doubtfullnes Seing therefore Philosophy doth confesse her darknes it is nedefull that kinde of doctrine be embraced which God himselfe delyuered which doth make manifest so great matters For there are three chief and speciall good thinges of man which are shewed in this heauenly doctrine The first is True acknowledgment and calling vpon God The second Firme consolation in calamitics The third is The order of our life These good giftes doth this psalme comprehend when it sayeth But thou O Lord shewe vs the light of thy countenance That is sâ—ing that mans reason is ignorant of God and of true inuocation neither hath in her selfe any firme consolation and is much more seeble then that shee can direct her life and vocation amongst so many snares of the deuil and in so great a heape of buysines and daungers I beseech thee our Lord that with the Gospell and with the holy Spirit thou wouldest illuminate in vs that wisdome which truly knoweth God and calleth vpon him a right that thou wouldest strenghthen our hartes with firme consolation and gouerne the whole course of our life and vocation vnto the glory of thy holy name and saluation of the Church vniuersall Verse 11. Thou hast made me to reioyce in my hart whiles they haue plentie of wine and Corne. THis verse setteth out the degrees of good thinges although saith he The benefits pertaining vnto this lyfe are the blessinges of God and are to be craued of God yet notwithstanding both when other earthly benefits rise and fall too and from vs we haue an inwarde consolation worthely fixed and established in vs an other way and we preferre this consolation â—aâ— beyond al. swete pleasures of this slâ—tting and vanishing life wherin all thinges as it were hang by a â—â—ale thrid Ethings which haue bene of force by soden chaunge come to naught So in the 45. Psalme it is said All the glory of the kinges daughter is within c. that is to say the proper beautie of the Church is ioy of the holy ghost kindled in the heart of the faithfull ouercomminge all feares of death and daungers of hell and beginninge in vs eternall life Verse 12. I will therfore lye downe in peace and take my rest PEace in this place and in other places often signifieth tranquâ—itie of hart springing of faith hope and good conscience For faith holdeth not onely that a man is acceptable vnto God through the Mediator but also that obedience newe begonne pleaseth God through this hye Priest bringing our worshippinges vnto his Father Hope looketh for delyuerance in time to come according to Gods prouidence whether it chaunge in this life eyther els after the resurrection from death For although wee obtaine not alwayes corporall delyuerance yet we surely knowe that there shall folow an vniuersal delyuerance of the Church after the resurrection wherein God shall wipe away all teares from the eyes of the Godly Conscience setteth her selfe at rest in goodnes of the cause whereof God is the author approuer and defender as Teucer â—aith in Sophocles In a good cause it becometh vs to haue a good courage These three namely Faith hope aud good conscience are the causes of peace touching the which this last verse mencioneth I will therefore lye down in peace and take my rest Because thou only oh Lord hast made me to put my trust in thee ⧠The fifte Psalme Verba mea auribus percipe Domine THE ARGVMENT THe fift psalme is a feruent prayer against vngodlie teachers whose mindes are defiled with madde worshippinge of Idolles theire tongue with blasphemies their handes embrewed with the blood of the godly and their other meÌ„bers stained with wicked lustes These teachers as furies sent out of hel to trouble the church prayeth to be destroyed and that the puritie of doctrine and therewith his churche also might be preserued and defended There may also be obserued in this psalm a manifest figure of the vngodlie doctrine and of the vngodlie councels which tend hereunto that true inuocation prayer vsed in the church might vtterlie be extinguisht And because euerie prayer conceyued by the holie ghost hath effecte of promise let vs not doubt but God will helpe vs to the end the vngodlie may be confuted which say where is now theire God Psal 114. Ver. 9. Verse 1. INcline thine eares O Lorde vnto my wordes consider my meditation Verse 2. Hearken vnto the voice of my prayer my kinge and my God because I will praie vnto thee THere are two differences of true and false Inuocation viz. whereof me must continually consider in reading of the Psalmes The one is touching the essence of God The other touching the will of God So often as a man begins his prayer let him consider with himselfe what he calleth vpoÌ„ and what God he is which he calleth vpon or prayeth vnto After that also the Will must be considered what maner God he is and why he doeth heare vs. So in this place Dauid discerneth by the same Inuocation or prayer the true God from counterfet and false gods For Iehoua is a peculiar name whereby the Church alone of the fathers and the Israelites called vpon God And there is a great Emphasis or force in the wordes My king and my God As if he sayde Thou which truely beholdest and curest my griefe thou which truely receiuest and hearest me for thy Sonnes sake the Mediator which is the king of the Church This admonition of the difference of true and false inuocation is in another place largely delyuered which in déede ought to be considered vpon in all our Inuocation and thankesgeuing Also let that be considered that true Inuocation is of two sorts The one which worketh by cogitation of the minde and with confidencies illuminated or enlightened in the will fleeing vnto God inwardly crauing and expecting Gods benefites The other which with the voice or tongue expresseth those motions of the heart and consenteth with the heart Because god requyreth the expresse voice also and that others may be instructed and confirmed yea to the ende that the very deuils when they heare the true god called vpon might tremble for feare and flee away Finally let there be obserued ardent affections of wordes wherin he earnestly vrgeth to be heard as thus Heare me consider me And Geue eare vnto me Verse 3 O Lorde thou shalt heare my prayer betimes I will stande before thee earlie in thy Courte and in thy Congregation ALthough God is not tyed to any places or times and alwayes heareth them that call vpon him inlightned with acknowledgement and faith in the sonne of God yet notwithstanding the morning season is déemed most méetest for meditation and prayer when oure bodies are neither ouercharged with meate nor with fumes of stomack and a most earnest intention may be in an emptie stomack And it is not amisse sayde of a certaine auncyent wryter That Praier is a most harde worke because not onelie the intention or
and asswaged so often as she is eyther conforted with inwarde consolation eyther elles feeleth delyuerance redy prest before her eyes Verse 3 Haue mercy vpon me and heare my prayer LYke as in other affaires the minde which is ferueÌ„t in affaires oftentimes rehearsâ—th one sentence by garnishing of the same so Dauid in chaunging the wordes doth repeate the same thinge in the end of his verse which he had said in the beginning A litle before he craâ—ed to be heard for the righteousnes of God touching the which righteousnes the Gospel doth at large intreate Here he prayeth to be heard by the mercy of God But although the lawe discerneth Gods righteousnes from his mercy yet by the phraise of the Gospell righteousnes and mercy are both one thing in God For God iustifieth vs by mercy promised for his sonnes sake and for the righteousnes or obedience of his Sonne through his great mercy receyueth vs. Wherefore there is no difference betwene these two formes of speakinge viz. Heare me oh God of my râ—ghteousnes And Hake mercy vpon me and heare me Verse 4. Oh ye Sonnes of men how longe will ye dispyse my glory THis first part of the third verse grieueously rebuketh the vngodlyones sâ—â—â—â—ing and subuerting the studyes of heauenly doctrine For we may see many so light of disposit oÌ„ and so boldly bragging that they doutt not to compare the sayinges of the prophetes and of the apostles with Democritus his disputaâ—yons Who as Cicero saythe taught with greate Authority greatest vanityes or tryfles And Bembus who was after wards made Cardenall when hee came vnto Sadoletus and had perceyued that he bestowed some trauell in expounding Paules epistie vnto the Romanes Leaue of sayth hee these toyes suche foolish tryfles are vnfitting for suche a graue person as you are Italy is full of such lyke Judgments where when some doe enter into theyre Churches they say they come vnto a common erroure Others although they iudge not of the Gospell as of a vaine tale yet they abhor the natiue meaning or effecte thereof as it were a firebrand of seditions and the confusion of policies Some beinge bewitched with lewde opinions doe curse the wisdome of the Gospell as the corruption of good maners and the lousnes of discipline These vngodly and prophane iudgements doth Dauid with a graue speeche reprehend calling the Gospel his glory like as S. Paule saith I am not ashamed of the Gospel which is the power of God vnto saluation to euery one that beleueth And in Iohn 15. In this is my father gloryfied if you be mademy Disciples and that you beare much fruite The wisdome of the Lawe is a certaine magnificent and glorious thing whereby common welthes are gouerned and this humaine socyetie is kept in good order But a more necessarie and wholsome matter is the true acknowledgement of the Mediator which is vnderstoode by the Gospell and which is the right way leading vnto life euerlasting Let vs therefore learne to magnify this glory and to prefer the same before all humain matters Yea although we be proudlye deryded of Epicures politike men and of hypocrites Verse 5. You loue vanities and seeke after leasinge THis particle of the second verse may rightly be applyed vnto the doctrine and lyfe of the vngodly ones For what are the opinions of other nations touchinge God but sclaunders tryfling toyes and fables That I may vse Paules wordes And neyther are they onely so but many are the open erroures in such as worship Idoles as the examples of Ethnikes Turkes and Papistes do shewe which sith they be knowne vnto all men I thinke them not nedfull for me to remember theÌ„ And I tremble in eche parte of my body so oft as I think vpon the multitude of the gods which the Ethnikes haue with such madnes imagined of theire maner in sacrefysing of men of the wicked and damnable confusion of theire lustes But I beseech God to represse the rayginge deuil and not to suffer such furies to be sene in the Church And if a man turne him with minde and consideration to behold the lyfe of the vngodly ones he shall finde al thinges full of vanities and foolishnes The vngodly séeke after pleasures and such like thinges thereto pertayning But howe much vanitie there is in these thinges what wise man vnderstandeth not For mans bodye is weake his beauty fraile his health vncerteine his lyfe short his hououre vaine pleasure corrupte wisdome smale vertue seeble and his affections boysterous Finally all these faide away quickly like flowers and theire chaunge is more easie then of the swiftest flee that flyeth wherefore it is euident that not onely the doctrine of other nations but also the lyfe of the vngodly is most full of vanity and foolishnes Verse 6. Knowe ye that the Lord doth deale wonderfully with his holy one IN the third verse he beginneth a consolation which is to be opposed against sorowes which the godly endure But heare as I consider this verse I remember the elegant and learned Paraphrasis wherewith Eobanus Hessus openeth this same verse Mirificas Domini tandem cognoscite leges In quibus exercet quos amat ipse suos Depremit vt releuet premit vt solatia prestet Enecat vt possint viuere esse super The Lorde his marueilous Lawes at length knowe ye Wherein those whom he loueth he doth traine He bringeth lowe vnto the ende that he May them comforte and eke relieue againe He geueth griefe and solace sendeth ofte He killes that they may liue and dwell aloft But peradueneure same man will say It goeth well with the Just Iohn Baptist S. Paule and such like are Just and holy therefore it must néedes be well with them This Psalme meeteth with this obiection and answereth orderly vnto the propositions Although saith it the Maior be true That it ought to be well with the Just and after this life all good thinges shall bee geuen and bestowed vpon them yet not withstanding God in his secrete and wonderfull counsell deferreth rewardes and punishmentes in this life and more straitly exerciseth the chiefe members of his church then others The causes of this his connsel are manifolde wherof some are recyted in the doctrine of the Church For the calamities of y e godly are eyther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is punishmentes for certaine offences as the banishment of Dauid was the puninshmeÌ„t for his adultrie Either els they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trials or exercises of their faith as the imprisonmeÌ„t of Ioseph or els they ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is notable and euident testimonies of the kinde of doctrine and of iudgement to come Furthermore touching the Minor he answereth The holy ones in this life are Iust through Imputation for the Sonne of God his sake and some obedience is begun in them But as yet they are not indued with sincere newnes of life and agréeable strength touching the Law of God wherewith they shalbe
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
prayer The Lord fulfill all thy petitions to teach that God helping vs we shall haue both a ioyfull beginning and also a prosperous ending Verse 6 Now know I that the Lord hath preserued his anoynted The Lord heare him from his holy heauen his right handsaueth mightelie HE addeth vnto the prayer a thanks geuing which springeth of the good purpose of faith beleuinge that God hath care ouer vs and that we are helped by God But here the doctrine of Papistes concerninge doubting must we mightely reprehend which with a malignant vizour striueth against faith and plungeth men eyther into a contempt of God or els into desperation For who would not of right maruell that Papistes beleuing that God affirmeth any thing touching effects by past and to come should themselues doubte of his benefites which in this present lyfe he geueth vnto men I beleue ther is no man in the popish congregation lyuing which would doubt that all things are made of nothing and of the raysing of the deade to lyfe which shall folow after this lyfe What then should let them that they lesse embrace by the same beleefe the article of remission of sinnes and therein be setled in conscience séeinge the same God is the Author of all the articles of the faith and requyreth no lesse glory of trueth to be geuen him touching remission of sinnes which for his sonnes sake is graunted then he requireth touching other matters proponed to be beleued It is manifest plaine therefore that papistes lyue in great erroure and in the ignorance of chéefest matters But we will stand against this distrust doubting and with most firme beleefe perswade our selues that we are fréely receyued and heard of God for his sonnes sake the Mediator if so be that we repent vs of our sinne and by faith flée vnto the throne of grace But these things are in an other place with mo wordes expounded Verse 7 Some in Charyotes and others in horses do trust but we will thinke vpon the name of the Lord our God Verse 8 They are cast downe and fallen to the earth but we are risen and are exalted NOw followeth the third part of the Psalme which is a most graue reprehension of confidence in mās helpe or defence as if he saide What are chariotes and horses if they be compared vnto Gods power Nothing surely But as the vile dongue compared vnto y e bright sunne and as one drop of water compared vnto the main Sea Who so is wise therefore had rather trust in the Lord then trust that he can by mans power ouercome For If God be on our side who can be against vs Examples doe notably verify this saying In 2. Paralipp 13. King Abia before he went to battell against Ieroboam sayde In our hoast is God present as our Captaine and his priestes which sound out their trumpets and crie out against you And behold when they cryed God fearfullye amased Jeroboam and all Israel which stoode in armes against Abia and Iuda and the children of Israel fiedde vnto Juda and God gaue them into their handes Abia then smote them so did his people with a great stroke and there dyed wounded among the Israelites fiue hundred thousand of strong men And the Children of Israel at that time were discouraged and the children of Juda were most mightely comforted because they did put their trust in the Lord the God of their Fathers Also in y e 2. Paralipom 14. King Asa being readye to fight with mightie armies of Ethiopians called vpon the Lord saying O Lord there is with thee no difference whether thou helpest in few or in many Helpe vs O Lord our god For we trusting in thee and in thy name doe goe against this multitude O Lord thou art our God let not man preuaile against thee Therefore the Lord brought a feare vpon the Ethiopians in the presence of Asa and of Juda and they fled away that there was not one left aliue because when the Lord smote them and his hoast fought against them they were altogether confounded Again in 2. Paral. 16. The Prophet Hananias reprehending the vngodly confidence which king Asa reposed in the king of Siria saide Because thou hast trusted in the king of Siria and not in the Lord thy God therefore hath the hoast of the king of Siria escaped out of thy handes Were not the Ethiopians and Libians farre moe in number with their chariotes and horsemen and excéeding multitude whom when thou beléeuedst in the Lord he deliuered into thy handes For the eyes of the Lord behold all the whole earth and geue strength vnto them which with a true heart beleue in him Therfore thou hast done foolishly and euen for this cause only at this present doe these warres arise against thee In the 2. Paral. 32. Ezechias the king made this Oration vnto the people when as Sennacherib was besieging of Hierusalem Stande to it manfullie and bee of good courage feare not nor be not dismaide at the king of the Assyrians nor all his multitude of men which is with him for with vs are many moe then with him For with hym is tyere an arme of flesh but with vs is the Lord our God and he fighteth for vs c. These examples and others which are innumerable doe greatly set foorth the Antithesis of confidence in God and of trusting in the help of man Verse 9 O Lord saue the Queene and hear vs when soeuer we shall call vpon thee PRayer is not so oftentimes repeated in vaine because the deuil holdeth continuall warre with the Church and bendeth and practiseth all the indeuoure of his kingdome to the destruction of the Church Wherefore we must continually fight against this enemy with prayer which confoundeth and enfeebleth his power Amen The xxj Psalme Domine in virtute tua c. THE ARGVMENT IAm not ignorant that certaine Diuines of excellent wittes and exquisite learning haue interpreted this psalme as concerning the politike magistrate and applie it vnto that purpose that it may be a thankesgeuing for victorie against the enemies which the former psalme required of God But although I take not so much vpō me as to find fault with their purpose yet I am moued with the weightines of the words to be perswaded that this psalme must be vnderstood concerning Christ the eternall King and Prieste and of the tragicall punishments due to the Iewish people For first is an often mention made of the eternitie which agreeth more vnto the kingdome of Christ then vnto transitorie states of regiment Secondlie the phrase of blessing so often times repeated without doubt pointeth the finger vnto the promis which was delyuered to Abraham In thy seede shall al nations be blessed Last of al there is such an extreame rigour in threatning of punishmentes that I suppose the same can not be cōstrued concerning other nation then of the people of the Iewes This ground of our purpose thus framed let vs
in true feare and faith vndoubtedlie we must confesse that the Messias is by nature God and begotten of the substaunce of the father But the humane nature is signified in these words I haue established my king ouer Sion That is I will haue Christ to be the head of the Church Herevpon in the Epistle to the Hebr the 2. Chap. he doth learnedlie dispute that Christ is not onelie God but also man Hee which 〈…〉 and they which are sanctified are all of one For the which cause he is not ashamed to call them brethren saying I will declare thy name vnto my brethren And againe I and my children which God hath giuen me Because therefore children are partakers of fieshe and bloud he also himselfe is made partaker of the same that in al things he might be like vnto his brethren Lastlie not onelie the offices of this person are described in the names of King Priest and Pastor but also the doctrine of faith is recited which transferreth and applieth vnto vs the benefites of this Lord. He is wiselie called King by the voice of theternall father I haue appointed my king c. The office of his priesthood is signified when he saith I will preache of the Commaundement For to teache is a parte of the priest What that he is also called a shepheard Thou shalt feede them with an yronrodde Finallie of faith applying vnto vs the benefits of the Messias this psalm crieth out Blessed are all they that trust in him There are therefore in this psalme excellent testimonies of the Essence wil of God of the person and benefits of the Messias and of faith wherby the good things of the newe testament muste be receiued And yet neither nakedlie nor without figures are these set foorth but there are intertexed rebukings of the enemies despisers of Christ threatnings of punishments whereby God punisheth the contempt of his sonne and exhortations to thende al men may serue obey the sonne This is the summe of the psalme agreeing with the saying of Christ whiche I haue recited in the beginning Verse 1 Why did the Gentiles rage and the people imagine vaine thinges Verse 2 Kinges of the earth stoode vp and Princes came together against the Lord and against his Christ ALwayes when we interprete lot vs hold this rule that the Scripture of the new Testament is a speciall light of the Prophets Neither in the exposition of Moyses of the Prophetes and the Psalmes ought wee anye thinge to decline from that purpose or meaning which euen the same sonne of God or the Apostles doe shew vs because the same spirite spake by the Prophets and Apostles and it is the Sonne which expoundeth vnto vs. For as the Lawmaker is the best Interpreter of his owne Law So the Sonne of God which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worde can most rightlie expounâ—e his oracles or speeches Then following this rule see if it please you with what reason the Apostles Act. Cap. 4. doe interpret this Psalme For so wryteth Saint Luke in the same place O Lord thou God which hast made heauen and earth the sea and al things which are in them which through the holie Ghost by the mouth of our father Dauid thy seruant hast saide Why did the Gentiles rage c. For in deede they gathered themselues together in this Citie againste thy holie childe Iesus whom thou hast annointed Herode and Pontius Pilate with the Gentiles and people of Israel to doe whatsoeuer thine hand and counsell had determined to be done c. It appeareth plainly that the beginning of this Psalme is properly and principallie to be referred vnto the history of the passion of Christ For in déede the Jewes and Gentiles defyled themselues by ioyning together in the murthering of Christ and in their cruell counsels Neyther is there any one of vs which as Esay in Cap. 53. at large declareth hath not added somewhat vnto the passion of Christ But although this is the proper and naturall meaning of this Exordium yet notwithstanding it is not absurdlie applyed vnto the dangers of the Church in all ages Because Christ and his Church by a certaine affinitie and likenes of suffering are ioyned together according to that saying Rom. 8. Whom he hath chosen them will he haue to be like vnto the image of his Sonne Therfore as in a sodaine casualtie of fire or in a Citie surprysed there is great feare so kinges and their counsellers when the voice or the doctrine of the Gospel is heard doe tremble for feare and doe mortally hate the same as the firebrande of sedition in a common welth and as the lousnes of discipline The slaunders of Celsus Iulianus and others are well knowen which haue written that the Gospell doth take away Magistrates Discipline Lawes Finallie all the sinewes of ciuill societie and that it doth graunt infinite libertie vnto all mischiefes But why doe I repeate the slaunders of olde time when as our age yealdeth examples too many which declareth how great the â—â—â—â—ltie of hatred of many and mightie kinges and 〈…〉 ainst the reformed dectrine of the gospell by th 〈…〉 e of the reuerent Father D. Martyn Luther Neither in déede would politike persons be so extreme cruell and furious against the Lorde and against his Christ but that they are set on fire of obstinat hipocrits which with tooth nayle holde fast their errors least their opinion should go to wrack or leaste it should any thing impaire their aduantag To thend therfore that we being discouraged with fear of their hatreds and of dangers should not cast away from vs the profession of the true doctrine this Psalme doth comforte vs affirming that al the indeuour of the enemies so farre as toucheth the effect of the matter shall be in vaine and to be scorned For although Dioclesian and his fellowes doe cruellie rage and seeme to deuoure the vniuersall Church yet notwithstanding in midst of their race their crueltie is restrayned and the Church is deliuered Verse 3. Let vs burst in sunder their bondes and cast away their cordes from vs. IN this verse the holy Ghost explaneth before our eyes the effecte of all the Counsels or purposes which the enemies of the Gospell put in practise For as Archers do ayme their arrowes vnto a certaine marke so the enemies of the Gospell bende and bestow all their indeuour vnto the subuersion of the true doctrine and of the true Church of God But thinke with your selues I pray you how great a madnes it is to call the most swéete sentences of the Gospel such as these are Come vnto me all ye that labour and are laden and I wil refresh you Again So God loued the world that he sent c. Bondes and cordes But as they that are grieued with some disease in their eyes see not in deede those things which are before their feete so the enemies 〈…〉 spell being vexed with scorching flames of f
or be therewith delighted as before time and with all industrie might bestowe theire whole life in the true obedience of God So are we by faith in Christ iustified before God and we receyue the holie Ghost which beginneth obedience in vs towards God But although this be neuer perfecte in the flesh by reason of the remnant of sinne in vs yet notwithstanding whatsoeuer blemish is therin the same by faith in Christ is vtterlie wiped away Thus farre D. Luther And this verse containeth also euident testimonie touching the person of the Messias and teacheth that this king and priest of the church is the Sonne of the eternall Father begotten of him and the Creator of all things with the eternall Father and the holy Ghost wiâ—ly saith the eternall Father Thou art my Sonne This day haue I begotten thee In these words is signified a naturall birth and not the adoption for the sonne which is adopted not begotten of the Father is grafted into the milie but he which is begotten of his Father is his naturall Sonne and these are declared before 〈…〉 the argument But some man perhaps would 〈…〉 in this place whether the deume nature be alone in 〈…〉 or no I answere ther are many causes why the Mediator is god and man whereof I will nowe recyte some The Mediator is God to thend he may delyuer our prayers and worshippings vnto the Father and enter into the secret counsell or the godheade For God as touchinge his maiestie dwelleth in a light vnaprochable and is a consuming fire The same Mediator is man to the end he might talke with vs familierly and shewe vs the Father because we are not able to abide him speaking in his maiestie Furthermore this Mediator is man by reason of the conflict and passion which he suffered and he is God by reason of the victorie and tryumphe in his resurrection and ascention For the alone nature diuine can not suffer nor dye Also the alone nature humaine is not the ouer commer of the world that is of sinne death and the deuil Finally the Mediator is man to the end he may do the office of a priest which perteyneth vnto the doctrine and sacrifice The same mediator is God to the end hee may do the offices of priesthood touchinge intercession and of a kinge touching victorie triumphes gyftes and gouernment of the church And although these cases cannot throughly be seene and are more nearer beholden in that same lyfe eternall yet notwithstanding it is needfull that in this lyfe we thinke vpon the beginninges of this wisdome that the admiration and desire after the felowship with God might be inflamed in vs and that as thankful vnto him we should praise him in these great benefites that the onely begotten Sonne of the eternall Father tooke vpon him nature of man to ouercome death and restore to vs lyfe and gather together his eternall Church and be an intercessor for vs. Verse 8. Aske of me and I will geue the Nations for thine inheritance and the costes of the carth for thy possessions SO greate plentie and abundance of doctrine is there in this psalme that it cannot be comprehended in many volumes of comentaries Therfore I shalbe contented to entreate vpon the speciall places And there are in this verse three chiefe and notable places The first a Testimonie of the deuine nature of the Messias The second a doctrine of the callinge of the Gentiles And the thirde a difference of the kingdome of Christ and other kingdomes touching these places I will be briefe least that my comment growe too greate Therefore like as the Epistle of S. Paule Hebr. 1. doth excellently vrge the efficacie of those wordes in the next verse to confirme the diumitie of Christ To which of the Angels said God at any time Thou art my sonne this day haue I begotten thee So we both may and ought to apply this verse to confirme our selues and confute the Arrians To which of the Angelles saide God at any time Aske of me and I will giue thee nations for thine inheritance and the costes of the earth for thy possession For in deede the Angels are not Lords ouer mankinde but are created for the seruice of God and his Church But this Lorde is heire of all things because by him and for him all things were created Let vs therefore remember this testimonie and let vs adioyne the same vnto the other sentences which confirme the diuinitie of Christ and confute blasphemers Moreouer so ofte as we speake of the calling of the Gentiles let these three things be chiefly considered First how great the force of the mercy of God is gathering his Church of the miserable masse or heape of Heathenish men which are Idolaters defiled with wicked slaughters lustes theft lyings periuries and finally with such filthines as my tong both trembleth and escheweth to speake of And it is profitable in these histories to consider the greatnes of the mercy of God We vse to maruell lesse that God reuealed this Gospell vnto the Jewish people amongst whom had remayned some doctrine touching God and with whom there was some honest discipline But let vs compare Rome in Neros time vnto Nazareth First the true God was altogether vnknowne at Rome moste men euery where were Atheâ—sts or godlesse men the residue wickedly worshipped idols Secondly the whole Citie was full of most filthie lustes which were thought to be pleasures permitted not worthy of punishment Thirdly money bribing and vsuries were had in price of prayse Lastly no reuerence towards God no shamefastnesse neither regarde of any trueth and iustice And yet God commaundes his Church to be gathered vnto him euen in such a Citie and such then were the maners almost throughout all the world In this example is the greatnes of Gods mercy seene that vnto suche persons where as discipline was so vtterly extinguisht euen the worde of God doth â—ounde calling them vnto repentaunce and offering them saluation And at first it was thought a matter vnworthy amongst the Jewes that the Gospell should be preached and dispersed amongst those cursed people which liued in great filthines without all discipline or good order Here vpon happened those conflictes of Paule when he affirmed that the Gospell pertayned to the Gentiles and that free remission of sinnes for Christeâ— sake was offered vnto all them which did repent A great and wholesome consolation is it vnto the godly to thinke vppon this greatnes of Gods mercy which is specially seene when we consider how God disperseth his Gospell amongst thâ—se monsters of men as then were the heathen and as now are many Let vs knowe that this mercy of God is taught vnto vs so often as meÌ„tion is made of gathering a Church from among the Gentiles Secondly the calling of the Gentiles is an excellent Testimony touching the whole effect of the Gospell which consisteth in the vniuersall preaching of repentaunce and in an vniuersall promise of grace
to fall as deceyued in our erroures or as driuen thereunto by â—â—becilitie of the flesh Greate and meruelouse was the wisdome and vertue of Dauid and yet we see that he was nowe and then driuen of the deuill and other whiles by humaine erroure deceyued as when he commaunded the people of Israell to be nombred Seing therefore that the infirmitie is great in all men vouchsafe thou O eternall God Father of our Lord Jesus Christ gouerne vs and geue vnto vs wholsome councels for performance of priuat and publike affaires and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath but instrumentes of mercy and profitable to thy Church Verse 9 For there is no truth in theire mouth theire hartes practise mischiefe their throte is an open sepulcre and they flatter with theire tongues THis notable discription of vngodly teachers must we diligently consider For there are foure proper tokens discerninge godly teachers from the vngodly ones For the godly ministers of the church do cure the woundes of the consciences that is of doubt and of dispaire But the false prophetes do both doubt themselues of Gods will and also leaue theire auditory in doubting as the Areopagites in the councell of Trident do bidde all men to abide in doubtfullnes and do wipe out all this article in the Simbole or Creede viz. I beleue in the forgeuenes of Sinnes yea say they beleue thou not but doubt thou And this doubtfulnes which is not vanquished by faith bringeth forth heauie raginges against God and also disperation Moreouer godly teachers are not the trumpetes of seditions and fyerbrandes of ciuill broyles but with a sound and sincere religion both loue and nourish peace as much as in them may be done Contrarie wise false prophetes exasperate crueltie in Princes and studie to kindle ciuil sedicions and to haue such and so â—any motions distroyed so many honest Matrones and so many infantes slaine and an euerlasting spoyle and deuastacion of churches Men say there is nothing more cruell then Panthers or Tygres and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete as it were with a certaine reuerence The rage of the vngodly teachers doth farre passe these which so spare no sex nor age of person that they had rather bringe Heauen and earth together and defile there contrie with ciuill bloodshed then to lose theire opinion honour pleasures and riches And that these are true the history of this our age from the yeare 1517. vntill this present time euidently sheweth Which because it is knowne vnto all men I shall not néede to make any reheresall thereof Thirdly Godly teachers do render a reason of theire faith with all mildnes and feare as S. Peter saith and speake those thinges which are true standing with grauitie and which are Just sincere frendly and laudable according to that rule delyuered by S. Paule Philippians 4. But contrariwise the throte of the vngodly is an open sepulcre brething out blasphemies against God and filthie raylinges against honest men slaunders and most impudent lyes As Eaius with a most filthy mouth disaloweth mariage of Priestes and calleth so many honest and godly matrons as are ministers wiues she wolues So Piggliras durst be so bould as to vtter this most filthy speech which is extant in his writings That Priest saith he lesse sinneth which polluteth himselfe with whordome then he that marieth a wife These speeches do sufficiently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed Finally the speeche of truth is plaine But an euil cause hath néede of counterfete colowred medicins which S. Paule calleth in 16. Romaines Sweete and flattering wordes deceyuing the hartes of the innocentes For vngodly doctors do imagine collusions and fained or coloured méetinges where vnto many geue good liâ—ing But Sycophantes flatter themselues too much if they thinke that they can so dally in the Church and scape scotte frée To wrappe vp the truth trimly and glose vp theire erroures cunningly Let them looke for the same end that Iudas had whome they imitate For as he betrayed the Sonne of God with a kisse So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines Verse 10. Make them a destruction vnto themselues O God destroy their deuises confound them for their manifolde iniquities because they haue prouoked thee HOw much God hateth lewd corrupting of the heauenly doctrine this precepte teacheth Thou shalt not take the name of the Lord thy God in vaine And God threatneth both elswhere oftentimes and also in this place that he will punish blasphemies against his name and also reproches against his true doctrine Therefore let vs thinke it is a great felicitie that we are deliuered from those counsels of the Bishops of Rome and from the league of the deuill which as it blasphemeth God to the ende it may destroy very many so it inflameth those bishops and stirreth vp Tirantes to establish mad worshippings of Images and other mischiefes Nothing can more grieuous be spoken then that which S. Paule saith If any man teach anie other Gospell let him be holden accursed All bitter curses doth hee comprehende in the word Anathema which signifyeth a matter wherewith God is angrie without any pacifying and which is ordeyned for death and destruction Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell And in the exhortations of the Prophetes oftentimes this threatning is repeated as in Esay cap. 5. Woe be vnto them which count euill good and good euill darcknesse light and light darcknesse Verse 11 And let them all be glad which put theire trust in thee they shall sing praise vnto thee for euer and thou shalt defende them and they shall reioice in thee which doe loue thy name Verse 12 Because thou O Lord shalt blesse the righteous as with a shield shalt thou defend him and erowne him with louing fauour I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures which it is not inough for vs once to haue seene but wherein the Reader may dwell and neuer be able to fill his minde with looking vpon them He saide briefly in the third Psalme With thee Lord there is saluation and thy blessing is vpon the people Now doeth he adorne the same sentence and diuerslie beautify it with copie of speech and with excellencie of matter For what can be more finely saide then that he compareth the blessing and helpe of God vnto a Tabernacle couering vs against the force of stormes and tempestes and vnto a shield defending vs from the assaultes of our enemies These most excellent Figures must we somewhat diligently peruse and explane The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes dwelt in Tabernacles and
To doe willingly and wittingly against Gods commaundementes and to haue a desire to repent without which faith cannot be An euil conscience therefore and faith cannot be in the heart both at once The thirde cause That true prayer might be perfourmed of vs. For he that hath still an euill purpose of minde calleth vpon God in vaine Nay he cannot pray at all because he commeth vnto God without repentaÌ„ce and faith Now let a man consider what a wretchednes it is to liue carelesse of God that is not to bee able to craue and hope for the help of God but to be forsaken of God and enthralled of the deuill The fourth cause is Confidence in the helpe and protection of God This cause ryseth of the former causes For hee that with a good conscience endeuoureth himselfe hath euer a good confidence which is the swéete Nurse of olde age The fifth cause is Tranquillitie of minde Touching this cause let vs holde fast that most swéete saying of Gre. Nazianzen No thing so much reioyceth vs as a pure conscience and a good hope The siste cause is The mitigation and deliuerance in calamities For surely some help it is when sinne and mischiefes meete not together For these causes and such like wee must endeuour our selues that our conscience in all actions agree with the worde of God neither that we doe or allowe of any thing against conscience And when we retaine such integritie of conscience the minde is at quyet it holdeth fast faith and remayneth in fauour with God and man Verse 9 Let the wickednes of sinners I pray thee come to an ende and saue thou the iust O God that searchest heartes and raynes Verse 10 My help commeth of the Lord which preserueth them that be true of heart Verse 11 God is a iust Judge and a God which is angrie euerie day GOd will be acknowledged and discerned from all other natures by certaine properties because we can not feele or embrace him in our corporall armes And these properties in euery our prayer must we thinke vpon that we may discerne the true God from all natures and false gods For it is needfull a man know to whom he speaketh where god hath here made him selfe knowen what maner of God he is whether and why he heareth vs. In this place Dauid recyteth while hee is in praying three notable and cléere properties Whereof the first is Omnipotencie For it is onely proper vnto the Omnipotent nature to looke into all mens harts and to discerne true sorrowes from dissembling sorows And seeing this propertie may not be attributed vnto any creature it must needes be a cleere thing that wee ought not to make our prayers vnto men that are dead The second propertie in this place recyted is The Righteousnes of God who is angrie against al sinnes and wickednesse which are oppâ—gnant to his law Of this propertie we haue spoken more in the fifte Psalme The third propertie is The goodnes of God which helpeth those that are true of heart That is truely calling vpon him in Spirite and trueth without any other causes incident So happened it with Adam and Eue after their fall when they could not be helped by angels nor by their own pollicies neither yet by any other creature Then comes God from his secrete throane and receiued sinners to his fauor and geues them life Let our minde therefore behold this true God which made himselfe knowen by sending his sonne publishing witnes of him by raysing from death to life and other miracles done And let our minde therewith thinke that this is the true Creator and helper which is wise which heareth vs and is both true bountifull Just and sincere punishing also wickednes and sinnes which are contrarie vnto his righteousnes Verse 12. If the wicked wil not be conuerted he hath sharpned his Sworde hee hath bent his Bowe and prepared the same Verse 13. And he hath made redy for them weapons of death and he hath prepared for them whot burninge arrowes THe godly Reader without any Expositor well vnderstandeth how gallant a Description this is and how fearefull vnto the vngodly multitude For hee paynteth out as in a Table how God is armed with his Sworde purposely prepared and with his Bow not vnbent but redy bente whose Arrowes misse not the marke but hit home surelie and cast downe whatsoeuer they are leuelled at Beholding this Similitude let vs acknowledge the most iust wrath of God let vs craue with vn ayned repentance for his Sonnes sake that hee would asswage the same Vndoubtedly if wee were not of heartes as harde as Iron this heauie sight would thorowlie moue vs and would leaue the prickes of repentance in our heartes But we are too frosen hearted to thinke vpon so great matters Wherefore let vs crie â—ut and say with Hieremie Cap. 2. Turne mee O Lorde and I shall be turned Correct me O Lorde in thy iudgement not in thy furie least I be brought vnto nothing Let vs also learne the difference of chastisement towardes the godly and of punishment towardes the wicked For of the godly it is saide in another Psalme I will visite their sinnes with the rod. This Fatherly chastisement is not a token of reiection but an exercise of godlines And vnto this tryall of faith may those little verses of Mantuan be rightly applyed Sit licet in Natos facies austera parentum Aequa tamen semper mens est amica voluntas Though Parentes cast their countenance sterne vpon their children yet An equall minde and friendly will alwayes they vse most fitte But of the vngodly ones Amos recyteth a heauye sentence All sinners shall die with the Sworde That is shall fall out of present punishmentes in this life vnto eternall tormentes Which thinges sith so they be let vs with Dauid earnestly pray for their destruction vniuersallie And for the godly Lord reprooue mee not in thy wrath That is chaâ—â—en vs as a Father not with a Sworde but with a Rodde which within a little while after is cast into the fire Verse 14 Behold he hath conceaued vnrighteousnes and is greate with sorrow and bringeth foorth vanitie Verse 15 He diggeth a pit and delueth the same and is fallen into the pit which he made Verse 16 His labour shall bee turned vpon his owne head and his iniquitie shall rebound vpon his owne pate HEre are notable descriptions of the vanitie of such deuises as are put in vre by the enemies againste the godly ones which truely call vpon God For though the vngodly bende and practise all their counsels to the subuersion of the Church yet so much as to the effecte of the purpose pertaineth they bring foorth vanitie and fall into the same pit which they digged for the godly Finally theâ— mischieuous practises whereby they endeuour to subuert and destroy the godly ones redâ—uÌ„d vpon their owne pates The histories of Senacherib Iulianus and others are knowen which in
shouldest not raigne at all neyther that thou shouldest haue any people which might worshippe and honour thée Verse 14 But thou seest this because thou considerest his labour sorow that he may be deliuered into thy hands Vnto thee is the poore man lefte Thou art the helper of the Orphane VNto the rest of his petition are added promyses which are opposed vnto the Judgemente of Epitures and affirme that God will iudge and punishe the vngodly and will preserue and delyuer the godly yea though a season they seeme to bee as forsaken and Orphanes Thou saith he considerest my trauell my payne For as the father taketh pittie vpoÌ„ his Children So the Lorde is mercifull vnto those that feare him And surely the holy ones being confirmed in former benefits receaued doe whollie depend vpon God and yeald them selues and all that is theirs by faith into the mightie handes of God For vnto thee is the poore man lefte and thou art the helper of the Orphan That is They which being destitute of second causes or ordinarie meanes call vpon thee And it is profitable that we haue in redynesse many sayinges which affirme that God will then vnfaynedly helpe vs when wee are forsaken of mortall Creatures as the verse in the 72. Psalme My Father and Mother haue forsaken me but the Lord hath taken me vp Let vs also set before vs examples and not fâ—rren only but of our own countrey and Inhabitations Now often hath God driuen away or els mitigated great mischiefes from thee me and euery one of vs which by mans helpe cannot be tollerate Therefore all deliuerances be they others which we reade of or our owne which our selues finde experience of let vs know that they are examples of Gods promyses and being admonished both with promyses and with examples let vs learne to call vpon God to craue and looke for helpe of him and let our faith and confidence become by litle and litle stronger Let our heartes be setled in hope and in expecting Gods helpe So by vse shall we learne this verse Vnto thee is the poore lefte Thou art a helpe vnto the Orphane Verse 15. Breake the arme of the vngodlie and Euill man his vngodlines shalbe sought for and it shall not be founde WE must both in this place and also in others oftentimes discern the beginning of the matter from the ending Antichrist surely is slayne with the Spirite of Christes mouth That is with the sincéere ministerie of the Gospell But he shall be altogether then abolished when the Son of God shal come vnto vs againe to iudge the quick and the dead as Paule witnesseth 2. Thess 2. Then shall that man of sinne be reuealed whom the Lord Iesus shall slea with the Spirite of his mouth and shall destroy with the foreknowledge of his comminge And as touching the throwing downe of that Antichrist into the place and countrey of dainned soules no doubt it is Iohn speaketh of it Apoc. 19. And the Beast was taken and with her the false Prophet and these two were sent aliue into the lake that burneth with fire and brimstone where they are tormented day and night worlde without end Apoc. 20 Verse 16. The Lorde shall raigne for euer and world without ende The Nations shall pearish out of his Lande A Consolation taken of the Conclusion The thing will shew it selfe that Christ shall raigne when all the Enemies Gog the Beast and the false Prophete shall pearish With this hope of future redemption let vs comforte our selues against the power and furyes of the Enemyes For although Tirantes Fanaticall teachers and their Champions now and then presumtuouslye doe beare sway and carrie stately stomackes as if they were Lordes and Rulers called of their ownest le Yet after a while this Soile or Possession shall be taken from them as from vnthankefull Vassales For The Earth is the Lordes and alithe fulnesse thereof Psalme 24 verse 1. And againe it is sayde Leuit. 25. The Earth is mine you are but Straungers and my Husbandmen Verse 17. Lorde thou hast heard the petition of the poore thou wilt confirme their heart thine eare will bee prest Verse 18. To iudge the Orphane and oppressed that thencefoorth man rage no more vpon earth IN the ende of this Psalme is repeated The Promise and Finall cause of delyuerance For this cause speciallie is the Church delyuered that the moste holye name of God be not for euer polluted neyther that his Doctrine be extinguisht but that alwayes there shoulde remayne vpon earth both Teachers and Schollers celebrating the benefites of God in his Church or Scholehouse and to be therein true witnesses of his Doctrine This cause is oftentimes inculcate to our eares as in the 79. Psalme Helpe vs O Lorde our Sauiour for the glorie of thy names sake and deliuer vs and be mercifull vnto our sinnes for thy names sake least they say amonge the Nations Where is now their God The eleuenth Psalme In Domino confido c. THE ARGVMENT I Am not ignorante that certaine Deuines of excellent wittes and excquisite learning haue interpreted this psalme Allegoricallie as touching corruptions in Doctrine which are the enuenomed dartes wherewith the hearts of the simple sorte are wounded And althoughe I mislike not this Interpretation Yet I doe better allowe of the simple meaning and effecte which the proprietie of the phrase bringes foorth Therefore this Psalme conteineth a Figure of the Church which is like vnto a sillie birde cast out of her neste and laide foorth for all maner perilles and daungers of death For in very deede the Church liueth as an exile in this world and setleth her abode in troblesome dominions as it were in Medeas bosome And neither liues she in exilement and wandereth without any certaine resting place but is as an open pray vnto all hazardes of sodaine dangers For she is partlie oppugned by manifest violence and partlie by guilefull snares subtillie deuised of the enemies But perhaps some man would aske the question wherehence comes such and so greate bitter hatred into the mindes of the vngodlie ones against the church which keepeth and retayneth the heauenlie Doctrine This question doth this psalme in one verse at full resolue The foundations are destroyed what hath the Righteous done As if he saide The Church suffereth not this beastlie crueltie of the enemies hatred by reason of their grieuous sinnes troubling the Ciuill societie of men but for the Confession of the true doctrine which is ioyned with iust and necessarie reprehensions of Errors Idolatrie and Abhominations which striue with the Foundation For neither can it be but that the Church which setteth foorth the true meaning concerning the essence and will of God should therewith also reprehende the Confusion of Opinions and Worshippinges which with a malignante countenance that is by all euill shew are repugnant to the manifested will of God For God hath called his Church vnto this function to the ende we shoulde builde
remain any State of Churches and Schooles which is by Gods benefite now stablished wherein the light of the Gospell is restored But such a State shall remayne yet yea though the worlde and the deuill withstande the same as Christ himself saith in another place The gates of Hell shall not preuaile against the Churche Mat. 16. And because many are the impediments therof the Psalme in this Consolation plamly sheweth who he is that shall helpe this Church It affirmeth that God will be present when we pray and that hee will heare vs gouerne helpe defende and delyuer vs. Therfore let vs not be discouraged that wee at any time forsake our profession no although many there bee which are against vs and many impedimentes chaunce vnto vs. Verse 5. The Lorde alloweth well the iust mannes doinges But the vngodlie man and his speedie violence doth his soule abhorre HE amplifyeth the Consolation with an Antithesis or contrarietie of the true Church and the rest of the skimme of Mankinde God sayth he by manifest testimonies sheweth that hee fauoureth the true Church because hee calleth her and geueth his worde vnto her This notable testimonie of the loue of God towardes his Church doth the 147. Psalme foreshewe in this maner Verse 19. Which gaue his worde vnto Iacob and his righteousnes and iudgementes vnto Israel Verse 20. He hath not dealt so with euerie Nation nor hath not made knowen his statutes vnto them For as the Princes beneuolence towardes a base and meane person shyneth not nor is more apparante in any thinge then in familiar communication together So the loue of God towardes vs may chiefly by this testunonie bee esteemed whereas he comming from his secrete throne speaketh familiarlie vnto his Church and geueth her his assured and expresse worde But the other multitude of Mankinde which heareth not this worde but defendeth vngodlye opinions and vngodlye worshippinges with too too open crueltie doth God most bitterly hate and most specially abhorre as aboue in the fifte Psalme he sayth Verse 5. Thou art not a God that deliteth in wickednes For as Lucilius sayth if I so may vse his wordes A vertue tis to geue honor that to hee is due As enemie eke the enemies and euil men to puisue Againe defender for to be Of good men and manners godlie Verse 6. It shall raine snares Fire and Brimstone vpon the vngodlie And whirlewindes shall be the portion of their cuppe THe sentence of this most sorrowfull Commination is not obscure if we consider the examples In the Historie of the burning of Sodome it is expresly sayde The Lord raineth Fire and Brimstone from the Lord. Here is mention made both of the eternall Father and of his Sonne So as all the Posteritie might consider so great a matter to be done by the singular determination of God and not by any casualtie and that we should know al men and all Nations in the world are warned by this example Without al doubt great is the wrath when the selfe Sonne of God is the Minister or Officer to execute this horrible punishmente So in the 16 of Numeri it is sayde of the punishinge of those seditions persons There went a Fire from the Lord it slew two hundreth and fiftie persons But why doe I collecte Examples of presente punishmentes in this worlde when as in the 20. Chapter of the Reuelation of Sainte Iohn it is most euidentlie sayde concerning the euerduringe punishentes for that same Antichrist and the Turkes ordeyned And a Fire came downe from God out of the Heauens and destroyed them and the Deuil which seduced them was cast into the lake of Fire and Brimstone where the Beast and the false Prophet are tormented day and night worlde without ende Verse 7. Because the Lorde is iust and hath loued Righteousnesse The countenances of them hane seene his equitie THis last little Verse D. Luther expoundeth thus They are not broaken or squashed with persecution but persiste constantly looking for the promises of Righteousnesse Therefore doe they finde by experience that God loueth righteousnes The xij Psalme Miserere mei Domine c. THE ARGVMENT ALthough this pitifull moane is touching the small number of the godlie ones applyed vnto the state of all ages Yet doeth it chieflie pertaine vnto the last olde age of the world wherein Antichrist bearing sway greater is the confusion of opinions of worshippinges and of mens liues or conuersations For touching this doting olde age of the worlde Christ saith Luke 18. Thinke ye when the Sonne of man commeth that he shall finde faith vpon Earth And in the 24. of Mathew Because iniquitie then aboundinge Charitie of manie shall waxe colde For faith towardes God being extinguished and loue also towardes our neighboure what godlinesse can there be what holines or what equitie But because it is needful that in mankinde there be alwaies a Church remayning God affirmeth that hee as yet doth raigne and that he will be aduenged vpon the tyrannie of Antichrist in the behalfe of his chosen ones by stirring vp godlie Teachers which shal both reprehende Idolà trie publish true doctrine and consolation vnto the Church When as therefore great were the darcke clowdes in the Churche not manie yeares since and that the lighte of the Gospell lay oppressed with the Sophisticall laberinthes of Sentenciaries with the superstitioÌ„ of Chanons and Monkes and sundrie worshippinges of Idoles Luther being by God inspired and illuminate reformed the state of doctrine and called agaiâ—â— the church vnto her fountain shewed the differeÌ„ce of the Law of the Gospel made knowen Iustification of Faith toke away erroures in Doctrine of Repentance distinguished true worshippings of God from hipocrisie of mennes traditions and shewed the vse of both Sacramentes which God hath instituted For this so greate a benefite let vs geue thankes vnto God the Eternall Father of our Lorde Iesus Christ and with feruent hearts let vs craue of him that he woulde confirme that which he hath begun in vs. Psal 68. ver 29. Verse 1. HElpe me O Lorde because the holie man pearisheth because the Faithfull are minished from amonge the Sonnes of men THe first Verse descrybeth an vnspeakable moane or Lamentation of the Church oppressed with Tyrannicall Rule of Antichrist For as Moises when he was brought back into the Straites of the hilles and of the redde Sea cryeth not but groaneth and with his heauy moane filleth the eares of God So the remnante of the godlye ones in the laste olde age of the worlde toyne together theyr prayers and groaninges for delyuerance from the kingdome of Antichrist and for wholesome reformation of Doctrine and worshippinges of God Thou feest say they Oh God what and how great a confusion there is of their wicked opinions and Idolatryes Restore thou therefore the true kinde of Doctrine and true worshipping of God This most feruent Prayer of the Church was not made in vaine but obtayned of God the Reformation of the same doctrine
medicine to be layd vnto the most grieuous diseases namely the instauration or restoring of the Ministery which shall accuse and condemne lewde opinions and shall shew the safe Hauen and refuge vnto perplexed consciences But what doth this maner of phrase signifie Insufflabit ei I doubt not but by the worde breathing or blowing may beâ—signifyed the efficacie of the Ministerie For as the winds haue greate force in blowing vp trees by the rootes So the Ministerie mightely destroyeth the workes of the deuill and of Antichrist and pluckes them vp by the rootes out of the mindes of the godly ones And ceries me thinkes Paule in 2. Thest 2. hath respect vnto this place when he saith And then shall Antichrist be reuealed whom the Lord Iesus shal slea with the breath of his mouth c. As if he sayde The renuing of the Gospell in the latter age shall not be a sound heard in vayne but it shal be so effectuall that it shal destroy idolatries and the abhominations of Antechrist in many mens heartes and gather an euerlasting Heritage vnto the sonne of God But because I haue eftsoones elswhere spoken to thys effecte I am now more briefe here and doe procéede vnto the verse following Verse 6. The wordes of God are pure like the siluer tryed in the earthen Vessell and purified seuen times THis verse may be vnderstode after a twofolde manner First in deede in the respecte of God and afterwardes in respecte of our selues For it is manifest plaine that amongest all the Godly ones Gods promyses and threatninges are ratifyed and most assured Moreoner the thing if selfe sheweth that the light of faith encreaseth in the exercises of repentance in feares in persecution and in Consolations Neither is it an obscure comparison taken of the nature of siluer For as when leade by the Fire melting vanisheth quite away and the siluer remayneth and the more often it is melted so much more pure it is so in temptation or tryal mans traditions fall away neyther can they comforte the minde at all But faith which climeth vnto the worde of God is the vanquisher of all feares and doubtes and as the Pummise stone being cut with harde Hatchettes doth from the Iron take his bitternes and value Verse 7. Thou shalt preserue them O Lord and shalt keepe vs safe from this Generation for euer HEre is a moste sweete promise which witnesseth that the Church of God shall remaine not onely amongst the ruines of kingdomes but euen if the world should vtterly come to an ende Let vs therefore comforte our selues with this consolation and in this hope let vs maintaine and propagate the scriptures and doctrine geuen vs from God Verse 8. The vngodlie walke euerie where when euen so vile they are exalted amongest the sonnes of men THis last verse amplyfieth the promise with an Antithesis or contrarietie For where God preserueth not the Ministerie nor eftsoones refourmeth the Doctrine there doe infinite errors créepe in by stealth As when the Ethnickes had lost the doctrine touching true worshipping of God they afterwardes deuised monstruous opinions without end The same thinge happeneth vnto Heretickes Mahometistes and Papistes which goe about to take away mens sinnes by Masses require help of dead persons c. So in all the whole race of mankind there would vninersall darke mistes appeare were it not but God now and then dryueth away some part of them by preseruing and restoring the ministery of the Gospell whereby God is effectuall worker and calleth and sanctifyeth men vnto eternall saluation The xiij Psalme Vsquequo Domine in aeternum THE ARGVMENT THere is in the Churche a twofolde kinde of temptation or triall as Paule saith Within feares without strife The externall temptations oppugne mens bodies and worldlie habilities As when the godlie ones are berefte of the benefites which pertaine vnto this life are cast into prison are driuen into exilement and suffer punishement These temptations or rather exercises of faith though they be not slender yet when wee feele an inwarde ioie in our heart by reason of the presence and fauour of God we are then the lesse vexed with those externe sorrovves For the ioifulnes of the heart ouer commeth that fearefulnes In that it persvvadeth vs that it is acceptable vnto God and beholdeth eternall life and doubteth not but that she shall passe vnto the presence of God and to the felowshippe of Christ and all the holie ones Herehence crieth Paule I desire to be dissolued and to bee with Christ 1. Phil. 1. And Steuen reioyced when hee saw Iesus standing at the right hand of God Act. 8. But there are either temptations or trials inwarde and spirituall wherin is perceiued the wrath of God against sinne and our heartes conceaue most heauie cogitations as if vve vvere forsaken of God and cast avvaie from him Vnto the bitternes of this sorow no punishment nor yet anie vexations be they neuer so horrible may be compared For how much the force or strength of mind is greater then of bodie so much more grieuous are felt the passions of the minde then of the bodie As therefore the eleuenth psalme describeth the outward persecutions of the Church to witte banishmentes and punishmentes So in this psalme doth Dauid expres horrible feares of the minde wrastling with triall of abiection For although we are then wonte to be stedfast strong what time the Spirit triumpheth ouer the Flesh Yet notwithstanding when incredulitie assaulteth oure heartes we straightway waxe fainte and scarcelie do we reteine one sparke of Faith which Paule calleth An vnspeakeable sythinge of the holie Ghost Neither in deede are feares onelie or amazednes of minde here described but also consolations of the minde which vvrastleth at full by reason of the waues and stormes of temptations and solemniseth the victorie of faith against desperation And therefore are these things put in writinge that by the example of the vniuersall Church vve might be comforted so ofte as oure minde is drenched or vvhelmed into like temptations For like as Dauid Iob Ezechias and other holie ones by meanes of their great plunges of calamities savve and enioyed the Porte of quietnes and tranquilitie So no doubte euen vve shal by gods helpe be conquerours ouer Sathan Death and Hell as Saint Paule saith Thankes be to God which hath geeuen vs victorye through our Lord Iesus Christ 1. Cor. 15. Verse 1. HOw long O Lord wilt thou forget me for euer How long wilt thou hide thy face from me Verse 2. How longe shall I looke for help in my soule How long shall mine enemie reioyce ouer me THe Complainte so oftentimes repeated sheweth the bitternesse of his sorrow and the difficultie of his conflicte And as the order of man is in thréefold maner The first towardes God the second towards himselfe and the third towardes others eyther frendes or enemies so he descrybeth thrée most fierte conflictes In the first of which thrée he sorroweth that he is
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
externall sinnes but also lewde disposicions in the hart But the Lawes politique are in maner of a bridle whereby externall discipline is gouerned and they onely accuse externall offences Also by the corrupt doctrine are pharisaicall opinions touching righteousnes confirmed which imagine that men are iust by discipline Therefore that Sinechdoehe must be reiected so as the Psalme it selfe refuteth it by the vniuersal parte so often times repeated and put into our heades but the efficacy of the wordes must be considered There is not one that vnderstandeth nor seeketh after God they haue all gone c. That is all persons cary about with them in theire mindes filthie erroures touching God they feare not God truely they loue him not truely neither rightly call they vpon him neither trust they in Gods helpe but haue many flames of lewd desires in them These euils are not onely in epicures which professe themselues before all men to beprophane persons but in others also which liue honestly It foloweth in the text They are become vnprofitable That is they are corrupted and become sinners as if he saide the light and integritie of nature is lost Nowe are there darknes and erroures in mens mindes and the will and hart of man haue in them vicious desires without measure and end by course of nature runninge headlong against Gods will Verse 5. Do not all workers of iniquitie knowe this which deuoure my people eating them vp as bread and haue not called vpon the Lord HEtherto with greate seueritie of wordes hath hee described the welspring and roote of al euils namely originall sinne Nowe describeth he the litle floodes and fruites thereof That by considering vpon the wrath of God against both mischiefes we should tremble for feare and seeke for reconsiliation through the mediator Most heauie sighes and showes are there in mankinde to see horrible examples of wise men and those in vertue excelling which being moued by the deuil become the practizioners of huge mischiefes they establishe idolatrie and exercise Crueltie vpon the church as Pharao Diocletian Iulian and innumerable others Touching all these he sayth They haue not called vpon the Lorde That is they deuise themselues opinions and religions after their own iudgement They retayne not the worde of God And this impietie of their heartes bringes foorth vngodly counsels and crueltie which 〈◊〉 exercise in killing and slaying the holy ones Verse 6 There trembled they with feare but the Lord is in the generation of the iust THis litle verse doe I vnderstand as concerning punishmentes due to the vngodlie For it signifieth that the wicked ones at length shalbe payed home with horrible punishmentes shall be destitute of al good haps and shall be fast snared with inextricable mischteses like as Pharao Saule and the Jewes after they had crueified Christ were ouer whelmed in great mischtefs wherin they found no succoure nor consolation Therefore pearished their soules into eternall desperation and eternall tormentes So did their punishmentes in this life heape sinne vpon sinne which thing hapneth so often as men without light of the Gospel are ouerwhelmed with punishmentes But why addeth he the little clause The Lorde is in the generation of the Iust Because hee would discerne the Church from the rest of the multitude of mankinde which heapeth vp Idolatrous seruinges of God and manifest fancies For that the whole huge multitude of mankind should not be damned altogether God hath chosen out some part of saluation namely the members of the true Church These doe truely worship God they retayne the doctrine of the Gospell call vpon him in fayth geue thankes vnto him obey him and in all eternitie worship him Vnto the same meaning pertayne the wordes which strayght way followe The Lorde is his trust and confidence That is The true Church though it haue not mannes sauegardes or defences yet she hath reposed all hope of her saluation in God and is marueylouslye preserued and defended by God Verse 7. You haue made a mocke at the councell of the po 〈…〉 t the Lord is his trust THe councell of the needie and poore congregation and yet putting theire trust in the Lord that I may so saye with Sophonie No doubt he calleth the word of God as in the 119. Psalme Thy testimonies are my ioy and my counsellers This wisdome of God saith he is contemned of prophane persons as if the same were dreames of them which dote Of politique worldlinges as if it were the firebrand of sedicions and finally of the hipocriticall crewe as the corrupt doctrine of good manners and the euill libertie of discipline Concerning these wicked iudgements where with the worde of the Gospell is condemned seing els where I haue oftentimes spoken my minde I am nowe more briefe and come to the last verse of this Psalme Verse 8. Who shall giue saluation out of Syon vnto Israell when the Lord shall turne away the captiuitie of his people Iacob shall reioyce and Israell shalbe glad IN the end he addeth a promis of the Messias which shall come and of publishing the Gospel from out of Sion to the end he would shew by whom this lewdnes of nature must be taken away the captiuitie of sinne and of death abolished or adnihilated But some man would perhaps say why do you transforme or chaunge the prayer into a promis or prophesie The rule is knowne most worthy of marking Euery prayer of the holy ghost hath effect of promis Because the holy ghost asketh things congruent with the will of God as paule in 8. Rom. witnesseth But in that he vnderstandeth by saluation to be the Messias It is not obscure vnto any man reading that verse of Symeons songe which saith Because mine eyes haue seene thy saluation which thou hast prepared before the face of all people Furthermore what the name of the Sauioure or of Jesus foresheweth Saint Matthewe in his firste Chapter teacheth viz. His name shalbe called Iesus because hee shall saue his people from theire sinnes But he saueth after a twofolde maner First by paying the randsome for our sinnes After that by distroying sinne and death and restoring vs to righteousnes and to lyfe euerlasting The which thinge is in this life begonne by the gifte of the holy ghost and shalbe fully and wholy finished in the resurrection of the dead For then being delyuered from sinne and death and being adorned with new and perfecte light and righteousnes shal we reioyce and be glad as the Psalme in this place saith The XV. Psalme Domine quis c. THE ARGVMENT IN all ages there is an accustomed Hypocrisie which arrogateth vnto her selfe praise of righteousnes by reason of her profession and ceremonies as the Iewes would seeme to be holie men because they were skilfull in the lawe and obserued certaine ceremonies So now manie kings and princes thinke they please God by meanes of their profession when they heare masse and obserue certaine ceremonies and by this diligence thinke they
for our defence for the glory of Gods sake especially But why addeth he Not in deâ—eiptfull lippes because he would discerne hipocrisie from true prayer which is made in spirite and trueth I doe not trifle it saith he with delusions of wordes I doe not with cunninge sieightes and merye toyes cast a mase before thine eyes of that which is impossible to be done But thy selfe being witnes which seest the secretes of mans hart I truely and without dissimulation pray thee that the puritie of doctrine may be preserued and that opinions and worshippinges delyuered without the worde of God may be vtterly taken away Verse 2. Let my iudgement come before thy face let thine eyes beholde the thing that is right THe Church is in this world as a widowe and as an Orphane and hath no Judge but onely God Neyther the controuersies touching religioÌ„ are not by mans authoritie ended or taken vp because the vngodly aduersaries wil not seem to be conuinced by the testimonyes of Gods word Needefull it is then that the conflictes of the Church should be adiudged and decyded by God to the vtter extinction of blasphemies The greater part of the princes and people of the Iewes would neuer allowe of the Apostles doctrine and therefore God refuted or vanquished them by destroying their common wealth And with this execution as I may so say of his iudgement made he an ende of that discention But in the meane season the Apostles were slaine by the Princes of the Iewes So let vs waite for the iudgement of God and in the meane time let vs know that we shall endure the enemies crueltie Verse 3. Thou hast prooued my heart and visited me in the night season Thou hast tried me with fire and hast founde none euill in me I haue determined that my mouth shall not offende HEe amplifieth the litle clause of the first Verse not from deceiptfull lippes Thou seest altogether hast approoued the same that my heart agreeth with thy word For as the heart is enflamed with light loue of God so the tongue manifesteth the deuine motions of y e heart False therefore is the rebuke of my aduersaries which crie out that I not for the glorie of God and soules helth but for a certaine curiositie or some lewd desire or blind wilfull frowardnes doe retaine and propagate a kind of doctrine manifested from God yet the thing it selfe purgeth me For I coulde haue liued in worldly vanitie with promotion if I had beene free from this cause but now for that with great labour and great danger of life I professe the true doctrine and preferre the same before life it appeareth sufficientlye that I seeke no riches or worldly dignitie So are both these matters perceiued in Paules miseries that namely he bare about with him the Gospell for profitte and pleasure sake because he for the doctrine which he taught susteyned greate miseries when he otherwise amongst his contry men in greate reputation might peaceably haue liued Moreouer that Dauid in trueth and earnestly beleueth this doctrine is true he confirmeth it by that because he had rather suffer death then to cast away his profession of the Gospell Verse 4 From the workes of men in the worde of thy lippes haue I marked the wayes of the murderer THis litle verse sheweth clearly for what purpose this Psalme was made For it discribeth the conflictes of the church with heretikes fanaticall teachers which are in very deede théeues and mnrderers like as Christ in the 10. of S. Iohns Gospel saith All they which came before mee are theeues and murderers That is all those which came without my Gospell spred abroade false doctrines and established diuers maners of worshipping idols These workes of men haue I marked and eschewed saith he not with mans wisdome but with the wisdome of God which in his worde is delyuered Let vs therefore loue and reuerence the exercises of his heauenly doctrine that we may rightly acknowledge and call vpon God and be able to eschewe the confusion of fonde opinions and traditions of men For they which refuse and despise these exercises are like reedes tossed hether and thether with euery winde of doctrine as in the 4. of S. Paule Ephes is written Verse 5 Direct thou my goings in thy pathes that my foote steppes faile me not SVffer vs not to be drawne away by the deuill vnto impietie and other mischiefes defend vs against the deceiptes of the deuill gouerne vs with thy light and with thy couÌ„cels suffer vs not to perish deceyued by our owne erroures or moued by the imbecillity of the fleshe Great was the wisdome and vertue in Aharon chiefe prieste ouer the people of God and yet we see this man was moued by the deuill to make and sette vp a golden calfe to be worshipped Seing therefore great is the infirmitie of all men vouchsafe thou O eternall God Father of our Lord Jesus Christ to gouerne vs and shewe vs thy wholesome councels in priuate and publique affaires and with thy holy spirit confirme our hartes that they may obey thy will that we be not instrumentes of wrath but instrumentes of mercy and profitable members of thy church Verse 6 I haue cryed vnto thee because thou wilt heare me incline thine eare vnto me and heare my wordes HE repeateth the prayer to shewe that he did not coldly but with an ingent motion of minde craue of God the preseruation of sincere doctrine and subuertion of idolatrie Neither in deede any thing doubtinge of being heard prayeth he but without all distrust beleneth his praiers are receyued and heard So Paule 1. Tim. 2. biddes vs to pray without wrath and without doubting Let vs therefore withstand all doubtfulnes and vanquishe the same by faith that we may come vnto Godand call vpon him For this speciall worship of God horribly hindered when and so oft as our mindes are tossed and shaken with waues of doubtfulnes as experience teacheth whereby it is euident why it is needfull that the decrée made in the councell of Trent should be refuted which confirmeth erroure touching doubtfulnes in praying Verse 7 Deale wonderfully in thy mercies which preseruest those trusting in thee from them that resist thy right hande AL the godly ones haue néede of spirituall wisdome interpreting the promisses of God God perfurmeth his promises but other wise then mans reasonne thinketh Moyses did not thinke that he should wander fourtie yeares in the wildernes howe many in meane time despaired and cursed Moyses as a deceyuer of the people yea as a seditious and tyrannicall person And yet God at the length performed that which Moyses promised them and had begon by his decrée So was the preseruation of the church promised vnto the Apostels they and theire auditories were put to the sworde and yet in meane time the Church was furdered and more more florished These matters are to be learned of vs that we may prefer the worde of God before
defence of the prosperous estate of gouernmentes The third parte conteineth doctrine of faith whereunto is adioyned a reprehension of confidence in humaine helpes Verse 1. THe Lorde heare thee in the day of troble The God of Iacob be thy defence THe Church is not conuersant in kingdomes as an vnthankfull Guest but rendereth most ample thankes vnto her Nourses For shee prayeth for those Magistrates of whom she is cherished and nourished as Abraham prayed for Abimelech the king And Iacob blessed Pharao king of Egipt who receaued from Ioseph the doctrine of true prayer vnto God But although the vngodly doe deride these gratulatorie benefites Yet is there nothing more effectuall towardes retayning the mean estate of pollicie then the prayers and solemne petitions of the godly For that riches whole hoastes of men and leagues are weake preseruations of gouernoures not onely the sacred histories but also wise men liuing without the Church doe witnesse The saying of Cicero In 9. Epistolarum is knowen Thou vnderstandest how that Gneius Pompeius was not preserued neither by the glorie of his name nor of his exploites neither yet by the suites and seruices of kinges and nations whereof he was wonte to boast The name of God then as Salomon saith Is a strong defence Pro. 18. That is Inuocation vpon the Lord. To this who so fleeth findeth help and deliuerance But therefore he wisely saith in this verse In the day of â—â—â—ble That he might signifie the burthen of buâ—â—â—es and daungers which good Princes endure in time of peace and warre For the deuill is enemie vnto prosperous gouernment and by manifolde wayes hindereth the same by seditions mooued making warres and working other meanes Vpon this horrible hatred and fury of the Deuill we thinking let vs crie out with Iosaphat the king of Iuda Surelie there is not so great fortitude in vs that we are able to striue against this multitude which rusheâ—h vpon vs with so great assault But when wee know not what to doe that is remayning vnto vs euen to cast our eyes vnto thee O God alone Wherefore when as our Princes are exercised in greatest hazard and danger for their godly prosession wee must craue with most ardent prayer that God would vtterly subuerte the furies of the deuill and of Tirantes and preserue our weake Churches and families publishing the voice of the Gospell and flying vnto him for defence Verse 2. Sende thee helpe from his holie hill And out of Sion geue thee defence THe Church repeateth the same sorowes and prayers to shew that she with all her heart prayeth for kinges and all those in aucthoritie vnder them For she is not ignorant how greate and how many impedimentes there be vnto prosperous gouernment namely infirmitie growing in vs the snares of the deull who is delighted in destruction of Gods handieworkes in mankinde and that same burthen of busines and daungers wherein many sodeyne and inextricable euils contrarie to their minde are offered vnto Gouernors Like as Dauid did not foresée the sedition of his Sonne Vnto these impediments doth he not oppose engins of war but the hearing of his prayers by God yea his defence helpe and heauenly fortitude Verse 3. That he may remember all thy Sacrifices make fatte thy peace offeringe HEtherto hath the Church commended vnto God the personages of godly Gouernours Now doeth he commend vnto God their laboures and counsels And yet in déede let this verse be vnderstoode as touchinge Gods acceptation not only but also of the meaning and experience of his acceptation as if Dauid sayde Geue prosperitie in peaceable gouernment and victories in battle so as Magistrates may haue experience in y â— thing it selfe that thou art the Champion and gettest the chiefe honour of pollicies and that prayers made for them is not a vaine liplabour Let also their labours and carefull sorrowes reasonable seruinges of God and let them be referred vnto this ende that the doctrine of true Religion may be aduaunced that Schooles may be mainteyned and tender youth instructed Neither let the Church be vtterly dispersed nor the young plantes of thy Church be hurt or hindered Also that mens liues and manners may with honest discipline bee gouerned Let them looke vpon these conclusions so oft as eyther they exercise iudgementes at home either els warres abroade Such a gouernment pinguis est That is both pleaseth God and also is profitable for his Church Verse 4. And geue vnto thee thy hartes desire And fulfill all thy minde THis verse agreeth with the former for it asketh of God prosperitie in counsels and affaires of gouernment at home in peace and abroade in warres Most true is the saying extant in the 16. Prouerb A man deuiseth a way in his hearte But it is the Lor that ordereth his goinges This sentence teacheth that it is the best and most excellent thing in déede for mans heart to hope well but the happy and prosperous euentes are in the handes of the Lorde We must therfore beseech of god that he will guyde and gouerne the euentes and geue them prosperous successe But let the vniuersall particle be vnderstoode without cauillation For man sometime erreth in consultation like as Iosias erred supposing that hee made iust and necessarie battle against the king of Egypt And it is no doubt but the whole psalme ought to be applyed touching godly Gouernours which are the nourishers of the Church For in déede of the vngodly Esaias in his 8. chapter sayth Take your counsel together yet shall your counsell come vnto nought And Dauid 2. kinges 15. saith O Lorde turne the counsell of Achitophell into foolishnes Verse 5 We shalbe glad in thy saluation and in the name of God shall we tryumphe The Lord fulfill all thy petitions THis thanks geuing for victory had Dauid in mouth and minde so often as hee brought foorth his Hoaste into the fielde so often as he set them in battell aray and so often as he gaue onset vpon the enemies host I will ouercome and put to fooyle mine enemies not with my armies but with the helpe of the Lord and I will carye them captiues in tryumphe ouer them not through the valiancy of my souldiers but as armed with the presence of God But although it séeme a foolish thing To tryumph before the conquest yet faith is the certaine knowledge of things not appearing and the confidence of things to be hoped for In matters of phisike truly feeling goeth before faith as a man beleeueth that water is warme when he hath theirein dipt his finger experience hath so taught that it is warm so in nature after experience foloweth beliefe but in embracing the promis of God a contrary thing happeneth Beliefe that is faith goeth before deliueraÌ„ce like as in the 2. Paral. 20. Iosaphat most swetly sayeth Put your trust in the Lord your Gâ—d and ye shall be safe beleue his Prophetes and al things shall go well with you Dauid here also repeateth his
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