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
THe euentes of thinges which are read in Histories be witnesses of this Psalme The persecution of the Church by the Babylonians stinted when Babylon was taken of Cyrus and Balthasar was slayne as Xenophon wryteth in his 7. booke of the education of Cyrus Yea the Citie and whole Empire of Babilon as Plinie in his 6. booke and 26. Chap. witnesseth beinge the head of all the Caldean Nations became a desolate place or wildernes when that in deede it had before conteyned in length threescore thousande paces within the walles which were in heyght two hundreth feete and in breadth fiftie feete But what so as touching the Monarchie of Babylon I haue here sayde the same let vs suppose may also bee implyed concerninge other kingdomes Verse 7. And the Lord shall raigne for euer preparing his seate for iudgement Verse 8. And hee shall iudge the vvorlde in righteousnes And shall geue sentence vpon all Nations vvith equitie IN the Psalmes there is an vsuall conference of mans infirmitie and of the power of God Wherefore as in the Verse before going he sayde that the change of humane state is more redy then of the most swiftest flying flee Now he adioyneth the contrarie parte as an Antithesis The Lorde saith he together with his worde and Church cannot by any force be wakened nor mooued out of place More safer is it therefore and far better it is to trust in God onely then to put confidence in a thousand Princes amongst mortall men whose mind or pleasure or fortune or life may be changed And what so are here spoken touching the iudgementes of God the same may be reserâ—ed first in déede vnto the ministerie of the worde wherein the holy Ghost rebuketh the world of sinne of righteousnes and of iudgement After wardes they may be applyed vnto the final iudgemente wherein the secretes of all mens heartes shall be brought foorth to light and the damned sinners shall bee throwen into eternall tormentes Of this iudgement are testimonies naturall knowledges which witnesse that there is a God and what maner of God and that he will iudge the worlde For in vayne had God made a difference betwéene honest and filthy cogitations in meÌ„s mindes were it not but that afterwardes sollowed a punishment of the same difference confused Moreouer impossible it is seeing there is a God that there should be no prouidence and no difference betweene the wicked and the godly The wicked florish here the good are oppressed Ergo Needefull it is that there doe another life remayne wherein the difference shall be For in so much as God declared that he had care ouer Abel Ionathas Esaias and Ieremias before their death if he afterwards did neglect them that should not in déede stande with prouidence and righteousnesse It is manyfest therefore that they which deny there remayneth any other iudgement after death doe derogate from God both prouidence and righteousnes touching a great parte of mankinde yea euen of them which here excell in righteousnes For if God both now neglecte his seruantes and afterwards no immortalitie remayn surely I scarcely vnderstande how eyther prouidence or righteousnes might be attributed vnto God But these thinges are in another place more largely declared at full Verse 9 And the Lorde shall deliuer the oppressed Yea in time conuenient will hee deliuer and in Tribulation Verse 10. And let all that knowe thy name put their trust in thee Because thou forsakest not them that seek thee Oh Lorde THis most sweete promise and consolation let vs oftentimes consider vpon and let vs know that it is not geuen vs in vayne God assirmeth that he wil neuer forsake his Church which truely acknowledgeth inuocateth and worshippeth him He also sheweth what maner of Congregation the true Church is Namelye a poore and feeble congregation and which trusteth in the name of the Lorde as Sophâ—nias in his 3. Chap. saith Neyther in deede doth this Psalme vainly interpose the clause of helpe and deliuerance vnto this promise viz. in times conuenyent but with great prouidence speaketh to this purpose It lyeth not in vs to prescribe God a meane and time but these are altogether to be commended vnto his Prouidence because God after another maner and at other time delyuereth then eyther we in this our imperfection doe thinke or wish for Of this rule there is extant a notable example in the historie of Iudith Cap. 8. When Iudith had knowledge that the Priest had appointed God the space of fiue dayes She chyding the Priest saide Who be you that thus tempte God This speech prouoketh more the wrath of God you haue set God a time to helpe vs being ignorant both of meanes and time to helpe our selues therefore let vs haue God before our eyes and of him craue acceptable euent in silence and hope And that I may let passe other examples which declare that God is both present with his Church and doth vnfayuedly heare the sighinges and prayers of the godlye ones Yea certainly euen in our tune God preserued in safetie the noble Prince Iohn Fridericke Dutie of Sarony both in his warres and in his captiuitie and also afterwardes restored him to liue prosperouslye with his wife and children Verse 10. Sing vnto the Lord which dwelleth in Sion Shew foorth his louing kindnesses vnto the Nations HE clearely affirmeth that there is the Churche and House of God and there doth God dwel where the promise of grace and life euerlasting is preached which God hath reuealed peculyarlye For the Ethnickes doe know the Law after a sorte but for this are they not the children of God But that congregation is the Church of God wherein soundeth the voyce of the Gospell as I haue often sayde els where But after we haue learned which is the true Church let vs know the commandement of God is with minde will prayer and confession we adioyne our selues vnto that Congregation wheresoeuer it be Which when we doe we are then the children of God sociates of the true Church and callers vpon God in confidence of his Sonne our Mediator we are vnfaynedly heard gouerned and preserued of God With this doctrine touching the Church we being confirmed doe seeke refuge in the same Tabernacle of God as the Psalme witnesseth in another place and as it were haue hid vs by the Aulâ—ar Let vs knowe also there is diuers calamities set before our eyes but in these let vs craue and looke for helpe from God For that the Church is burthened with great calamities by the verse following it may be vnderstoode where it is sayde that god wil haus an account made him touching the blood of the godly ones Verse 12. Because he vvill haue an account of theire bloud Hee hath remembred it and forgetteth not the cryinge of the poore HYtherto hath he recyted doctrine of the iudgemente of God and concerning his church and what maner a one it is Now makes he mention of the persecution of the holy
neglected and cast away of God For in deede the most sure signes or tokens of neglection and indignation are forgetfulnes and turning of the face another way And so often as Consolation deliuerance is deferred we fall down into this opinion that we thinke we are forsaken of God and cast away from him After this he wrastleth with him selfe purposinge diuers matters in his minde wherewith yet he can neither be helped nor relieued For the woundes of the heart cannot be healed but by the helpe of God Last of all he encountreth with his enemie the deuill which casteth such illusions before his eyes that hee séemeth straightway to escape his daunger which wrasteleth with him and to tryumph ouer him But I will make no longer discourse of this matter But let the godly ones in time of their sorrowes and when they reade the Psalmes and propheticall Historie consider well these most speciall matters whereas the descriptions of such sorrowes are extante to teache and comforte vs. Verse 3. Looke vpon me and heare me O Lorde my God Illuminate thou mine eyes leaste I sleepe in death Verse 4. Least mine enemie say that I haue preuayled against him And they that trouble mee will reioyce if I shall faile TRue Inuocation or Prayer is the chiefest sauegard of a godly minde in such sorrowes which elswhere are named the sorrowes of death and daungers of hell Therefore vnto this most strong Tower flyinge he sayth Looke vpon me and heare me Illumine thou mine eyes c. Least mine enemie say c. But let the Reader in this place consider how aptly euery remedy is geuen for euery disease He sayde before that God was estranged from him Now ouercomming the heauy and sorrowful temptation he perswades himselfe that with Gods fauourable countenance he is looked vpon and is most assuredlye heard of him Whereby we learne what maner enterchanges of tryalles and Consolations there are in the godly ones He addeth moreouer Illumine thou mine eyes These wordes are opposed vnto the little clause How long shall I looke for helpe in my soule For the light of the phrase in this Scripture signifyeth Consolation and gladnesse which is the ouercommer of death As if he saide With mannes councelles and comfortable helpes could I not be helped but when thou shewedst me remedies for my sorrowes I haue felt delyuerance and in thy goodnesse haue I found rest Finallye he craueth victorie agaynst the Deuill which is wonte gloriously to tryumph euer sillie soules plucked away from God Neyther is it obscure in what respecte these thinges be spoken Verse 5 But I haue trusted in thy mercies My heart shal reioyce in thy saluation I wil singe vnto the Lord because he hath done me good LIke as they which get the victorye doe singe Paeana or songe of solemne prayse to God So the godly ones feeling the destruction of the workes of the Deuill and the vtter ouerthrow of Sathan vnder their feete haue these wordes alwayes in mouth and minde We render thankes vnto thee Eternall liuinge and most true God that thou sufferest not the iust man to pearish for euer nor art delited in our destruction but geuest vs at length after sorrowes gladnes and grauntest vs the victorie through our Lord Iesus Christ With these testimonies of heauenly deliuerances we being confirmed do acknowledge honour thy mercy thy presence in thy Church c. The xiiij Psalme Dixit Insipiens corde suo THE ARGVMENT THis psalme is a sorrowfull Sermon accusinge and bewailing the lamentable corruption of mankinde That is the darkenes of mannes minde and his will sliding awaie from the wil of God and the contumacie of his heart in that he is neither made obedient nor can bee made obedient vnto the law of God For the thinge sheweth that this weake and wretched nature of man continuallie carrieth about with her darkenes doubtinges of God Securitie not regarding God Distrust flying awaie from God And Inclinations whereupon manie wandering motions of the minde arise contrarie to the Law of God But God will haue these greate mischiefes to be alwaies perceiued and acknowledged that men may know theie cannot satisfie the Law of God neither by discipline are iust before God But let them seeke for remission of their sinnes by the Mediator Therfore in the ende of the Psalme is added a praier touching deliuerance of the church by the Messias Verse 1. THe foolish man hath saide in his hart There is no God Verse 2. They are become corrupte and abhominable in their cogitation there is not one which doth good GHe Roote of all euils is the obscuritie if mans minde For as a sincere and â—irme acknowledgement of God bringeth forth Feare Faith and Loue towardes God So the lack of this knoâ—edge in mans minde bringes foorth â—oubtinges of God and of his preuidence and a blinde securitie whereby it comes to passe that men doe not feare the iudgement and wrath of god as also loue of our selues whereby we serue more oure own pleasure glory then the glory of God For in déede al men are not altogether godles persons and Epicures But yet ouen they also which liue most modestlye of others retaine still doubtinges in their minde As who say Will God take care ouer vs will he punish vs wil he receiue vs into fauour will he heare vs will he helpe vs wil he geue vs life euerlasting and eternal blessings These doubtinges are no slender mischiefes but are the fountaines of lewde Inclynations in the will and heart of man Verse 3. The Lord from heauen beholdeth the sonnes of men to see if there be any which vnderstandeth or seeketh after God THis perspicuous or cleare affirmation is opposed to to the first Verse The vngodly ones denye that there is a God or in deede doubt of the same But the worde of God cryeth God from heauen beholdeth the sons of men He is truely a God yea he is the Creator the Searcher and Judge of mankinde For to looke vpon signifieth not at all a vayne beholder but him that maketh him selfe knowen by his worde and testimonies and which instituteth the ministerie of teachinge in the Church and one that by manifest examples punisheth all grieuous sinnes Verse 3 They haue all gone out of the way they are altogether become vnprofitable and vile there is not one that doth good no not one CErtaine subtile persons do altogether trifle with the vniuersal meaning and say it is the figure Sinechdoche that is part interpreted for the whole All haue gone out of the way that is many in all orders or decrees But in the meane time they contend that others are not to be accused which liue honestly This Sinechdoche is a filthie and horrible lye wherein the seueritie of Gods iudgement and the greatnes of his mercy are obscured For it is needfull that there be a difference séene betwene the lawe of God and politique lawes The lawe of God accuseth not onelye