it were a prophecy of the passion of Christ our Lord and of the punishment of the Iewes For like as Saul persecuted Dauid with an implacable or vnpacifiable hatred so the blind and furious Iewes raged with hatred against Christ But as Dauid when Saul and his familie was extinguisht almost vtterly destroied florished and raigned king of the Iewes so the politicall gouernment of Moyses lawe beeing vtterly destroied and the Iewes wandering in perpetuall banishment Christ sitteth at the right hand of his Father and giueth most ample gifts or benefits vnto his church Psal LIX And exposition thereof Verse 1 Deliuer mee from mine enemies O God defend mee from them that rise vp against mee Verse 2 O deliuer mee from the wicked doers and saue me from the blood thistie men THe same things which Dauid prayed for against Sauls messengers let vs pray for in like maner against the popes adherents by whom many godly ministers are for matrimony cruelly slaughtered when neuer yet any barbarous nation killed men for the like cause And neither onely doe they exercise Nero like cruelty against charchmen but they kill and slay also other honest and godly persons when they transgresse any vngodly law These bloody persons let all godly men with most feruent prayers craue of God that he would either cal them backe to amendment if they be amendable either els euen at the first to destroy them Verse 3 For loe they lie waiting for my soule the mighty men are gathered against me without any offence or fault of me O Lord. Verse 4 They runne and prepare themselues without my fault arise thou therefore to helpe me and beholde Some man peraduenture would aske what cause should mooue Saul to lie in wait nights and dayes to slay Dauid Againe euen so what cause should mooue the pope and his confederates to set themselues so cruelly against our churches Touching this question Dauid heere answereth that Saul had no grieuous nor iust cause which he might lay for excuse of his fury For although Saul burnt with hatred at the felicity of Dauid and sorrowed sore to see this yongling to be esteemed of all men before himselfe and his some Ionathas euen by Gods prouidence yet with no right did he persecute Dauid whome to obey he must needes when God of necessity would haue it so Euen so our aduersaries although they are displeased with vs when they are reprooued of their vngodly opinions and worshippings yet can they not but with rashnesse and impudency obiect vnto vs any corruption of doctrine in vs for those things which wee â—eauch touching al the articles of the Christian doctrine most sure it is that the same doe agree with the Scriptures propheticall and apostolicall and with the symbols or articles of the Christian belâ—efe Therefore like as the Iewes for no iust cause hated Christ so do papists practize without any cause great and iust to destroy churches or congregations religiously constituted But touching two sorts of iustice or righteousnesse in the seuenth psalme before it is spoken largely the one concerning our good conscience the other concerning our persons Concerning the righâ—eouâ—nesse of our person the psalme sâ—â—â—h 143. 2. Enter not into iudgement with thy seruant because in thy sight shall no man liuing be iustified Againe Pfal 130 3. If thou O Lord shalt marke streightly what is done amisse O Lord who shall abide it Touching the righteousnesse of the cause let vs holde that saying of Paul 2. Cor. 1. 12. This is our rejoycing euen the testimony of our conscience that we liue in this world in simplicity and godly purenes and not in fleshly wisedome but by the grace of God we haue had our conuersation in this world This reioycing is needfull before God when we aske or craue of God that he would helpe a iust cause and before men openly because he confirmeth the godly ones and vanquisheth the victories of the vngodly ones Verse 5 Stand vp O Lord God of hosts thou God of Israel to visite all the heathen and be not mercifull vnto them that offend of malicious wickednesse Verse 6 They goe to and fro in the euening they grinne like a dogge and runne about thorow the city Verse 7 Beholde they speake with their mouth and swordes are in their lippes for who doeth heare Often times in the psalmes this question is handled whether we may curse our enemies yea or no and although some men make answere otherwise yet these three verses are so manifest that they require not long reasoning of the matter For first of all blasphemy is to be condemned when immediatly it hurteth the glory of God Next of all blasphemers are to be accursed because they sinne the sinne vnto death Thirdly wee must craue that God would represse errors and their fauourers These things being thus considered the declaration of the precept deliuered from Christ is easily vnderstoode Luk. 6. 28. Blesse them that curse you namely blasphemers which are recouerable for in the societie of our enemies some persons there be recouerable Verse 8 But thou O Lord shalt haue them in derision and thou shalt laugh all the heathen to scorne Verse 9 My strength will I ascribe vnto thee For thou art the God of my refuge Verse 10 God sheweth me his goodnes plenteously and God shall let me see my desire vppon mine enemies Verse 11 Slay them not least they forget but scatter them abroade among the people and put them downe O Lord our defence No doubt of it these verses do prophecie touching the remnant of the Jewes people which after the destruction of Hierusalem wandered amongst the nations so many yeares But here let vs consider of the causes why the politicall lawe of Moses was destroied than which there was none more excellent in al the world And certs the first cause is for that it pleased God to set downe an horrible or fearefull example of his wrath against the enemies of Christ Touching this cause Christ saith Luke 19. 44. Because thou knewest not the time of thy visitation c. Therefore in these daies let them feare like punishments which either despise the pure doctrine of the gospel with an Epicuriall contempt or endeour what they can to destroy the same with an vngodly wilfull stubbernes The second cause is that the matter and euent may shew that the promises touching the Messias are not to be vnderstood conerning a politicall kingdome but concerning euerlasting benefits The third to manifest that the workes of the lawe are not righteousnes before God The fourth that the Jewish prerogatiue which they had in their owne nation might be taken away For if Moises his policie should as vnto this day haue remained no doubt of this these which were conuerted out of the Jewes would chalenge and take to themselues a singular prerogatiue for their temple and ceremonies which they had The fifth cause that the destruction of
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.
pars pro toto wherein some men haue a will to trifle out the whole matter handled in this point All are gone out of the way For the saying of Saint Paul is most true which no wise man can gaine-say Al men haue neede of the glorie of God that is of true acknowledgement of God and of obedience agreeable with the decalogue or table of the commandements of God which God esteemeth for glorie doone vnto him and wherewith he is glorified and worshipped Verse 5 Are not they without vnderstanding that worke wickednes eating vp my people as if they would eate bread they haue not called vpon God Verse 6 They were afraide where no feare was for God hath broken the bones of them that besieged thee thou hast put them to confusion because God hath despised them Hitherto hath he spoken of the note that is of the sorrowfull and lamentable corruption of mankinde now reciteth he the fruits of the most wicked tree whereof first is vniuersall vnrighteousnes which filthily in diuers and sundry maners breaketh the law of God an other is tyranny of gouernours who as Nazianzene saith besides their owne rightfull reuenues that is tributes and taxes doe take with the hands of Briareus what themselues lift from the possessions of their subiects The third fruit is either neglecting of prayer or a false kinde of prayer which is the breach of the second commaundement The fourth and last fruit superstition which feareth a fault where no fault is and maketh more account of mans traditions then of Gods commandements but lest any man should slide into such opinion that he should thinke tirants and others do sinne vnpunished hee addeth a threatning touching present and eternal punishment in the sixt verse he hath broken the bones of them that besieged thee that is the Lord scattreth confoundeth and abhorreth extortie tortioners that is all sinners which turne not from grieuous sinnes but do go forwards in contempt of God and fall he adlong out of some mischefs into others And because the punishments of Tirants are more heinous in sight I will recite certaine tragical ends of some enemies of the church that others looke well into these examples may learne righteousnes and not to contemne or despise God Nero who first practised persecution against Christ procured his owne death and destruction Domitian was slaine of his frends conspiring against him euen in his owne palace Maximinus was slaine of Pupienus at Aquilia Daetius was destroyed in the morish ground of Misia when he fled from the Gothes Valerian together with his brother was slaine at Insubres Airelianus was ouerthrowen of his owne Notary at Heraclia and Dioclesian died poysoned at Salonia Verse 7 O that the saluation were giuen out of Sion vnto Hierusalem O that the Lord woulde deliuer his people out of captiuitie Verse 8 Then shoulde Iaacob reioyce and Israel should be right glad All the prayers and all the sighes of the holy ghost haue their force and effects of promises as elsewhere often I haue saide This verse then is a promise touching the Mediator whome Simeon in his song Luke 2. 30. calleth the saluation of God From him saith he must we craue and looke for true libertie that is deliuerance from sinne and from euerlasting death and restitution vnto righteousnes and life euerlasting This Lord as Simeon also saith ibid. vers 32. is a light to lighten the Gentiles and the glory of the people of Israel Therfore as S. Paul saith 2. Cor. 10. 17. He that reioyceth let him reioyce in the Lord. PSAL. LIIII Deus in nomine tuo saluum me fac To him that excelleth on Neginoth a Psalme of Dauid to giue instruction when the Zephims came and saide vnto Saul is not Dauid hid among vs 1. Sam. 23. 19. THE ARGVMENT THe histories are knowen whose mention is made in the title For the Ziphims twice betraied Dauid as it is written in lib. 1. reg 23. 26. But although the history of Dauid doth not admonish vs of many things yet surely in this very place especially let vs consider two examples one of a marueilous deliuerance the other of a rare and vnaccustomed patience For not in all his histories is there any like example which may be compared with Dauids moderation in this place For other men do both vnderstand and in effect proue the saying of Pendaerus which is extant in the second Ode or Song of the Pithians Amico volo esse amicus hosti autem vt hostis â—â—u lupus occurram alias aliunde veniens obliquis viis Vnto a friend a friend I will bee And an enemy vnto an enemy Or euen as a woolfe will I my selfe set By crooked wayes comming elsewhere him to let But first let vs speake of Dauids wonderfull deliuerance and almost incredible Saul was by many means letted of his purpose that he could not kill Dauid For at one time he was called away by the irruption of the Philistims at an other time by a heauy and not indeede naturall sleepe but by Gods prouidence being so ouercome hee could not hurt Dauid for it is expresly saide The Lord had sent a dead sleepe vpon them vers 12. These things though Democritus and the epicure would say they hapned by chance yet let vs know that Dauids soule was by God preserued as Abigael most sweetely said Like as it were bound in the bundle of life with the Lord his God 1. Sam. 25. 29. For according to the saying in 2. of Pet. 2. 9. The Lord knoweth to deliuer the godly out of temptation seeing he doth that which is most lawfull and is not tied to second causes So at this day in diuerse maners the practises of the enemies of the gospel and of the church are hindered letted and the seely litle flocke keeper of the heauenly doctrine is so defended and preserued that these deliuerances may not be referred but vnto God onely There followeth an example of Dauids patience farre exceeding the moderation of philosophers For reason after a sort mooueth them vnto gouernement of moueable matters or of externall gifts that they doe not any thing against iustice or other vertues But this Dauid doth the holyghost gouerne and guide and as S. Paul saith 5. Galat. 24. 3. Coloss 5. mortifyeth the deedes of the flesh in him For though by great right he might haue put Saul to death and especially in the very best oportunity of all circumstances yet he spared his intrapping enimy and in that point obserued the most graue rule of S. Paul 1. Cor. 10. 23. Al things are lawful for me but all things are not expedient as if he should say we must not alwayes looke for what we may do with great right but much more what may bee more profitable by example For if Dauid vsing the law of defence had slaine Saul he should haue blemished an excellent cause which hee had and shoulde haue beene the
author of an euill example in the people of God For first hee should by his deede haue confirmed the slanders of those sycophants which cried out that Dauid was a seditious person and one that with force and armes would inuade Saules knigdome and should not be vnlike to that tyrant which saieth in the tragedy Pro regno velim patriam parentes coniugem Flammis dare Imperia pretio quolibet constant bene In english thus So I might raigne I would to ' th fire betake my countrie parents and my wedded mate Kingdomes by any meanes obtained doe seeme to be kingdomes well gained Furthermore the Philistims and other enemies of the church taking offence at this example had cried out in this manner In vaine may the people of Israel boast that their kings are giuen them by or from God when the thing and euent thereof shewed by what sleights or pollicies some persons had cast others out of their kingdome Last of all others moe with a certeine mischeuous practise would haue folowed him euen as those which blodely doe vse to sacrifice men haue excused their outrage by Abrahams example in sacrifising his sonne To the end therefore he would refute the slaunders of the citizens and enemies and stopp vp and make voyde that same welspring of their mischeuous malice hee vsed not the lawe of defence wherof mans lawes doe make mention but hee commended his way vnto the Lord and expected from him a ioyfull end of his daungers But seeing these are not written for Dauids sake but for our sakes let vs looking into Dauids example learne both silence and hope that is let vs wisely iudge what iniuries are to be put away and what are to bee suffered for the tranquilitie of the church and common wealth For that is a wicked impatience when a man will not suffer sorow to do the church good Also as saint Peter saith Let vs ioyne with patience godlynes 2. Pet. 1. 6. That is let vs call vppon the Lord in the day of tribulation and let vs craue from him either deliueraunce or mitigation of euills which ouercharge and exercise vs. Let not our patience bee onely philosophicall moderation but let it behold the will of God and let it bee ioyned with a certeine hope of a ioyfull end These exercises of fayth hope inuocation and patience in sorow shall bring more light to the reading of the Psalmes then large commentaries shall doe Now this Psalme is partely a Prayer and partely a thankesgiueiâ—g For the church both craueth of God benefits and giueth thankes for benefits receiued Herein Dauid therefore craueth defence from God against the subtile snare of Saul and he promiseth that he will celebrate or reuerently commemorate this benefit both with word and writing Let vs in like maner also craue that God would restraine the cruell counsels and practises of the enimies of the gospell and after our deliuerance let vs not be vnthankful but let vs acknowledge and celebrate the presence of God in his church and with greater zeale let vs aduaunce the doctrine of God Psal LIIII And exposition thereof Vers 1 Saue me O God for thy names sake and auenge me in thy strength Verse 2 Heare my praier O God and hearken vnto the words of my mouth NAme as I haue often times elsewhere â—aid comprehendeth causes impulsiue and â—â—all as touching God hearing vs. The mpulsiue is the promise of God the finall â—s the acknowledgment and worshipping of God Hee therefore craueth that he may bee heard and helped not for his righteousnes but for Gods promise sake which is beliuered to the church Therefore also craueth he to be deliuered that tesâ—imony of Gods presence might appeare in the church with consideration whereof many might be stirred vp to the acknowledging and worâ—â—ipping of God And let vs also when we are praying alledge these causes since it is most assured that God is specialy moued to giue his benefits partly with remembrance and memorie of his promise and partly in respect of his glorie But where he saith auenge me in thy strength let it be vnderstood according to the Hebrew phrase thus take oâ— thee the patronage of my cause declare thou that I was called by thy commaundement vnto the kingdome and that I haue not sought by ambition to aspire vnto the gouernement of Gods people as the syccpâ—aâ—â—s doe crie out But why addeth he in thy strength euen to giue God the glory not onely of goodnesse and mercy but also of immense and infinit power as if he said Thou not onely wilt but also art able to help and saue mee For needefull it is that wee in our prayer make mention of Gods fatherly will and power where with he created all things and most freely gouerneth all things It followeth in the text Heare my prayer O God and harken vnto the words of my mouth I haue often aduertised the reader that there is a twofold maner of invocation or prayer one of the heart the other of the mouth For although prayer may be made with feruent sighing of the heart yet the recitall of a certeine forme of praying conceiued without superstition is profitable for many causes For first hee admonisheth them that pray of many things and it is a certeine confession seperating vs from the vn godly and prophane sects After that he stirreth vp godly motions in mens hearts according to Saint Pauls saying Rom. 10. 17. Faith commeth by hearing and hearing by the worde Last of all an expresse recitall striketh euen very deuilles with feare For deuilles do not with any Gorgon or shield thrust forth against them more tremble for feare then when they heare true prayers made vnto God In respect of these commodities let vs inure our selues vnto the expresse recitall of some forme of prayer whether it be deliuered vs from Christ or in the Psalmes conceiued and let vs not spare for labours in the reciting of our prayers as many slouthfull or negligent persons doe Verse 3 For strangers are risen against mee And tyrants which haue not God before their eies seeke after my soule The reason of this prayer is borowed or taken from a heauie obiect which moueth God very much vnto deliuerance For as the naturall tender hearted father is moued with the misery of his young sonne or daughter so God in whome is all fatherly loue is moued with our miseries and feeleth those motions of the heart which are described in the II. of Oseas My heart is turned within mee my repentings are rowled together verse 8. And he amplifieth the furies of the enimies of the church with notable words to whome hee attributeth pride and tyranie For like as deuils are most proud spirits which are delighted in the destruction of Gods warkes So the instruments of those deuils are full of tyrannicall inselency which indeede riseth of this spring that they both neglect and contemne God and haue this voice of Niobes in
their mouth and minde Maior sum quam cui possit fortuna nocere Greater I am then whome fortune can hurt or any way consume For the originall of pride is securitie negelecting and contemning Gods iudgement But let vs hold fast that saying of Saint Iames 4. 6. God resisteth the proude and giueth grace to the humble and likewise the sentence by Christ pronounced Luke 16. 15. That which is high esteemed among men is abhomination in the sight of God Verse 4 Behold God is my helper the Lord is with them that vphold my soule This consideration is an argument which is brought from the things that go before as if he sayd God hath often times before heard and saued mee therefore no doubt of it he will still helpe me because he will accomplish the benefits he hath begun and will finish the webbe wherevnto he first set his hand This argument S. Paul vseth in the 2. Phil. 13. For it is God which worketh in you both the will and the deed euen of his good pleasure as if some acceptable things might be done vnto him that is whereas God hath before helped you in your conuersion and hath drawen you out of euerlasting death no doubt of it he will gouerne and helpe you in your vocation life that you may performe the worshippings which he requireth And in the 2. Cer. 1. 9 10. Yea we receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. Let vs therefore learne to confirme and comfort our selues with remembrance of deliuerances before past and by these conceiue a most sure hope of those that are to come because God is not only the guide and giuer of his benefits but also the worker of them in vs as in Phil. 6. He that hath begun this good worke in you will performe it vntill the day of lesus Christ Verse 5 He shall reward euill vnto mine enemies destroy thou them in thy truth Albeit these prayers seeme to be contrary vnto the precept of Christ where he sayth Math. 5. 44. Blesse them that curse you and pray for them that persecute you yet if we consider two distinctions which are neither fained nor forged there is an easie coniunction of these places hauing an apparant reason in them for first the matter or cause must be discerned from the persons therfore we pray that God would vtterly destroy and extirpat the euill cause which our aduersaries haue taken vpon them to defend For the enemies counsels and mischieuous enterprises with a malignant countenance are altogether repugnant vnto the sanctifying or glorifying of Gods name also do striue against the will and kingdome of God The remoouing of these mischiefs without all doubting must we craue and pray for vnto God Afterwards we must discerne the degrees of the persons for some are curable or may be conuerted others are blasphemous and incurable As therefore wee must make our prayers for them that are curable so persons blasphemous and such as stubburnly defend idolatry are to be cursed of all men euen as the very enemies of God and instruments of the deuils Therefore S. Paul describing the enemies of the Gospel vseth a grieuous word touching those whose mindes are vncurable If any man loue not the Lord Iesus Chiist let him be had in execration yea excommunicate to the death 1. Cor. 16. 22. He calleth the enemies of Christ not onely wicked offenders but also he prayeth that the iudgement of God may light vpon them aud punish them Verse 6 An offering of a free heart will I giue thee and praise thy name O Lord because it is so comfortable Verse 7 For he hath deliuered me out of all my trouble and mine eye hath seene his desire vpon mine enemies The former part of the Psalme is a most feruent praier wherein he craueth deliuerance the latter part is a song of thanksgiuing For although it be a thing vsuall in mans life as Pindarus sayth Vetus gratia dormit homines sunt immemores The olde grace doeth sleepe and men litle in minde keepe yet notwithstanding the godly ones in the Church are true and iust for they acknowledge and with a thankefull heart celebrate the authour of benesits and confesse that they are bound to performe dueties which are notable testimonies of thankefulnesse So Dauid in this place promiseth a recompense namely Thanksgiuing and aduancement of the true doctrine Finally the Reader must be admonished touching the signification of this Hebrew word Raah for it hath this emphasis or meaning that it signifieth not onely to see and leasurely beholde but with a certeine admiration and pleasure to looke vpon some thing as Esay in his 9. cap. 2. vers saith The people that walked in darkenesse saw a great light c. that is The Church gathered from among the nations shall be amased with admiration at the wisdome which in the Gospel is reuealed So Dauid saith here his eye did see the fall and destruction of his enemies not without admiration at y e iudgement of God touching which it is sayd in another Psalme Righteous art thou O Lord and righteou is thy iudgement Psal 119. pars 14. vers 1. PSAL. LV. Exaudi Deus orationem meam To him that excelleth on Neginoth a Psalme of Dauid to giue instruction THE ARGVMENT THis psalme is a most feruent prayer not indeede against enemies whose outrages are manifest but against the falshoode of fained frendes our sociats companions which flatter vs to our faces but behind our backe if they take occasion can lay a cold pad in the strawe This false frendship is most worthie of hatred and to bee accursed of all men For as fayth is the most holy good property pertaining to the heart of man so no plague greater floweth from the Stygian or hellish lake then falsehoode of fayth which is couered with manie sleights of dissimulation and ouerspred as it were with certaine sailes But therefore doth God suffer vs to be forsaken of frendes or else also to bee oppugned by them to the end hee may put away from vs vaine confidence in man which leaneth either vppon the iudgements or the most vncerteine willes of our alies and sociats How often are lewd opinions of men spred in the church or vnnecessarie warres in the common welth by confidence in humane helpes Wherefore that this mischeefe may be remedied and to the end fayth reposed in God alone might increase in vs God not onely forbiddeth confidence in man as where hee saith Iere. 13. 5. Cursed is hee that putteth his trust in man but also suffreth even our very companion of the same religion to start backe from vs forsake vs and striue against vs In such a case learne wee how much better and more safer it is to trust in
set downe and let vs vse the like as we may vse it Let others maruaile at Dauids victories wherein he tare in pieces both Lion and Beare and ouerthrew the monstrous fellow Golias before his owne eyes let vs maruaile at and publish abroad the most excellent kinde of victory wherein our domesticall enemies their ambition and desire of reuenge are ouerthrowen and destroyed For in that part of man which is called Furious namely in the heart there are two most trouble some and most cruell affections wrath and ambition and these are easily inflamed in great personages and being inflamed do euery where trouble whole kingdomes and the common society of men therefore to vanquish these plagues is more glory then triumph Let vs also consider in the history of Dauid a testimony of Gods presence in the Church for although Saul bent and practised all the whole indeuour of his kingdome to the destruction of Dauid and that he neuer purposed any thing more earnestly then to destroy Dauid by all meanes that he could not by iudgement nor by good aduisement but by violence and greedy assault yet God tooke this silly morâ—ell if I may so say out of Sauls iawes and suffered not so much as a haire to fall from Dauids head Let vs being confirmed with this testimony beleeue that God is alwayes present in his Church and that the enemies can not be cruell against her but when he himselfe suffereth them Psal LVII And exposition thereof Verse 1 Be mercifull vnto me O God be mercifull vnto me for my soule trusteth in thee and vnder the shadow of thy wings shall be my refuge vntill this tyranny be ouerpast IN reading of the Psalmes let not the foot goe one way and the string sound another way as it is sayd of those which daunce not right measure but let our affections iumpe in one with Dauids harpe Let euery man say therefore with true confidence in his dangers and calamities My soule trusteth in thee and in the shadow of thy wings will I trust vntill this tyranny be ouerpast This application of the Psalmes vnto our selues bringeth more light to the Readers then long or large commentaries shall doe but how hard a matter it is in a true heart to sound these words godly mindes doe by experience finde For two temptations doe alwayes murmure against vs the one of our vnworthinesse the other of particularity but against our vnworthinesse let vs set downe and oppose free promise and against particularity vniuersal promise as elswhere is often sayd Also before in the 17 Psalme is a most excellent metaphor taken from Hennes largely declared at full I will not therefore sing one and the same song so often times Verse 2 I will call vpon the most high God euen vnto the God which shall perfourme the cause that I haue in hand Verse 3 He shall send from heauen saue me from the reproofe of them that would eat me vp Verse 4 God shall send foorth his mercy and trueth He foresheweth with notable words the presence of God in his Church that he may confirme vs with his example and testimony that we should not come fearefully vnto God but trusting in the mercy and truth of God we should crie that is as Christ sayth Math. 7. 7 8. We should aske knocke and seeke for euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it is opened But so often is mention made in the Psalmes of the mercy and trueth of God to the end we may know and acknowledge that we are preserued and defended not by humane helps or safegards nor yet for our owne merits but freely by mercy promised in the Gospel which is not a deuice of mans opinion but an euâ—â—lasting and vnchangeable decree of Gods wisdome and trueth Therefore although we are vnworthy yet must this glory or praise be attributed vnto God that he is mercifull and keepeth promise with most assured faith Wherefore let vs crie out with Daniel 9. vers 17 18. We powre out our prayers before thee not in our righteousnesses but in thy great mercy heare vs for the Lords sake Verse 5 My soule is among Lions and I lie euen among the children of men that are set on fire whose teeth are speares and arrowes and their tongue a sharpe sword Let this description of the Church be diligently looked vpon for the Church alwayes so liueth euen as Daniel sitting among the Lyons Dan. 6 16. The deuils are alwayes intrapping vs. Ungodly persons alwayes giue cruell threatnings vnto the church So doth the prophet I say in his 11. cap. vers 11. compare the church vnto an infant playing vpon the hole of the aspe and to a weined childe playing vpon the cockatriâ—e hole For like as the infant perceiueth not the greatnesse of the danger wherein hee is exercised neither is furnished with any defence against the most hurtfull serpents So the church looketh not so farre into the sleights of the deuill and the world wherewith she is allured neither hath she visible â—ucâ—ours whereunto she may flee for refuge Then resteth this one thing that shee with her whole minde and heart be turned vnto God and from him looke for defence in so great snares of the deuill and in so great multitude of dangers Furthermore seeing no weapon is more hurtfull then the tongue if it be prepared to doe hurt most elegantly doth hee compare slaunders vnto fire arrowes and sharpe swords For indeede slaunders doe not onely hurt those whome they diffame but also foolish light beleeuing hearers in whose heartes and breastes they leaue the stings of suspitions For most truely is it saide of a certaine slaunderer Calumniare audactèr quia semper aliquid haeret Slaunder stil boldly something alway stickes in thee Then what remedies must be administred to the poisonfull bitings of Sycophants the seuenth psalme teacheth vs namely a deniall or modest refutation and prayer For let vs when we are accused of heinous crimes purge our selues modestly Afterwards let vs commend our causes vnto God and let neither our confession nor patience striue the one with the other but let either vertue haue his due place Verse 6 Set vp thy selfe O God aboue the heauens and thy glorie aboue all the earth God is moued with nothing more then with respect of his glorie As in Esay 48. verse 11. For mine owne sake for mine owne sake will I doe it Therefore notably doth Dauid in his praying alleadge this cause Bee thou a defender of thy glorie refute the enemies slaunders which exclame against vs that we are heretiks and Schismaticks and falsly lay in our dish two most heinous crimes Blasphemie and Sedition whereof the one violateth or transegresseth the first the other the second of the commaundements These poisonful reproches blemishing or defacing thy glory thou thy selfe refute and shewe in purpose and euent that the confession of truth pleaseth thee Verse 7 They haue
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