after this speake touching the argument of this Psalme No doubt it is that the first pare of the psalme is a plentifull notable description of glorie which Christ had in his resurrection triumph and sitting at the right hand of God for euer shall haue For as in his passion he was brought low and debased worse then Angels and men so rising froÌ„ death to life triuÌ„phing he was placed in high dignitie of glorie as in the 2. Philip. it is saide Therefore hath God exalted him geuen him a name which is aboue all names c. This glorie did the Apostles beholde whole 40. dayes together For there saw they mortalitie to be fullie wholie abolished in christ they sawe a new nature shining in the light of heauen in a new righteousnes and life And seeing it properlie appertaineth vnto the priest to blesse not only the kingdome of Christ but also the priesthoode of this Lord is here described Let vs therfore hold still the definition of the high priest in the church that the difference betwene Christ and other priestes may be perceaued The hye priest is a person immediatlie sent from God to the publishing of the gospell to pacefie by his sacrifice the wrath of god to pray for vs hauing witnes that he shall be heard and by which person benefites promised in the newe testament are bestowed vpon vs. By this difinition it is cleare what difference there is betwene the priesthoode of Christ and the ministeries of the teachers in the church For he is the fountaine of doctrine which being pronounced from the bosome of the eternal father he hath made knowne Other teachers onlie receaue the benefites mencioned from this master Secondlie he onelie with his sacrifice and intercession pacifieth the wrath of his eternall father But the miseries or calamities of other ministers are not sacrifices for the sinne of mankind but eyther punishmentes for certaine proper offences eyther els tryals or exercises of faith discerning true faith from hipocrisie eyther els testimonies of the doctrine of immortalitie which they professe and are signes tokens nothing failing coÌ„cerning the iudgments that shalbe Last of al the high priest by his merit efficacie geueth spritual blessing that is delyuerance from the curse of the law froÌ„ the wrath of God forgeuenes of sins the holie ghost life euerlasting as in the 1. of Iohn is written Out of his fulnes we al haue receyued grace for grace Other teachers are onlie ministers of the worde of the gospel of the sacraments by the which the sonne of god is effectuall Let this high priest therefore be discerned from Prophetes Apostles and other teachers in the church as Iohn baptist saith I baptise you with water but he baptiseth with the spirit Mat. 3. cap. The second parte of the Psalme is a tragical sermoÌ„ concerning punishmeÌ„ts of the Iewes who with most cruel kindes of death persecuted Christ and his Apostles for vnto these denounceth he destruction of theire regiment and of theire church and also perpetual banishment thraldome This comminatioÌ„ or threatning can no man read without great feare of minde speciallie seing the thing sheweth that the regiment of the Iewes was so distroyed that it could neuer be restored that the Iewes were punished with perpetuall banishment Also let that come into our consideration which Paule Rom. 11. settes before the reader If God haue not spared the naturall branches much lesse shall he spare the wilde or vnnaturall branches That is if the Iewes were destroyed with so horrible punishmentes for theire vnthankfulnes and contempt of the gospell out of whome Christ was borne after the flesh let vs feare like punishmentes of contempt in greeuous offences sithence the same God is iudge both of Iewes and Gentiles But now let vs proceede to the exposition of the Psalme sVere 1 O Lord in thy strrngth shall the king be glad And in thy sauing helth how exceedinglie shall he reioye THis Pean or solemne songe is a most ioyfull victorie of Christ raysed from death to life and making glorious tryumph ouer sinne death the deuill and hell For as by reason of our sinnes he was weake and mortall and cryed aloude vpon the crosse My God my God why hast thou forsaken me So being exalted by the right hand of God for our righteousnes he spoyled his enemies and caryed them captiues in his triumphes bereaued of all power As in the 2. to the Coloss and in the 68. Psalme is written Men say that Epaminudas Prince of Thebes in accomplishing his greatest exploytes saide that he reaped this speciall profite or fruite of his enterprises in that he had his parentes the beholders of his glorie So there is no doubt but the sonne of God reioyceth in the iudgement and testimonie of his eternall father approouinge and helping forwardes his victorie against the deuil and his champions Being fully repleate with this inspekeable ioy he affirmeth that he is well apayd and reioyceth and that hee can neither by wordes or outwarde apparance sufficiently declare the greatnes of his affecte But seeing this his victorie is also oures let vs with ioy embrace the same and let vs lay foorth the same as a Gorgon or Shield of Pallas before the kingdome of the deuill crying aloude with Paule 1. Cor. 15. Death where is thy stinge Hell where is thy victorie Thankes be to God which hath geuen vs victorie through our Lord Iesus Christ Vndoubtedly if with perpetuall minde and consideration we were conuerted vnto the image of Christ thus rayses from death and ascending vp into heauen we should more easelye beare the sorrowes of this most short and most transitorie life and we would lesse be afrayde in the middest of death But our hearts are too colde in considering vpon the promises of Christ Be ye of good cheare I haue ouercome the world Iohn Againe I liue and you shall liue Let vs therefore craue of God that he would with his holy spirite illuminate in vs the consideration of these speciall matters and also woulde geue vs ioy and confidence which is the vanquisher of feares and doubtinges Verse 2 Thou hast geuen vnto him his heartes desire And hast not denied him the prayer of his lippes I Haue before now and then saide That prayer is after a twofolde manner The one which proceedeth from cogitation of minde and a confidence illuminated in the will of God and fleeing vnto God inwardly crauing and expecting good thinges The other which is made with the tongue expressing those motions of the heart and the heart therewith agâ—â—â—ing And God requyreth an expresse veice that others may be instructed confirmed Yea that euen the deuils when true prayer vnto God is heard may tremble for feare and flée away Therefore it testifieth that both sortes of prayer is heard of God For what can the bountifull hande of God deny vnto his onely begotten and beloued Sonne But seeing the Sonne hath
man withstand God The vniuersall church is full of histories of such like examples which declare that God when we are weake doth vse courage and strength for vs. Omitting therefore longer recytall of examples touching the latter part of the second verse viz. That thou mayst destroy both the enemie and the auenger I wil now speake a few wordes We beare about with vs a doctrine hated of the world and we seeme not any thing able therein to doe good because mightie kinges are against our proceedinges and there are many impedimentes as pouertie famine and feare of most cruel punishmentes Amidst these mischiefes let vs thinke vpon the promise set down in this Psalme That thou mayst destroy both the enemie and the Auenger And let vs trust not onely to finde defence but also felicitie in gathering the church of God So did God vnto Abraham promise defence rewards and good successe saying I am thy Protector and thy reward is great Gen. 14. and 16. For the enemies of the gospel are restrayned eyther by sound conuersion vnto Christ eyther els by vniuersall coufusion as in this age some be when they reade Luthers works not in déede with zeal of godlines but to catch matter wherein busilie stirring they bestow their infamous speeches but being vanquyshed with the euidencie of trueth they haue yealded vp the victory vnto Christ and of very enemies are become most vehement and earnest defenders of the doctrine of the gospel But Iulianus and other Tirantes vnrecouerable are like little cloudes cleane vanished away by Christ sitting at the right hand of his Father These thinges sith they so be let vs euery one of vs more zealously and feruently in his vocation learne and teach the gospell and let vs daylie adioyn our prayers to this end Let vs call and crye vnto God by the Mediator our lord Jesus Christ that he would gouerne defende and preserue vs and eyther call back the enemies of the gospell vnto sincere doctrine or els vtterlie to confound and destroy them Verse 3. Because I shall see the heauens the workes of thine handes the Moone and the Starres which thou hast framed IN reading the Prophets we must diligently consider what sayinges are spoken touching the accomplishment thereof Therefore as the next verse before specifyeth of the originall beginning and preaching of the gospel by which the church is congregate So this verse descrybeth the accomplishment which shal be brought to passe in the whole church when as raised from death she shall possesse eternall life The example whereof in déed the Apostles saw in the chiefe head and in the members therof when they were beholders of the resurrection and ascention of Christ For therein saw they mortalitie quite abolished they saw a new nature shining in the light of heauen yea a new righteousnes and a new life So doth Esay describe the kingdome of Christ in his 65. Chap. For speaking of the originall and frée preaching thereof he sayth Beholde I goe vnto a nation which know me not And of the fulfilling of this kingdome hee sayeth moreouer Behold I make a new heauen and a new earth cap. eod Reuel Ioh. 21. Verse 4. What is man that thou art so mindefull of him Or the Sonne of man whom thou so regardest Verse 5. Thou hast made him not much inferior vnto God and with glorie and honor wilt thou crowne him THe fourth and fifte verses describe the calamitie and delyuerance of Christ A great and vnspeakeable miserie it is which is set downe in the 8. Chap. of Mathew Foxes haue hoales and birdes of the ayre haue nestes but the Sonne of man hath not whereon to lay his head And it is sayde in the 53. of Esay He was despised and abhorred of men he was such a man as had good experience of sorrowes and troubles But a farre greater miserie is it to be séene forsaking of God as it is sayd in this verse of Tyrt Non Exul curae ducitur esse Deo The Exile is not thought Of God to be cared for ought Christ féeling this miserie spake that most sorrowfull sentence which is extant in the 22. Psalme My God my God why hast thou forsaken me As if he had sayde I lament not for the rending of my bodie in péeces or for the death that I suffer but for another far greater mischiefe that thou forsakest me because I féele no ioy at my hart which other holy ones doe féele whom thou comfortest Nay I féele that thou art horribly angry with the sinne of mankind by reason wherof I am now condemned is this death before thy presence I say before thee It were no bitter torment vnto me to be cruelly handled by the iudgement of the world But to feele thy displeasure is a heauie case And although it is true and the church hath always so taught that the nature deuine neither departed from the body nor from the soule of Christ no not after death Yet the nature diuine vnited to the bodie and the soule by a wonderfull and vnspeakeable meanes ceased So as nature of man in him might both suffer and die Like as Ireneus saith That is He did not put forth all his strength but obeyed vnto his eternall Father in this humilitie This secrete wisdome shall be learned of vs in the life euerlasting Now as it is delyuered vs in the word we must embrace it by fayth neyther can it be comprehended in mans cogitation or expressed in wordes But as the Sonne of God before the glory of the future Sabboth rested in death and in the graue So the whole Church hath her beginning from the like rest or surceasing that is from death Wherein albeit we séeme to be forsaken yet we shall assuredly bee raysed agayne from death vnto eternal life Wherein we shall see God in his presence and haue the fruition of his wonderfull great wisdome Thou wilt crowne him with glorie and honour Hetherto hath hee expresly declared the wonderfull and inspeakeable humilitie which Christ perfourmed in suffering the wrath of God as if he had beene polluted with mine thine and the sinnes of all men Now followeth a description of the glory of Christ in his resurrection and ascention This Lord remayned not in death and in the graue but being rysen from death to lyfe ascended vp into heauen that he might geue giftes vnto those which call vpon him Namelye the holye Ghost and life euerlasting But who can expresse the greatnes of this glory whereas vnto Christe God and Man all power is geuen in heauen and in earth Wherby in deede he ouercommeth death destroyeth sinne geueth righteousnes rayseth from death to life geueth his holy Spirite and life euerlasting to all beléeuers This glorie Paule in 2. Philip. describing sayth God hath exalted him and geuen him a name which surpasseth all names that in the name of Iesus euerie knee shall bowe in heauen earth and hell And all tongues shall confesse that Jesus Christ our Lord is
in the glorie of his Father Verse 6. Thou hast ordeined him aboue the woâ—kes of thy handes all thinges hast thou laide vnder his feete A Notable Expolition or pullishing of the meaning of Christes glorie proponinge both doctrine and consolation For it teacheth that Christ is the kinge of Kinges and Lord of Lordes Judge ouer quicke and dead vanquysher of sinne and death and the Rostorer of righteousnes and life And the restriction or Limitation added by Paule vnto this vniuersall poynte is well knowen as he saith 1. Cor. 15. Hee hath made all thinges subiect vnder his feete And where he saith he hath made all thinges subiect vnder his féete no doubt besides him who hath made all thinges obedyent vnto him Moreouer he comforteth vs and byddeth vs by faith to craue and looke for helpe of Christ who not onely wit but also can helpe those that flée vnto him for as much as he hath all thinges in his power Whether therefore feares within vs or fright without vexe vs let vs alwayes depende of this Lord and let vs repose all our hope of saluation in him which hope truely shall not disapoynté them that so trust in him Verse 7. All Sheepe and Oxen yea the beastes of the field Birdes of the aire and Fish of the Sea which walk in the pathes of the Sea THat which a litle before hee spake vniuersally now doth he amplifie by partes For euen as in Adams fal we lost the Lord ouer all liuing Creatures So in Christ we receiue our lost inheritance for we are partakers of all the benefites of Christ This place also teacheth that good giftes corporall are to be craued by vs of Christ in as much as all thinges are in his power Finally he confirmeth christian liberty in vse of meates For as Paule 1. Cor. 10. out of that saying in 24. psalme The Earth is the Lordes and the fulnes thereof learnedly groundeth this sentence viz. Whatsoeuer is solde in the Shambles that eate yee questioning nothing for Conscience sake So we may apply the same consequence out of these verses There is mentioned a certaine Historie worthy of memorye in Lib 1. of the histories Tripartite and 10. Cap. Of Spiridion a Bishoppe of Cyprus vnto whom when a Guest came vpon a fasting day and that accustomed prouision of meate could not such a day be vpon a sodayne made he commaunded the fleshmeate which he had in his house dressed to be set vpon the table The Guest seeing this sayde I will not this day eate any of this meate for I am a Christian Then sayde Spiridion And euen for this cause it is meete that thou eate because thou art a Christian For euery Creature of God is good and not to be reiected which with thankesgeuing is receyued The Gueste yealded to his purpose and gaue God thankes considering vpon the libertie geuen vs from our Lorde Jesus Christ by meanes whereof we are not onely freed from the Lawes or Limittes of these meates but much more from other farre greeuous bondes and fastened the Law vnto his persecution because he would not condemne vs. Verse 8. O Lorde which art our Lord how marueilous is thy name ouer all the earth THis last verse is a repetition of the first putting vs in minde that the proper worshipping of God in his Church is Confession of our sinnes Thankesgeuingâ— of his benefites and the preaching of the gospell wherein the glorye of God and of his Son our Lorde Jesus Christ is aduaunced and the life euerlasting illuminated in many persons ⧠The ix Psalme Exaltabo te Domine c. THE TITLE A Great obscuritie or darcknesse is there in the Titles of the Psalmes Wherefore if we cannot in all places touch the truth let vs yet be content with that which abhorreth not from the trueth I knowe that certaine Interpreters applie the worde Almuth vnto that phrase which they commonlie call Bassium as in my Grammer explication is set downe of the fifte Psalme But because it is the most bolde and constant way as the Grecians say I will enter here the beaten way and I will vnderstande Almuth Laben to bee signified of the Church which is a beautifull and florishing youth and yet in secrete maner That is not in vtter apparance to the eies of the vngodlie who iudge this Congregation to be a companie of olde wiues telling tales at their distaffe THE ARGVMENT THe state or condition of this psalme is to shew foorth the vniuersall woorkes of God persecution and deliuerance of his Church and preseruation of the bodie thereof yea although in some parte she be cruellie dealte with and also either the Conuersion or els the Subuersion of the enemies of the gospell All wise men maruell why the Church is in this life subiecte vnto so great miseries and they doe reason what maner of counsels or determinations those are which God vseth in gouerning his church Againe whether the Church shall amiddes the ruines of kingdomes haue any being or no. Concerning these secrete and marueylous matters doth this nienth psalme admonish vs and teacheth the principall lightes of the Church how to suffer great calamities by the assured prouidence of God and that this Church which publisheth the worde of true doctrine shall not altogether be oppressed at any time albeit euerie member thereof be exercised with diuers calamities Finallie it sheweth that the cruelties of the vngodly which now and then rage against the church are by notable examples punished Like as Pharao the Cananites Iewes and Aethnickes whose crueltie was great Let vs also thankfully with Dauid celebrate or solemnize this euerlasting conseruation of Gods Church and let vs fixe in our minds the wordes of his promise viz. Let them all trust in thee which know thy name because thou forsakest not them which seeke for thee Verse 1. I Will geue thankes vnto thee O Lord with my whole heart I will declare all thy wonderous workes Verse 2 I will be glad and reioyce in thee I will singe vnto thy name O most High TO geue thankes with all the hearte sayth D. Luther is neither to boast of your selfe in prosperitie neyther yet grutch against God in aduersitie but in both states to thanke God with like true and not famed praise Which thing to doe how harde and diffyculte it is experience sufficiently sheweth For albeit in prosperitie commonly the wordes of thankesgeuing be vsual with vs yet in aduersitie seldome times are such speeches heard of vs. The Lord hath geuen the Lord hath taken away blessed be the name of the Lorde But how feruent Dauides minde is here in such geuing of thankes the circumstance of the wordes declareth euidently and not obscurely I will geue thankes sayth he I will declare I will be glad I will reioyce I will singe Q. D. Hereby not only the minde and tongue doe worship God but also the other members doe shewe a token of thankefulnes And although the workes of God cannot
recyteth a Philosophicall sentence of the Sun in these words The Sunne through whose hugenes by many parts the earth is ouerspread fetcheth his compas about the same and he rising and falling distinguisheth the day from the night Also he now comming towards vs and afterwardes goinge from vs maketh euerie yeare two contrarie returnes from the ende of the worlde by whose distance he both as it were with a certaine sadnes maketh the earth heauie and also againe maketh her glad as when she seemeth to bee comforted by the bright heauens And what is more excellent then to compare Christ vnto the Sunne vnto a bridegrome or a husband vnto a valiant Captaine Touching these comparisons I wil speake a few words for the instruction of the Reader Like as the Sunne with his light beneficially comforteth all the world So the Sonne of God reacheth his benefites vnto all men so that they will receiue them thankfully and not refuse them disobedyently Morreuer as the sun is the welspring of liuely power so Christ geueth life euelasting vnto all beleeuers Thirdly as the sunne when he ryseth obscureth the light of the skyes and dismisseth them so the righteousnes of faith which for Christes sake is imputed vnto vs doth vanquish the darkenes and as it were dryueth away the night of the glorie of mennes workes Fourthly as the sun when in the midst of the day he is most highest is then most whotest so persecution is the companion of y e pure vncorrupt Religion of Christ Fiftly as the sun with his brighâ—nes dryueth away clowdes and foggie mistes so the Sonne of God sittinge at the right hand of his Father is the conqueror of Tyrantes and heretikes Sixtly as the sunne in winter when he is most far thest of from the Pole is most nearest the earth so the sonne of God is most neere vnto the godly ones in miserie and geueth them helpe and saluation But it were too long to goe through with all partes of this comparyson I doe therefore make speede to the exposition of the other Similitudes Like as the Bridegroome or husband beareth a seruent loue vnto his spouse or wife so is there in Christ true loue not fayned towardes his Church which is testifyed in that he tooke vpon him nature of man For séeing he hath coupled this nature vnto him by that secrete and marueylous league Let vs not doubt but he doth loue the like nature of mankind vnfaynedly Secondly as the husband loueth his wife only and wandreth not out of the boundes of wedlock so Christ loueth his Church only which imbraceth the Gospel and loueth not other sectes Mahoinetical nor hereticall Thirdly as the husband with a franke heart communicateth all maner benefites vnto his wife so Christ bestoweth vpon his church his righteousnes life turning vnto himselfe the sorrowes of his Church and became a sacrifice for our sinnes Fourthly as it is the husbandes parte to maintayn the welfare of his wife so Christ euermore defendeth his church repressing deuils tirants and heretikes Fiftly Christ geueth his worde and holy Spirite whereby from time to time new members are begotten into the Church But this is done in the ministerie of the Church who as a mother fostereth and bringeth vp her children This conference to thinke vpon is profitable because not in vaine saide S. Paule Marriage was a great misterie Namely a figure of the League which is betweene Christ and his Church Lastly Christ is compared vnto a valyant captain which cheerefully finisheth the race that hee runneth in armes But this comparyson seemeth to be â—aken out of Genesis whereas the Messias is called Schylo That is Fortunate vnto whom all thinges doe yeald and all thinges obey For this Lord was not only prompt and ready to the battell but also with a marueylous and heauenly felicitie ouercame our enemie the Deuill and destroyed the workes of sinne and death it selfe Vnto the consideration of this Figure doth the Son of God bring vs Luke 11. When a strong man armed keepeth his house those things which he hath he possesseth in peace But when a stronger then he commeth vpon him he ouercommeth him hetaketh away all his weapons wherein he trusted and distributeth his spoyles vnto his own souldiers Furthermore what a promptitude was in Christ to finish the course of our saluation the wordes by himselfe recyted in the 14. of S. Iohns Gospell doe well declare viz. The Prince of this world commeth and hath nothing in me But that the world may know that I loue the Father and as the Father commaunded me so I doe Arise let vs goe hence Therefore all our life longe let vs remember that Christ is the shining sunne of righteousnes also the husbande of his Church and the inuincible Captayne So that we may craue and hope for of him present and eternall benefites The second parte of this Psalme Verse 8. The Law of the Lord is perfecte Comforting soules ALthough the former parte of this Psalme may be expounded two wayes yet of this parte there is one and that a simple meaning which conteineth a commendation of the Gospell borrowed of the same forme of doctrine and from the effectes thereof But this true and not dissembling prayse is opposed against the iudgementes of the world The world cryeth out wickedly that the Gospell is a vayne â—able and the firebrand of publike discorde Yea some men cry out that the doctrine of the Gospell is the corruption of good manners and the loosenesse of discipline These vngodly udgementes of Epicures politike persons hipocrites doth Dauid with a constant affirmation refute when he saith The Law of the Lord That is the doctrine of the Gospel is perfecte wisâ—ome far excelling the disputations of all Philosophers touching God For althoughe the more sounder Philosophers so beleeued and so reasoned that God was an eternall minde and the cause of goodnes in Nature Yet they neither know the essence or being of God distincte in thrée persons The eternall Father the eternall Sonne and the holy Ghost neyther yet the will of God touching forgeuenes of sinnes but liued in miserable lamentable ignorance of these most speciall and misticall matters But we in the church which doe heare the Gospell preached and taught doe learne the perfecte doctrine concerning the essence will of God Vnknowen vnto mans reason and all other creatures vntill that it was published from the secret bosome of the Eternall Father by his Sonne We know not only what difference there is in the persons of the diuinitie but also the will of God touching forgeuenes of sinnes to be graunted vs for the Sonnes sake our Mediatour Of good right therfore and by good cause is the Phisicall knowledge of God called both lame and dumme But the Gospell named the sound and perfecte wisdome But as the first Epithet or name is taken from the same kinde of doctrine So the other is taken from effecte in working And this indeede
〈…〉 nde and bodie doe not any thing con 〈…〉 stande how great good thinges are expressed 〈…〉 pell namely true inuocation vpon Bod firme consolation to their mindes and a rule of life which thinges are not to be reputed amongst bondes or fetters but amongst the chiefe blessinges and benefites of God Wherefore it is doubtfull whether this madnes of the enemies of the Gospell be more worthy of hatred or bewayling Verse 4. He that dwelleth in the heauens shall laugh at them and the Lord shall make them as moâ—king stocks DOubtfull it is not but the mindes of the godly in such rage of the enemies doe sorowfully séeke where the Church shal be and where the light of the doctrine and puritie and voyce of the ministerie shall remaine Wherefore we shall remember this most sweet consolation let vs knowe that God laugheth to scorne y e practâ—ses of the enimies which thus farre tend that the church and light of the true doctrine might be extinguisht and that the ministerie of the Gospell shall still continew yea though the worlde should be chrushed together For seinge The gates of hell shall not be able to ouerthrow the Rocke whereupon the Churche leaneth as vpon his foundacion they shall neuer bringe to passe that which hye priests and kings wickedly indeuour whose chaunge is more easie then of the flye that most swiftly flyeth And whome the holie Ghost in other psalms compare vnto chaffe drosse smoake yong thornes and haye on the house toppes then which things there is nothing more fraile and momentany It liketh mee to recyte in this place the verses of Hesiodus which teach that he plaies a foolish part who striueth against a more mightier person then him selfe when as he can neyther bee the better and yet addeth vnto his owne miserie derision and mockerie Imprudens vero quicunque velit cum poteutioribus contendere victoriaque priuatur atque pudorem doloris patitur Verse 5. Then shall he speake vnto them in his wrath and in his furie he shall destroy them A Horrible threatning denouncing punishment to these enemies of the Gospell which are vncurable God will not for euer deride the most foolish practyses of frogges and mise which assaile the Church But shortlie after like a Storke or Curlewe hee shall deuoure these little frogges and mise turning vpside down their common welthes and kingdomes But the efficacie of the wordes in this threatning must be diligently waied of vs. He shall speake vnto them in his wrath Compare here the wrath of man be he neuer so mightie with the wrath of God For mans wrath we may escape eyther by fléeing away or by séeking refuge or by death it selfe But Gods most iust and most seuere wrath no man can escape First because God is euery where as it is said in the 139. Psalme ver 7. Whether shall I goe from thy Spirite or whether shall I flee from thy presence If I clime vp to the heauen thou art there If I make my cowche in hell loe thâ—â— art there also If I take vnto mee the morning winges and shall dwell in the farthest partes of the sea yea there also shall thy handes guide me and thy right hand shal holde mee fast Moreouer sith God is light there can no darknes take vs away from his eyes according to the saying in the same psalme verse II. And I said perhapes the darknes shall couer me and the night was as the day light about me Because darknes are no darknes to thee But the night shineth as the day and darknes is all one with thee as the light Finally because this Lord is the iudge of the quicke and the deade not death in deede it selfe is any remedie for vs against the wrath of God Which things sith they are so it becometh all creatures thorowly to tremble in thinking on the wrath of God and to feare the iudgement of God which is a fire consuming al flesh as it were grasse and all the glory thereof as the litle flower of the field But least that any man do thinke the wrath of God to be vaine and should with gyantlike boldnes scoffe at all threatnings of God as vaine bugges to feare vs with and as fables eyther deuysed by painters or Poetes Let him call to mind the histories of all ages which are plentifull witnesses that the threatnings of God are ratefied and that mans contumacy in most mischeuous and haynous trespasses is always reuenged with most horrible punishments For who knoweth not the hystory of Pharao Senacherib Nero Maximinus Iulianus and others innumerable whiche procured vnto them selues and to their common welthes plage and distruction by theire vngodlye practises in oppressinge the church of God For the worde of God is not a vanishinge voyce but in deede and sâ—quell is confirmed as it is written Hee spake the word and they were made hee commaunded and they were created Although therfore some sitting in the threnes of humane happines do most proudly contemne these thunderclapes of the voyce of God yet a litle after they shall often haue in theire mouth thie verse Discite iustitiam moniti non temnere Diuos Learne yee iustice being admonished and not to dispise the Gods Verse 6. But I haue anoynted my kinge ouer Syon my holy hill THe narration foloweth the exordium wherein first of all the persons are to be considered The eternall Father cryeth of his Sonne I haue annoynted or appoynted my Sonne to be kinge ouer Syon That is of the church gathered of the Jews and Gentils For although the Jews haue this prerogatiue that Christ of the seed of Abraham and of Dauid was borne according to the flesh and in Iudea both taught and wrought miracles Yet notwithstanding by this blessed seede of Abraham and of Dauid not onely the Jewes but also the Gentiles are blessed seing the same is Lord of all and rich towards all that call vpon him But seeing the Sonne is appoynted of the Father to be king and heade of the church and the wil of God is eternal and immoueable according to that in the 46. of Esay My counsaile shall stand and my will shalbe donne c. can we doubt but this king with his kingdome together with all the power thereof shall endure for all eternitie Let vs strengthen our selus with this most sweete consolation and let vs belieue that the church of God shall endure not onely amongest the decayes of kingdomes but also if the world should come to an end And in this confidence let vs defend and propagate the scriptures and doctrine delyuered vs from God Which wheresoeuer it is rightly preached let vs knowe that there is the church of God in déede and let vs expresse true inuocation and other godlie dueties And although mans helpe shalbe wanting yet notwithstanding let vs craue and looke for helpe and defence from God the eternall Father of our lord Jesus Christ which hath constituted the
I will therfore spare a multitude to the end they may b◠able to endure this warfare These sentences and such like let vs daylie set before vs in praying when as wee are to fall in reckning of publique and priuate punishmentes for sinne and mitigation of the same is to bee craued of vs. Let vs therfore crie with Dauid and with the whole Church Lorde rebuke mee not in thy furye nor c. Verse 2. Haue mercie vpon me O Lord because I am weake Heale mee O Lorde because my boones are bruysed THe first reason of the Proposition is taken of our infirmitie which is the cause obiectiue No father is so greeuously sorrowfull when he seeth the great calamitie of his louing Childe as God doth earnestly sorrowe when he beholdeth our euils and miseries which thing surely many testimonies doe teach vs which are recyted in the Propheticall histories as in the 11. of Ose it is sayde My heart is changed within me my repentinges are kindled within me c. We are perswaded hereby that we may more willingly flee vnto God when we beleue that he is mooued with our sorrow And seeing then this féeble nature of man is not able to beare the greatnes of Gods wrath if it should so burne as our sinnes doe deserue The Prophets doe craue some mitigation thereof least that our infirmitie should vtterly quayle vs. As in the 64. of Esay it is saide And now O Lord thou art our Father but we are clay and thou art our Creator and we all are the workes of thy handes Be not ouer angrie with vs O Lorde neither remember our iniquities Beholde looke vpon vs we all are thy people c. Let there also an Antithesis be considered in this place Mans comforte cannot in great and vnfayned sorrowes refreshe or ioy our mindes as it is written in the 5. of Ose Hee coulde not helpe you nor case you of your paine But the gospel sheweth effectuall remedyes which truely heale the sorrowes of our heartes as the same Prophet saiih Cap. 6. Because he hath smitten vs and he shall heale vs Hee hath wounded vs and he shall binde vs vp againe Let vs therefore acknowledge our infirmitie and let vs craue of God for Christes sake to haue our sores healed Verse 3. And my soule is sore troubled but thou O Lord howe long THis repetition of the complainte sheweth after a sorte the greatnes of his sorow and submission But although the force of these affectes can not be described in wordes yet notwithstanding this seemeth to be the meaning of the third verse seinge thou oh true and liuinge God art faithfull and sufferest no man to be tempted beyond theire strength graunt that without longer delaye I may feele thy presence with me thy helpe also mitigation and delyuerance from alll euils Bis dat qui cito dat He geueth twise that giueth quickly Therefore least I faint in such infirmitie and be vanquished of the cruell enimy come thou to me with speede come strengthen me thus weakened and that with speede For it is euident that many haue bene broken and brused with continuance of calamities Here are applyed those sentences in the psalmes which with the counsellers at lawe we may call peremptory citacio nes Lorde make hast to helpe me c. Verse 4. Turne the oh Lord and delyuer my Soule saue me for thy mercy sake AN other reason is borowed from the cause impulsiue which is the mercy of God promised for christs sake as if he said I bringe not vnto thee deserts of mine but confession of my faulte and as a peticioner I flée for succour vnto thy mercy neyther doubte I but according to the rule of thy promise thou wilt receyue me For so is it saide in the 2. cap. of Ioel. Be ye turned vnto the Lorde your God because he is gracious and mercifull and mitigating punishment And in Nahum 1. The Lord is gratious and a stronge holde in time of trouble and knoweth those that trust in him But because touching this matter many things are spoken in an other place I now doe passe on to the other verses Verse 5. Because in death no man remembreth thee and in hell who will geue thankes vnto thee THe third reason is brought from the cause finall as if he said therfore delyuer me to the end I may be a setter forwarde and a witnesse of thy doctrine and that I may spread thy worthy praise For in asmuch as they which are brought vnto nothing can not worship God it may be easily vnderstode that life is needfull yea and such a lyfe wherein are not euer during sorowes which may hinder the worshippinge of God So in an other Psalme he saith The deade shall not praise thee oh Lorde nor all they which goe downe into the neathermost pitte And in euery place by readinge the propheticalldoctrine we meetewith like prayers which do craue delyuerance for the glory of God Verse 6. I haue laboured with groning all the night longe haue I washed my bed and watered my couch with teares Verse 7. My courage fainteth for heauines and is sore chaunged while they all trouble me DAuid here with most choyse wordes and most graue sentences both Retoricallye enlargeth and adorneth the former motion of conuersion which most vsually is called contrition or Mortification For he againe feeleth in himselfe three signes of true and not fained sorowe namely vnspeakable syghes plentie of teares and saintnes of courage in the face As saith the Poet. Expletur lacrimis egeriturue dolor For it is true that with syghes and teares the sorowes of mennes hartes are eased Also that is manifest true the like chaunge or resolution and faintnes of courage is the companyon of ingent heauines so as all lyuely vigor beinge consumed the skinne scarce cleaueth to the bones Pausanias mencioneth in Phocaice that at Delphos there was an image of Hyppocrates like vnto a pined or consumed body wherein the flesh being dryed vp and consumed the lyneamentes of the benes being so couered or skinned with a very thinne skinne did euidently appeare through the same Very neare vnto the similitude of this image aproche those persons which wrastle with tryall of obiection and thinke them selues to be forsaken of God and damned Let this suffice to haue put you in minde of this verse For no affections specially more vehement for the greatnes may be discribed in the wordes Like as the example of Timanthus which Plinius recyteth in his 35. boke and 10. cap. Timanthus was euen a man of very much wisdome For his history of Iphigenia is greatly commended of Orators who standing before the aulter readie to perishe when she had painted all of sorowfull gesture but specially her father in lawe and so had full finished all show of sadnes then did she vncouer her fathers face which worthely she could not manifest Verse 8. Departe from me all ye that worke wickednes because the Lord hath heard
ones which is a Testimony of the future iudgement For impossible it is that God will then neglecte those whom he before shewed himselfe carefull of by notable testimonies As that Iohn Baptiste and Paule did please God manifest testimonies doe shew Needeful is it therfore that there follow another iudgement wherein God will make a difference betweene Iohn Baptist and Herode betweene Paule and Nero. With this consideration of the death of the holy ones let vs fully confirme our selues touching the exaltation in the life to come and let vs assure our selues that the godly ones are not created for these miseries onely For although when as the Sonne of God shal againe openly shew himselfe vnto mankinde the vndoubted and open punishments of all the vngodly shall shall be seene in their effecte Yet notwithstanding euen in this life are their examples set before all men Herode who put Iohn Baptist to death not onely receiued a great ouerthrowe by the hoast of Areta king of the Arabians but also was carryed away captiue into perpetuall exilement vnto Lyons in Frannce This misery happened vnto him almost ten yeares after he had beheaded Iohn Baptist So Herode Agrippa as S. Luke telleth in 12. chap. Actes After very great griefes in his inwarde partes dying the fitte day was worthely punished for his crueltie wherewith hee raged againste the first Church in Christes time But it were long to rekon vp al examples which declare that God wil haue account of the bloud of the godly ones yea euen in this life and that Precious in the sight of the Lord is the death of his Saintes Vnto this historie let vs aâ—â—ex the parable of the sâ—ow Iudge and of the Widow Luke 18. Wil not God be aduenged for his chosens sake which crie vnto him night and day and will he be patient in their miseries No I say vnto you he will speedelie be reucnged on their behalfe Verse 13. Haue mercie vpon me beholde my affliction by reafon of mine enemie thou that liftest mee vp from the gates of death Verse 14. That I may shew forth thy prayses in the gates of the daughter of Sion I wil reioyce in thy saluation MAny are the causes why God hath burdened his Church with persecution but the specyall cause is for that he will haue his presence euidently seene when as he either preserueth or restoreth them which are destitute of seconde causes As in 2. Cor. 1. it is sayde Wee haue receaued in our selues the answere of death least wee should put confidence in our owne strength but rather in God who reuiueth the dead which hath taken vs out of so greate daungers that thanks might be rendered vnto him not of manie mens mouthes And a notable testimonie is there in the first example of Adam and Eue which manifestly teacheth that God doth onely helpe mankinde without any seconde causes or other meanes Adam and Eue coulde not after their fall be helped neither by Angels nor by their owne dâ—uyses Here commeth God foorth of his secret Throane receiueth transgressors into fauor and geueth them life So after the example of Adam and Eue follow innumerable examples of Gods benefites besides ordinarie meanes in helping mankinde As when God preserued Noah in the Deluge when he preserued Ioseph whom his brethrene purposed to kill Gen. 37. When he made a way for the Israelites through the red Sea Exod. 14. So defended he Dauid against Goliah and others 4. Reg. 17. So preserued he Daniel amongst the Lyons Dan. 6. and 14. Ionas in the Whales belly Ion. 1. and 2. and in our time that noble Prince Iohn Friderike Duke of Saxonie and Elector in his warres and in his captiuitie And all men which rightly call vpon God may repeate some of their deliuerance wheras they are manifestly preserued by God without second causes or other meanes And therefore doth God heare our prayers gouerne and preserue vs that wee agayne should duelye worship him in his power goodnes and mercie and with worde and wryting magnifie the same What els besides is there which wee can render vnto God Wherefore let vs inculcate or beate into oure mindes the benefites of God and commemorate them amongst others Let vs publish it abroade when we are helped and deliuered that others also may be inuyted vnto the acknowledgement â—â—…ocotion and confidence vpon God Verse 15. The Nations are sunke into the pit which they made In the net which they priuelie laide is their feete taken Verse 16. The Lorde is knowen to haue done iudgementes In the workes of his handes is the vngodlie man taken with meditation Sela HE alludeth vnto the Historie in the 15. of Exod. where it is written that the Egyptians were sunk downe in the Sea like Leade For it is a Verse prouerbiall agréeing with the most elegant figures borowed in the seuenth Psalme Also it hath beene vsed in this place to be questioned of what might be coniectured of the Particle Higgaion There be which déeme this saying to be as much effectuall as the worde Sela and that it is the signe of a certaine great and rare affecte or motion as the Poet saith Non vidisse semel satis sit iuuat vsque tueri In hijs here in his habita haec meditare Its not inough this once to see it vayles we vew it still In these stande in these abide and-minde these with goodwill Other wryters amongest whom is the Reuerende Doctor Luther doe vnderstande it touching the exercise of th ministerie of the worde wherby as with the sword of the Spirite greate matters are accomplished in the Church For vnto vs are weapons geuen not brasen péeces but The worde of God and Prayer By the word we geue the Deuill the foyle as Christe gaue him the foyle when he opposed this worde against him Auoide Sathan It is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue So with the Testimonie of Gods worde doe we refute Heretickes and other vngodly sectes And with Prayer doe we confounde the violency of Tyrantes When Moyses prayed the Hoaste of the Israelites got the vpper hand When we teache and preach the Gospell both Deuils and Tyrantes are ouerthrowen that they are not able to wage battell againste vs nor make horrible spoyles which to bringe to passe they enforce themselues with a certayne outrage of theires Verse 17 Let the vngodly be turned downe into Hel yea all Nations which forget God VNto the discourse as touching the Church he mixeth a rebuke wherein he reprehendeth this great mischiese and sinne that a great parte of men eyther know not God or despise him And inuenteth opinions touching God and worshippinge of him after mannes beastly boldnes This sinne which is the fountayne of all other sinnes and which where it abydeth no vertues are acceptable vnto God doeth the holy Ghost rebuke by Dauid when he sayth Let the Nations pearishe which thinke not vpon God And in
neglected and cast away of God For in deede the most sure signes or tokens of neglection and indignation are forgetfulnes and turning of the face another way And so often as Consolation deliuerance is deferred we fall down into this opinion that we thinke we are forsaken of God and cast away from him After this he wrastleth with him selfe purposinge diuers matters in his minde wherewith yet he can neither be helped nor relieued For the woundes of the heart cannot be healed but by the helpe of God Last of all he encountreth with his enemie the deuill which casteth such illusions before his eyes that hee séemeth straightway to escape his daunger which wrasteleth with him and to tryumph ouer him But I will make no longer discourse of this matter But let the godly ones in time of their sorrowes and when they reade the Psalmes and propheticall Historie consider well these most speciall matters whereas the descriptions of such sorrowes are extante to teache and comforte vs. Verse 3. Looke vpon me and heare me O Lorde my God Illuminate thou mine eyes leaste I sleepe in death Verse 4. Least mine enemie say that I haue preuayled against him And they that trouble mee will reioyce if I shall faile TRue Inuocation or Prayer is the chiefest sauegard of a godly minde in such sorrowes which elswhere are named the sorrowes of death and daungers of hell Therefore vnto this most strong Tower flyinge he sayth Looke vpon me and heare me Illumine thou mine eyes c. Least mine enemie say c. But let the Reader in this place consider how aptly euery remedy is geuen for euery disease He sayde before that God was estranged from him Now ouercomming the heauy and sorrowful temptation he perswades himselfe that with Gods fauourable countenance he is looked vpon and is most assuredlye heard of him Whereby we learne what maner enterchanges of tryalles and Consolations there are in the godly ones He addeth moreouer Illumine thou mine eyes These wordes are opposed vnto the little clause How long shall I looke for helpe in my soule For the light of the phrase in this Scripture signifyeth Consolation and gladnesse which is the ouercommer of death As if he saide With mannes councelles and comfortable helpes could I not be helped but when thou shewedst me remedies for my sorrowes I haue felt delyuerance and in thy goodnesse haue I found rest Finallye he craueth victorie agaynst the Deuill which is wonte gloriously to tryumph euer sillie soules plucked away from God Neyther is it obscure in what respecte these thinges be spoken Verse 5 But I haue trusted in thy mercies My heart shal reioyce in thy saluation I wil singe vnto the Lord because he hath done me good LIke as they which get the victorye doe singe Paeana or songe of solemne prayse to God So the godly ones feeling the destruction of the workes of the Deuill and the vtter ouerthrow of Sathan vnder their feete haue these wordes alwayes in mouth and minde We render thankes vnto thee Eternall liuinge and most true God that thou sufferest not the iust man to pearish for euer nor art delited in our destruction but geuest vs at length after sorrowes gladnes and grauntest vs the victorie through our Lord Iesus Christ With these testimonies of heauenly deliuerances we being confirmed do acknowledge honour thy mercy thy presence in thy Church c. The xiiij Psalme Dixit Insipiens corde suo THE ARGVMENT THis psalme is a sorrowfull Sermon accusinge and bewailing the lamentable corruption of mankinde That is the darkenes of mannes minde and his will sliding awaie from the wil of God and the contumacie of his heart in that he is neither made obedient nor can bee made obedient vnto the law of God For the thinge sheweth that this weake and wretched nature of man continuallie carrieth about with her darkenes doubtinges of God Securitie not regarding God Distrust flying awaie from God And Inclinations whereupon manie wandering motions of the minde arise contrarie to the Law of God But God will haue these greate mischiefes to be alwaies perceiued and acknowledged that men may know theie cannot satisfie the Law of God neither by discipline are iust before God But let them seeke for remission of their sinnes by the Mediator Therfore in the ende of the Psalme is added a praier touching deliuerance of the church by the Messias Verse 1. THe foolish man hath saide in his hart There is no God Verse 2. They are become corrupte and abhominable in their cogitation there is not one which doth good GHe Roote of all euils is the obscuritie if mans minde For as a sincere and â—irme acknowledgement of God bringeth forth Feare Faith and Loue towardes God So the lack of this knoâ—edge in mans minde bringes foorth â—oubtinges of God and of his preuidence and a blinde securitie whereby it comes to passe that men doe not feare the iudgement and wrath of god as also loue of our selues whereby we serue more oure own pleasure glory then the glory of God For in déede al men are not altogether godles persons and Epicures But yet ouen they also which liue most modestlye of others retaine still doubtinges in their minde As who say Will God take care ouer vs will he punish vs wil he receiue vs into fauour will he heare vs will he helpe vs wil he geue vs life euerlasting and eternal blessings These doubtinges are no slender mischiefes but are the fountaines of lewde Inclynations in the will and heart of man Verse 3. The Lord from heauen beholdeth the sonnes of men to see if there be any which vnderstandeth or seeketh after God THis perspicuous or cleare affirmation is opposed to to the first Verse The vngodly ones denye that there is a God or in deede doubt of the same But the worde of God cryeth God from heauen beholdeth the sons of men He is truely a God yea he is the Creator the Searcher and Judge of mankinde For to looke vpon signifieth not at all a vayne beholder but him that maketh him selfe knowen by his worde and testimonies and which instituteth the ministerie of teachinge in the Church and one that by manifest examples punisheth all grieuous sinnes Verse 3 They haue all gone out of the way they are altogether become vnprofitable and vile there is not one that doth good no not one CErtaine subtile persons do altogether trifle with the vniuersal meaning and say it is the figure Sinechdoche that is part interpreted for the whole All haue gone out of the way that is many in all orders or decrees But in the meane time they contend that others are not to be accused which liue honestly This Sinechdoche is a filthie and horrible lye wherein the seueritie of Gods iudgement and the greatnes of his mercy are obscured For it is needfull that there be a difference séene betwene the lawe of God and politique lawes The lawe of God accuseth not onelye
â— saying of Arist who in y e 1. booke of his Pol. condemneth vsuries in these words Vsury is iustly hated because money is vsed for a marchandise out of that which nature maketh not profitable taketh profit But money is made for bying selling it is then especiallie against nature that money is made a marchandise The last vertue wherof mentioÌ„ is here made is coÌ„stan â—ie That is a perseueraÌ„ce in true purpose which is neither vanquished w t hope of coÌ„modity nor broken w t fear This vertue did Thucidides ascribe vnto Perycles in his 2 booke where he saith Pericles was indued with such faith that he seemed impossible to be corrupted with money But how hard a thing it is for such a maÌ„ to be born which w t hands féet mind is by all meanes faithful vncorrupted y e saying of Simonid techeth which Plato in Prot. reciteth Verse 6. He that doth these things shal not faile for euer A Perspicuous senteÌ„ce it is which for good works promiseth not only corporal spiritual rewards in this life but also in y e life to come After the same manner touching rewards in both liues doth y e son of God pronouÌ„ce in y e 10. cap. of Mark He that forsaketh house for my sake for the gospel shal receiue an hundred folde now in this life with persecution in the world to come life euerlasting And in the 1. Epist vnto Tim. cap. 4. it is said Godlines is profitable vnto al things hauing promises of this life present of the life to come But in the saying of Christ it is expreslye added with persecutioÌ„ to the end we may know y t both of these promises are true y t rewardes shal for good workes here be geueÌ„ and that y e church in this life for many causes of which we wil in their due place intreate is subiect vnto persecution How these doe agree in trueth they which are instructed aright in the doctrine of the gospell may rightly iudge The xvj Psalme Conseruame c THE ARGVMENT LIke as gold excelleth all other mettals not onlie in brightnes but also in effecte seing it both giueth courage vnto the hart and enfeebleth the beginninges of leprie that they can not spread further so in the whole booke of Psalmes there are excellent Psalmes which containe prophecies of the passions and resurrection and of the eternall kingdome of Christ For the whole scripture prophetical and apostolical is chieflie directed vnto this bounde or limit That we shoulde beleue that Iesus is Christ the Sonne of God and that we so beliuing might in his name haue life For it is saide Iohn 20. If anie man in the reading of the scripture do not seeke Christ crucified c. risen from death to life and nowe raigning at the right hand of God the father this man must needes be in a greate erroure and in the ignorant of the chiefest matters as the Prophet Esaie speaketh of the blindnes of the Jewes Chap. 29. And the vision of all the Prophetes is become vnto you as the words of a booke that is sealed vp which men deliuer to one that is learned saying Reade thou in it and he saith I can not for it is sealed and the booke is giuen to him that is not learned saying reade thou in it and he saith I am not learned Wherefore seinge this Psalme entreateth of the death resurrection and euerlastinge kingdome of Christ it is not vainelie nor vnaduisedlie called a golden gift And least anie man doubt of this meaning of the Psalme let him heare the discourses of the Apostles which are extant in the 2. and 13. Chap. of the Actes For so Peter full of the holy Ghost cyting the testimonie of this 16. Psalme sayth Men and Brethren may I boldlie speake vnto you of the Patriarke Dauid because he is dead and buried and his Sepulchre is with vs vntill this day Therefore seeing he was a Prophet and knew that God had sworne vnto him by an oth that fruit of his loynes should sitte vpon his seate he with foreknowledge spake of the resurrection of Christ because he was not lefte in the graue neither shal his flesh see any corruption And S. Paule in the 13. of the Actes sayth Dauid in his generation when he had serued his time by the will of God slepte and was laide vnto his Fathers and saw corruption But he whom God raysed from the death saw no corruption After that it is determined vpoÌ„ what person speaketh in this psalme Let vs consider the parts of this psalme which are two The former is a feruent prayer wherin Christ feeling not only the scourgings tormentes of his bodie but also inspeakable feares and astonishmentes of the minde prayeth that the wrath proceeding from his Eternall Father might being pacified by this his obedience satisfie the righteousnes of God and that his Sonne might rise from death to life and raigne in eternal felowshippe with his Father Eternall and there to geue vnto his heritage euerlasting life and saluation The other parte of this psalme is a thankesgeuing of Christ risen from death to life glorified wherin he honoureth the presente helpe of God and his marueylous deliueraunce This summe of the Psalme is first to be considered afterwards let the partes or members thereof be looked vpon Verse 1 SAue me O Lorde because I haue trusted in thee I haue saide vnto the Lord Thou art my God for thy sake it is not well with me SVffer me not to pearishe in this moste great agony of all the like wherof neuer any man hath nor shall suffer but helpe me wrastlinge with death and delyuer me and restore mee into that glory which I had with thee in the beginning before the world was made But some men perhaps aske the question Why doth Christ make this requeste when hee sayeth in another place that he will yealde vp his life and take the same agayne Why doth he aske that which is in his owne power Againe when he knoweth the euente hereof why faynteth he as in a doubtfull matter These questions vnwillingly I doe but touch by the way for they rise but from vayne and prophane mindes But I wil answere briefly First the times must be discerned in the History touching Christ At this time of his passion the deuine nature ceased in him as Ireneus speaketh and he unfaynedly suffered not onely naturall feare of death but also another farre greater and more vnspeakable sorowe For that in deede hee felte the wrath of God agaynst the sinnes of mankind which was poured vpon him euen as if hee had defiled him selfe with the sinnes of all men These although they be vnspeakable griefes yet are they signifyed when it is sayde For thy sake it is not well with me That is by reason of thy marueylous and secrete prouidence of redéeminge mankinde not for any sinnes of mine Vnto the second question we may more easily answere
enterchange of their proper names must also be obserued in the other Verses Most truely sayde it is that the Gospell refresheth and comforteth our soules But Philosophie is onely a meditation of death But the Lawe is the power of sinne That is sinne were not so cruell were it not armed with the Law For by the Law sin is made sinne mightely Seeing therefore remedies for our sorrowes can neither be requyred of Philosophy nor yet of y e Law we must confesse that the only doctrine of the gospel doth effectually heale the wounds of the sore as in the 6. cap. of Esay Christ saith The spirite of the Lord is vpon me therefore hath he anoynted me that I may heale the broken or contrite harte c. For as it is also said Of them which being readie to dye of the Apoplepy are saued and as it were brought out of the iawes of death when as they hold the iuyce of wormwood vnto theire nosestrilles So these most sweete consolations So god loued the world c. Iohn 3. And againe Come vnto me all ye that laboure c. with many mo such like are the vanquishers of death and of desperations Dauid when he liued in exile by his sonne Absolon was driuen out of his kingdome felte this effecte of the Gospell working in himselfe and with remembrance of his owne sinnes was not a litle tormented The same felte also the conuerted théefe Finally no doubt euen all the godlyones fynde by experience that they can enioy no comforte in any place but in the Gospell which is the ministerie of the Spirite and of life Verse 9. The testimonie of the Lord is faithfull geuing wisdome vnto the simple THe thirde Epithet or name of the Gospell agréeth with y t saying of Christ Sanctifie them in thy trueth thy word is the truth Iohn 17. That is the only doctrine delyuered by the Sonne of God by the Prophetes and Apostles is the trueth touching God Besides this the doctrine of all sectes touching God are deuilish furies they do not publish God nor sanctifie mens mindes This saying therefore descerns the Church from all other sectes and condemneth all straunge opinions touching God which are contrarie to the gospell The fourth Epithet may be vnderstoode in the sentences of Christ and of S. Paule considered of vs. For so Christ in the 11. of Matt. saith I thanke thee O Father of heauen and of earth that thou hast hidden these thinges frō the wise and hast reuealed them vnto the simple ones And againe S. Paule 1. cor 1. Not many wise men after the fleshe c. But the folishe things of this world hath God chosen c. But they are the simple ones which haue no vaine ostentation or trust in theire owne wisdome and righteousnes but acknowledge theire owne infirmitie and theire corruptions and carefully séeke to put remedies vnto the woundes of theire conscience In such persons is the voyce of the gospell effectuall leauing in them the pearcing perswasions of that wisdome and righteousnes which pleaseth God but others swelling or puffed vp with pride or loue of theire owne righteousnes wisdome remayne in extreme erroures and blindnes yea and in the ignorance of greatest matters Verse 10 The precepts of the Lorde are righteous reioycing the hart the commaundement of the Lord is pure geuing light to the eyes THe fift Epithet is referred vnto the equallitie of the gospell because it accuseth all men without respecte of persons and againe promiseth and bringeth the grace or fauour of God vnto all them that flee vnto the Mediator For both phrases of the effecte of the gospell are vniuersalll viz. The preaching of repentance And the promis of grace But of this sentence els where it is ofte spoken The sixt Epithet agréeth with the second requires no longe exposicion because the godly knowe that The kingdome of God is not meate and drinke but peace and ioye in the holy ghost Rom. 14. The seuenth is opposed against corrupt doctrine of true inuocation for no nation nor sectes forsaking this worde delyuered by the sonne of God the prophetes and Apostles hath pure doctrine of god and inuocacion of the true God The eight let it be vnderstoode by an Antithesis The whole nature of men is blinde because she carrieth about her darknes namely doubtfulnes of God carnall securitie distrust false inuocation of the minde doubting and fleeinge from god and other innumerable motions straying away from the lawe of God But this blindnes doth not the world vnderstand No he is in loue with him selfe and extolleth himselfe by reasone of his small shadowe of externall discipline But the church being by the worde of the gospell admonished of sinne acknowledgeth and bewaileth her mishaps and craueth of god new light righteousnes and lyfe Verse 11 The feare of the Lorde is pure abyding for euer The iudgments of the Lord are true and righteous altogether THere riseth in deede by the lawe a feare but not sincere that is a seruile feare without faith which fléeth from God and doth not attribut prayse vnto god when man is iustly punished but by the gospel ryseth a sunne-like feare ioyned with faith which amonge sorowes reuyueth and camforteth the minde and draweth nere vnto God yea beséecheth and receaueth of him remission of sinne This faith maketh a notable difference betwene a seruile and a sunnelike feare Verse 12 More to be desired are then gold and farre aboue pearle or precious stone and more sweeter then hony or the hony combe VNgodly persons séeke after riches and pleasures and yet notwithstanding in great aboundance of riches and pleasures are they pore and wreched because these good thinges at length forsake them As when Pompey was ouercome no pleasures did asswage his sorrowe But Dauid being driuen into exilement and destitute of all humane helpes retaineth this firme consolation He knewe that he had his sinnes forgeuen he knewe that he had a mercifull god and he rested in god he knewe he should not vtterly perish This consolation taken out of gods word is more excellent then golde and sweeter then any hony I will adde here for declaration of the Antithesis the versicles of Solon For what so he said touching vertue this more truely may be applyed vnto the worde of God Multi improbi sunt diuites Et boni exiguas opes habent Sed nos non mutabimus cum ipsis Virtutis possessionemque sola firma est Nam opes subinde mutant Dominum Many euill men of welth haue store And good men they are very poore But we with them no charnge will make Of vertues possest nor them forsake Which vertue alone kydes firme with men For riches theire Lord chaunge now and then Verse 13 Yea thy seruant is admonished by them in keeping them there is greate rewarde MAnifolde profit is there in gods worde For it not onely teacheth but also admonisheth it ruleth helpeth vs with counsell it gouerneth the
promise that he is heard as Paule in the 5. Heb. saith He is heard by reason of his humilitie There is no doubt but they which call vpon God in confidence of his Sonne are receiued and heard For God loueth vs for his beloued Sons sake vnto whō he hath geuen al things And what thinges the Sonne of God with sorrow of heart and with tongue hath asked of his eternall father the Verses following plainly will teach vs. Verse 3. Because thou hast preuented him with gracious blessinges Thou hast put a Crowne of golde vpon his head Verse 4. He asked life of thee and thou gauest him a long life Yea a life that lasteth for euer Verse 5. Great is his glorie in thy saluation Thou shalt indue him with glorie and great honour ALl these thinges are most easilie vnderstoode in considering an Antithesis of the passion and resurrection of Christ For Christ in his passion was cursed because the curse was turned vpon him whereunto mankinde was subiecte And he himselfe suffered the due punishment of Gods iustice and so payed for vs the raunsome But what a heauie speach is this to bee called cursed of God that cannot be expressed in wordes but let vs with a godly meditation learne when we beholde our sinnes after a sorte and tremble fearinge that wee are in déede cast away into euerlasting damnation But now after his resurrection God is not onelie blessed for euer but also the fountaine of heauenly blessing concerning which I wil anone say more And that he was preuented saith he with blessing that séemeth Paule to interpret Coloss 1. when he saith Christ is the firste begotten of them which die that he may holde the principalitie in all thinges Also 1. Cor. 15. Christ is risen from death the first fruites of them which die Let this prerogatiue of Christ be vnderstoode as touching the circumstance of time and efficacie of Christes resurrection For as vnto the time pertayneth no man was euer so raysed from death before Christes time that he yealded not again vnto mightie death But Christ rysing againe from death after that dyeth not neither hath death any more power ouer him Moreouer the resurrection of the Lord is so effectuall that euen in vs also it ouercommeth death and may make vs partakers of the most ioyfull resurrection of the Saintes We shall therefore liue by the merite and efficacie of Christ according to that saying I liue you shall liue Secondly most sorrowfull was the appearance of Christ when he was brought foorth arrayed in purple crowned with thornes But now he beareth a crown of golde set vpon his head wherein is written King of kinges and Lord of lordes Also Vnto mee shall euerie knee bowe Apoc. 19. 1. Tim. 6. Phil. 2. These precious stones and pearles are imbossed in the crowne of Christ Thirdly to his death and buryall is opposed life not in deede a transitorie and a frayle life but a permanent and euerlasting life In this Antithesis let the example be considered which the saying of paul Ephe. 3. notably setteth downe God is able more aboundantlie to perfourme all thinges then we dare aske or looke for Christ asked of his eternall father life and obteyned life which no Limitte of time compryseth and which alone is to bee accounted for a life Fourthly Vnto the reproches of Christ crucifyed is opposed glorie which is that by himselfe hauing cleansed vs from our sinnes He sitteth at the right hand of maiestie being ordeined in the Heauens as Heire of all thinges And Lord ouer all principalitie power strength dominion is made of God vnto vs righteousnesse sanctification and redemption Heb. 1. Coloss 1. 1. Cor. 1. Verse 6 Because thou shalt power vpon him blessinge for euer Thou shalt make him glad with the ioy of thy countenance HEtherto hath he discribed Christ the king adorned with blessinge with a crowne with life and with glorie Now discribeth he him as prieste and attributeth vnto him the office of blessing his people therewith interpreting the promise delyuered vnto vnto Abraham In thy seede shall all nations be blessed For because he nameth an euerlasting blessing it is needefull the same be vnderstood not of a politique kingdome as the Jewes dreame but as touching forgeunes of sinues and of the frée gifte of his holie spirite of life euerlasting After the same maner doth Paule Ephe. 1. intreate vpon the blessing of the Messias Blessed be God and the father of our Lord Iesus Christ which hath blessed vs with his spirituall blessing in heauenly giftes in Christ in whome we haue redemption through his blood and also remission of sinnes c. Let therefore the dreames of the Jewes be suppressed who not considering the mischéefes wherein mankinde is ouerwhelmto do aske of the messias and loke for of him riches and wordly dominions But let vs vnderstand that Christ was sent of God to the end he might distroy sinne and death and restore vnto vs righteousnesse and life euerlasting Verse 7 Because the kinge trusteth in the Lorde and in the mercy of the most hyghest shall be neuer faile WHen as no kingdome can be firme and stable without necessary defences or safegards Dauid sheweth here what the defences or safegardes of Christs kingdome are namely not riches not hoastes of men not brasen péeces but the mercy of the most highest which can not be weakened by any force or strength neyther yet at any time can be remoued out of place as in the 54. of Esai most swéetly is said The hilles shal be moued the litle hilles shall tremble But my mercy shall not departe from thee neyther shall the couenant of my peace be moued saith the Lord thy mercifull God Let vs therefore hope that the church shall continewe still yea though kingdomes quayle amongst them selues and the whole world should vtterly be frushed together Verse 8 Thy hand shall finde out al thine enimies thy right hande shall finde out them that hate thee ALthough these most sorowfull spéeches in thinking whereof it is needfull that all the godly do trēble in eche parte may be vnderstood of all Christs enemies and of his church yet not absurdly are these by exception referred vnto the Jewes But there are two causes for which the horrible punishmentes of the Jewish people were before spokē of by God First that we may knowe it is the worke of Gods iustice that the vngodly sinnes mischieuous wickednes of the Jewes should be punished with so great calamities Secondly that we may knowe euen these calamities are the voyce of God admonishing vs touching repentance When as therfore we consider the tragicall punishments of this people let vs be stirred vp vnto repentance and let vs craue with true and feruent prayers that we may be gouerned of God that we fall not into like dotage and fury Now let vs way the effectuall substance of the words as by a balance He profoundly calleth the aduersaries of Christ