the voyce of my weping Verse 9. The Lorde hath heard my complainte the Lord hath receyued my prayer Verse 10. Let them be ashamed and mightely confounded all mine Enimies Let them be sore ashamed and confounded quickly NOw recoueringe him selfe from out of a vehement and grieuous plonge whereas no sorow may be compared he begins to render thankes to God for that he hath heard his prayer For these wordes testifie that these former sorowes and sythes proceede from a minde praying vnto God and in time of prayer resistinge the deuill which went about to distroy Dauid as he had destroyed Saule But when as faith like a sheeld is apposed against the weapons of the deuill they are repulsed because faith taketh hold vpon Gods promises and verily beleueth that we are cared for are heard and preserued of God and affirmeth that we are gouerned by the hand of the Sonne of God present with vs like as by the hand of God Moyses was led through the standing waters as saith Esayas cap. 63. And as the former verses discribe mortification So the last verses largely expresse Viuification that is Consolation which is wrought by faith For in euery sound conuertion of man God mortifyeth and reuyueth he leadeth downe vnto hell and bringeth back from thence as the example of Ionas declareth For although Ionas was swalowed in the deuouring belly of the whale he came yet to that consideration as that he was forsaken of God and cast out of his fauour notwithstanding he was within three dayes by a wonderfull meanes delyuered and safe recouered from perishing This is the scholehouse of Gods power and the wrastling place wherein the holyones are exercised tasting both death and lyfe hell and heauenly paradise But these so greate matters are not learned with a vaine knowledge or insight but with true and feruent conflictes of the conscience struglinge with the wrath of God with the lawe sinne death the deuill and hell But as the Apostle saith Thankes be vnto God which geueth vs victory against our enimies through Iesus Christ our Lord. For although bitter cogitations come into the mindes of men wherewith the deuill turneth out and plucketh away many from God yet as the Prophet saith He that is in vs is stronger then he that raigneth in the worlde with force and fraude So that we may well say with S. Iohn 1. c. This is the victorie that ouercometh the worlde euen our faith And so verily with the Apostle S. Paule Rom. 8. If God be with vs who shall be against vs The seauenth Psalme Domine Deus meus c. THE TITLE The ignorance of Dauid which he songe vnto the Lorde because of the wordes spoken against him by that Aethiopian the sonne of Ieminus HE calleth it Ignorance which the Graecians call Apologian or defence of innocencie and truth This Psalme is a learned and graue defence opposed against the slaunders of Semeus For it is farre vnlike that Dauid would staine himselfe with such wicked mischiefes as are laide against him by Semeus which he neuer once conceyued in his minde But with what wordes Semeus the Sonne of Ieminus went about to blemish or deface Dauid being in exile the historie teacheth in the 16. cap. of the second booke of Kinges So spake Semeus when he reproched the kinge Come forth Come forth thou blood sucker and childe of Beliall The Lord hath reuenged vpon thee all the blood of the house of Saule because thou hast inuaded the kingdome c. Therefore it was a two foulde slaunder which Semeus spake The one that Dauid was the causer of the destruction of Saules familie The other that he possessed by tyrannical and seditious meanes the kingdome taken from Saule But both these were notorius false and neede not longe refutation For Dauid had suffered manie and greate iniuries done by Saule who gaue his wife vnto an other man and violently droue both him and his father and mother out of his contrie and for his sake slewe the Priestes and with a greate hoste pursued him to take awaye his life from him But although Dauid wanted none occasions to destroye Saule and might iust lie haue dispatched both the ensnarer and his enimie yet he spared him least he should amongest the people of God be author of the example to put kinges to death which thinge others afterwardes through ambition would haue imitated And as touchinge the other sclaunder it was manifestly knowne amongest all men that Dauid possessed not his kingdom by sinister menes or sleights but that he was called by God beyond all hope of mans counsell and deuises vnto the kingdome of Gods people But so great is the impudencie of the deuil and of all sclaunderouse persons that they doubt not to call Light darknes and darknes light Wherefore there is no remedie against the stinging of a Sycophant but that God himselfe with horrible plagues doth stopp and shâ—â—te vp the mouthes of sclaunderers And to the end that God would administer this remedie vnto the most vyle diseases we must not onelie vse an Apology which conteyneth a testimonie of our innocencie but much more must we be earnest in prayer wherein we may craue that God for his glory sake and doctrine would vtterly vanquish and distroy such Sycophantes THE ARGVMENT ALthough the title declare the argument yet before we interpret the psalm we must speak of the apt applying thereof we must confute certaine obiections The enimies of the Gospell at this day accuse vs most cruellie and lay in our dish the most detestable crimes of all others as of mouing seditions in the Church and heresies and call vs both scismatikes and heretikes neither may it be expressed with wordes how much the honest person is vexed with these railinges who will not be seene as the plague and distruction of mankind Yet it were more easie for many to suffer most bitter tormentes of bodie and to be bereaued of life then to heare these sclaunderous speeches But least that these rumors should breake our hartes or dismay vs from profession of the truthe we must hould still true and not sophisticall causes because it is needfull that wee differ in our doinges from the defenders of vniust crueltie and erroures Let vs also against these sclaunders recyte this psalme which containeth a two foulde answere there vnto Namlie vtter denyall and prayer for deliuerance But here the ruder sorte dispute or reason touchinge patient suffering and alledge the saying of Christ If any man smite thee vpon the right cheeke turne thou also the left vnto him This saie they doth not Dauid obserue because he speketh not in silence but reasoneth the matter with Semeus the sclaunderer This cauillation will I refute because of the ruder sorte both vertues is prescribed confession and patience For as it is nede full to defend a truecause speciallie of doctrine by a cleare confession so therewith ought we to be prepared in minde to
vnto vs the best part which Marie did chuse which may in no age at anie time be taken away from vs. Luc. 11. Verse 15 But I in thy righteousnes shall see thy face when I shall awake I shall be satisfyed with thy presence THe hope of eternal life is a consolation principal which asswageth al other miseries is together coÌ„teyned in al other consolations S. Paule endured great unseries vexations beholding the end which he knew was laid vp in the life euerlasting But in meane time he suffered calamities punishments because he should obey God So we although we are dispised of Epicures made as open prayes vnto the practises of tirants yet in hope of life euerlasting wherein we shal be adorned with a newe light and righteousnes let vs suffer the short fraile calamities of this life For as S. Paule saith A smale time of tribulatioÌ„ bringeth great treasure of glory euerlasting 2. Cor. 4. Amen The xviij Psalme Diligam te Domine c THE ARGVMENT THe argument of this Psalme is most euident partlie by the title partlie by the scoape of the historie for both the title declareth that Dauid rendered God thankes for defence against the violence fraude of his enimies and also the order of the historie sufficientlie sheweth that this Psalme is Dauids swannes songe a litle after called vnto the ende of his life For like as swannes do singe when they dye So Dauid and all the godlie ones before the flitting out of this life do worshippe God with prayer thankesgeuing and confession And that the readinge of this Psalme is more sweeter and shorter let the godlie ones consider with what varietie Dauids enimies behaued theÌ„ selues For first he was more sharplie assaulted in battle by Saule who burned with ambition and sorowed sore to see his seruant Dauid to be aduanced before him and that valiant warriar his sonne Ionathas So that burning with desire of reuenge he not onely laide subtile snares for Dauid but also sheweth priestes which gaue entertainement vnto Dauid all theire retinew also Therefore in purpose and euent did he comprobate the sentence of Polinices the tyrant which Seneca maketh mention of Proregno velim Patriam parentes coniungem flammis dare imperia precio quolibet constaÌ„tbene In inglish thus So I may rule both country parentes wife and all would I burne and destroye To rule oh braue no price too deare can buy Moreouer continuall battels were sought by Dauid with the nations lying neere him as with the Palestines Syrians Edomites Amalechites Ammonites and Moabites as afterwardes in the 60. psalme he writeth the Nations by name which were enemies vnto the people of God Thirdlie he felt the domesticall wound made by his sonne Absolon then which nothing could be thought more bitter as Sophocles saith Nullum atrocius vulnus est quam defectio amici No wound more gréeuous nor more great Then when a frend doth frendshippe breake Finallie hee found by proofe the falsifying of Cebas faith and of others most troblesome Citizens touching whom it is written in the 2. Reg. cap. 20. Therefore who marueileth by right that Dauid coulde amongest so many and so great impedimentes gouerne his kingdome for that fortie yeares But he was as D. Luther vsed to say A kinge after faith in God and the promis of God towardes him That is with the worde of God and with faith he ouercame the deuil and the world For as saith S. Iohn 1. epist 5. cap. This is the victorie that ouercommeth the world euen our faith But although this accoÌ„modation of the psalme no doubt is most true touching the historie of Dauids battels and his deliuerance yet because betweene the head the other members in man there is great difference The interpretation hath no absurditie which applyeth the meaning of this Psalme vnto Christ Therefore was Christ and his church assaulted of the Iewes tirantes heretikes and false brethren and yet are they not vtterlie ouerthrowen but thy Christ and his church shall remaine for all Eternitie as it is written The gates of hell shall not preuaile against the most strong rocke whereupon the foundations of the church is builte Verse 1 I Will loue thee O God my Fortitude Verse 2 The Lord is my defence my Castle and deliuerer My God and my Rocke Verse 3 My Shield yea the throne of my saluation is he and my Exalter THis number of Epithets or names of God is a lightsome Paraphrase of the first precept Exod. 20. I am the Lord thy God c. That is truely receauing thee and caring for thee geuing thee not only benefites in this present life but also righteousnes and life euerlasting for thy Mediator sake Ego sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuum I am thy keeper thy defence I bring thee wealth and health when thou art forsaken of all Creatures But no discourse of wordes is like the efficacte of those matters which the doctrine of the first precept conteyneth Therfore I am now bréefer and doe procéede vnto the verses following Verse 4. I will call vpon the Lord who is praised and I shall be safe from mine enemies LIke as the complete harnesse nothing profiteth the Soldyar except he put it vpon him and vse his armoure indeede for the defence of his owne bodie and his weapons to foyle therewith his enemies So the promâ—se of the first precept is not auayleable to the hearer except by faith he embrace the same and apply the same vnto vse in prayer and petition for present and eternall benefites He therefore affirmeâ—h that by faith he will cal vpon God whome he hath hetherto praysed and magnified him with so great copie of most swéete appellaâ—â—ons or Epithetes that he might obtaine defence of his life present and also the benefites of eternall life Let euery one follow this example seing in déede it is set forth to be followed and let them not doubt that they shall receiue both necessarie and wholesome benefites Verse 5 The cordes of death encompassed me And the flouddes of Beliall sore troubled me Verse 6 The cordes of hel encompassed me the snares of death preuented me A Declaration of ingent feares and sorrowes which cannot be descrybed â—â— wordes for when as Saint Paule saith there is within vs. feares without strife concurring It cannot besaide what burning heate the hart of man feeleth and abydeth But because in the thirtenth Psalme I haue somewhat spoken as touchinge these astonishmentes I will not so oftentimes whet the edge of my hatchet Verse 7 In my trouble did I call vpon the Lorde and cryed vnto my God and he heard me out of his holy place and in his sight entred into his eares IN the fiftie Psalme there is a precept geuen vs touching Inuocation or Prayer whereunto is adioyned a most sweete promise of God that he will heare vs. Of the same rule in this place is an example set downe For he sheweth cleerely by what
testimonie of a good conscience neither thinke I to the contrarie but I shoulde both be accursed of God and man if I be such a one as this most impudent Sicophant would haue me accounted to be For all the whole multitude of the people of Israel wel know that I haue beene fauourable vnto Saule and for a publique peace sake haue forgeuen priuate iniuries and thereupon haue taken great sorrwe without simulation when worde was brought me of the miserable death of Saule But if these things be true which are reported by Semeus I wish and desire yea I pray vnfaynedly and not dissemblingly that the enemies hoast which pursueth the charge and safecondite of my sonne may not onely take me and carry me away captiue with triumphe ouer me but also take awaye my life from me and spoyle me of all the glorie of those thinges which I haue done for the welfare of gods people For the sorow which the losse of his glorie brought vnto Dauid was far sharper vnto him then death it self So Athanasius when he was often slaundered with gréeuous crimes so acquyted himselfe that he not onely perswaded the Iudges but also shewed them and declared his innocencie as it were before their eyes For in déede so many enemies as Athanasius had and so mightie coulde not proue any one dishonest poynte by him For as the froath of the sea dashing vpon the rockes doth againe fall of when the Rocks themselues stande immoueable So is trueth the vanquisher of all calamities and cannot be vtterly oppressed Verse 6. Arise O Lorde in thine anger and exalte thy selfe against the furies of mine enemies and restore vnto me iudgement which thou hast appointed Verse 7. That the Congregation of the people may flocke about thee and for this cause ascende thou on hie HEtherto doth he answere Semeus by way of denyall Now because prayer is the speciall defence of a godly minde in so great sorrowes of this common life He craueth of God with vnfayned sorrow that he may be defended against the furies of his enemies and to be restored into his kingdome not for vanitie and pleasure sake but for his Church sake To whom he knew his gouernment was acceptable For in déede so Dauid warred against his enemies as that boyes and gyrles at home in the Church and in schooles might be perfect in learning might reade the Law in Moyses and here the Interpreters of the Law and of the promises wherein God had made himselfe knowen Vnto this rue doe few Gouernours bende their indeuour Iulius Cesar warred because he would not be spoiled of his dignitie by the enuyous Anthonius warred to the ende he might deuoure that which another had gotten But in the Church of God all godly gouernors ought to foresée that good ende and purpose how the pollicies therof ought to be carâ—â— for defended and preserued that in them the knowledge of God might be aduaunced For in déede to that ende are men created vnto societie that in this their often assâ—nâ—blie the knowledge of God might shine soorth amongst them and that God might be honoured and called vpon and that some by others might be edifyed in that doctrine which plainly openeth the way vnto eternall ioy and fellowship with god Vnto this speciall work namely the aduauncement of the doctrine ought all pollicies and degrees of life to serue For as a Lanthorne without a light in it serueth to no vse in darknes So Cities wherein the knowledge of God and doctrine of his benefites is extincte are vnprofitable monumeÌ„ts Neither in déede are these wordes to be so read by the way as if that the Sinagogue of the people should flock about a man But let che conflict in Dauid euen with his owne affections be considered of vs. For not without great motion of the minde was this finall cause of his reduction or recouerie of Gods fauour pronounced He prayeth that he may be reduced and is therwith prepared vnto obedience He is willing to obey gods will yea though he be not reduced and yet doeth he not cast away faith touching sorgeuenes of his sinnes neither prescribeth he any maner of time Yea he wisheth not to be reduced againe if he might deliuer his sonne from eternall damnation rather then so reduced that thereby he should for euer and for euer destroy his son and a great multitude of his Citizens This maner of deliuerance grieued Dauid more then the losse of his kingdome But he knew that when God brought him back again he must obay his wil and that through zeale towardes God and his Church our affections must needes be vanquished So Religion in vs and pietie towardes God and his Church vanquysheth other motions of the minde But where he speaketh of the ascending of God on high that may be vnderstoode by relation and not absolutely so in deede For then is God exalted in our sight when he is knowen of vs aright called vpon and worshipped according to his worde deliuered and when we reiect all false opinions and worshippinges which are wide from the rule of his deuine Institution Wherefore seeing that studies after the heauenly doctrine in tune of tumultes wax more fainte and the due honour of God might so be hindered Dauid being very carefull for these speciall benefites with a godly zeal craued restitution into his kingdome not to seek after vanitie and pleasures but that he might againe gather together and restore the Schooles Churches scattered and defaced with ciuil warres So Athanafius being dryuen into exile by the faction of those Arrians prayed to God to be restored into his state againe for the Churches sake Verse 8 The Lorde iudgeth nations Iudge meâ—â—h Lorde according to my righteousnes and according to mine Innocencie THe sentence of nature and of the Law written is knowen which forbiddeth him to geue iudgement who defendeth the contrarie parte of the controuersie Wherfore Dauid neither arrogateth vnto himselfe authoritie of iudging in this controuersie neither yet granteth he the same vnto his enemies but he appealeth vnto the Iudge in whom there is no respect of persons and which beholdeth thorowly the deepe secretes of mannes heart But he in this Court alleadgeth the righteousnes not in deede of the person but of the cause and setteth against those false forged slaunders the testimonie of a good Conscience as a Gorgon or Shield to terrifie his enemies withall Furthermore many are the causes which exhort vs to defend the integritie of our Conscience The first is the commaundement of God 1. Tim. 1 Fight the good fight keeping faith and good Conscience Also The ende of the commandement is loue from a pure hart and good conscience and faith vnfayned Let these sayinges be fixed in our mindes and guide vs that we doe not any thing against conscience That is that we wittingly breake not the law of God The second cause is that faith may be retayned for there are two contradictorie or gainsaying affectes
to fall as deceyued in our erroures or as driuen thereunto by â—â—becilitie of the flesh Greate and meruelouse was the wisdome and vertue of Dauid and yet we see that he was nowe and then driuen of the deuill and other whiles by humaine erroure deceyued as when he commaunded the people of Israell to be nombred Seing therefore that the infirmitie is great in all men vouchsafe thou O eternall God Father of our Lord Jesus Christ gouerne vs and geue vnto vs wholsome councels for performance of priuat and publike affaires and confirme our hartes with thy holy spirit that they may obey thee that we be not instrumentes of wrath but instrumentes of mercy and profitable to thy Church Verse 9 For there is no truth in theire mouth theire hartes practise mischiefe their throte is an open sepulcre and they flatter with theire tongues THis notable discription of vngodly teachers must we diligently consider For there are foure proper tokens discerninge godly teachers from the vngodly ones For the godly ministers of the church do cure the woundes of the consciences that is of doubt and of dispaire But the false prophetes do both doubt themselues of Gods will and also leaue theire auditory in doubting as the Areopagites in the councell of Trident do bidde all men to abide in doubtfullnes and do wipe out all this article in the Simbole or Creede viz. I beleue in the forgeuenes of Sinnes yea say they beleue thou not but doubt thou And this doubtfulnes which is not vanquished by faith bringeth forth heauie raginges against God and also disperation Moreouer godly teachers are not the trumpetes of seditions and fyerbrandes of ciuill broyles but with a sound and sincere religion both loue and nourish peace as much as in them may be done Contrarie wise false prophetes exasperate crueltie in Princes and studie to kindle ciuil sedicions and to haue such and so â—any motions distroyed so many honest Matrones and so many infantes slaine and an euerlasting spoyle and deuastacion of churches Men say there is nothing more cruell then Panthers or Tygres and yet notwithstanding we reade that Panthers haue often times spared euen the holy ones in a streete as it were with a certaine reuerence The rage of the vngodly teachers doth farre passe these which so spare no sex nor age of person that they had rather bringe Heauen and earth together and defile there contrie with ciuill bloodshed then to lose theire opinion honour pleasures and riches And that these are true the history of this our age from the yeare 1517. vntill this present time euidently sheweth Which because it is knowne vnto all men I shall not néede to make any reheresall thereof Thirdly Godly teachers do render a reason of theire faith with all mildnes and feare as S. Peter saith and speake those thinges which are true standing with grauitie and which are Just sincere frendly and laudable according to that rule delyuered by S. Paule Philippians 4. But contrariwise the throte of the vngodly is an open sepulcre brething out blasphemies against God and filthie raylinges against honest men slaunders and most impudent lyes As Eaius with a most filthy mouth disaloweth mariage of Priestes and calleth so many honest and godly matrons as are ministers wiues she wolues So Piggliras durst be so bould as to vtter this most filthy speech which is extant in his writings That Priest saith he lesse sinneth which polluteth himselfe with whordome then he that marieth a wife These speeches do sufficiently declare with what spirit the Sycophantes and Pharasites of the Court of Rome are possessed Finally the speeche of truth is plaine But an euil cause hath néede of counterfete colowred medicins which S. Paule calleth in 16. Romaines Sweete and flattering wordes deceyuing the hartes of the innocentes For vngodly doctors do imagine collusions and fained or coloured méetinges where vnto many geue good liâ—ing But Sycophantes flatter themselues too much if they thinke that they can so dally in the Church and scape scotte frée To wrappe vp the truth trimly and glose vp theire erroures cunningly Let them looke for the same end that Iudas had whome they imitate For as he betrayed the Sonne of God with a kisse So these endeuoure to extinguish the Gospell with a certaine deceyuable outwarde show of holines Verse 10. Make them a destruction vnto themselues O God destroy their deuises confound them for their manifolde iniquities because they haue prouoked thee HOw much God hateth lewd corrupting of the heauenly doctrine this precepte teacheth Thou shalt not take the name of the Lord thy God in vaine And God threatneth both elswhere oftentimes and also in this place that he will punish blasphemies against his name and also reproches against his true doctrine Therefore let vs thinke it is a great felicitie that we are deliuered from those counsels of the Bishops of Rome and from the league of the deuill which as it blasphemeth God to the ende it may destroy very many so it inflameth those bishops and stirreth vp Tirantes to establish mad worshippings of Images and other mischiefes Nothing can more grieuous be spoken then that which S. Paule saith If any man teach anie other Gospell let him be holden accursed All bitter curses doth hee comprehende in the word Anathema which signifyeth a matter wherewith God is angrie without any pacifying and which is ordeyned for death and destruction Therefore so doeth Paule and Dauid in this place bid vs to be perswaded as touching the enemies of the gospell And in the exhortations of the Prophetes oftentimes this threatning is repeated as in Esay cap. 5. Woe be vnto them which count euill good and good euill darcknesse light and light darcknesse Verse 11 And let them all be glad which put theire trust in thee they shall sing praise vnto thee for euer and thou shalt defende them and they shall reioice in thee which doe loue thy name Verse 12 Because thou O Lord shalt blesse the righteous as with a shield shalt thou defend him and erowne him with louing fauour I Haue oftentimes saide that the Psalmes haue most excellent lightes of Figures which it is not inough for vs once to haue seene but wherein the Reader may dwell and neuer be able to fill his minde with looking vpon them He saide briefly in the third Psalme With thee Lord there is saluation and thy blessing is vpon the people Now doeth he adorne the same sentence and diuerslie beautify it with copie of speech and with excellencie of matter For what can be more finely saide then that he compareth the blessing and helpe of God vnto a Tabernacle couering vs against the force of stormes and tempestes and vnto a shield defending vs from the assaultes of our enemies These most excellent Figures must we somewhat diligently peruse and explane The first Figure is taken out of the historie which declareth how the people of Israell wandering in the wildernes dwelt in Tabernacles and
was by gods prouidence preserued So let the godly ones alwayes knowe that they are defended and preserued not by mans helpe or sauegarde but by god as it is saide in Oseas chap. 1. I will saue them not in strength of bowe nor sworde but in the Lorde God The other Figure is taken of warfare The chiefe defence of a Soldyer is a Shield or Buckler which beareth back the enemies weapons So Faith in time of Spirituall conflicte repelleth the deuils weapons or instrumentes For faith enuyroneth vs with the presence of Christ who helpeth vs that the enemie is not able to subdue vs euen when we are greatly ouerlayed and repelleth the insulting enemye As the deuill layde sore at Dauid and went about to subdue him as he did Saule but Dauid stoode to him not in his owne strength but in faith that is in confidence of gods presence of whom he was strengthned least he would haue fallen And hee beléeued that he was not deâ—â—late nor cast from out of gods fauour nor forsaken of god but that he was receaued and preserued vnder gods defence and that he should be deliuered from all euil and enioy the socyetie of gods Electe in the life eternall And neither was he satisfyed with the names of Tabernacle and Shielde but he addeth moreouer the Metaphore of Coronation or Crowning because he would signifie that God both helpeth them which fight in a good cause and also geueth them the victory whose badge is a Crowne according to that saying No man is crowned but hee which striueth â—awfullie Furthermore what force the blessing of God hath and what ioyfull gladnes the acknowledgement of the presence and helpe of God stirreth vp in the hearts of the godly ones the heape of wordes after a certaine sort declareth They are saith he glad and they shaell sing c. Finally they triumph as Conquerors deuyding riche spoyles but the peace and ioy which the holy ghost stirreth vp in theÌ„ cannot be expressed in words Therefore I am more bréefe as here and for a conclusion I ad herunto a prayer agréeable vnto this fifte Psalme The Prayer ALthough thou O eternall God Father of our Lord Iesus Christ which art iust and seuerelye punishest sinners yet notwithstanding in confidence of thy great mercie promised for thy sonnes sake Iesus Christ our Mediator I flee vnto thee as a petitioner And craue of thee with feruent prayers and with my whole heart that thou wouldest mercifullie take compassion vpon me and gouerne mee with thy holie Spirit that I swerue not from the rule of thy holie worde Deliuer thy vniuersal Church and me sillie sinner from the manifest violence of Tirantes and vngodly subtilties of Sophisters which bende and practise all industrie and force of theire kingdome vnto our destruction Be vnto vs a strong Forte and Shielde against all cruell enterprises and assaultes of the enemies of thy Gospell and vnto vs enuironed with thy fauour as with a Crowne grant and geue the victory through thy onelie Son our Lord and Sauiour Iesus Christ our Mediator our Propitiator our hie Priest Amen ⧠The sixte Psalme Domine ne in furore c. THE ARGVMENT THis Psalme is ful of doctrine concerning greatest matters as of sinne of the wrath of God of punishment of repentance and of faith imbracing forgeuenes of sinnes and mitigations of punishmentes For the Prophet acknowledgeeth his imperfection and deformitie and feeleth the wrath of God against sinne and feareth eternall abiection This tentation in the godly ones is much more sharper then death it selfe Neither in deede is it proper vnto a vaine and careles minde to enter into reasoninge with it selfe touchinge the greatnes of sinne the wrath of God and faith embracing forgeuenes of sinnes But this is the proper and secrete wisdome of the Church of God neither is it learned but in an vnfayned conflicte and true wrastling of the minde and in true Inuocation vpon god And as in euery conuersion there are two motions Mortification that is Contrition and Viuification that is Consolation which is wrought by faith So in this Psalme there are not onely most bitter complaintes and feelinges of the wrath of God but also Comfortes wherein the Spirite with inexpressible sorrowe craueth helpe and wrastleth thorowlie These are all and singular the conflictes of the godly ones wherein themselues discerne the greatnes of their sinne are in great feares and tremblings which no tongue of man can expresse at full But least they should vtterlie quaile with sorrowe they are againe raysed vp with Faith and Inuocation whereby they craue Gods fauourable mitigation of afflictions doe praie for the vniuersall end and Consummation of the same Whose examples are proponed in the deluge in the burning of Sodome in the destruction of Aegypte and in the subuersion of the Cananites So â—aith Hieromie in his 10. Chap. Correcte mee O Lorde but yet in thy iudgement not in thy furie least I be consumed and brought vnto nothing And Abacuck cap. 3. Lorde when thou art angrie remember thy mercie c. With such like sayinges doe the Prophetes craue mitigation of punishmentes and doe also witnes that their sinnes deserue greater punishment But that God doeth spare and beare with our infirmitie which cannot abide so great indignation or wrath Which things sith they so be let vs not without sorowe nor without feare of Gods horrible wrath Looke vpon our sinnes which publiquelie and priuatelie doe abound in mankinde but let vs thinke to feele smart therefore and let vs craue mitigation thereof For there is no doubt but through true repentance and ardent prayer both publique and priuate punishmentes are mitigated Verse 1. LOrde rebuke me not in thy furie nor chastize me in thine anger THis most sorowful prayer springeth not in the mouth of the secure or carelesse persoÌ„ neglecting or despysing the wrath of God but in the godly hearte which considereth how great a thing sinne is how great a thing the wrath of God is and so vnfaynedly sorrowing and trembling when hee feeleth himselfe accused by the Law and tasteth y â— wrath of God against sinne Such a heart vnfaynedly craueth forgeuenes of sinnes conioyned with mitigation of punishmentes For he knoweth that in God there is goodnesse surpassing which asswageth and mitigateth al iust displeasure as he himselfe saith in the 11. of Ose I will not execute the fiercenes of my wrath because I am God and not a man That is albeit I am horribly angrie with sinnes and doe threaten grieuous punishmentes vnto the disobedyent yet I lenifie with immense goodnesse this great displeasure and I asswage the punishmentes vnto such as truely repent them because I will not that my creature should vtterly pearish and the knowledge of my name to be vtterly extinguyshed vpon earth but it is my good pleasure that my Church haue her countenance and that there become many fitte and necessarie persons for the vocations of this life and of the Church
be expounded in wordes yet in the godly ones there is such a feruencie and earnest desire to worship God that this saying of Virgill may be borrowed well touchinge them Possunt quia posse videntur They can because they seeme to be able This may also be spoken exclusiuely in such maner that the vniuersall parte may be reduced vnto a certaine likenes and of others the exclusiue signifyed Q. D. as thus I will declare nothing but thy marueilous workes That is thy marueylous gouernment and defence of the Church against Tyrantes fanaticall reachers and other their mischieuous mates For in déede a great miracle is the conseruation perpetuall of the Church amidst so great downfals and deuastations of Imperies As in the Deluge all other opinions and sectes were ouerwhelmed Noah and his Familie onely preserued and that euen by Gods manifest helpe in déede Verse 3 Because thou hast turned mine enemies backwardes they shall fall and pearish from thy face AS if he sayde great and weyghtie is the cause why I should with heart and mouth render thankes vnto thee For that thou subduest and subuertest the enemies of thy Church and not onely preseruest some priuately which know thee aright but also safegardest other congregations publiquelie and the ministerie of thy Gospell and some habitations for exercise of godly studyes But this speech They shall perish from before thy face seemeth to be borrowed out of the historie which is recyted in the 14. of Exodus viz. And now approached the Morning watch and beholde the Lord looking vpon the Tentes of the Aegyptians through the fierie and clowdie Piller slew the hoast of them and ouerthrew their Chariots and they were throwen into the Sea For the face or beholding of the Lord signifyeth a deuine terror by meanes whereof in their amased mindes they fled when no man pursued them This terror is called a deuine inward feare whose notable example Iouianus Pontanus recyteth in his ◠Booke of Fortune cap. 15. When Theodosius Augustus with a very small power of Soldiars waged battle with Arbogastus Francus and Engenius a storme sodenly sent from heauen gaue helpe vnto him and his For such a vehement whirlinge winde bet vpon the backes and faces of his enemies that their owne weapons sent from them rebounded vyolently vpon themselues and their strokes were quyte aueyded and enforced them cowardly to retyre back againe This matter Claudianus remembring saith O nimium dilecte Deo cui fundit ab antris Aeolus armatas acies cui militat aether Et coniurati veniunt ad classica venti Oh thou so much beloued of God whom Aeolus from caues Whole armed hoastes sendes foorth and in distresse thine honor saues With whom when Firmament doth fight in battle force amaine The bustling windes to win thy weale their Trumpets sound againe So then Theodosius ouercame his seditious enemies in a mightie battle of whome the one Arbogastus Francas with his hoast scattered procured his owne death in the slight like vnto Saule The other being Eugenius was commaunded to be slaine and to dye for it according to the Lawes Verse 4. Because thou hast perfourmed Judgemente vnto me and my cause Thou hast sitte vpon thy throane O Iudge of righteousnes THe conflicts of the Church cannot be ended by men in Princely authoritie nor by the pollicie of Magistrates as other publique controuersies touching Ciuill affaires are ended and taken vp For the peruerse and blasphemous Papistes doe not yealde though they bee conuicte by their owne and by the immoueable Testimonies of Gods worde Therefore doth God at length confute the wilfull obstinacie of the vngodly by some notable example vtterly confounding all the whole faction and pack of them as he confounded Pharao Ierusalem after the preaching of the Apostles the Manycheis the Arrians and others Furthermore God alone is a iust Judge because hée seeth the deepe secretes of mans heart and is equall in dealing with vs not vsing partialitie and hath strengthe or power against the vngodly But men eyther sinne in their iudgemente by error or els bee partial in iudging eyther els are not able to execute punishment being destitute of strength and power Wherefore Magistrates must be forgeuen offences which are not notorious Like as Iason Phereus sayth That he which altogether looketh after righteousnes doth in the meane time committee many vniust thinges in smaller matters which are to be forgeuen him that defendeth the state of gouernment and preserueth the rule of the common weale with the iudgemente and lawes thereof And Euripidis saith vnto this purpose that it is profitable to beare with ignorances of great men in authoritie Verse 5. Thou hast rebuked the Nations thou hast destroyed the vngodlie Thou hast extinguished their name for euer and euer GOd by sundry and diuers meanes rebuketh Nations For first by preaching the Lawe and the Gospell he accuseth the sinne of all mankinde as Paule saith Rom. 1. The wrath of God is reuealed from heauen c. Moreouer God reprooueth sinne with horrible and grieuous punishmentes publique and priuat which are as it were the voyce of the Law shewing vs of the wrath of God But whome with the voyce of the Ministerie preaching the Law and the Gospell neyther with signes or tokens of their guyltines she cannot encline to acknowledge their sinne them doeth hee nowe and then shake with vnspeakeable terrors wherein the wrath of God is surely set Aegesippus in his first booke and 8. Cha. Decla-reth how Aristobulus king of the Jewes through sorrow for that he had slayne his own Brother fell into so great a sicknes that hee caste out blood from himselfe which as yet but a Childe when the Kinges Page earyinge away and vnwittinglye poured vpon the bloud of the kinges brother slayne an horrible feare came vppon Aristobulus which both increased his griefe and toke away his life O tragicall example in déede which declareth that God so striketh mens heartes with féeling of his wrath and so rebuketh the vngodly which are vncurable that they fall vtterly into euerlasting destruction But some man will in this place obiecte that the name of the vngodly is neuer rased out of the memory of men when as in histories euery where it is mentioned of Tyrantes and others which haue also stayned themselues with vngodly and mischieuous wickednes I answere It is one thing to speake with commendation and another to keepe in memory which all wise men haue hated and detested The Sodomites were so destroyed that not onely their bodyes and soules were eternally damned but also the name and fame of them euermore hatefull to all men For who is not horribly afrayde to heare Sodome spoken of So Iudas Pilatus Herod Nero and Iulianus like Cattes taking their heeles haue lefte an cuill smell after them as I maye so saye with Aristophanes Verse 6. The strength of the Enemie is fallen away for euer thou hast destroyed their Cities the memory of them is also vvith them selues perished
all euents yea all our owne counsels and cogitations Dauid therefore craueth that God would by wonderfull meanes not comprehended in mans reason preserue the church aâ—de his cause and with his mightie right hande defend him against the furies of his enimies Verse 8. Keepe me as the aple of thine eye hyde me vnder the shadowe of thy winges HE doth most plesantly painte out the defence of the church setting before his eyes the siâ—â—litudes of the eye and of a henne But although these comparisones are most easilie vnderstoode nor do require longe circumstance yet I will set downe the wordes of Cicero touching the eye lâ—ddes which are extant in his second booke De natura Deorum For what workeman besides nature then whome nothing can be more subtile could performe such perfecte arte in the sences Who first hath couerd and fensed the eyes with most tender skinnes which skinnes she first framed lightsome that we might see by them and of strength that they might ndure But nature made the eyes to rowle and to stir that they might readely discerne if any thing did hurt theÌ„ and also might easely turne theire sight whither they would and the light it selfe of the eye whereby we see which is called the aple is so smale that she easely escheweth those thinges which may hurt her And the eye liddes which are the coueringes of the eyes are most softe and most fitlie framed least they with touchinge the same should hurt the eye sight and are made to shut and open vpon the aples of the eyes that nothing should fall into the eyes and is circumspecte that the same may often times be donne with greate celeritie And the eye liddes are besette as with a valley of litle haires by which the eyes being open anie thinge that might fall into them is put awaye and these shutting together when we sléepe when we haue no neede to see that they as it were roulled vp should rest For first the vpper partes being couered with the eye bréees do kéepe of the sweate running downe from the heade and the forheade Moreouer the corners of the eyes beinge belowe are defended from thy nethermore parte And the nose is so placed as if it séemed to be a walle setled betwene both the eyes Thus far haue we heard Cicero philosophically reasoning vpon the first similitude Now if it please you let vs heare the same man touching the second For so in his second booke De natura Deorum he saith Now hennes and other birdes both require rest and place wherein they may hatch theire yonge ones and buyld theire byding places and nestes the same make they so soft vnder them as they can possible that theire egges may with ease be saued out of which when they haue hatched theire yong ones they so kéepe them as with theire winges they may foster them that they be not hurt with colde and if there be heate of the sunne they oppose them selues to shadowe the same But wheÌ„ theire chickinges or yong ones can vse theire winges then theire dammes folowing theire flight are delyuered of â—urther care By this commemoration are the most swéete resemblances of Dauid here proponed easely thus vnderstoode Verse 9 From the face of the vngodlie which haue afflicted me and of mine enimies which haue encompassed my soule rounde about Verse 10 Theire fatlinges haue concluded amonge theÌ„ selues theire mouth hath spoken proudlie Verse 11 In our wayes haue they now encompassed me they haue bent theire eyes so that they may cast vs grâ—ueling vpon the earth verse 12 Like vnto the lyon prepared to his pray and like the lyons whelpe lurking in secret places THe foure verses folowing conteyne a description of the wylie deceiptes which vngodly teachers laye for the subuersion of the true church For as the deuill is the same lyon which seeketh whome he may deuoure So the instrumentes of the deuill are the whelps of the lyon and séeke all occasions how to deuoure and distroy the godly teachers in the true church Neither is the meaning of these verses obscure vnto him which considereth the daungers wherein both of olde time and at this day the church hath bene and is exercised Verse 13 Arise Lord preuent him and cast him downe delyuer from the vngodlie man my soule which is thy darlinge I Do not know whether this verse may better in any thing be verifyed then in the historie of Alexander bishop of Constantinople who when both by reporte and heresay he vnderstoode it woulde come to passe that Arius contrarie to his will should be brought into the church and iurisdiction Beséeched God that eyther he would call him out of this world that while he liued his church might not be infected with the poysoned doctrine of Arius eyther els that from the omnipotencie of God he might finde some remedie for this so great mischiefe After this maner crauing helpe and aide in a true confidence of the sonne of God when he had watched called vpon God a whole night longe and besoughte Christ of his protection and sauegard in the morninge he knew what had happened vnto Arius comming thether at midnight For the gréedie faction of this man troubled the church that or euer the day light was espied he went forwarde in that which they had purposed to bringe to passe But beholde as Arius was going to theÌ„ he beganne to fainte and sat him downe vpon the nexte siege or priute to ease his bellie of that burden in what place he dyed wretâ—hedly and therevpon so dead was caried home These doth Athanasius in his first oration against the Arians playnly declare Augustinus lib. de heret Verse 14 From the man of thy handes oh Lord from the men of this worlde theire felicitie is in this life thou fillest theire bellies with treasures they haue increase of children and the rest of theire substance leaue they vnto theire Children MEn of the handes of God are they which seinge they feare no iudgementes of man at length are caught by the mightie hand of God to due punishment like as Antiochus Herode Iulian Arius and many bishops ruling the roste in kinges courtes Children of this world are called they which séeke nothing but pleasures and theire exercises he therefore craueth not only delyuerance from the tyrannie of such men but also sequettration from the opinions affections of these corrupt nature which loueth more riches and pleasure theÌ„ God as that fellowe whereof Plautus mencioneth sateth I had rather that the woman loued me then God This plague O God we pray thee auerte from vs. Suerly riches and children are the giftes of God but when the vngodly ones are like swine in theire liues and conuersation these benefits are geuen them as for acornes wherewith they do but fill theire bellies till they be killed We therefore beholdinge this figure let vs with our whole hart abhor theire conuersation and let vs beséeche of God That he would geue
meanes and why he is delyuered Namely calling vpon the Lord. But I wil not stay longer in this so euident playne a sentence which oftentimes elswhere is repeated Verse 8 The earth was mooued and quaked with feare And the founda ions of the hilles were troubled and did shrinke because he was angrie therewith Verse 9 There arose a smoke in his wrath and a fire from before his face burned And coales were kindled thereat Verse 10 He bowed the heauens and came down and a darkenes was vnder his feete Verse 11 And he was caried vpon the Cherubins and did flie vpon the winges of the winde Verse 12 And he made darkenes his secrete place in the compas of his Tabernacle A darke water and thicke Clowdes Verse 13 From lightning in his sight there passed away his cloudes Haile and coales of fire Verse 14 And the Lord thundered from heauen and the most highest gaue foorth his voice haile and coales of fire Verse 15 And he sent his arrowes and scattered them He increased lightninge and troubled them Verse 16 And the welspringes of waters opened aâ— the foundations of the whole world were disclosed at thy rebuke O Lord at the blast of the breath of thy wrath THese â—yne verses which follow conteyne a Figuratiue description of an horrible tempest such as is that whereof Virgill speaketh 1. Georg. Ipse pater media nymborum in nocte corusca Fulmina inolitur dextra quo maxima motu Terra tremit fugere ferae mortalia corda Per gentes humilis strauit pauor c. This Father then in stormie midnight late With his right hand gaue foorth fierce flashing fire Whereby the earth did tremble sore and quake Wilde beastes away fast runne and eke retire Mens heartes were mazed through nations far nier But when Dauid expresly saith He sent his arrowes and scattered them it appeareth sufficientlye vnto what ende this manifest description may bee referred For without all doubt he signifyeth thereby the maiestie of God whereat the enemies of Dauid were stricken with a sodaine terror And if we may be so bold as with sacred histories to confer prophane matters not vnlike vnto this case seemeth the historie of Anniball and the Romanes which Liuius speaketh of in his sixte booke and 3. Decade on this maner In the 8. yeare of the second battell fought at Carthage Anniball remooued his Tentes vnto the flood Anien three mile from the sayde citie Lastly passing ouer the Riuer Anien hee set all his hostes in battell aray Neither did Flaccus and the Consuls prolong time from fight When both their hoastes were redely prepared for the purpose vnto that hazarde of handstrokes wherein the citie of Rome might become due salarie vnto the Conquerors a great shower of rayne mixed with hayle so troubled both the hoastes that scarcely could they betake them into their Tentes with their armour and weapons in safetye nothing lesse then with feare of hostilitie And the next day euen in the same place this same tempest scattered those hostes once more prepared Who when they had goâ— to themselues againe into their Tentes there arose a marueyleus cléerenes of wether with a calmenes The matter amongest them of Carthage was turned into an Oracle or Prophesie and it was noysed that Anniball should himselfe say sometime his owne minde discouraged hiâ— and sometime his fortune fayled him to conquere the citie of Rome But what doe I recite examples of the Ethnikes when as the ecclesiasticall historie setteth down vnto vs like deliuerances For so Eusebius in his 5. booke wryteth In the dayes of Antonius the Emperor histories doe recorde that his brother Marcus Aurelius going to warres against Caesar the Germanes Sarmatyans when as with drought and exceeding heate his hoast was welneere perished being in doubt and séeking what way was needefull to worke they found in a certaine bande of men Christian Souldiers who as it is also our vse bowing their knees and praying God did vnfaynedly heare their petitions and sodenlye contrary to all their hope poured downe most large showers of raine so that the hoaste which in deede was neere peryshing and for whom the Christians prayed had their drought refreshed or allayed But the enemies which approched vpon them with deadly foade were put to flight by lighteninges and fearefull flashinge flames of fire often times sent from the heauens But touchinge the Earthquake although Phisitions doe say that vehement spirites of winde blowing in the earth are the cause yet the heauenlie doctrine of Gods worde addeth another cause for it saith That by Gods working therein this windie spirite Inflation and shaking of the earth are so wrought that they may signifie the punishmentes in the world to come Therefore it is notably saide of Plinius in his 2. lib. 48. cap. And it is not simplie an euill neither in the mouing it selfe is there so great daunger but it signifieth a like or greater wonder shortlie ensuing The citie of Rome neuer quaked that it did not foreshew some strange thing would follow So although Phisitions doe say that the windie inflations of the earth when they wrap themselues within a darke cloude and when they haue got into euery most thinne parte thereof doe deuide and burst in sunder the same and that very often and vehemently so they doe Then cause they both lightning and thunder But if out of the raâ—â—…nge of the clowdes an expresse heate doe issue that is the thunderbolt Yet vnto these Phisicall causes the Scripture adioyneth God geuing both thunder and lightening seeing it standeth not with reason that such great matters are brought to passe by the alone force of Nature Verse 17. He sent from an high and receiued me and tooke me from out of many waters Verse 18. He tooke me away from my strongest enemies and from them which hated me Because they were too mightie for me Verse 19 They preuented me in the day of mine affliction And the Lord became my Protector Verse 20. And he brought me foorth at large And saued me because he had a fauour vnto me THese Verses describe gods mightie deliuerance wherby Dauid was taken out of the handes of Saule For so is it written in the 23. Chapter and 2. Booke of the Kinges Saule sought after Dauid all his life time but the Lord deliuered him not into his handes Verse 21. And the Lord shall rewarde me according to my righteousnesse And after the puritie of my handes shall the Lord doe vnto me OF the twofolde kinde of righteousnes I suppose I haue spoken sufficiently in the 8. Psalme Verse 22. Because I haue kept the wayes of the Lord And haue not beene wicked vnto my God Verse 23 Because all his iudgementes are in my sight And I haue not repulsed his righteousnes from me Verse 24 And I shall therewith be vndefiled and will keepe me from mine iniquitie verse 25 And the Lorde shall rewarde me after my righteousnes and according to the
these were not onely discomfited but that he had suche a tryumphante victorie as in steade of vngodly and false foresworne citizens afterwardes nations themselues yelded vnto him and began zealously to obey him Neither in deede is it a matter difficill to apply the meaning of this litle verse vnto Christ whome the hye préestes princes and greate multitude of peoples in his countrie with horrible furie persecuted and practised to put to death But for these false citizens the church was gathered and ioyned vnto him from amonge the gentiles And he is truely the chéefe heade of the nations that is of the churche vniuersall gathered from out of the séede of Abraham and the gentiles geuing life euerlasting vnto the same which Dauid could not by any meanes do Verse 47 The Lord liueth and blessed be my stronge God and let the God of my saluation be magnified Verse 48 It is God that reuengeth my cause bringeth people in subiection vnder me Verse 49 Thou art my deliuerer from mine enimies and from them that rise against me shalt thou exalt me and deliuer me from the vngodlie person Verse 50 For this cause will I magnifie thee amonge the nations oh Lord and will singe a Psalme vnto thy name Verse 51 Thou that exaltest the welfare of the kinge and performest mercies vnto Dauid thine anoynted and vnto his seede euen for euer and euer IN conclusion he affirmeth he wil render this thanks that he will celebrate or solemnishe these benefits to the ende the presence and glory of God may be in his church acknowledged and that many may learne to feare God call vpon him For vnto this end specially are thankes geuings to be referred that others being encouraged by our testimonies touching the benefittes of God might be in the same faith confirmed towards him and truely beleue that God is present in his church that he punisheth despisers of his heaueuly doctrine and worde and that he vnfainedly heareth receyueth and helpeth which conuerte vnto him and call vpon him The xix Psalme Ceeli enarrant gloriam c. THE ARGVMENT EVen as the xvilj Psalme may be interpreated two wayes first in deede historicallie touching Dauid and secondlie allegatorie touchinge Christ So the first parte of this Psalme may either be expounded concerning the glorie of God which shineth and is perceyued in the workmanshippe of the world either els of that true glorie which the doctrine of the gospell sheweth for both meaninges are true and haue in them verie muche erudition But if anie man had rather embrace that meaning which is referred vnto the onelie aduancement of the Gospell I will not anie waies be against him The second part without doubting entreateth of the efficacie of the gospel and discerneth the same not onelie from philosophie but also from the law which commaundeth that which is right and forbiddeth that which is wronge For philosophie can not heale the woundes of the conscience nor call backe mens soules from hell seeing it teacheth no certaine thing touching the will of God nor our saluation Bee it much lesse to purpose then that the lawe may be a hauen or succoure for our conscience strugling with sinne and death when it wonderfulie encreaseth our feares and astonishmentes with her threatning thunderbolts Therefore the alone preaching of the gospell hath force and efficacie that it may raise vp or comforte and confirme our consciences so wrastling and as it were to call them backe from death to life The third parte is a prayer agreeing with doctrine of the gospell For as the preaching of the gospell discribeth the mercie whereby God receyueth and preserueth wretched mankinde flying vnto the Mediator So in fine it craueth forforgeuenes of sinnes and clearly discerneth sinnes of ignorance negligence not wilfullie performed from transgressions against good conscience Concerning this difference as I am inexpounding I will saye more Verse 1 THe heauens declare the glorie of God and the firmament sheweth his handie worke GOD hath manye properties contayned in the phrase of glory which do shine in the workmanshippe of the worlde The order of the bodies in the worlde in the heauens in the elementes in thinges growing and in the same mind of man as a difference betwene good thinges and euill doth shewe the wisdome of God For seing it is imposible that this bewtifull order of thinges may by chaunce or happe appeare or remaine needfull it is that a skilfull workmaister must then be the principall cause of the worldes creation Moreouer the power of God is plainly seene in the greatnes of the heauenly bodies and swiftnes of theire mouing For who is not amased at the consideration of the Sunne which not without cause is of Plato called Oculus mundi the eye of the worlde For although the Sunne as the Mathematistes affirme is a hundreth sixtie and sixe times greater then the circuit of the whole earth yet this greate bodie dayly from the rysing vnto the setting thereof by the most mightie hand of God is caried aboute when as in deede if he should take his course on earth he passeth in his circuit euery hower 225. Germain miles And the goodnes of God towards mankinde is here perceyued because all thinges which are in this world are made and ordayned for mans sake I will not adde mo arguments to confirme this sentēce because the whole nature of thinges is a notable testimonie touching God the workman and his wisdome his power and goodnes I might rather adde a complaint and that the blindnes in many Athistes is to be lamented which contend that all bodies aboue and belowe are of meates as it were so wrought and made and that all things are suffered of vs by chaunce Notably therefore saith Cicero 2. lib. de natura deorum All this discription of the Skyes this so greate beautie of the heauēs may they séeme vnto any wise man to be made of bodies running hether and thether by chaunce and without aduisment or coulde any other nature hauing witte and reason bringe these thinges to passe which not onlye that they might be brought to effect haue wanted reason but without great reason can not be vnderstoode what maner thinges they are Againe for who would say that he were a man who when he sawe so vnfained mouinges of the heauens so firme orders of the skyes and all thinges so connexed and fitly framed would deny any reason to be in these and would say these are donne by chaunce which by how much prouidence they are done so by no capacitie can we attaine the same For although that nature be wholy created to make testimony of God that he is wise mightie bountifull and a friēd vnto mankinde yet full and perfecte glory can not be geuē vnto God without acknowledgement of the sonne of God And then it is attributed vnto God when we learne the worde of his gospell and by faith do acknowledge the sonne It is néedfull then that there
defence of the prosperous estate of gouernmentes The third parte conteineth doctrine of faith whereunto is adioyned a reprehension of confidence in humaine helpes Verse 1. THe Lorde heare thee in the day of troble The God of Iacob be thy defence THe Church is not conuersant in kingdomes as an vnthankfull Guest but rendereth most ample thankes vnto her Nourses For shee prayeth for those Magistrates of whom she is cherished and nourished as Abraham prayed for Abimelech the king And Iacob blessed Pharao king of Egipt who receaued from Ioseph the doctrine of true prayer vnto God But although the vngodly doe deride these gratulatorie benefites Yet is there nothing more effectuall towardes retayning the mean estate of pollicie then the prayers and solemne petitions of the godly For that riches whole hoastes of men and leagues are weake preseruations of gouernoures not onely the sacred histories but also wise men liuing without the Church doe witnesse The saying of Cicero In 9. Epistolarum is knowen Thou vnderstandest how that Gneius Pompeius was not preserued neither by the glorie of his name nor of his exploites neither yet by the suites and seruices of kinges and nations whereof he was wonte to boast The name of God then as Salomon saith Is a strong defence Pro. 18. That is Inuocation vpon the Lord. To this who so fleeth findeth help and deliuerance But therefore he wisely saith in this verse In the day of â—â—â—ble That he might signifie the burthen of buâ—â—â—es and daungers which good Princes endure in time of peace and warre For the deuill is enemie vnto prosperous gouernment and by manifolde wayes hindereth the same by seditions mooued making warres and working other meanes Vpon this horrible hatred and fury of the Deuill we thinking let vs crie out with Iosaphat the king of Iuda Surelie there is not so great fortitude in vs that we are able to striue against this multitude which rusheâ—h vpon vs with so great assault But when wee know not what to doe that is remayning vnto vs euen to cast our eyes vnto thee O God alone Wherefore when as our Princes are exercised in greatest hazard and danger for their godly prosession wee must craue with most ardent prayer that God would vtterly subuerte the furies of the deuill and of Tirantes and preserue our weake Churches and families publishing the voice of the Gospell and flying vnto him for defence Verse 2. Sende thee helpe from his holie hill And out of Sion geue thee defence THe Church repeateth the same sorowes and prayers to shew that she with all her heart prayeth for kinges and all those in aucthoritie vnder them For she is not ignorant how greate and how many impedimentes there be vnto prosperous gouernment namely infirmitie growing in vs the snares of the deull who is delighted in destruction of Gods handieworkes in mankinde and that same burthen of busines and daungers wherein many sodeyne and inextricable euils contrarie to their minde are offered vnto Gouernors Like as Dauid did not foresée the sedition of his Sonne Vnto these impediments doth he not oppose engins of war but the hearing of his prayers by God yea his defence helpe and heauenly fortitude Verse 3. That he may remember all thy Sacrifices make fatte thy peace offeringe HEtherto hath the Church commended vnto God the personages of godly Gouernours Now doeth he commend vnto God their laboures and counsels And yet in déede let this verse be vnderstoode as touchinge Gods acceptation not only but also of the meaning and experience of his acceptation as if Dauid sayde Geue prosperitie in peaceable gouernment and victories in battle so as Magistrates may haue experience in y â— thing it selfe that thou art the Champion and gettest the chiefe honour of pollicies and that prayers made for them is not a vaine liplabour Let also their labours and carefull sorrowes reasonable seruinges of God and let them be referred vnto this ende that the doctrine of true Religion may be aduaunced that Schooles may be mainteyned and tender youth instructed Neither let the Church be vtterly dispersed nor the young plantes of thy Church be hurt or hindered Also that mens liues and manners may with honest discipline bee gouerned Let them looke vpon these conclusions so oft as eyther they exercise iudgementes at home either els warres abroade Such a gouernment pinguis est That is both pleaseth God and also is profitable for his Church Verse 4. And geue vnto thee thy hartes desire And fulfill all thy minde THis verse agreeth with the former for it asketh of God prosperitie in counsels and affaires of gouernment at home in peace and abroade in warres Most true is the saying extant in the 16. Prouerb A man deuiseth a way in his hearte But it is the Lor that ordereth his goinges This sentence teacheth that it is the best and most excellent thing in déede for mans heart to hope well but the happy and prosperous euentes are in the handes of the Lorde We must therfore beseech of god that he will guyde and gouerne the euentes and geue them prosperous successe But let the vniuersall particle be vnderstoode without cauillation For man sometime erreth in consultation like as Iosias erred supposing that hee made iust and necessarie battle against the king of Egypt And it is no doubt but the whole psalme ought to be applyed touching godly Gouernours which are the nourishers of the Church For in déede of the vngodly Esaias in his 8. chapter sayth Take your counsel together yet shall your counsell come vnto nought And Dauid 2. kinges 15. saith O Lorde turne the counsell of Achitophell into foolishnes Verse 5 We shalbe glad in thy saluation and in the name of God shall we tryumphe The Lord fulfill all thy petitions THis thanks geuing for victory had Dauid in mouth and minde so often as hee brought foorth his Hoaste into the fielde so often as he set them in battell aray and so often as he gaue onset vpon the enemies host I will ouercome and put to fooyle mine enemies not with my armies but with the helpe of the Lord and I will carye them captiues in tryumphe ouer them not through the valiancy of my souldiers but as armed with the presence of God But although it séeme a foolish thing To tryumph before the conquest yet faith is the certaine knowledge of things not appearing and the confidence of things to be hoped for In matters of phisike truly feeling goeth before faith as a man beleeueth that water is warme when he hath theirein dipt his finger experience hath so taught that it is warm so in nature after experience foloweth beliefe but in embracing the promis of God a contrary thing happeneth Beliefe that is faith goeth before deliueraÌ„ce like as in the 2. Paral. 20. Iosaphat most swetly sayeth Put your trust in the Lord your Gâ—d and ye shall be safe beleue his Prophetes and al things shall go well with you Dauid here also repeateth his