of his name and to the publique benefit of his church Seeing then God commaundeth so often times prayer to be made for the Magistrate that the gouernment may remaine firme be fully established and that we must not aske that sinnes should be established needeful it is that politike order bee a good thing acceptable vnto God and not to bee sinne But I now omit this disputation of the institution and approbation of the magistrate Seing all men doe well knowe the good admonition which saint Paul gineth vs in the 13. cap. to the Romans form verse 1. to verse 7. Psal LXI And exposition thereof Verse 1 Heare my crying O God giue eare vnto my prayer Verse 2 From the endes of the earth will I call vnto thee when my heart is in heauinesse LIke as physicians vse to say that a mans appetite or stomacke by tart or sharp sirrups is soonest stirred vp or gotten so the best instructer how to pray is necessity for in time of prosperity our prayer is colde but when all feares and dangers doe appeare imminent we not onely prepare our selues by all meanes to pray and deuote our selues but we also do crie out Although flesh therefore eschew and tremble with feare to feele the crosse yet the spirit reapeth of nothing greater profits then of the crosse and of calamities as the 119. Psalme 5. part and 7. verse saith It is good for me O Lord that I haue bene in trouble that I may learne thy statutes And in this psalme Dauid saith When my heart is in heauinesse I will call vpon thee Verse 3 O set me vp vpon the rocke that is higher then I for thou hast bene my hope and a strong tower for me against the enemy Verse 4 I will dwell in thy tabernacle for euer and my trust shall be vnder the couering of thy wings Verse 5 For thou O Lorde hast heard my desires and hast giuen an heritage to those that feare thy name Seeing nothing is more vncertaine nor any thing more deceiueable then humane helps I saith he doe fully repose all the hope of my safety in thee the true and liuing God for thou both wilt and canst helpe me vnto thee therefore as it were vnto a tower of defence doe I flee for refuge and I doubt not but dwelling in thy tabernacle that is remaining a member of the true church I shall finde obteine defence Of this my carefull confidence there are two arguments in no point failing the one an inheritance which thou hast giuen to them that feare thee that is the possession of the true doctrine which to aduance and defend I chiefly desire the other is because thou hast often times heard my prayers at full Let vs therefore learne out of this place that wee shall neuer perish so long as we shall godlily and innsolably keepe still the excellent inheritance or notable benefit of the gospell giuen from God and hereunto adioyne our godly prayers For like as the shippe which carried Paul as passenger in her escaping a great wrecke and ouerwhelming at length saw her wished hauen so no doubt of it the congregation which receiueth and hâ—loeth fast the true doctrine of God shall yet remaine yea though all the gates of hell grudge thereat and though they send foorth firie flame and thunder flash Verse 6 Thou shalt grant the King a long life that his yeres may endure thorowout all generations Verse 7 He shall dwel before God for euer O prepare thy louing mercy and faithfulnesse that they may preserue him Hitherto hath the godly minde commended his safety vnto God now craues he of God that the gouernment of the common wealth for the churches sake might be happy firme and stable For most true it is that the poet Euripides said Republica male affecta etiam Res diuinae fiunt languidiores The commonwealth once sicke or sore The churches state doth quaile the more First therefore let vs craue of God that he would grant vnto our present gouernours and rulers long time of life and helpe them in gouernment because what shall come hereafter is vncerteine and kingdomes are ofttimes turned into a worse and worse estate Againe that our Gouernour may remaine in the sight of God both priuately and publikÄ—ly for so farre as to his person apperteineth let him liue in the feare of the Lord and in faith and let him call vpon God truely let him set forth notable testimonies of confession and in the rule of his office let him take away idolatry and blasphemies with godly duties let him further and help forwards the aduancement of the true doctrine of God let him be carefull to see youth rightly trained vp and taught in churches and schooles that there may alwayes remaine some holy seede Thirdly that he may be mercifull and true because his throne shall with mercy be established and not with tyranie And Salamon saith A dissembling tongue beseemeth not a king But if any man had rather referre this mercy and truth vnto God in this sence or to this purpose preserue gouerne and defend godly gouernours which are alwayes exercised in great danger and distresse for thy mercy and truthes sake against this I will not disdainfully contend for both these meanings are godly and profitable Verse 8 So wil I alwaies sing praises vnto thy name That I may daily performe my vowes Saint Paul willeth vs not onelie to make prayers but also to giue thankes to God for our magistrate Wherefore here Dauid promiseth vnto God for prosperitie of gouernment Thankesgiuing For so much welfare as in gouernment remaineth that is by God effectually preserued according to the saying Psal 127. ver 2. Except the Lord keepe the citie the watchman waketh but in vaine Now vnto the King euerlasting incorruptible inuisible God onely wise be honor and glory for euer and euer So be it FINIS Matth. 8. 8. 2. Sam. 19. 35. Iohn 2. 7. Iohn 5. 9. Ecclus 33. Iohn 2. 10. * This was a certaine tune or an instrument Three things handled in the title 1 The Author of the Psalme 2 The kind of song 3 The subiect of the matter The argument borrowed of a comparison of Mariage and betweene Christ and his Church Fiue speciall signes of sincere matrimony The first mutuall loue betweene the husband and the wife The second Faith vnited of the one to the other The third Consociation or partaking of weale and woe The fourth Generation or procreation of Issen The fift The Husbands protection or defence of his wife The circumstance of this Psalme is a substantiall mariage betweene Christ and his Church The praise of the Messias or spous Christs royall wisedome and power incomparable Christ an inuincible warrior and what his weapons are Cap. 2. 13. Christ the only Prince of peace Exod. 14. 13. Exod. 17. 6. The churches excellent vocation feeling both crosse and consolation Christs kingdome not like worldly kingdomes
a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehouâ—h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the
and aduanced and that the Messias might haue a certain houshold and assured lodging place vvherein he might be borne wherein he might teach and being raised from death to life he might beginne a kingdome whose proper benefits are to take away death and giue righteousnes and life euerlasting For these great prerogatiues of right and worthily is the gouernement of Israel compared vnto a most fragrant Rose and a bracelet of gold THE ARGVMENT LEt vs reading this Psalme giue God thankes that as yet hee gathereth a church amongst vs and let vs craue that hee would preserue and defend the harborers of the church Let vs also learne out of this psalme necessarie doctrine and consolation For it teacheth that the wholesome state of the church and gouernement is not preserued or kept in good order by mans safegards but by the helpe of God It also promiseth vnto godly ones not onely helpe in great infirmitie but also a ioyfull end of our conflicts and dangers For touching these things namely the helpe of God and the fruit of our labours all the godly ones are vehemently troubled with cares Against this carefulnes hee opposeth consolation specially and most congruent where he saith verse 12. Through God we shall do great Acts That is God shall helpe vs and wil bring to passe that our labours shall not be in vaine Psal LX. And exposition thereof Verse 1 O God thou hast cast vs out and scatred vs abroade Thou hast also beene displeased O turne thee vnto vs againe Verse 2 Thou hast moued the land and deuided it heale the sores thereof for it shaketh Verse 3 Thou hast shewed the people heauie things thou hast giuen vs a drink of deadly wine THese verses conteine a complaint of the crosse and dangers of the church the church is alwayes like a Citie which being besieged round about is cruelly assaulted of enemies Also oftentimes is it sharply chastized by reason of sinne as it was in the Babilonicall exâ—lement But amongst these floods and stormes God preserueth the shippe which carrieth his church These calamities he here deploreth and withal craueth and aduanceth the deliuerances Verse 4 Thou hast giuen a token for such as feare thee that they may triumph because of the truth Verse 5 Therefore were thy beloued deliuered helpe me with thy right hand and heare me The worde Token some doe interpret as touching the Arke of the couenaunt which was a testimonie of Gods presence For God in that place put forth his oracles where the arke was and those not obscure doubtfull wauering wordes such as were the answers of Apollo but Oracles assured euident and nothing faileable touching the greatest matters and heard the prayers of those that called vpon him But other do apply the worde Signe vnto all notable victories and deliuerances which doe witnesse that God hath charge of his church For the finall causes of deliuerances are to the end the bodie of the church may be preserued yea though some members as souldiours fighting in the batle bee slaine againe that the presence of God may be acknowledged and that faith might be confirmed by such examples But the impulsiue cause in the wil of God is why he may helpe euen that hee may testifie of the truth that is lest the light of the true doctrine should be extinguished and that blasphemous persons might be vanquished and ouercome which crie out that the doctrine of the church differeth nothing from the inuention of their sects Verse 6 God hath spoken in his holines The proper glorie of the church is in the preseruation and propagation of the true doctrine of God This marke discerneth the same from other sects For other sects are carried about as children with diuers windes of doctrine and deuise eftsoones newe gods and new worshipings But the church reteineth the true acknowledgement and true prayer vnto God and according to a certeine rule deliuered from God directeth all her duties and worshippings Hee therefore that speaketh in the church let him speake the worde of God but if any man teach any other doctrine let him be accursed For like as the rough arteries in mans body doe shunne all things sauing aire and doe feare the same so the church with glowing eares abhorreth from all opinions and worshippings that doe striue with the doctrine deliuered from God which onely shee heareth learneth embraceth professeth and also studieth to aduance Verse 7 I wil reioyce and diuide Sichem and mete out the valley of Sucoth Verse 8 Gilead is mine and Manasses is mine Ephraim also is the strength of my head Verse 9 Moab is my washpot ouer Edom will I cast out my shooe Philistia be thou glad of mee This thankesgiuing and song of victorie agreeth with two prophecies whereof the one is recited in the 25. of Genesis the other in the 49. of Genesis For when as Rebecca had conceiued two twinnes Esau and Iacob God himselfe did say Genes 26. 23. the elder shall serue the yonger That is Esau the elder or first begotten shall serue and obey Iacob the younger And in Gen. 49. The most holy man Iacob calling to him his sonne Iuda saith verse 8. Thou Iuda thy brethren shall prayse thee Thy hand shall be in the neck of thine enemies thy fathers sonne shall bowe downe vnto thee verse 9. Iuda as a Lions whelpe shalt thou come vp from the spoile my sonne Hee shall lie downe and couch like a Lion and as a Lionesse who shall stirre him vp But although these prophecies are approoued in purpose and euent when Dauid sate at the helme in the gouernment of his people and subdued the Edomites which were the successors of Esau yet the godly ones doe maâ—â—ell and are in loue with those secret prouidences wherewith God gouerneth his church in this life For as D. Luther saith notably All the works of God are wrought in meane contraries God indeede promised it should come to passe that the elder should serue the younger but a contrarie shewe now and then chanced before their eies for truely Iacob without any certeine abiding place wandred abroade together with his wiues and children and yet Esau in meane time swelling with enuie and carrying a loftie countenance ruled with great authoritie in the world where then remaineth the euent answering vnto the promise So the first King that was ouer the people of God was not chosen out of the posterities of Iuda but out of the family of Beniamin and hee indeuoured with his whole heart and minde night and day to that end euen to oppresse and destroie Dauid and his familie Doubtlesse both these seemed with a contrarie countenance to goe quite against the promise Therefore let vs learne that God by a certeine prouidence of his deferreâ—h now and then his promises and at the length tho with an excellent fayth and most aboundant goodnes performeth the same and yet for all that ought wee not to doubt of his promise no
the person of the eternall Father these wordes do teach manifestly Therefore hath thy God annointed thee with oyle of gladnes aboue thy fellowes For the Father annointeth this king with the oyle of gladnesse that is with the holy ghost which saint Iohn in his first epistle and second chapter and twentieth verse calleth Chrisma that is Ointment The Messias â—s Christ that is your anointed king of the church But there is a sweete consolation set foorth in this saying And the King shall haue pleasure in thy beauty The psalme praiseth the beuty of the church which seemeth by reason of the Crosse vnto the iudgement of the worlde to be fowle and filthy but also in very trueth is yet still languishing and beareth about her many blemishes ignorance and viâ—ious affects Although therefore we are indeed weaklings and defiled with much filthinesse yet let vs beleeue that for and through his great mercy we shalbe acceptable vnto this our King and we shall haue our reputed and published beauty that is some vertues acceptable vnto God as true inuocation aduancement of true doctrine and the remaining new begunne obedience Verse 13 And the daughter of Tyre shall bee there with a gift like as the rich also among the people shall make their supplication before thee The daughter of Tyre signifieth the Church gathered of the nations And I haue often said touching what and how great thinges the calling of the Nations admonisheth vs. For first it witnesseth that grace aboundeth aboue sinne For who can either comprehend in thought the greatnes of Gods mercy or expresse the same in words In which mercy persons polluted with manifolde madde worshipping of Images bloody sacrifysing of men filthy Confusion of lustes and finally with other mast horrible mischefes are called vnto the society of the blessed congregations andre made as Paule sayeth 2. Ephes 19. Citizens in the Citie of God and of the common wealth of the heauenly Citizens Secondly The calling of the Nations is a notable testimony that the promise touching the gospell is vniuersall and free For if the promise were a priuiledge for certaine persons it should not be translated vnto the nations which are horribly polluted with wickednes And that this promise consisteth not vppon our worthinesse but is freely promised and bestoweth eternall benefits vppon true beleeuers that doth the calling of the nations most euidently witnesse For what doe the Nations bring vnto God but filthy and horrible confusions of opinions of worshippings and of manners Such Cast-awayes seeing God receiueth and chuseth them out to place them in the fellowship of eternall blessednes may we any thing doubt but rather affirme that the promise of the gospell parteineth freely Lastly this gathering of the Church out of the Nations refuteth the Pharisaicall opinions touching righteousnes of the lawe For if men were righteous by the lawe the Nations could not without the lawe be made Citizens and members of the people of God Seeing then the nations without the lawe of enemies are made frends and of strangers are made the most beloued Church of God it is a thing very cleare that by faith onely that is by acknowledgement and confidence in the Mediator all the elect ones are saued Verse 14 The Kings daughter is all glorious within her cloathing is of wrought golde Verse 15 Shee shall be brought vnto the King in raiment of needle worke the Virgins that be her fellows shall beare her company and shall be brought vnto thee Verse 16 With ioy gladnes shal they be brought and shall enter into the Kings pallace Albeit the Prophets describing the kingdome of Christ do vse figures taken from the glorious estate of Kinges Courtes yet notwithstanding bycause wee doe knowe that the Church by Gods assured prouidence is in this life subiect vnto the Crosse let vs vnderstand these descriptions not as touching the externall pompe but concerning the inward glorie whereof there are seauen degrees The first is the possession of Gods word and the acknowledgement of the true God as in Psal 147. and in Deuter. 4. Psa 50. 15. Psa 55. 18. The Second is true calling vppon God and his Deuine hearing vs as in Deuter. 4. The Third is his perpetuall preseruation of the body of this Church though shee bee persecuted in some of her members as in Math. 16. Psal 129. The Fourth conteineth Gods onely Deliuerances as the preseruation of Noah in the Deluge Gene. 8. 16. Exod. 12. 2. Luke 9. 56. The fifth conteineth prophecies proper to the Church and miracles accomplished in the prophecies as in Micah 3. 8 and. 2 Kings 5. 8. 2. Peter 1. 19. 1. Pet. 1. 10 1 Cor. 12. 10. 1. Cor. 14. 3 The Sixth is the ornament of many vertues in the suffering members as in Stephen Actes 7. 58 others as in Heb. 11. 36 37 38 39. Laurence Eutrop lib. 9. The Seauenth and last is the inheritance of life euerlasting as in Iohn 17. 3. Tit. 3. 7. Galath 3. 18. 22. 1. Pet. 1. 4. Touching these 7 degrees of glorie which the true Church hath I haue spoken more largely in a certaine oration made by mee at Iena on the 28 day of May in the yeare of Christ 1562. Verse 17. In steade of thy fathers thou shalt haue children whom thou mayest make Princes in all landes Notably saith Plato in lib. 6. de legibus as touching marriage Let this consolation be proposed in marriage that man and wife ought to be carefull for the perpetuity or continuation of humane nature that they leauing behinde them their childrens children may euermore haue some worshippers of God left to succeede them Parents ought to beget and bring vp children which may deliuer a direct order of life as it were a Lampe of light vnto their posterity so as there may alwayes be some worshipping God according to his lawe These hath he spoken touching matrimony for the man and the wife holily and religiously For therefore giueth the sonne of God his worde and holy spirit vnto the Church that he may regenerate many vnto life euerlasting and that there might alwayes be some euen in this life truly calling vpon God and worshipping him For he not onely wonderfully reioyceth and delighteth in the saintes or holy ones which are in heauen but euen in these which are vppon earth as the 16. Psalme witnesseth verse 3. Al my delight is vpon the Saintes that are in earth c. And he calleth Saintes the kings and princes of the earth not in that they gouerne by politike order but when they vanquish the snares of the Deuill the threatnings and inticements of the world and the wandring lustes of our nature and doe gather vnto God an eternall Church Verse 18. I wil remember thy name from one generation vnto an other Therefore shall the people giue thankes vnto thee world without end The last verse preacheth most sweetely as touching the stability of the Church which shall remaine euer among the
Downefalles of Kingdomes and it mentioneth here also of the life euerlasting For if the Church should be oppressed and extinguished with the Downefall of kingdomes she should not for euer be able to remember her Spouse or husband Allwayes therefore shall there in this life remaine a Congregation reteyning the profession of the true doctrine and shall after the raysing vp of the dead remayne in the eternall society with God where it shall enioy his wisdome and goodnes without end So be it PSAL. XLVI Deus noster refugium To him that excelleth vpon Alamoth a song of triumph or thankesgiuing for deliuerance committed to the sonnes of Korah THE ARGVMENT HEere is set downe in this Psalme a most sweete consolation touching the stability of the church For it affirmeth that there hath alwayes remained and for euer shall remaine hereafter a Church or Congregation which shall embrace the gospell of the sonne of God yea though kingdomes practize the destruction thereof For albeit the calamities of the Church be great yet amongst these is she not forsaken of god who saueth her in the middest of the raging floods and so being troubled restoreth and healeth her But other kingdomes and other religions are vtterly destroyed Therefore let vs also apply this psalme vnto vs and let vs render vnto him thankes that the congregation of his elect ones is amongest vs which most truely is only in the congregation of them that are called whereas God will haue the preaching of the Gospell to sound forth amongest vs wherewith hee doeth call and doeth gather vnto him a Church and that hee gouerneth preserueth and defendeth the same Yea let vs celebrate or haue in honour euen this same benefite of his also that hee vouchsafeth to giue some meane harbours at this day for the aduancement of the true doctrine And though the enemies thereof doe threaten that they will confusedly scatter the congregation of the Teachers and Schollers yet let vs hope that God will defend some places of godly studies and let vs so pray that he would defend them Psal XLVI And exposition thereof Verse 1 God is our hope and strength a very present helpe in trouble Verse 2 Therefore will wee not feare though the earth be moued and though the hilles bee carried into the middes of the sea Verse 3 Though the waters thereof rage and swell and though the mountaines shake at the tempest of the same WE all by natures perswasion do so reason there is no congregation durable except it haue some certaine resting place and gouernments ordained for defence thereof The church hath neither any certain abiding place nor is defended by the amity of kings but is rather oppressed and dismembred Moreouer shee is a miserable congregation like as the Apostles calamities in times past our daily miseries do declare In these spectacles or shews what other thing may mans reason conceue but that within a while both the true doctrine and studies of this same doctrine should vtterly be extinguished But against this humaine reason this Psalme comforteth vs saying vers 1. God is our hope and strength c. For although kingdomes do not defend vs yet notwithstanding God himselfe protecteth and preserueth vs. Of tais consolation the church of God standeth in neede that we may know shee shall yet remaine and be though shee haue no certaine abiding place or defence of kingdomes Therefore often is this consolation repeated as in Esay the 51. vers 16. I haue put my wordes in thy mouth and haue defended thee in the shaddow of mine hand that I may plant the heauens c. That is I ordaine the ministery of the Gospell that shall not be defended of kingdomes but shall rather be cruelly assaulted or oppugned therefore do I my selfe promise defence thereof I will protect the ministers of the gospell the churches schooles and godly studies yea though the whole worlde in a rage should bende it selfe to destroy the gospell Although then we haue not any humane helpes or safegards at all as in that Psalme 27. 10. ver is written My father and mother haue forsaken me yet let vs set before vs these sayings wherewith if we shall stirre vp our faith we shall vnfainedly feele that God will be with vs and that we shall be by him helped gouerned and defended Verse 4 The riuers of the flood thereof shall make glad the citie of God the holy place of the tabernacle of the most Highest Verse 5 God is in the middest of her therefore shal she not be remooued God shall helpe her and that right earely Verse 6 The heathen make much adoe the kingdomes are moued but god hath shewed his voyce and the earth shall melt away Verse 7 The Lord of Hostes is with vs the God of Iacob is our refuge Wise men suppose that in so great confusion of kingdomes the state of religion can neuer long endure in one and the â—ame safety but are eft soones otherwhiles extinguished and otherwhiles springing vp What time the Caldeans held the â—oueraignety of Babylon then and there was Baaâ— worshipped Afterward Alexanders conquest brought in thither Iupiter Olympus And the thing it selfe sheweth that the destructions of kingdomes draw downe with them changes of religions as when in Asia and Africa the doctrine of Christ was extinguished then euery where raged the furies of Mahomet with these examples many are mooued that they suppose Christs doctrine euen much alike and to be extinguished with the very dreames of the Gentiles And it is out of al doubt that the Deuill fighteth fierâ—ely and disquieteth whole kingdoms especially for this determinate end euen to destroy the whole church of God vnto this so great danger this psalme opposeth a most sweete consolation in the 4. verse The riuers of the flood thereof shall make glad the cities of God c. That is the ministerie of the gospel in the church shall remaine for euer because God dwelleth in her as in his holy Temple and hath limited the sea within his bounds beyond which it shall not possibly passe That is though kingdomes enuying the church greatly storme and rage yet notwithstanding the power of the world shal not destroy the church which shal stil remaine yea though the whole world frushed together fall downe as elsewhere it is said Math. 16. The gates of hel shal not preuaile against her verse 18. Let vs therefore holde firmely fired in our mindes this consolation and now set the same before vs in our present daungers Verse 8 O come hither and beholde the workes of the Lord what destruction he hath brought vppon the earth Verse 9 He maketh warres to cease in all the world he breaketh the bowe and knappeth the speare insunder and burneth the chariots in the fire Hee adioyneth vnto the Consolation an exhortation wherewith he perswadeth the vniuersall Church to consider the wonderfull workes of God namely the Downefalles of Kingdomes the chaunges of other religions and
highly to be praised in the city of our God euen vpon his holy hill Verse 2 The hill of Sion is a fayre place and the ioy of the whole earth vpon the north side heth the Cittie of the great King God is well knowen in her pallaces as a sure refuge THe Churches proper glory as I haue oft elsewhere said is true knowledge of God with true inuocation worshiping of him this glory doth this psalme with great exielleÌ„â—y of words describe For it compareth the Church to a City and a hiâ— wherein God is praised and worshipped partly with doctrine deliuered from himself partly with obedience which he requireth Furthermore he compareth the church vnto a farre place bringing forth most wholsome balme which healeth woundes without sorowe For the preaching of the gospell which the Church soundeth in the world is a remedy effectuall taking away sinne and death But why maketh he so often mention of the hill Sion Because the Sone of God was in Jerusalem crucifyed and raiseâ— from death to life and after that disperfed his glaâ— tidings of the gospell throughout the whole world Like as Isayias in his 2. chap. 3 verse and Micheas in his 4. chap. 2 verse did forshew the same Out of Sion shall the lawe goe and the word of the Lord out of Ierusalem Unto this hill shall al the nations runne that is they shall embrace the doâ—â—rme published out of Sion They their which altogether either refuse and despise this worde the preaching where of is begunne in Sion as the Mahometisis and blasphemous Jewes do or they which vngodly filthily corrupt the same as the heritikes of all ages and the stubberne Papistes do Let vs knowe that these are not the Church but the enemies of the sonne of God and the chaffe ordayned vnto the eternall fire But some man will obiect what difference is there betweene the Church of God and other Sectes seeing all men do acknowledge there is a God the creator and ruler of the world and that we must obey him according as there is difference betwene good and bad Truly this is somewhat to purpose but in this thing consists not all things For although other sects do affirme that there is one deuine essence yet not with standing they are ignorant of the three persons the Father Sonne and Holyghost eternall For Christ saith expresly in Iohn 5. 23. Hee that honoureth not the Sonne honoureth not the Father Againe Iohn 14. 6. No man commeth vnto the Father but by mee Furthermore although they knowe in some part the will of God manifested in the lawe or decalogue yet the knowledg of the first table touching the true worshipping of our God and the vnderstanding of the sixt commaundement touching Chastitie is almost vtterly extingushe with people of other Sectes as the horrible Confusion in their worshipings and lustes doth shewe Thirdly they are altogether ignorant of Gods will in the gospell manifested touching remission of sines and life euerlasting freely to be giuen vnto beleeuers for the Soune of God our Lord Jesus Christ sake Therefore they cannot perswade themselues that God is a deliuerer and helper in their miseries but they do remaine in doubting and at length fall headlong into desperation These differences betweene the true Church and other sects let euery one of vs imprint as seales in our minds â—est that wee straying from that Congregation which is and is called the true Church should be entangled with other Seâ—ts which are condemned by God Verse 3 For loe the Kings of the earth are gatherred and gone by together Verse 4 They marueiled to see such things they were astonied and sodainely cast downe Verse 5 Feare came vpon them and sorrow As vppon a woman in her trauell Verse 6 Thou shalt breake the Shippes of the se a through the cast winde Verse 7 Like as we haue harde so haue wee seene in the cittie of the Lord of hoasts in the Cittie of our God God vpholdeth the same for euer Hetherto hath he described the true Church Nowe addeth he vnto her a consolation touching her perpetuall stability And all men vnderstand that the Church had great neede of this Consolation against Herâ—tilies Tyrantes and their champions yea against Deuiâ—â—â—s which rage more cruelly because they knowe within a while their iudgement is at hand where in their filthines shall be plainely manifested or laid open before all Angels and men But to the end the meaning of these verses may be more apparant I will breefely rehearce out of the fourth booke of Theodoretus the history of Valence the Emperor whome God not onely resirained with fearefull famine but also with a tragicall death deâ—â—râ—ied that he should not be able to vse cruelty against the Church after the lust of his owne heart When Valens would needes confirme with his subscription letters conteyning a Commaundement to banish quyte Basilius the bishop of Casaria he was not able to make one letter no when as God would he had worne his penne to the vtmost which when it hapned the second time and yet he would needes enforce the confirmatiou of an vngodly decree euen then did his right hand shake and tremble with feare There he at length beeing fearefull troubled straitway cut in peeces the paper which he had taken betweene both his handes and he is a moderator of all his affects though hee had so done well and found that others had tasted like vexation by his sufferance and that Basilius was proued a better man then that he was worthy of any such iniurie Afterward the Gothes hauing taken the streete wherein Valence purposed to hide him selfe beeing knowen by the vproare made by his owne men they both set fire vpon the place and with all burned to death the very same enimy to christian Religion This punishment suffered Valence for his mischefes and that euen in this life But the verse which foloweth last of these Like as we haue heard so haue we seene in the City of our God c. admonisheth the Reader of two cheefe things first touching the efficacie of Gods word next of the difference betweene philosophicall and Christian assenting For the worde of God is not a vayne sound and as the Graetians say No vaine prating or langling but is approued in purpose and euent For seeing God is true he sheweth with horrible examples of punishments that his threatnings are sure and certaine Moreouer the promises of God are not vayne delectations after a sort pleasing mens mindes but are consolations in very deede the efficacy whereof al sâ—ch as truly repent and beleeue the gospell haue sure triall of For as we do heare that they which are iustified by fayth haue peace of conscience So in true conuersion we feele peace and tranquilitie of heart to rise from confidence or sure trusting in the Mediator Againe like as the promises are published touching stabilitie of the Church so the thing sheweth that the Church cannot
be destroyed by the furies of tyrants and heretikes Let vs therefore put great difference betweene the word of God and the word of creatures For he spake and it was done he commaunded and it stoode fast verse 9. Also this place as I saide admonisheth vs touching difference betweene philosophicall assenting and christian faith For in philosophie assent followeth experience as the â—â—hysitian hauing approoued that ginger doth warme the stomacke afterwardes affirmeth the same But in diuine consolation we must assent or graunt vnto the externall word and then followeth consolation These things must we learne in the true exercises of repentance and inuocation Verse 8 We wait for thy louing kindnes O God in the middes of thy Temple Verse 9 O God according vnto thy name so is thy praise vnto the worldes end thy right hand is full of righteousnes Verse 10 Let the mount Sion reioyce and the daughters of Iuda be glad because of thy iudgements Forsomuch as thy promises are not fabulous vaine but true ratified and effectuall we looke for mercy according to thy promises that is benefites necessary for the body and soule for mercy is oftentime taken for well-doing and that indeede in the middest of thy Temple that is in the societie of the true church without the which there is neither any saluation nor life Unto this acknowledgement doth spirituall worship and ioy appertaine for rightly and learnedly saide Augustine touching the blessed ones Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent They shall reioyce so much as they shalloue they shal loue so much as they shall know For euery affect or motion riseth from the knowledge shewing the obiect as it is saide Ignoti nulla cupido Men desire not that they knowe not To this intent or meaning the Psalme saith here O God according vnto thy name that is thy acknowledgement so is thy praise that is the worship following that acknowledgement For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God which he describing saieth Let the mount Sion reioyce and the daughter of Iuda be glad that is the vniuersall church and all the godly ones because of thy iudgements or because thou art Judge For euen as God sharply punisheth his enemies the epicures and blasphemous persons so he exerciseth lenitie or mercy towardes the godly ones and always in his anger thinkes vpon mercy This great mercy of God mitigating punishementes which we haue deserued all mindes and tongues ought to haue in reuerence like as Ieremy saith Lament 3. 22. It is the mercies of the Lord that we are not destroyed Verse 11 Walke about Sion and goe round about her and tell the towers thereof Verse 12 Marke wel her bulwarkes set vp her houses that ye may tel them that come after Verse 13 For this God is our God for euer and euer he shalbe our guide vnto death Plato saieth Magis amandam esse Patriam quam Matrem quia paetria sit diuinum quiddam We must loue our country more than our mother because our countrey is a diuine benefit But our true countrey ought to be the church and this is diuine indeede for it is the temple of God and the congregation of Christes members Wherfore to loue adorne help and preserue this ought euery man to bestow the addition of their dueties Let the teachers teach aright and with good conuersation adorne the doctrine and let them bee studious of publike concord and let them suffer and beare with some inconueniences lest they troble the publike peace of the church let the Magistrates maintaine peace and discipline and shew themselues nursing fathers of the church and of the schooles Let schollers learne the doctrine necessarie touching God and other good effectes needefull for mankind lest the knowledge of God be extinguished amongst men but let the church be preserued and many bee made heires of eternall life and let discipline be kept in vre Finally let euery one pray for those things which concerne the peace of Hierusalem as in the 122. psalme and sixt verse it is saide which thing who shall so do the hoped for haruest shall not disappoint their good expectation for that psalme promiseth much peace to them that loue the church PSAL. XLIX Audite haec omnes Gentes To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THe whole Psalme is an antithesis or contrary description of the Church and vngodly ones agreeing with the history of the rich Glutton and Lazarus full of vlcers as in the sixeteenth of saint Lukes gospel The thing sheweth that the church is in this life subiect vnto persecution and is oppressed with the kingdomes of this world But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit This inequalitie of euents so troubleth many that they deeme the doctrine of the Church to be like a Cypres tree which though shee be thicke in shew yet is voide and barren of fruit But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto which is borrowed of the issue or euent as if he said Exitus acta probat careat successibus opto c. The end approoues thats done before A wisher may want welfare the more Euery man thinketh the deeds are to be marked by their euents I acknowledge that the Church and all the godly ones for many causes are not opressed with a light burthen of calamities and that the vngodly ones doe by Gods sufferance now and then flourish for a time but at the time of death there is a great difference betweene the godly and vngodly ones For as the dead which die in the Lord that is in true acknowledgement and calling vpon him are blessed Apoc. 14. 13. Because they enioy the eternall company of God So the death of the vngodly ones is the passage vnto eternal misery For as touching the godly ones it is said expresly God shall deliuer my soule from the power of hell because hee shal receiue me verse 15. that is he shall not leaue me in death and destruction But contrarywise of the vngodly ones it is saide They shall neuer see light any more verse 19. That is they shall not feele consolation and gladnesse reposed in God but they shall remaine in torments for euer Seeing therefore all things are in this life short and momentany this Psalm calleth vs from the loue of brittle fading things and carieth vs to the consideration of death and of the future indgement wherein the chaffe shalbe separated from the wheate and the wheate cornes shal for certaine be gathered into the barne of euerlasting life but the vaine chaffe shall be burned with neuer quenched fire If we will regard this iudgement let vs with mightie courage suffer discommodities heere momentany because while we looke and turne vs about as they say behold immortality shall strait be heere Psal XLIX And
exposition thereof Verse 1 O heare ye this all yee people ponder it with your eares all yee that dwell in the world Verse 2 High and low rich and pore one with another Verse 3 My mouth shall speake of wisdome and my heart shall muse of vnderstanding Verse 4 I will incline mine eare vnto the parable and shew my darke speech vpon the harpe THe Psalme purposing to speake of a speciall matter vseth a stately beginning I exhort all persons without exception to draw neare and take knowledge what is to be thought of the difference betweene the godly and vngodly ones and of the future iudgment For so it shall come to passe that they shal not onely prouide for this mortall life but shall with a true feare and faith and other duties pleasing God prepare themselues vnto that iudgement which is to come Beasts frame themselues fit vnto that thing onely which is present and as the time serueth very little regarding either that is past or that which is to come But men because they are partakers of reason and are created to the iudgement of God let them so order the course of their whole life that they go not astray from the Commaundement of God Whatsoeuer thou doest do it wisely and regard the end And surely the end of our life is either eternall society with God or otherwise eternall miserie Let vs therfore chuse the meane wayes leading vnto the hauen of euerlasting beatitude and withal indeuour as they vse to say let vs eschew perpetuall and most miserable death Cheled is deriued of the word Chadal that is cessauit hath ceased For it is a familiar transposition of the letters vsed in the hebrue tongue This phrase of speech then signifieth that the world within a while after shall haue his end as in the I. Corin. 7. it is said The fashion of this world goeth away verse 31. Neither in deede is it hupostasis a Forme not Substance as the Philosophers speake but Emphasis that is a banishing away Furthermore the difference knowen betweene Homo and Vir which is oftentimes vsed by the Prophets and Apostles as in Iohn I. verse 13. Not of the will of the flesh nor of the will of man For as Homo signifieth a base and obscure person So Uir signifieth a great and noble personage excelling others in wisdome power Justice and authoritie Like as then Saint Paul saith Rom. I and 14. verse That he is debter both to the wise man and to the vnwise So this Psalme calleth vnto this sermon both high and low learned and vnlearned persons Finaly it calleth the doctrine of future iudgement and of life and death euerlasting wisedome vnderstanding a parable and darke speech because this secret wisdome placed far beyond the sight of mans reason must be discerned from Phylosophy For the alone doctrine of the church affirmeth there is a life remaining after that wee shal depart from hence she alone preacheth vnto vs touching the iudgment that shall be vppon all mankind and nameth certaine witnesses which shalbe the beholders of many that being dead shall liue againe Verse 5 Wherefore should I feare in the euill day and when the wickednes of my heeles compasseth me round about Verse 6 There be some that put their trust in their goods and boast themselues in the multitude of their riches Unto the beginning is annexed a Proposition which setteth downe a consolation to be applyed from the example of one member vnto the whole body of the church as is here sayd Like as Lazarus being all full of soares straied not away from God because he sawe the rich man abound with wealth and pleasures and himselfe placed in an extreame state of miserable perplexity So let not any the other Godly ones be ouercome with the threatnings and inticements of the world that they thereby cast away the gospell or doe any thing against the other Commaundements of God This is the effect of the Proposition Verse 7 But no man may deliuer his Brother nor make agreement vnto God for him Verse 8 For it cost more to redeeme then soules so that hee must let that alone for euer There followeth a Reason which appeareth in the Antithesis or contrarietie as in the argument it is saide For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world and lose his owne soule That is the whole world is not a sacrifice for sinne nor for death eternall no nor yet for the death of the body Why then are men so greatly carefull for things appertaining vnto this life or why with such disquietnes seeke they after those benefits which can neither take away sinne nor death But this preposterous care and greefe which the poet describing crieth out vpon thus O Ciues Ciues quaerend a pecunia est virtus post nummos riseth of a blindnes and security neglecting or contemning the iudgement of God which euery one of vs after this death shall abide and suffer Whereas if our whole life should looke well vpon that Iudgement truely ambitious honour wealth and filthy pleasure should lesse trouble vs which three the world doth esteeme as three gods But seeing this disease is farre more furious then that it may by our owne abillityes be healed or remedied let vs flee vnto the Sonne of God and craue that hee would illuminate our hearts with his holy spirit so as vnto that iudgement we may bring but the beginnings of righteousnes Verse 9 Yea though hee liue long and see not the graue Verse 10 For he seeth that wise men also die and perish together as well as the ignorant and foolish and leaue their riches for other In the full polishing of the former verses hee repeateth the same meaning that riches power and pleasure are the fading benefits of this mortall life and can neither driue away death nor yet profite those that are dead For as we came naked out of our mothers wombe so surely shall we returne into the earth either naked or very thinly clothed And here the Reader may repeate that saying in the 39. Psalme 7. verse For man walketh in a vaine shadowe and disquieteth himselfe in vayne he heapeth vp riches and cannot tell who shall gather them That is as Cicero in his dialog of Frendship sayth Catera cum parantur cui parantur nesciunt nec cuius causa laborent Other things when they are prouided or for whome they may be prouided they knowe not nor for whose sake they take al that paines Verse 11 And yet they thinke that their house shal continew for euer And that their dwelling places shall endure from one generation to another and call the land after their owne names Verse 12 Neuertheles man wil not abide in honour seeing he may be compared vnto the beasts that perish This is a patterne of the vngodly mens liues which dwell in goodly
and gorgeous buildings which are garnished with scutchions and pictures and furnished with things wherein they abound that are reputed for blessed Such a life we all doe desire which exceedeth in pleasure and other instruments But the end sheweth howe much vainitie there is in this trifling or britle brauery when one seely houre may bring all topsituruy All men will know what power and riches Alexander the great was of who consumed the huge treasures almost incredible of the Persian Kings after his conquest obteined and vppon Ephestions funeral lauished out twelue thousand talents that is Threescore and twelue tunnes of golde as wee call them But this so mighty a personage when he had drunke too too much wine at the funeral feast of Ephestion and got himselfe thereby a most greeuous burning feuer died the 28. of June in the xxxii yeare of his age twelfth yeare of his raigne and in the 323. yere before the birth of Christ This example admonisheth vs touching the incanstancy of humane affaires and setteth out this verse of this Psalme Man will not abide in honour c. Verse 13. This is the way of them and this is their foolishnes and their posterity praise their saying That the chiefe felicity of man consists in the pleasures of the body not onely the epicure but the greatest multitude of men doth so thinke But this perswasion doth this Psalme expresly cal foolishnes because the obiect of mans will is not a benefit hauing end that is being short and momentany but a benefit without end and euerlasting as else-where more largely is said in refutation of the epicure and in the doctrine touching the obiect of mans will Verse 14 They lie like sheepe in the hell death gnaweth vppon them and the righteous shal haue domination ouer them in the morning their beutie shall consume in the sepulcher out of their dwelling This verse discribes the last degree of punishment alotted for the vngodly ones namely eternall misery which is a worme for euer gnawing the conscience of man and a fire neuer ceasing but without end tormenting them as Isayas sayeth in his 66. and last chapter 24. verse Their worme shall not die neither shall their fire be quenched But as Neither the eie hath seene nor eare hath heard nor mans heart hath conceiued those good things which God hath prepared for them that loue him 1 Cor. 2. 9. So no man can expresse either in thinking or speaking the greatnes of the euerlasting punishment ordayned for the wicked ones But here some man would obiect I see not by what reason Saint Paul being put to death by Nero should be lord ouer Nero I answere though Paul was slaine of a most cruell Tirant yet was he not vtterly destroyed neither was he left in destruction and death as Nero is but he is adorned with euerlasting rewarde and in the last day of the world he shal with Christ iudge Nero and al the vngodly ones Now indeede our life as in the 3. Coloss verse 3. is written is hidde with Christ in God When Christ which is our life shall appeare then shall yee also appeare with him in glory verse 4. Then shall the vngodly ones haue in their minde and mouth the words extant in the 5. chapter of the booke of Wisedome verse 3. These are they whom we sometime had in deâ—â—â—ion and in a parable of reproofe We fooles thought their liues madnes and their end without honour verse 4. Beholde how they are counted among the children of God and their portion is among the saints verse 5. Therefore we haue erred from the truth c. verse 6. Verse 15. But God hath deliuered my soule from hell For hee shall receiue me Hetherto at large he handled the first parte of the Antithesis touching the vanitie and punishment of the vngodly ones which put all their full hope and confidence in their riches Now doth he hereunto adioyne the other partie as touching the godly ones whose hearts are enclined vnto the testimony of the Lord And not vnto death as in 119. Psalme is said And it promiseth plainly vnto the Godly ones deliueraunce from euerlasting death most miserable and restitution vnto life euerlasting for because God in the very lawfull act of adoption receiueth and taketh vs for his children it cannot be that he will leaue his dearest children in death Like as therefore in this life he giueth his holy spirit as a pledge and token of our inheritance So when he hath raised vs from death to life he will doubtles giue vs the full and perfect inheritance and hee shall then be all in all He then that hath this hope sanctifieth himselfe like as he is holy saith Saint Iohn 1. epist 3. chapter 3. verse Verse 16 Be not thou afraid though one be made rich or if the glorie of his house be incresed Verse 17 For hee shall carie nothing away with him when he dieth Neither shall his pompe follow him He repeateth a principal proposition which comforteth the godly ones lest they taking offence at the felicitie and passing prosperitie of the vngodly ones do slide away froÌ„ God but that they would preferre the true and permanent good things before the shadowes of fraile and vanishing benefites But seeing it is needelesse here with perspicuous wordes to make any long interpretation I wil recite two histories worthy of memorie which examples propone vnto the sentence of the affirmatiue part that the glory of exploits done and other great benefites nothing auaile them that be dead which things the blinde nature of man coueteth especially Saled nus king of Asia Syria and Egypt saide hee was not lesse wise in his death then when in his life time before he had done any notable act for he commanded that his very linnen garment next to his shert which he vsed to weare should be borne vpon a long speares point throughout all his tents and he that carried it should cry with a lowd voice and say Saladine the conquerour of Asia of so great wealth which hee had gotten caried away with him at his death but only this linnen garment For wisely though lately being admonished of mans misery woulde hee also in such sort admonish others thereof There is extant an historie in the seuenth booke and second chapter of Baptista Fulgosus touching wise sayings and doings and as Dion writeth these wordes are read of Seuerus the emperour When as he lying at Yorke in Britaine neare the point of death deploring mans miseries saide I haue beene all things and nothing auaileth me Verse 18 For while he liued he counted himselfe an happy man and so long as thou doest well vnto thy selfe men will speake good of thee Verse 19 He shall followe the generation of his fathers and shall neuer see light Verse 20 Man being in honor hath none vnderstanding but is compared vnto the beasts that perish Although saieth he the vngodly superabound in pleasures yet within
answereth Call vpon me in the day of trouble so will I heare thee and thou shalt praise me As if he had said praier in time of trouble and Thankesgiuing for deliuerance are the chiefest and greatest vertues of all others touching which the first table enioyneth vs. Forsomuch then as the verse of the Psalme containeth a precept â— and promise to be considered in time of prayer and in all the dangers of our life I do exhort the godly Reader diligently to consider with himselfe the doctrine touching prayer and thankesgiuing which is vprightly and plentifully expounded in places theologicall For there is a sixe-fold consideration of things necessary in Praier first we must consider what we call vpon what maner of God and where he made himselfe knowen to the ende thou maiest discerne thy prayer from the prayer of the heathen so in this place it is saide Call vpon not creatures but me the Creator and preseruer of all things made knowne by bringing the people out of Egypt publishing the law and sending my onely begotten Sonne into the world Secondly we must consider the commandement which is recited in these words Call vpon me in the day of trouble For God will be worshipped with crauing of his grace or fauour and other giftes to the end he may be discerned from euil natures and that this honour may be giuen him that he is wise good liberal giuer of life wisdome and other good gifts and that he vouchsafeth to communicate his benefites vnto vs. And like as the breaking of that commandement Thou shalt not kill displeaseth God so also the breaking of the second commaundement which is the neglecting of praier displeaseth him where it is said Ioh. 14. 13. and 16. 23. Aske and ye shall receiue The third consideration concerneth our conuersion for some man would say what shall I aske seeing it is written God heareth not sinners Matth. 9. 31. Here we must take holde vpon the voice of the other Ezech. 33. 11. I liue saieth the Lord I will not the death of a sinner but that hee bee conuerted and liue Let not him that calleth vpon God perseuer and go forward in mischiefes against conscience but let him be truely conuerted vnto God And in euerie true prayer conuersion or repentance vnto God is made or increaseth The fourth consideration is of the promise of grace and confidence of the Mediator that wee may come vnto God according to the saying Ephes 3. 12. By him we dare boldly come by faith in him Needefull it is then that we first by faith receiue forgiuenes of sins or reconciliation and beleeue that praier pleaseth God and is not frustrate Furthermore also other promises touching other benefits and the mitigation of calamities must be looked vppon as is here saide Call vpon me in the day of tribulation and I will deliuer thee The fift consideration of faith here we must knowe that faith which craueth forgiuenesse reconciliation life euerlasting and gouernment of the soule ought in forme to craue these selfe same benefites and looke for them without condition because God wil haue these to be craued for by name and not to haue these gifts is to remaine an enemie of God and to reproach God or to iniure him according to the saying He that beleeueth not in the Sonne the wrath of God remaineth vpon him Againe he reproueth God of lying But faith which craueth corporall good things as Dauid crauing of God that he might be brought againe into his kingdome required it with a condition if it pleased God because both things must be knowen of vs that we must aske these benefites and yet that the church must be subiect vnto the crosse and oweth obedience vnto God according to the saying 1. Pet. 5. 6. Humble your selues vnder the mightie hand of God and yet the prayer is not frustrated for either the punishment is taken quite away or else mitigated Finally needefull it is that we most firmely keepe this rule yea euen when we haue lost our corporall benefits and when we must assuredly forgo the life of the body yet must we needes retaine the promise of grace and life euerlasting like as Iob saith cap. 13. 15. Yea thoug he shal kil me yet will I trust in him and he shall be my Sauiour The fixt consideration of things to be craued is as saint Iohn saith in his first epistle ch 5. 14 15. Whatsoeuer thing you shall aske according to his wil he shal giue it you that is you may not aske things forbidden by God but such as the manner of asking them may agree with the table of the commandements and with Gods promises touching spirituall and corporall benefits And God will haue Prayer and Faith to be exercised of vs in crauing not onely spirituall but corporall benefites according to the saying in Mathew 6. 11. Giue vs this day our daily bread For we must alwayes holde fast the rule In crauing of corporall benefites faith ought to shine forth which receiueth the promise of grace and we must adde hereunto an admonition touching circumstances namely of the time and of the maner of our deliuerance God wil haue his presence in the church to be acknowledged and his help to be craued and looked for he will haue our faith prayer and hope to be exercised and will not haue mens counsels or mens deuises to beare any sway in gouernement of our life but hee will haue it knowen that the church is gouerned by God aboue He doth not then giue successe by and by and by such maner of meanes as mans reason conceiueth like as Ioseph Ionas and very many others in all ages were deliuered far otherwise than they themselues could deuise Let these seeme to be sufficiently well enough spoken touching Praier because there are exercised theologicall places in all mens hands and other Bookes containing a longer explication or opening at ful of this vertue But like as God requireth of vs a petition in our praier to the end we should acknowledge that there is a God and that he is almighty present and a helper that hee might communicate himselfe in such acknowledgement vnto vs So he requireth a giuing of thankes that this acknowledgement may go forward in vs. For when the acknowledgement of God is extinguished in vnthankeful persons God then ceaseth any longer to communicate himselfe vnto them like as most part of secure persons after benefites receiued do trifle it out with such like cogitations perhappes thou art deliuered by chance c. so they lose quite the acknowledgement and presence of God when with the following commemoration and profession they ought to nourish and confirme the acknowledgement of God and faith in him Seeing therefore Thankesgiuing is a necessary worshipping there are for the most part precepts ioyned together with Prayer and Thankesgiuing because both of them are necessary vnto the acknowledgement of God as in this Psalme it is thus
accusation whereby our conscience as touching the lawe accuseth vs. This accusation as it were done away hee sayeth doth hang vpon the crosse of Christ who hath for vs payed the ransome Let vs looke vpon that trophey or piller with fayth so often as wee call vppon God For our vnworthines murmureth against vs thus why commest thou vnto God why darest thou craue good things when as for thy so many sinnes thou hast deserued great punishment wrath and destruction whilest as yet thou feelest many vile motions in thee Against this distrust of minde fleeing away from God doth hee set vs downe this trophey Here sayth he behold thou the accusation hanging and blotted out come thou vnto God in confidence of the mediator and craue his holy spirit and other benefits The metaphor of Washing away may beâ— vnderstood out of the history extant in the 13. Iohn vers 8. If I wash thee not thou shalt haue no part with mee Againe ibidem verse 10 Hee that is washed needeth not to wash his feete but is cleane euery whit These sayings without doubting do describe iustification Except he himselfe wash vs that is except hee with his owne blood doe redeeme vs and except wee beleeue that we are redemed by the blood of Christ wee shall not be heires of eternall life Hee that is washed needeth not to wash his seete that is hee that is iust by fayth and is sanctified is cleane that is altogether pleasing God But yet in this life our feete must be washed continually that is our motions Weake nature in this life begetteth many wandring motions These filthie spottes ought continually to be washed and the interpretations are knowen The beleeuing person is cleane altogether that is to say by imputation But in this life is begunne a newnesse not yet altogether fulfilled These things are elsewhere largely spoken of Now let the Reader gather the paraphrasticall parts of the first proposition thus Eternall God father of our Lord Iesus Christ forgiue me my sinnes past wherein I am wicked and filthily defiled By the mercy which is promised for thy sonnes sake our mediator doe away both the most sorowfull accusation of my conscience as it were a hand-writing against me and in the blood of thy sonne wash away the remnants of sinne sticking in my weake nature like as it is written I Iohn 1. 7. The blood of Iesus Christ clenseth vs from all sinne That is taketh away not onely sinnes formerly committed but also couereth the remnants of sinne which as yet wee seely soules and weakelings do beare about with vs. Let therefore this proposition be adioyned vnto other testimonies which confirme the article of Justification and let it alwaies sound in our eares heart and tongue because we haue euery moment neede of the free forgiuenesse of our sinnes Verse 3 For I knowledge my faults and my sinne is â—uer before me This verse pertaineth vnto confession wherewith man soroweth in Gods presence that he hath sinnes and by faith craueth forgiuenesse of his offence and mitigation of punishments And there is a great force in the worde The acknowledgement of sinne The acknowledgement is not an idle or vaine consideration such as was in Dauid before his adultery when he also knew that adultery was forbidden but it is a feare and casting downe of man acknowledging God to be angry as Dauid did know his sinne after the most greeuous rebuke which hee had Furthermore in the word Sinne we must consider a relation namely that man by reason of sinne is guilty of Gods euerlasting wrath and punishment except hee haue forgiuenesse for the Mediators sake Touching this guiltinesse in the Lawe it is saide Deuter. 27. Cursed be euery one which continueth not in al things which are written in the Law ver 26. Verse 4 Against thee onely haue I finned and done this euill in thy sight that thou mightest be iustified in thy saying and cleare when thou art iudged He repeateth a confession amplified with most sorowfull wordes as if he should say I come vnto thee not trusting in mine owne righteousnesse or worthinesse but onely bringing a confession of sinne To thee only am I a sinner and do euil in thy sight for the particle only may not be referred vnto the pronowne but is a debarring of his owne dignitie or worthinesse to be referred vnto the word following sinner So first hee teacheth vs to bring the confession of our sinne vnto God This confession of sinne is more feruent and more perceiued when God encloseth vs euery where with signes of guiltinesse in punishments like as when Dauid was driuen into exilement But it followeth in the verse That ihou maiest be iustified in thy sayings and ouercome when thou art iudged These wordes comprehend both a most graue doctrine that God punisheth iustly and a most sweete consolation touching the promise of mercy which God performeth for his trueth or to witnesse that he is true Dauid going forth in his banishment saide I acknowledge and confesse that I am guiltie and haue deserued punishments and I pronounce that thou art a iust God seeing thou doest manifest thy most iust wrath or displeasure against my sinne and doest punish me And I pronounce that thou ouercommest when hypocrites doe iudge thee As Saul Cato and all the vngodly ones do thinke that they haue not deserued so great calamitiess or surely thinke that God is too seuere who hath burdened this our weake nature with such a multitude of miseries so they accuse and condemne God and speake euil of him But let vs render the praise of righteousnes vnto God when he punisheth as Daniel saith cap. 9. 7. Vnto thee Lorde belongeth righteousnes but vnto vs shame Furthermore needeful it is that an other meaning be added touching the promise of mercy because when this consolation commeth not hereunto there remaineth a fretting and grudging of the heart such as was in Saul or Cato wee must therefore adde this I acknowledge my selfe to bee guiltie and to haue deserued punishments I confesse thy wrath is most iust and I craue mercy not trusting in my worthinesse but in thy promise Heare mee that thou maiest be iustified that is to the end thy trueth may bee published that thou keepest promises and in truth hearest receiuest and deliuerest those that call vppon thee shew a testimonie and example wherein it may be seene that thou art the keeper of promises when thou hearest me an vnworthy person Verse 5 Behold I was shapen in wickednes and in sinne hath my mother conceiued me He accuseth not his parents nor condemneth the selfe worke of generation but he bewaileth this mischiefe the which with most sorrowfull wordes is of S. Paul described where hee saieth Rom. 8. 7. the wisedome of the flesh is enmitie against God For the substance by God is one thing and the disorder which commeth afterwards is an other thing and a deprauing of Gods worke namely darkenesse and doubtings in minde
hope well of things deferred and to rest at peace in God yea though he cast a sterne countenance at vs and so to perseuer euen vnto the very end To this purpose Iob saith cap. 13. verse 15. Yea though hee shall kil me yet will I trust in him and he shall be my Sauiour So Dauid with a great respect or regarde of fayth saith I haue put my trust in God and wil not feare what flesh can doe vnto me yea although all feares and all dangers euery where arise ouer mee yet I hold it a thing both certaine and affirmed to yeelde and obey to God calling mee and not to start aside no not a naile bredth from his worde For if God be on our side who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings And without all doubtes he shall be mightie in our infirmitie if we make our prayers vnto him according to his promise Math. 7. 11. How much more shal my heauenly father giue you his holy spirit when you pray for it Verse 5 They daily mistake my words al that they imagin is to doe me euil Verse 6 They hold altogether and keepe themselues close and marke my steppes when they lay waite for my soule Verse 7 Shall they escape for their wickednes thou O God in thy displeasure shalt cast them downe Hee handleth at full the historie as touching his miseries in time of his banishment Like as in Esops fables all beasts conspire together to spoile the poore Camel So as Tyrteus the musitian saith Nemo curat vagos ledere nemo veretur Non exul curâ— ducitur esse Deo No man careth for the wandring wights to hurte them none doth feare Men thinke that God forgetteth quite pore Exiles liuing here But vnto a most euident complaint wee neede not to adde any long declaration Verse 8 Thou tellest my flittinges putte my teares into thy bottell are not these things noted in thy booke O the vnspeakable fatherly louing kindnes of God numbring the very haires of our head and gathering our teares For I pray you thinke and consider how great this gatherer is namely the Creator of all things the King of kings and Lord of lords Wee merueile at the humanitie of Theseus who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes But much more let vs maruell yea and al amased wonder at this when we reade and heare that God gathereth our teares But whose teares I pray you gathereth he not the teares of Angells but of sinners whose infirmitie and filthines is great Surely I can scarse tell whether any more notable description bee extant of Gods prouidence either in the histories of the Prophets or of the Apostles Let this therefore be fast fixed in our mindes so that it may comfort vs so often as wee are vehemently disquieted touching the will of God and are vexed with a certaine speciall sorow God taketh care not onely for our bodies and soules but also euen for our very haires and seely teares and keepe them as it were a matter of great importance and as a treasure of great prise Therefore notably said Saint Paul that our light afliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie 2. Cor. 4. 17. Verse 9 When soeuer I call vppon thee then shall mine enemies be put to flight This I know for God is on my side In this verse let there be considered a difference betweene the doubting of the Ethnicks and the careful confidence of the church Cato although he beleeued there was a God yet hee doubted whether he might be hard and by litle and litle was plunged into desperation But the church which embraceth the worde deliuered from God striuing against doubting beleeueth assuredly that she is receiued and heard for the Mediators sake and the cause of his assurednesse is the worde of GOD in which phrase or speech I comprehend the commaundement promise oath and truth of God But these things are elsewhere often expounded Verse 10 In Gods word will I reioyce in the Lords word will I comfort me Verse 11 Yea in God haue I put my trust I will not be afrayd what man can do vnto me Verse 12 Vnto thee O God will I pay my vowes vnto thee will I giue thanks Verse 13 For thou hast deliuered my soule from death and my feet from falling that I may walke before God in the light of the liuing So often times as I haue now spoken of thanksgiuing vnto God the same is to be referred vnto three conclusions whereof the first is that the glory of the power liberty and presence of God in his Church might be attributed vnto God and that Epicures Stoicks and other blasphemous persons which crie out that God is either idle or blinde might be refuted c. The second conclusion is that true acknowledgement of God might goe forwards in vs and that God hencefoorth would vouchsafe to communicate himselfe vnto vs for God ceaseth to communicate himselfe vnto vnthankefull persons which are lyars and vniust Lyars indeed because they acknowledge not from whence their benefit is receiued and vniust because they render not due recompenses whereunto they are bound The last conclusion is that others by our example might be assured or woonâ—e to the true acknowledging and inuâ—cating vpon God Unto these finall effects let vs referre our Eucharist or thanksgiuing and let vs declare our thankefulnesse not onely in speech and preaching but with all obedience in our vocation life and calamities PSAL. LVII Miserere mei Deus miserere mei quoniam in te confidit anima mea c. To him that excelleth Destroy not a Psalme of Dauid on Michtam vvhen he fled from Saul in the caue 1. Sam. 24. 4. THE ARGVMENT PLato in Protagora citeth the saying of Simonides Uirum vere bonum nasci difficile est qui manibus pedibus mente sit Tetragonos that is A hard matter it is to finde a right good man borne which of his hands feet and minde is alwayes vpright and constant Such a man was Dauid who could more hardly be withdrawen from an honest or good purpose then the shining Sunne may be driuen out of his course for although by great right he might haue slaine Saul yet neither would he vse the law of defence whereof politike lawes do make mention nor yet take occasions which ministred oportunity vnto him to slay Saul For seeing he had altogether consecrated himselfe vnto God and his country that is the Church he would not be the authour of an euill example amongst Gods people in putting kings to death but in faith craued and looked for helpe from God wherefore let vs maruaile at this humility and gentlenesse in Dauid here
the same policie might witnesse that Christ hath beene present vpon earth For it behaued that Christ should be borne in Bethleem and in very deede so was he when the policie of Moyses stoode in force But now more then a thousand and foure hundred yeares the city of Bethleem and the policie of Moyses lie ouerhrowen and brought to none effect Then needefull it was that Christ should come in the flesh laug before All these causes are most worthie of diligent consideration Verse 12 For the sinne of their mouth and for the words of their lippes they shal be taken in their pride and why their preaching is of uâ—sing and lies Verse 13 Consume them in thy wrath consume them that they may perish and knowe that it is God that ruleth in Iacob and vnto the end of the world Verse 14 And in the euening they will returne grin like a dog and will go about the citie Verse 15 They will runne heere and there and grudge if they be not satisfied The cause of the perpetuall banishment of the Jewes is not any ciuil ossence but a high degree of sinne namely Blasphemie against Christ and his church For they call Christ a deceiuer and a malefactor moreouer they cast vpp from their hatefull stomacks such bitter railing against him as one shippe cannot carrie away And the church which embraceth the gospel touching Christ they call the people of Edom that is crewell and full of blood For these reuilings which they vsed against Christ and his church doe they suffer greeuous punishment and iust punishments For in their banishment they wander abroade as it were dogges which when the wringing of their belie vexeth them doe make a horrible howling For although they require and looke for doubtfully a Messias go about to set vp anew their kingdome yet neither find they the Messias no nor yet thogh they burst themselues can they set vp againe their ancient gouernment The histories are knowen touching the scoms and out-casts of the Jewish people which now and then went about with all indeuor to recouer their countrie restore their temple but their looked for haruest hath disappointed them with a vaine reaping For other whiles with the Romane armies and otherwhiles with horrible prodiges or wonders they were ouerthrowen and scattered abroad as in the 21. Psalme is before declared And that the Jewish rabins are not onely blind but the leaders of blinde hereof it may be adiudged whereas with a most scuere decree they forbid that no man shall despute of the time when the mesias shall come whereof indeede God hath appointed almost the time itselfe in 9. of Daniels prophecieâ— And how I pray you do they sycophantically wrest the most excellent prophecies touching the natiuitie passion resurection and eternall kingdome of Christ the Messias from their natiue and proper vnto a strange and improper meaning and so all witting and willing do procure darkenes vnto themselues and others Therefore when we reade these and other innumerable such like things let vs partly bewaile the blinde stubbernnesse of this most wretched nation and partely tremble with feare in thinking vpon the wrath of God whose most euident example is seene in this out-scowring or scumme of the Jewes For if God spared not the naturall branches as saint Paul saith what shall become of the wilde graffe Rom. 11. 21. that is if God poure out his wrath vpon that people from amongest whom Christ was borne howe much lesse will hee spare other enemies and contemners of the Gospel Let vs therefore liue in the feare of God the Lorde and let vs keepe still the excellent benefit of the gospel by the holy spirit lest the same thing happen vnto vs which hapned vnto those same vnthankefull Iewes Verse 15 As for me I will sing of thy power and will praise thy mercy betimes in the morning for thou hast bin my defence and refuge in the day of my trouble Verse 16 Vnto thee my strength will I sing for thou O God art my refuge and my mercifull God Two sacrifices there are wherein God specially taketh pleasure and delight the one is Thankesgiuing the other Mortification that is of true contrition and of obedience in miseries the one and fiftieth psalm saith A troubled spirite is a sacrifice vnto God a contrite and humble heart O God wilt thou not despise Of the other kind of sacrifice wee haue already often times spoken in the Psalmes so that it would be a thing vnpleasant to sing that song here againe PSAL. LX. Deus repulisti nos c. To him that excelleth vpon * Shusshan * Eduth or * Michtam a Psalme of Dauid to teach when he fought against Aram Naharaim and against Aram Zobah when Ioab returned and slew twelue thousand Edomites in the salt valley The Title THere is a great difference betweene the gouernment of the kingdome of Israel and other gouernements For though all good gouernements be ordained of God yet this kingdom was by the expresse word of God ordained and had a speciall promise touching the preseruation thereof vntill the time of the Messias sent into the world Such a promise hath not any nation now but after a sort we know that God will giue some harbouring places for his church in exile somewhere more somwhere lesse Now think with your self what a benefit it hath bin that the church of the people of Israel for the space of 1500 yeares and more hath by Gods prouidence bin preserued and defended How acceptable a thing were it for vs to know for certaine haue it by good proofe verified that in these countries where the Gospel is now preached a mean state of the church shuld continue 100. yeares togither Againe also the speciall ornaments of other pollicies wherein shineth not true knowledge of GOD are laws agreeing with a right rule iudgements meane discipline defence in peace and wars and wealth But these things serue only for this life mortall and do not deliuer a man from sin and death But the kingdome of Israel had far greater and more necessary and wholsome ornaments namely a law giuen from God a promise of the Mediator for which cause the truchurch of God was planted in this people the sending of Prophets the gathering of the euerlasting Church manifest testimonies of Gods presence studies of the doctrine of God and of other good things true worshipping of God and modesty of discipline these benefits exceed all cogitation and eloquence of man Last of all we must consider of the finall cause of this excellent pollicy or gouernment for although all common-wealths ought to indeuor to this end wherof Saint Paul most grauely exhorts 1. Timot. 2. 2. That we may liue a quiet and peaceable life with all godlinesse and honestie yet this pollicie or gouernment vvas therfore ordained especially that there might be an Vniâ—ersity and Library vvherein the promises touching the Mediator might be preserued
Moses pollicy extinguished Ceremoniall â—ites abolished Fiue speciall points of glory which the church hath by Christ The first part The second part The third part The fourth part The fifth and last part A description of the church gathered from out of the nations in three points Seauen degrees of excellence proper vnto the true church of God Platos rule as touching parents * Which was either a musicall instrument or a solemne tune vnto which this Psalme was sung Christ the King onely protecting the church Num. 25. 3. â—â—ut 4. 3. An. mun 3628 secund Dau. Chyt Henric. Pantaleon Anno Christi 6â—6 The churches stabilitie euen amids the ruines of kingdomes Roboam 3. Reg. 14. 15. Iosphat 1. Paralip 19. Ioas 2. Chro. 24. 17 18. The Iewes false fabulous dreames of the kingdom of Christ 1. Tim. 6. 12. Kings and Princes are shieldes of the earth Kings and princes wherin they exalt the Lord. The Church discerned from other sects Heretickes of our time An admonition to loue help and adorne the true church The churches proper glorie A consolation touching perpetuall stabilitie of the church Vide Polyd. Viâ—g inuent cap. 6. Gods iust iudgement â—tâ— destroying Valence the tyrannicall Emperour Augustines saying touching the blessed ones Platoes saying touching the loue of our countrey A contrary description of the Church and the vngodly ones Ouid. epist 3. Of the difference betwixt the godly and the vngodly ones at the later iudgement Eccles. 7. 36 Metathesis The difference betwixt Homo and Vir in signification Doctrine of future iudgement A resemblaÌ„ce of the Church in Lazarus her enemies such as Diues Luke 16. 19 20 A patterne of epicurial pompous persons such as king Alexander Anno mundi 3640. The last degree of punishments alotted for the vngodly ones Saladine liued about the yere of Christ 1176. Seuerus died at Yorke in anno Chriâ—â— 212. Anno regni 18. The praise of Dauid and his Musicians A first and second comming of the Messias Exod. â—0 Philosophical rules shewing how God is to be worshipped A mutuall league or couenant betweene God and his church A sixefolde order to be considered in Prayer What God we call vpon The commandement of God vnto vs. Conuersion of him that prayeth Promise to him that praieth Asking in faith Beleeuing God Asking according to Gods will obtaineth all Bene dieere male viuere nihil aliud est quam sua se voce damnare 2. Sam. 12. 1. Ezech. 33. 11 The acknowledgement of sinne The confessiof sinne Three petitions of Dauid in these three verses A cleane hart The holy spirit Three notable properties which Dauid attributeth to the holyghost Rom. 8. 13. Comfort of the principal spirit What exercises of faith calamities are Iudas representeth truelie all heretikes reuoulters treacherous conspirators The Oliue liuely representing the church of Christ in three similitudes Which was an instrument or kinde of noâ—e Knowledge of God the well-spring of all vertues Ignorance contempt of God the root of all sinne Such are the base people of vnbrideled sensualitie in these dayes Exod. 19. 18. The roote branches of sinne in mankinde Anno Christi 70 95 252 257 276 Saules two seâ—erall assaults vpon Dauid 1. Sa. 23. 27 28. 1. Sa. 26. 7. 12. So in like maner are the practises of the enimies of the gospel hindered at this day Three causeâ— why Dauid when hee might did spare to kill Saul The effects of the Psalme Causes moâ—uing God to bestow his benefites A two folde kind of prayer Two speciall points of mischiefe in the enemy Pride and Tyrannie Two distinct prohibitions in praying or cursing for the enemies A prayer against fained friends A difference betweene the prayer of the faithfull and the prayer of hypocrites The threefold praier of the hypocrites wicked ones The prayer of the faithful Iohn 4. 23. Three speciall meanes to learn diuinitie Meditation Praier and Temptation Against the open enemies of our time Against the false friendship of our time Luk. 16. 20. Matth. 9. 8. Luk. 7. 12. Against the false brethren of our time The cursed end of the wicked King Achis his courtmaligning the estate of King Dauid An Apologie of the life and doctrine of true gospellers The tripartite diuision of this Psalme The church like the Halcian bird A refuge in sorrowes The vnspeakable fatherly louing kindenes of God towards his The doutings of the Heathen The faith of the church A threefolde conclusion of thanksgiuing A constant person in goodnes God deliuereth Dauid out of Sauls hands Our affections must iump with Dauids harpe The church is in the world like Danieleâ—â— among the lions c. The description of slaunderous tongs The example of gods indgement aud iustice vppon slanderous persons Dauids thanksgiuing vnto God for his goodnesse Gods goodnes must be both acknowledged in ourselues and made knowen vnto others Contempt of God in heretikes and tyrants Examples of both Dauids prayer for defence against those his enemies Whereunto Dauid compareth these his enemies in foure kinds An affirmed difference of Gods iudgement in the behalfe of his church against her enemies The application of this Psalme two folde The first signifieth the historie of Dauids troubles The second the historie of Christs passion The Popes Nero-like crueltie That which our Preachers do teach is agreeable to the scriptures Propheticall Apostolicall and Symbols A two-fold kind of righteousnes First of our person Second of our cause A three-fold cause why the enemy may be cursed Fiue causes why Moses law was abolished 1 2 3 4 The cause of the perpâ—tuall destruction of the Iewes The Iewish Rabines both blinde themselues and leaders of the blinde Two sacrifices acceptable to God The first thanksgiuing The second Mortification These were certain songs after the note whereof this psalme was sung 2. Sam. 8. 1. 10. 1. 1. Chron. 18. 3. A speciall difference betweene the kingdome of Israel and other kingdomes A significatioÌ„ of the word Token in triumphing The final causes and impulsiue causes of the deliuering of the church A comparison of Dauids verses vnto two ancient prophecies of Iacob and Esau The application of Saul and Dauid to the foresaid Isac and Iacob Explication of these words Sichem Sucot Gilead Ephraim Iuda Moab Gen. 19. 37 and 36. 36. Edom. â— Mac. 3. 11. Philistia Cen. 10. 4. and 21. 32. The causes of victory in battels Gods help not humane exploits This Psalme containeth a prayer for the prosperitie of the supreme magistrate The flesh feaâ—full of the crosse but the spirit reapeth comfort therby Dauids assured affiance in Gods alone defence A three fold prayer for the preseruation of the supreme magistrate For long life and prosperity For Gods mercifull and true protection Prayer and thankesgiuing 1. Tim. 1. 17.