promised vs in the gospel Verse 3 God looked downe from heauen vppon the children of men to see if there were any that would vnderstand and seeke after God Verse 4 But they are al gone out of the way they are altogether become abhominable there is none that doth good no not one If we were not altogether iron-hearted and more hard then the rocks of the mount Sinay which trembled when God sent forth the preaching of his commaundement we would nâ—t only acknowledge our mischefs but we would also tremble with feare at the sight of them and with thinking vppon the wrath of God For what else are the blasing fires of the whole world the downefalles of kingdomes confusion of religions and domesticall calamities infinit which with great sorow we behold but testimonial admonishments touching sinne and the wrath of God Let vs then confesse our selues to be guilty and to haue deserued great punishments and let vs craue of God both benefits namely forgiuenes of sinnes and mitigations of punishments But I haue before spoken more in the exposition of the 14. psalme against this figure synecdoche or
Church and in midst of death giueth life to those that are put to death The comparison of the Mariage and the league that is betweene Christ and his Church doth greatly adorne the reading of the 45. Psalme Psalme XLV And exposition thereof Verse 1. My heart is inditing of a good matter I speake of the things which I haue made vnto the king Verse 2. My tongue is the penne of a ready writer LIKE as Orators are placed next vnto Kings so vnto the heart of man are added the instruments of vtterance and speech that if nature be sound and vpright of her selfe there should be an excellent consent or agreement of heart and tongue namely mans heart enflamed with the light and loue of God shoulde manifest diuine motions with the tongue honouring God and in speaking things iust and vpright towardes men the hearte and tongue should agree in one Now in this corruption of mans nature the heart oftentimes disagreeth from the tongue as Cicero saith 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 But yet in those that are newe borne of the holy ghost the consent of heart and tongue is restored as in this place the Sâ—nnes of Chora do say My heart is inditing of a sweete song and that the tongue is the interpreter of godly cogitations This prouidence of the almighty worke-master in knitting the heart and tongue togither let vs first of all consider so often as we reade the beginning of the 45. Psalme Next of all let vs embrace and extoll this Psalme seeing the holie ghost affirmeth that he setteth downe vnto vs a certain excellent kinde of song Also the thing it selfe sheweth that this verse was largely and plentifully written and both replenished and adorned with all the most choyse words and most graue sentences of Rhetoricke Lastly the subiect of the matter as we in schooles doe argue doth allure vs much vnto the reading of this Psalme For he saieth profoundly that he singeth this song concerning the King the Messias and the mariage which he maketh vp with the true Church Verse 3. Thou art fairer then the children of men full of grace are thy lips because God hath blessed thee for euer First here is praised the person of the Messias and is preferred before the beauty or comelinesse of all men because in very deed neither is the wisedome nor vertue of any man like vnto the wisedome and vertue of Christ of which things the beauty or excellency is sincere and speciall aboue all other for in him clearely shineth a most firme acknowledgement of his eternall father and in him is inflamed a special loue towards the eternall father and other most excellent vertues Wherefore when we thinke vpon the Messias let vs thinke vpon this sincere excellency of personage that is of the wisedome shining foorth in him and all other vertues wherewith he is most speciallie adorned and as the Husband bestoweth not only his body but also al his worldly substance vpon his Wife So Christ the husband endoweth his wife the Church withall his benefits or blessings namely wisedom which is the acknowledgement of the mercy of God for his sake in the gospell promised also righteousnes life euerlasting Although therefore we are by nature deformed and without all fauour that is in very deed defiled with sinnes and therefore guilty before God and worthy of all miseries and calamities yet by reason Christ imparteth vnto vs his beauty or excellency we are receiued by God as if we were without any blemish as in the 2. Cor. 5. cap. it is said For he hath made him to be sinne for vs which knew no sinne that wee shoulde bee made the righteousnes of God in him vers 21. Christ knew no sinne for as the Prophet Isay saith cap. 53. vers 9. He did no sinne neither was any guile fouÌ„d in his mouth And what say you to that where he was not only conceiued and borne without sinne but also liued and died without sinne And yet was hee made sinne that is a certain guilty thing a castaway into most grieuous punishmeÌ„ts For God powred forth his displeasure vpon the Sonne who was made our Mediatour and sacrifice for sinne and therefore suffered iudgement and punishment that wee might become righteousnes of God by his meanes that is iust and acceptable vnto God for the Mediator sake Last of all the eloquence of this King is praised Full of grace is thy lips as if hee said Thou art not onely of an excellent mind but vnto thy eloquent speech there is a speciall grace also annexed And we were went to behold him whom God had adorned with eloquence as the verse saith in Homer Attentique â—udire omnes cum dulcia fundit Verba verâ—cunde ciues verisque gubernat Consiliis longe quos inter hic eminet vnus In dubiis rebus cum concio magna coacta est When he should speake they all were bent to heare Sweet modest words vnto them forth he giues His citizens and with counsels sinceare He rules as one in honour high which liues In doubtfull matters hee's the only man To speake for him and his constrained than What hony sweet eloqueÌ„ce is that in Christ theÌ„ Certes I beleeue there is no man of so base a minde but when he heareth these words Come vnto me all yee which labour and are loden and I will refresh you Math. 11. 28 also So God loued the world c. Iohn 3. 16. that they are sweeter then the hony or hony combe he wil easily confesse For no Mother can with more sweete perswading wordes call vnto her her only and most dearest childe then Christ doth vse in calling sinners vnto him Touching this eloquence of Christ speaketh Io. Baptist where he saith Ioh. 3. He that hath the Bride is the Bridegrome but the friend of the Bridegrome which standeth and heareth him reioyceth greatly because of the Bridegromes voice This my ioy therefore is fulfilled vers 29. But although Wisedome Vertue and Eloquence are singular ornamentes yet notwithstanding without power and strength in doing things they are not much worth For often time Wisedome is driuen away and Might ruleth the matter and as the verse saith Spernitur Orator bonus horridus Miles amatur Men do despise the speaker good And loue the souldier fierce of mood Non doctis dictis certatur sed maledictis Some not with learned speech contend But with euill tearmes their cause defend As the Poet Ennius saith in those verses Therefore the Psalme not only attributeth these thinges vnto Christ which I haue spoken of but also armeth as it were this king with diuine power or might in these words Therefore hath God blessed thee for euer He expresly calleth the Messias a blessed king that is acceptable or pleasing to God and so furnished with
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
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
pars pro toto wherein some men haue a will to trifle out the whole matter handled in this point All are gone out of the way For the saying of Saint Paul is most true which no wise man can gaine-say Al men haue neede of the glorie of God that is of true acknowledgement of God and of obedience agreeable with the decalogue or table of the commandements of God which God esteemeth for glorie doone vnto him and wherewith he is glorified and worshipped Verse 5 Are not they without vnderstanding that worke wickednes eating vp my people as if they would eate bread they haue not called vpon God Verse 6 They were afraide where no feare was for God hath broken the bones of them that besieged thee thou hast put them to confusion because God hath despised them Hitherto hath he spoken of the note that is of the sorrowfull and lamentable corruption of mankinde now reciteth he the fruits of the most wicked tree whereof first is vniuersall vnrighteousnes which filthily in diuers and sundry maners breaketh the law of God an other is tyranny of gouernours who as Nazianzene saith besides their owne rightfull reuenues that is tributes and taxes doe take with the hands of Briareus what themselues lift from the possessions of their subiects The third fruit is either neglecting of prayer or a false kinde of prayer which is the breach of the second commaundement The fourth and last fruit superstition which feareth a fault where no fault is and maketh more account of mans traditions then of Gods commandements but lest any man should slide into such opinion that he should thinke tirants and others do sinne vnpunished hee addeth a threatning touching present and eternal punishment in the sixt verse he hath broken the bones of them that besieged thee that is the Lord scattreth confoundeth and abhorreth extortie tortioners that is all sinners which turne not from grieuous sinnes but do go forwards in contempt of God and fall he adlong out of some mischefs into others And because the punishments of Tirants are more heinous in sight I will recite certaine tragical ends of some enemies of the church that others looke well into these examples may learne righteousnes and not to contemne or despise God Nero who first practised persecution against Christ procured his owne death and destruction Domitian was slaine of his frends conspiring against him euen in his owne palace Maximinus was slaine of Pupienus at Aquilia Daetius was destroyed in the morish ground of Misia when he fled from the Gothes Valerian together with his brother was slaine at Insubres Airelianus was ouerthrowen of his owne Notary at Heraclia and Dioclesian died poysoned at Salonia Verse 7 O that the saluation were giuen out of Sion vnto Hierusalem O that the Lord woulde deliuer his people out of captiuitie Verse 8 Then shoulde Iaacob reioyce and Israel should be right glad All the prayers and all the sighes of the holy ghost haue their force and effects of promises as elsewhere often I haue saide This verse then is a promise touching the Mediator whome Simeon in his song Luke 2. 30. calleth the saluation of God From him saith he must we craue and looke for true libertie that is deliuerance from sinne and from euerlasting death and restitution vnto righteousnes and life euerlasting This Lord as Simeon also saith ibid. vers 32. is a light to lighten the Gentiles and the glory of the people of Israel Therfore as S. Paul saith 2. Cor. 10. 17. He that reioyceth let him reioyce in the Lord. PSAL. LIIII Deus in nomine tuo saluum me fac To him that excelleth on Neginoth a Psalme of Dauid to giue instruction when the Zephims came and saide vnto Saul is not Dauid hid among vs 1. Sam. 23. 19. THE ARGVMENT THe histories are knowen whose mention is made in the title For the Ziphims twice betraied Dauid as it is written in lib. 1. reg 23. 26. But although the history of Dauid doth not admonish vs of many things yet surely in this very place especially let vs consider two examples one of a marueilous deliuerance the other of a rare and vnaccustomed patience For not in all his histories is there any like example which may be compared with Dauids moderation in this place For other men do both vnderstand and in effect proue the saying of Pendaerus which is extant in the second Ode or Song of the Pithians Amico volo esse amicus hosti autem vt hostis â—â—u lupus occurram alias aliunde veniens obliquis viis Vnto a friend a friend I will bee And an enemy vnto an enemy Or euen as a woolfe will I my selfe set By crooked wayes comming elsewhere him to let But first let vs speake of Dauids wonderfull deliuerance and almost incredible Saul was by many means letted of his purpose that he could not kill Dauid For at one time he was called away by the irruption of the Philistims at an other time by a heauy and not indeede naturall sleepe but by Gods prouidence being so ouercome hee could not hurt Dauid for it is expresly saide The Lord had sent a dead sleepe vpon them vers 12. These things though Democritus and the epicure would say they hapned by chance yet let vs know that Dauids soule was by God preserued as Abigael most sweetely said Like as it were bound in the bundle of life with the Lord his God 1. Sam. 25. 29. For according to the saying in 2. of Pet. 2. 9. The Lord knoweth to deliuer the godly out of temptation seeing he doth that which is most lawfull and is not tied to second causes So at this day in diuerse maners the practises of the enemies of the gospel and of the church are hindered letted and the seely litle flocke keeper of the heauenly doctrine is so defended and preserued that these deliuerances may not be referred but vnto God onely There followeth an example of Dauids patience farre exceeding the moderation of philosophers For reason after a sort mooueth them vnto gouernement of moueable matters or of externall gifts that they doe not any thing against iustice or other vertues But this Dauid doth the holyghost gouerne and guide and as S. Paul saith 5. Galat. 24. 3. Coloss 5. mortifyeth the deedes of the flesh in him For though by great right he might haue put Saul to death and especially in the very best oportunity of all circumstances yet he spared his intrapping enimy and in that point obserued the most graue rule of S. Paul 1. Cor. 10. 23. Al things are lawful for me but all things are not expedient as if he should say we must not alwayes looke for what we may do with great right but much more what may bee more profitable by example For if Dauid vsing the law of defence had slaine Saul he should haue blemished an excellent cause which hee had and shoulde haue beene the
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
hope well of things deferred and to rest at peace in God yea though he cast a sterne countenance at vs and so to perseuer euen vnto the very end To this purpose Iob saith cap. 13. verse 15. Yea though hee shall kil me yet will I trust in him and he shall be my Sauiour So Dauid with a great respect or regarde of fayth saith I haue put my trust in God and wil not feare what flesh can doe vnto me yea although all feares and all dangers euery where arise ouer mee yet I hold it a thing both certaine and affirmed to yeelde and obey to God calling mee and not to start aside no not a naile bredth from his worde For if God be on our side who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings And without all doubtes he shall be mightie in our infirmitie if we make our prayers vnto him according to his promise Math. 7. 11. How much more shal my heauenly father giue you his holy spirit when you pray for it Verse 5 They daily mistake my words al that they imagin is to doe me euil Verse 6 They hold altogether and keepe themselues close and marke my steppes when they lay waite for my soule Verse 7 Shall they escape for their wickednes thou O God in thy displeasure shalt cast them downe Hee handleth at full the historie as touching his miseries in time of his banishment Like as in Esops fables all beasts conspire together to spoile the poore Camel So as Tyrteus the musitian saith Nemo curat vagos ledere nemo veretur Non exul curâ— ducitur esse Deo No man careth for the wandring wights to hurte them none doth feare Men thinke that God forgetteth quite pore Exiles liuing here But vnto a most euident complaint wee neede not to adde any long declaration Verse 8 Thou tellest my flittinges putte my teares into thy bottell are not these things noted in thy booke O the vnspeakable fatherly louing kindnes of God numbring the very haires of our head and gathering our teares For I pray you thinke and consider how great this gatherer is namely the Creator of all things the King of kings and Lord of lords Wee merueile at the humanitie of Theseus who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes But much more let vs maruell yea and al amased wonder at this when we reade and heare that God gathereth our teares But whose teares I pray you gathereth he not the teares of Angells but of sinners whose infirmitie and filthines is great Surely I can scarse tell whether any more notable description bee extant of Gods prouidence either in the histories of the Prophets or of the Apostles Let this therefore be fast fixed in our mindes so that it may comfort vs so often as wee are vehemently disquieted touching the will of God and are vexed with a certaine speciall sorow God taketh care not onely for our bodies and soules but also euen for our very haires and seely teares and keepe them as it were a matter of great importance and as a treasure of great prise Therefore notably said Saint Paul that our light afliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie 2. Cor. 4. 17. Verse 9 When soeuer I call vppon thee then shall mine enemies be put to flight This I know for God is on my side In this verse let there be considered a difference betweene the doubting of the Ethnicks and the careful confidence of the church Cato although he beleeued there was a God yet hee doubted whether he might be hard and by litle and litle was plunged into desperation But the church which embraceth the worde deliuered from God striuing against doubting beleeueth assuredly that she is receiued and heard for the Mediators sake and the cause of his assurednesse is the worde of GOD in which phrase or speech I comprehend the commaundement promise oath and truth of God But these things are elsewhere often expounded Verse 10 In Gods word will I reioyce in the Lords word will I comfort me Verse 11 Yea in God haue I put my trust I will not be afrayd what man can do vnto me Verse 12 Vnto thee O God will I pay my vowes vnto thee will I giue thanks Verse 13 For thou hast deliuered my soule from death and my feet from falling that I may walke before God in the light of the liuing So often times as I haue now spoken of thanksgiuing vnto God the same is to be referred vnto three conclusions whereof the first is that the glory of the power liberty and presence of God in his Church might be attributed vnto God and that Epicures Stoicks and other blasphemous persons which crie out that God is either idle or blinde might be refuted c. The second conclusion is that true acknowledgement of God might goe forwards in vs and that God hencefoorth would vouchsafe to communicate himselfe vnto vs for God ceaseth to communicate himselfe vnto vnthankefull persons which are lyars and vniust Lyars indeed because they acknowledge not from whence their benefit is receiued and vniust because they render not due recompenses whereunto they are bound The last conclusion is that others by our example might be assured or woonâ—e to the true acknowledging and inuâ—cating vpon God Unto these finall effects let vs referre our Eucharist or thanksgiuing and let vs declare our thankefulnesse not onely in speech and preaching but with all obedience in our vocation life and calamities PSAL. LVII Miserere mei Deus miserere mei quoniam in te confidit anima mea c. To him that excelleth Destroy not a Psalme of Dauid on Michtam vvhen he fled from Saul in the caue 1. Sam. 24. 4. THE ARGVMENT PLato in Protagora citeth the saying of Simonides Uirum vere bonum nasci difficile est qui manibus pedibus mente sit Tetragonos that is A hard matter it is to finde a right good man borne which of his hands feet and minde is alwayes vpright and constant Such a man was Dauid who could more hardly be withdrawen from an honest or good purpose then the shining Sunne may be driuen out of his course for although by great right he might haue slaine Saul yet neither would he vse the law of defence whereof politike lawes do make mention nor yet take occasions which ministred oportunity vnto him to slay Saul For seeing he had altogether consecrated himselfe vnto God and his country that is the Church he would not be the authour of an euill example amongst Gods people in putting kings to death but in faith craued and looked for helpe from God wherefore let vs maruaile at this humility and gentlenesse in Dauid here
to showe For well it will be with the good when wicked are in woe Tho. Buckminster PSAL. XLV Eructauit cor meum ¶ To him that excelleth on Shoshannim a Song of loue to giue instruction committed to the sonnes of Korah The Title TO him that ouercommeth a learned song touching Roses ful of loue sung by the sonnes of Chora IN this title we must first speake of the Author next of the kind of song and lastly of the Subiect as they call it The Authors of this most sweete song were the sonnes of Chora whose father with the opening of the earth beeing swallowed vp died so wretchedly as the 16. Chapter of the booke of Numbers mentioneth But as in punishing the father Gods wrath appeared against those heinous offences so in the giftes of his children is manifested an example of Gods mercy which must be referred vnto Ezechiels sermon in his 18. Chapter The sonne shall not beare the iniquity of the father â—er 20. For that the posterity of Chora was indued and adorned with excellent giftes of the holy ghost and especially with the gifts of prophesie the Psalmes do wel witnes which are intituled to the sonnes of Chora Very wel then touching this progeny prophetical may that be said which Prometheus as AEschilus reciteth speaketh of his deliuerer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inuisi patris hoc mihi dulce est pignus In english A sweet pledge is this truly of my father hated before me And the kind of song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song of mirth iolity loue or it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mariage song wherin the holy Ghost is a maker vp of the marriage betweene Christ and his Church For in this kind of matter here is handled an vsuall commendation of the Bridgrome spouse or husband which is borrowed from the excellency of his wisedome and vertue yea from the sweetnes of his humanity from his eloquence his riches dignity or comelinesse of personage or other thinges which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading causes of loue For euery loue is stirred vp by manifestation of some good thing giuen But why is mention made of Roses Roses doe minister matter of ioy and gladnes in garlandes made at marriages therefore they betoken the celebrating of marriages with ioy and that sweet surpassing sauour of the heauenly doctrine which doth chiefly make vp or accomplish this marriage for with the word as with a sweete smelling Rose the mutuall loue betweene Christ his church is confirmed And certes let these seeme to be sufficiently enough spoken touching the Title novve let vs come to the Argument of the Psalme THE ARGVMENT THose things which are said in this Song as touching the Bridegrome and the Bride the Spouse and his Spousesse the Husband and the Wife doe properly appertaine vnto the Messias and vnto the true Church This ground of purpose in the Psalme S. Paules epistle to the Hebrews cap I. doth not only confirme but the confession of the Rabines also For the better learned and sounder sort of the Rabines being vtterly vanquished with the circumstance of the phrase and comparison of the partes thereof doe confesse indeed that this Psalme was written as touching the Messias Now then this ground of purpose in the Psalme being thus confirmed that it speaketh expresly of the Messias and of the true Church let vs compare if it please you the Mariage togither with the league that is betweene Christ and his Church for there are fiue speciall properties or tokens of sincere Matrimony namely the first mutuall loue the second faith the third society or partaking in weale and in woe the fourth procreation of issue and the fift defence from the husband to the wife And first of all indeede the loue of man and wife ought to be feruent without dissimulation and compulsion sincere without suspitions and finally sweetely delightfull without bitternes and disdaine That such kind of loue was in the sonne of God towards his spouses the church his taking of humane nature vpon him doth well witnes for seeing by that secret and marueilous league he ioyned vnto himselfe this nature let vs most firmely beleeue that in Christ there is not a fained but a true and feruent loue towards vs and here hath that sentence of the poet Theocritus his effect Quae minime sunt pulchra ea pulchra videntur amanti Those things indeed which base doe seeme The louer beautifull doth deeme For although the Church by reason of persecution is the more deformed and also in that she carrieth about her the remnants of sinne yet is shee vnfainedly loued of Christ as this Psalme saith ver 12. So shal the king haue pleasure in thy beuty Secondly commeth faith in place Christ loueth the Church onely embracing the gofpell he loueth none other sects either Mahometicall or Hereticall so againe the Church acknowledgeth onely Christ for her Mediator and embraceth his doctrine only and will not be an harlot she polluteth not her selfe with the opinions and worshippings which other sectes doe vse Thirdly there is ordained a Society or partaking of them both in weale and wo Christ bestoweth his benefits righteousnes and life vpon his church returneth vnto himselfe the calamities of the church and was made a sacrifice for our sinnes so againe the Church bestoweth her benefits vpon her husbande namely her confession wherewith shee worshippeth honoureth her husband and becommeth a partaker of the crosse of her husband and like as touching matrimoniall fidelity this Psalme saith in the 11. ver Harken O daughter and consider encline thineeares forget also thine owne people and thy fathers house euen so touching society or partaking of prosperity and aduersity these verses doe make mention ver 14. The kings daughter is all glorious within c. also in the 9 ver All thy garments smell of Myrh Aloes and Cassia out of the Iuery pallaces whereby they haue made thee glad For although these smels or sauours are pertinent vnto the royal estate of any king or Queene yet rightly doe they signifie the afflictions which Christ and his Church do suffer Fourthly there is a generation or ofspring in the Church so as Christ giueth his word and holy spirit wherby daily new members are borne in the Church but this comes to passe by the ministery of the gospell in the church as it were a mother nourishing and bringing vp her child vnto this property of loue let that litle verse be referred ver 17. Insteed of thy fathers thou shalt haue children whom thou maiest make princes in al laÌ„ds Fiftly like as it is the spouse or husbands part to defend or maintaine his Spouses and wife so Christ euermore defendeth his church subduing deuils Tyrantes and heretickes and although hee will haue her a partaker with him of his crosse and affliction yet he mitigateth those afflictions preserueth the body of his