thine indignation vpon them and let thy wrathfull displeasure take holde of them Let their habitation be void and no man to dwelt in their tents For they persecute him whom thou hast smitten and they â—alke howe they may vexe him whom thou hast wounded Let them fall from one wickednesse vnto another and not come into thy righteousnes Let them be wiped out of the booke of the liuing and not be written among the righteous As for me when I am poore and in heauines thy helpe O God shall lift me vp HItherto the first part of the Psalme namelie a prayer full of most sorrowfull affections is expounded Nowe followeth the second part wherein Christ reckoneth vp against the blasphemous Iewes dire and grieuous matters When we read this cursing let vs tremble with feare in all our bodie and let vs scare the wrath of God which is bent against the contempt of the Gospell for If God spare not the naturall branches how much lesse will he spare the wilde branches Rom. 11. 20. 24. 1 And the first degrée of punishments for despising the Gospel is furie and blindnes which wickedly corrupteth the natiue meaning of the worde The impudencie and sawcinesse of the Iewes of late dayes is knowne in peruerting the sayings of the Prophets As when they interpret the 9. ca. of Isay they imagine that the Prophet speaketh there of Ezechias king of Iuda With the same face do they bragginglie striue that the same Prophet in the 53 cap. preacheth not of the Messias or Sauiour that was to come but of the Iewish people So where they busie themselues vpon the ninth chapter of Daniel then peruert with their horrible ignorance and impietie the race of the kings of the Persians so as by all meanes they do but trifle out the prophecie of Daniel Finallie the vniuersall writing of the Prophets which was sometime a table furnished for this people with most wholesome meates is now by their blasphemies no other thing but a snare and offence of falling as in this 23. verse is said 2 The second degree of punishment is perpetuall thraldome and most miserable for although now and then they haue put in practise with warres to recouer their Countrey and restore their Church and policie yet by Gods prouidence being ouerthrowne they acknowledged themselues but to rol the stone with Sysiphus to play at the dice vpon a broken boord that is to be vtterly consumed with vaine contention 3 The third degree is the wrath of God which they cannot by anie meanes escape 4 The fourth degree was the most sorrowfull destruction of their gouernement and of their Temple 5 The fifth degree is that sins are punished with sinnes for they are euerie day more then other become like mad dogs howling stirring vp and heaping vp sinnes and offences 6 The sixt and last degree is the depriuing of them of the life and righteousnesse euerlasting For according to that saying of saint Iohn He that beleeueth not in the Sonne hath not life but the wrath of God resteth vpon him This plague O God vouchsafe thou to turn quite away from vs. I will praise the name of God with a song and magnifie it with thanksgiuing This also shall please the Lord better then a bullocke that hath hornes and hooffes THe thirde and last part of this Psalme is a thankesgiuing which instructeth the reader touching the abrogation of Moses ceremonies The Prophet saith here Hee will not offer vnto God the blood of Bulles and Calues but the true signification of thankfulnes wherewith God is more pleased and delighted then with the Ceremonies of Leueticall sacrifices Well do the Lawiers say Cessante ratione legis cessareipsam legem When the reason or cause of the lawe ceasseth then also ceasseth the verie law it selfe And the speciall reason or cause for which the Lord God ordained these ceremonies was that they should be tipes or figures of one onelie sacrifice taking away the sinnes of the world When this sacrifice was once offered then by good right and reason ceased the Leuiticall sacrifice But what time the Leueticall priesthood flourished the slaughter and sacrificing of beasts without faith and morall obedience pleased not God anie thing at all For it is not inough to do the workes by God commanded except they be done in such order as the wisedome of God hath ordained Nowe then it appeareth plainlie that Faith is the foundation of all worshippings according to that saying of saint Paule Rom. 14. 23. Whatsoeuer is not of faith is sinne 2 The second and next degree is morall obedience which containeth loue and other vertnes according to the commaundements 3 The third degree is the vse of ceremonies which as I said please not God except there be first a foundation laid that is a Pediator acknowledged and that remission of sinnes bee had for his sake reconciliation to God and morall obedience begun anew in the heart of man This order of workes doe manie Sermons if the prophets lay open vnto vs As Isay saieth Cap. 1. 11. I will none of your burnt offerings c. But rather vers 17. Seeke ye iudgement and relieue the oppressed c. Againe the same Isay in the 58. cap. 7. Breake thy breade vnto the hungrie c. And the prophet Micheas cap. 6. 7. Will the Lord be pleased with thousands of Rammes c Hee hath shewed thee O man what is good and what the Lorde requireth of thee surelie to doe iustly and to loue mercie and to humble thy selfe to walke with thy God ver 8. And the Prophet Zacharias sayth cap. 7. 6. When yee did eate and when yee did drinke did yee not eate for your selues and drinke for your selves Thus saith the Lord of hostes execute true iudgement and shewe mercie and compassion euerie man to his brother oppresse not the widow nor the fatherlesse the stranger nor the poore and let none of you imagine euill against his brother in your heart verses 9. and 10 c. The humble shall see this and bee glad seeke ye after God and your soule shall liue The chiefe blessings which the reasonable or sensible creature hath are Wisdome righteousnesse and ioie in God These blessings being lost by Adams transgression Christ againe by his passion and resurrection hath restored vnto vs For he died for our sinnes and rose againe for our righteousnesse that is through his obedience which he performed in suffring his death he deliuered the church from euils namely from Gods wrath the curse of the lawe sinne euerlasting death and the tyrannie of the deuill But if he had remained still in death and in the graue which was a thing impossible he had not restored those blessings vnto vs which are opposed and set against most grieuous euils To the end therfore that deliuerance should not be onelie the remoouing of euill from vs but also the placing of benefits for vs he rose againe from death the third
elsewhere I haue often spoken touching the punishments for tyrants and the sufferings of Martyrs nowe I willinglie omit the recitall of them in this place He shal liue and vnto him shall be giuen of the golde of Arabia prayers shall be euermade vnto him and daylie shall he be praised We do remember that D. Martin Luther oftentimes said In the olde Testament there is a notable witnes of the Godhead of the Sauiour promised which affirmeth that he was called vpon by this propertie the same sauiour is there discerned from other Prophets That most graue witnes was by some complained to be obscured weakned by translating the same inuocation vnto other men And for that one cause saide he the custome of praying vnto others was to bee disallowed But where the Prophet Dauid affirmeth here that this Sauiour shall liue c. Let that be vnderstoode in that meaning touching which Christ saith Iohn 14. 19. I liue and you shall liue That is like as I of mine owne power do liue séeing that I am consubstantiall with the father and second person in deitie so by my merit and through my effectuall working you shall liue also for I in dying haue destroied death and in rising againe haue restored life as in the old godly verse the Church so singeth Yea I will raise vp againe your bodies from death and these euen counited with your soules I will adorne with gifts agréeable vnto the state of life euerlasting There shall bee an heape of corne vpon the earth high vpon the hilles his fruit shall shake like Libanus and shal be greene in the citie like grasse vpon the earth He compareth the fruitfulnesse of the Church or kingdome of Christ vnto the most lightsom flourishing corne which is answerable to the husbandmans praier and expectation For as the thicke growing corne delighteth the beholders so there is no sight more pleasant then to see the flourishing Churches wherein vnto the puritie of doctrine preached the concorde of the teachers is adioined or annexed There is a great force in the Nowne Bar which signifieth most pure wheate as if hee should say In the Church of Christ shall not beare sway anie vaine chaffe of humne traditions which haue no iuice in them but wheat shall flourish which with the body of man hath great affinitie for euē as of liuely wheat the best blood is increased so the Gospel deliuered without corruption bringeth to the godly ones firme consolation His name shall endure for euer his name shall remaine vnder the Sun among the posterities which shal be blessed through him and all the heathen shall praise him This verse glistereth most clearelie like a notable precious stone throughout the whole Psalme for it teacheth the reader touching the divine nature and benefits of the sauior and touching the calling of the Gentils It cleerelie affirmeth that this lord hath alwaies bin as he himselfe saith Iohn 8. 5. 8. Before Abraham was I am And he vseth the word Linnon the generation of the son from the father eternall And therefore Micheas saith 1 Mic. 3. This our deliuerer went forth before the daies of the world That is hee was the sonne of God before he tooke vpon him nature of man Let vs beleeue therefore being confirmed with these like testimonies that the Sauiour is God indeed and by nature the son of God light of light as in the Creed it is said But although there be manie descriptions which teach why and for what cause the son was sent yet the effect of the matter is brieflie in the worde Blessed signified And for that by the wanting of any thing the same may bee better estéemed which we haue as by darknes light let vs see what the curse is All mankind after our first fall was ouerthrowne with the curse of the law that is of gods wrath of euerlasting death by reason of sin as Paule saith Ephes 2 ver 3. We were by nature the children of wrath euen as others were This curse when no creature could take away or blot out the sonne of God tooke vpon himselfe both the wrath of God and our punishments that his father might be at peace with vs. So Paule Gal. 3. 8. interpreteth the promise giuen to Abraham In thy seed shal al the Gentiles be blessed Christ became accursed for vs and redeemed vs from the curse that we might obtaine the blessing of Abraham Last of all let the particle be considered touching the calling of the Gentiles in this verse The posterities shall be blessed in him and all the heathen shall praise him For the calling of Gentiles is a notable testimonie of Paules affirmattion wherein it is saide Rō 5. 15. Grace oueraboundeth aboue sin for no man can without some humbling of his mind read the examples of mischief striuing with the first and second table wherein the Ethnickes wickedlie and filthily with great rashnes and impudencie are defiled Let vs therefore giue God thankes that hee receiueth such castawayes into sauour and coopteth them into the societie of Christs kingdome Blessed be the Lord God euen the God of Israel which onely doth wonderous things And blessed be the name of his maiestie for euer and al the earth shall be filled with his maiestie Amen Amen It liketh me well in this place to set downe the words of D. Luther expounding the 7. ca. of the prophet Mic Like as the deliuerance in the new testament is by many waies greater and more excellēt then that which was out of Egypt so are the new miracles by infinite meanes farre greater then the olde for what might be more wonderfully said then that son of God take upon him nature of man and was borne of a virgin What is more to be amazed at then when the son of god wrastling with death and Sathan suffered himselfe to be ouercome laieth downe his life before these enemies and while he is ouercome conquereth So a speciall miracle it is that Christ dying like a man vpon the crosse did the third day rise againe from death and out of the graue closed vp after this with immortall flesh ascended vnto heauen and sitteth at the right hand of God what may be like notablie said yea or thought of any other miracles in respect of these Therefore belssed be God who onelie doth these and other myracles So be it FINIS Here end the prayers of Dauid the sonne of Ishai Iohn 14. 6 Matth. 5. 13 14 Sopho. 1. 12 The glorious effectes of Christs resurrection The ioy of the faithfull in the triumph of Christ The Church is as a widow and orphane in the world yet comforted and defended by Christ The Lord is carefull for the deliuerāce of his seruants But altogether neglecteth the vngodly ones A sweet Allegorie of the preaching of the Gospel how it is cōpared vnto thunder and raine Christ the shepheard of our soules The publishing of the law and preaching of the Gospell The
beginning of impracation or cursing and of gratulation or reioycing For hee curseth the enemies of Christ but he reioyceth at the welfare of the godly ones The declaration of the Psalme comprehendeth the description of the pompe The Lord commeth and bringeth with him his hoast of them which preach the Gospell Out of these are described the Apostles and Bishops as it were Princes of prouinces or countries which do comfort and refresh these countries afflicted and persecuted The Lord ascendeth vpon high hee leadeth in his triumph the captiues hee distributeth his gifts vnto his soldiours and people and threatneth punishment vnto his enemies The people go before and one commeth after which singeth the song of triumph This is almost the scope of this Psalme which let the godly ones reade not so much for the wonderfull and delectable diuine excellencie of eloquence wherewith it aboundeth ⧠The Psalme and Exposition thereof Let God arise and let his enemies bee scattered Let them also that hate him flee before him Like as the smoake vanisheth so shalt thou driue them away and like as the waxe melteth at the fire so let the vngodly perish at the presence of God LIKE as the next Psalme following describeth Christ humbled upon the Crosse and by reason of our sinnes sirtuing with most bitter sorrowes in this Psalme setteth forth Christ risen from death to life and gloriously sitting at the right hande of his Father He beginneth then with the effects of the most ioyfull resurrection of Christ namelie by the destruction and scattering abroad of his enemies and by the reuiuing or restoring of his church as if he said when Christ was dead and buried not onlie the blind and raging Iewes leaped for ioy but also the Deuill and his companions namelie sinne and death triumphed at full as if Christ shoulde so for euer remaine in the graue But this graund guide of life the third daie rising againe had a glorious triumph ouer the Iewes and the whole kingdome of the Deuill often times repeating that saying of the Prophet Osea cap. 13. 14. O death I will be thy death O graue I will be thy destruction For although the stubborne and vncurable Iewes carried stately mindes as then and resisted the Apostles with a malignant countenance yet in the xl yeare after Christes resurrection they suffered grieuous and iust punishmentes for their outrages And the kingdome of the deuill sinne and death is so broken and crushed in peeces by Christ that it can bring no danger vnto the godlie ones Let vs therefore with S. Paule sing this triumph song 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory The sting of death is sinne and the strength of sinne is the Law But thankes be to God which hath giuen vs victory through our Lorde Iesus Christ verse 56. 57. And what is more elegant then the describing of these enemies which he here vseth comparing them unto smoke and ware Great is the pride of smoke when it bursteth out of the top of the chimney and his spreading heat couereth the ayre So an Image of waxe maketh both a terrible shew of grauitie ◠of hardnes but as the smoke which séemeth to pearce the verie firmament is scattered by the wind here and there and as the image of ware laide to the fire melteth quite awaie So the enemies of the Gospell and of the Church by the breath of Christes mouth which is both winde and flame are either healed or taken vtterlie awaie and destroied altogether So in like maner Athanasius compared Iulian the Apostat vnto a little cloud whome the Sunne within a while after should so driue away and vanquish that no man should sée anie trace therof more With these debasings and downfalles of the enemies of the gospell and of the church agreeth that sentence of Isay ca. 51. 7. Feare ye not the reproch of men neither be yee afraide of their rebukes verse 8. For the moath shall eate them vp like a garment and the worme shall eat them like wooll But let the righteous be glad and reioyce before God Let them also be merry and ioyfull An other effect of Christs resurrection is the reuiuing or restoring of his Church for as Saint Paule saith Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holie Ghost It is indéed Righteousnesse as thus frée remission of sinnes reconciliation with God and free acceptation vnto life euerlasting It is Peace thus Tranquillitie of heart rising from faith hope a good conscience Finallie it is Ioy thus Consolation which is the vanquisher of all feares and doubtings All these benefites are the effects of Christs passion and resurrection which saint Paule acknowledgeth Phil. 3. 12. He hath not yet attained vnto but he tooke he saide the right course whereby he might attaine vnto this reach of wisdome The same thing let vs also confesse and craue of God that hee would illumine and increase in our hearts this light acknowledging the benefites of Christ O sing vnto God and sing praises vnto his name magnifie him that rideth vpon the heauens as it were vpon an horse praise him in his name yea and reioyce before him Not only in the heart saith Dauid let true knowledge of Christ shine whereto is ioyned spirituall ioy but let the toong also magnifie this Lord risen from death to life and raigning for euer who though he be the sonne of Dauid after the Sencalogie yet is hee declared the Sonne of God by his rising from death to life and by sending his holie spirit as in Rom. cap. 1. ver 3. 4 it is said This Lords diuinitie vnited to his humanitie and his victorie triumphes and benefits see that ye honor saith Dauid and in them rest and sweetlie repose your selues For he doth not thumpe nor thunder it out but is carried faire and softlie and suffereth suters to haue easie accesse vnto him Let no man therefore be driuen from him but let all and euerie one come vnto this Lord trusting in his most swéete promise who saith Matth. 11 28. Come vnto me all ye that labour and are laden and I will refresh you And where he saith Magnifie him that rideth vpon the heauens that maie be vnderstoode Make your way before him and is spoken as touching our true repentance not fained with amendment of life for the first step vnto health is To know the disease and seeke a Phisition But contrariwise it is a heauie signe if the minde being sicke know neither the disease nor looketh for phisicke Let vs therefore acknowledge our maladies namely sin and death and let vs craue to haue right medicine laide to these miseries by the phisition and sheepheard of our soules euen the sonne of God who came therefore into the world to saue sinners He is a father of the fatherlesse and defendeth the cause of the widowes euen God in his holy habitation
and do heale the scarres onely but not the wounds wherefore séeing Philosophie may confesse her darkenesse and acknowledge her leanenesse let vs seeke for the fat hill bringing forth effectual and wholesome remedies for our sorrowes And such a hill is the true Church which embraceth and professeth the doctrine deliuered from God and shewing consolations healing the wounds of the heart The third effect or fruit of the Gospell is that they which with saith and good conscience embrace this doctrine professe the same and practise to propagate or aduance the same are made according to the saying in the 14. v. 23. of saint Iohns Gospel The Temples and dwelling places of God Namelie If anie man loue mee he will keepe my worde and my Father will loue him and we will come vnto him and make our dwellings with him But in other sects doth not God dwell but he hateth and detesteth them yea though they he high hilles that is though they excell others in dominions and politicall glorie Of this doctrine and consolation haue we now need especiallie least our minds taking offence and being carried awaie with admiration at the power and successe of the Turkish nation do decline or start away from God And let not us iudge by fortune but by the worde of God which is the true Church of God and let vs become remaine Citizens of the same yea although all feares and all daungers shoulde hang ouer our heades The Charets of God are twentie thousand euen thousands of Angels and the Lord is among them as in the holie place of Sinay Salomon saith well Prou. 14. 28. The multitude of the people is the honour of the Prince So here he addeth vnto this victorious king an excéeding great train namely the church of the Fathers Prophets and Apostles and these remnants now in the olde age of the Church for they go before the chariot of Triumph we sillie soules follow the same and yet are we fellowes and companions of this glorious triumph then which benefite nothing may bee thought better or more wishfull Thou art gone vp on high thou hastled captiuitie captiue and receiued gifts for men yea euen for thine enemies that the Lord God might dwell among them Like as Paulus Emilius ascended vp into the Capitoll to giue thankes vnto Iupiter led Perscus as his prisoner in the triumph and gaue vnto his owne associates large giftes of spoyles so the sonne of God is ascended into heauen and in his triumphant pompe gloriousslie shewed his prisoners the princes of darkenes tied in Chaines and dealt most ample benefites vnto the Apostles and to the vniuersall Church But séeing this verse of all other in this Psalm shineth like a precious stone of rare vertue let the waightines of all the wordes be most diligentlie considered And first indéede let the article touching Christes ascension into heauen be vnderstoode according to the declaration of the godlie olde rule Athanasius in his disputation against Arius saith thus Eius est ire venire qui aliquibus locorum terminis circumscribitur eum in quo erat deserens locum ad eum vbi non erat veniat Ceterum verbi diuinitas vniuersa implens nullis locorum terminis concluditur sicut nihil est vndediseedat it a nihil est quo veniat c. In English thus It is for him to go and come who is prescribed for certaine places limited and forsaking that place wherein he was that he may come thither where hee was not but the Godhead of the worde filling all places is not prescribed to any limits of places for as it is not material from whence it departed so is it not materiall whither it commeth And so speaketh Cyprian in his rehearsall of the Créed Ascendit ad coelis non vbi verbum Deus antea non fuerat quippe qui erat semper in coelo manebat cum Patre sed vbi verbum caro factum antea non sedebat That is He ascendeth vp to the heauens not where God the worde was not before because hee was alwayes in heauen and remained with the Father but where the worde become flesh fate not before Thou hast led captiuitie captiue That is thou half redéemed mankind or reduced him into his olde libertie and dignitie when he was holden captiue of the Diuell that Lord of death and sin as in the 2. cap. 14 to the Hebrewes it is said And hast led thy enemies captiue in the triumph according to that notable saying extant in the 2. Coloss 15. Spoyling the Principalities and powers hast made a shew of them openly and hast triumphed ouer them c. So often then as feare of death and dangers of hell do rush togither vpon vs and the deuill with innumerable sleights assaulteth vs let vs be conuerted in minde and thought vnto this triumph and let vs craue that this captaine and conquerour would treade downe sathan vnder our feete and would giue vs victorie against sin and death The latter particle resteth touching gifts Thou hast receiued gifts for men The speciall gift of this triumph is The holie Ghost powred out with a manifest light vpon the Apostles and their scholers Touching this gift saint Peter in the 2. cap. Acts. ver 33. saith He being exalted at the right hande of God receiuing the promise of the holy Ghost from the Father hath poured out this which yee nowe see and heare O the excéeding great goodnes of God powring out his spirit vpon all flesh Sine â—uius numine nihil est in homine nihil est innoxium Without whose diuine grace in man nought well hee doth nor well he can As the Church singeth godlilie And although Paule applieth this particle vnto the ministerie of the Gospel which is the instrument of the holie ghost yet may it bee rightlie applied vnto all gifts necessarie for the bodie and the soule amongst which is not the last gift the stabilitie of his Church and subduing of his enemies which are so brideled and restrained by Christ that they cannot outrage nor hurt so fore as they would Whereas then all the world is not full of Turkish tyranie and beastly cruelty but that as yet there is a holie seede that must not we ascribe and attribute vnto humane enterprises and defences but vnto the triumph of the sonne of God But so great is the plentie and abundance of effect in this little verse that it can not bee considered or described with anie eloquence I do therefore passe on to the rest which remaine in this Psalme Praysed bee the Lord dayly euen the God which helpeth vs and powreth his benefits vpon vs. He is our God euen the God of whom commeth saluation God is the Lord by whom we escape death Séeing Gospell is a witnesse of the crosse hee comforteth the Church burdened with the crosse by reason of our confession and the remnants of sinne But a speciall consolation is the promise of Gods
of the man tooke him also with them and when they arriued at Tuneta and had openly shewed their prize they declare vnto the King a rare and memorable acte who though he were a Prince barbarous and enemy to Christianity yet merueiling and perceiuing the vertue of the man did set him and his wife both at liberty and commaunded them to bee registred as of the number of those which were the guard of his person So the sonne of God leaped from high and heauenly beatitude into the sea of our mischiefes and miseries and of free became bondman of rich poore that by his virtue and power hee might obtaine liberty for vs and coopt vs into the society of heauenlie blessings Let vs therefore be ashamed of our pride and impatience wherein we disdaine to suffer some sorrowe to profit the Church thereby The spirituall meditation of the passion of the sonne of God consisteth in Feare and in Faith Feare is to tremble with acknowledgement of Gods wrath against sinne whose speciall testimony is the death of the sonne of God For although the threatnings added vnto the Law and horrible examples of punishments and feares of conscience doe shew the iudgements of God destroying contemptuous persons yet if we looke well into this glasse of Christ crucified wee shall see a far more euident signe of Gods horrible wrath For seeing God could not be pacified with the obedience of anie creature but did decree that his Sonne should be the propitiator or attonement maker in his bloud as S. Paule saith Assuredly me must confesse that great earnest and vnspeakeable is the wrath of God against sinne And least this acknowledgement of Gods wrath should leaue in our minds the stinges or darts of seruile feare which is a sorrowe without faith and a grudging against God and a horrible fleeing from God as was in Saule and Iudas let faith take roote in vs whereby the hart is stirred vp in the acknowledgement of Gods mercie promised for his sonnes sake For seeing God hath not spared his only begotten sonne but giuen him for vs all surely it cannot otherwise be but with him also he will giue vs all thinges Therefore spirituall meditation is not only to knowe the history touching the passion and to beleeue the same but also to feele in our hart sorrowes and consolations The exemplary or imitatiue meditation of Christes passion is to follow the humility and patience of Christ as S. Peter saith 1 Pet 2 21. Christ suffered for vs leauing vs an example that wee should follow his steps And although none of vs in this our imbecility or weakenes is able to follow the example of Christ yet notwithstanding let there bee some lineaments agreeable in vs with this Image of imitating Christ ⧠The Psalme and Exposition thereof Saue me O God for the waters are come in euen vnto my soule I sticke fast in the deepe myre where no grounde is I am come into deepe waters so that the flouds runne ouer mee I am weary of crying my throate is drie my sight faileth me for waiting so long vpon my God SOme men do merueile whie the Euangelistes write That the sonne of God was grieued with sorrow and vexed in mind when he was in the Orchard seeing it seemeth a thing vnméete for a strong graue and constant person to weepe and waile and ware pale with feare of death as women vse to do For of Hercules addressing to cast himselfe into a burning fire Seneca saith thus Quis sic triumphans laet us in currustetit Victor Quis illo gentibus vultu dedit Leges tyrannus quanta paxobitium tulit Vultus petentis astra non ignes erant Who did so ioufull victor triumph make What Tyrant with such austere countenance Prescribed lawes to Nations for their state How great a peace toth' skies did him aduance No fiers they were But let vs knowe that Christ vare upon him a greater burthen then Hercules did for he was not in anguish and veration of minde for death onelie and for thinking vpon the tormenting of his bodie but he felt the wrath of God to bee turned vpon him against mine thine and all mens sinnes This féeling of Gods wrath sore vexed and grieued his most sacred breast For although euerie creature groneth and moneth when it is burthened aboue the abilitie of bearing the same yet the greatnesse of this burthen expressed in Christ not onelie teares but also drops of water and blood mingled togither which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore omitting disputations let vs tremble with feare in acknowledgement of Gods wrath against our sinnes and with the Prophet Isay let vs saie Surely he hath borne our infirmities and caried our sorrowes c. He was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed say 53. verses 4 5. They that hate me without a cause are mo then the haires of may head they that are mine enemies and would destroy me guiltlesse are mightie I paide them the things that I neuer tooke The former thrée verses contained a description of feares inwardlie in his heart This verse setteth forth his outward enemies As in truth for most part alwayes inward feares and outward fightings and hostile inuasions do méete togither But we are admonished by this saying They that hate me without cause c. that we suffer not as murtherers and theeues c. but like vnto Christians c. 1. Pet. 4. 15 16. That is for the confession of the Gospel And there is a notable ardent affect in the particle without a cause As if he had said They hated me not only as one neither guilty of sin nor hurting them but also most feruentlie coueting to do them good yéelding with great humilitie and taking vpon my selfe the punishments which they temselues deserued not séeking any reuenge but rather with great sorrow deploring or bewailing their wilfull obstinacie and destruction For this great good will and full of sorrow and lamentation for them and earnest desire to do them good do I beare this hatred Let Teachers or Preachers consider this figure and let them know that it is a common disease almost in all mankinde to be vnthankfull and let them for their great good will and great benefits suffer with patience to haue euill will hatred reproches and other mischiefes rendred them like as all Hystories are full of examples of vnthankfulnesse The Citie of Athens kept Miltiades in prison almost euen to his verie death and banished Aristides Themistocles and Cimon who had well deserued of the same Citie Finallie there is an infinite number of such whose examples maie admonish vs that we for Gods cause be carefull to do well not for reward of man and that we be not dismaid when mens indeuours and duties are not answerable to our good will and deseruings And that
tumults in the mindes of manie men at this day But let the godlie ones fully beleeue wee must so esteeme of God euen as hee himselfe instructeth vs in his testimonies These do affirme that there is not onely in Christ humaine nature but also the verie diuine essence of the sonne of God which Saint Iohn calleth cap. 1. vers 1. The worde which is the image of the eternall father And that for breuitie sake I may omit other testimonies certainlie this Psalme discerneth Christ from Moses and other great personages when he saith that the Sauiour shall liue for euer and bee alwayes prayed vnto and worshipped as in the 17. verse His name shall remaine vnder the Sunne among the posterities which shall bee blessed through him Againe verse 5. They shall feare thee as long as the Sun and the Moone endureth from one generation to another Last of all verse 12. All kings shall fall downe before him all nations shall do him seruice for euer In these words is his eternitie most euidently described Before the Sunne that is before the shining Sunne in the heauens was created hee was the Sonne of God For the Hebrew Text vseth in this place a notable worde signifying doubtlesse that the Sonne of God was borne before anie Sunne shined in the worlde Againe also it affirmeth manifestlie that this Sauiour must alwayes bee called vpon yea when he is not seene with our eyes He speaketh not here then of the gestures of the bodies which with reuerence is vsed towards them but by them towardes Christ and hee speaketh generallie of all good mindes which do craue of the same our Sauiour Christ that he would haue mercie vpon vs and bee our Mediator vnto his father that he would forgiue vs our sinnes giue vs his holie spirit and life euerlasting and bee our defender and helper in the daungers of this life against the furies of the Diuels and the wicked ones in this worlde Such a kind of prayer yeeldeth rightlie omnipotencie vnto the Sauiour and witnesseth that he is God But y â— indeed his kingdom is not a worldlie policie but spirituall and eternall These Arguments do confirme the same The benefite of the Sauiour pertaineth vnto the vniuersall Church from the beginning of the world vnto the end of the same Now if the kingdome of Christ had bin politike it should not haue brought anie profit or vtilitie vnto the Fathers and Prophets which haue departed out of this life before the coÌ„ming of the Sauiour Therefore nothing shoulde their prayers and hope differ in this case from the dreame of the golden fish wherof the fisher reioyced as Theocritus reporteth Adde herevnto a most ample promise of the calling of the Gentiles which should be vaine and ridiculous if the Iewes onely should carrie all the stately port and beare rule and the Gentiles bee brought into bondage as their slaues But of all others chieflie the sayings of the Prophets confirme this opinion which wee would attaine vnto because they preach of the death and resurrection of the Sauiour Dâ—niel sayeth plainlie cap. 9. vers 26. Christ shall bee slaine And Isayas sayeth cap. 35. 10. He shall lay downe his sâ—ule for sinne Ergo he shall not haue anie corporall rule or gouernment in this life These and manie other such like when we read may we doubt any thing but that the Iewes and others dreaming of the kingdome of Christ to be politicall are wrapped in the greatest error and blinded in the ignoraunce of the greatest matters Also manie were woont to aske of vs what were the benefites of Christs kingdom Touching this question the Psalme maketh answere That the Sauiour of the worlde shall not giue riches and Countries but Righteousnesse and Peace But Righteousnesse signifieth in this place Forgiuenes of sinnes and reconciliation with God or imputation vnto righteousnes or acceptation vnto life euerlasting wherewith after our resurrection shall be ioyned full and perfect newnesse inflamed with spirituall motions such as the lawe of God requireth This true righteousnes differeth infinitelie from discipline which is onely a shadow of outward workes and a miserable and vncleane hypocrisie Peace in this place may not bee vnderstoode of a politike peace which is nothing but a vaine name as Plato saith but it must be vnderstood touching the true consolation and tranquilitie of mindes which is the ouercommer of death For true it is which Christ our Sauiour said Iohn 16. In the world you shal haue affliction but by me Peace 33. Be ye of good courage I have ouercome the worlde ibidem Last of all let the sayinges touching the calling of the Gentiles the worshippings of the newe Testament and Crosse of the Church bee considered in this Psalme For it interpreteth the promise deliuered vnto Abraham Gene. 22. 17. In thy seede shall all nations bee blessed And it witnesseth that the worshipping of God in the new Testament shall not be circumcision or Leuiticall sacrifices but praiers and thankesgiuings As here in the 12. verse They shall praise him for euer He also addeth a particle wherein not obscurely he signifieth the Church shall bee subiect vnto the Crosse As in verse 14. Precious saith he is the bloud of them in the Lords sight Let these seeme to be sufficiently spoken touching the Argument of this 72. Psalme Now let vs heare the Prophet Dauid excellently prophecying and preaching of Christ Iesus the Sauior that was and is to com◠⧠The Psalme and Exposition thereof Giue the king thy iudgements O God and thy righteousnes vnto the kings sonne WHat maner of speaker Thucidides was in his Drations such a one is the Prophet Dauid in his Psalms so plentifull hee is in copie of matters that the multitude of his wordes almost are supplied with as manie sentences Furthermore so apt and strict he is in wordes that a man cannot tell whether the things are with spéech or the wordes with sentences more beautified For I pray you consider how many great matters are included in one litle verse For first he teacheth what a one God is namelie a iust iudge that is allowing things well done and disallowing and destroying the contrarie And surely such a God he is according to the law but indéede according to the Gospell he is not onelie iust in accusing of sin but also he maketh vngodlie ones become iust which are just by faith in Christ as it is said Rom. â— Secondlie he aduertiseth the Reader touching the mysterie of the Trinitie For it is the euerlasting Father which deliuereth out of his power into the hands of his Son both iudgemeent iustice The son receiueth the power deliuered vnto him from â—is faâ—her according to that saying Ioh. 5. 22. The Father iudgeth no man but hath giuen all iudgement vnto his Sonne which wee must so vnderstand touching the first comming of Christ that the father iudgeth not alone but by his sonne hee iudgeth and maketh his iudgement knowne For by his