a while after they shall depart into the country of condemned persons where is weeping gnashing of teethe for indeed damned persons shall neuer see light that is consolation ioy and life which the godlie ones shall possesse But as he said before Man wil not abide in honour so now he saieth here man is blinde in prosperitie and doth not acknowledge euen the Author of all goodnesse or the lawful vse thereof no nor yet thinketh of his owne infirmitie which is sooner changed then the swiftest flie that flieth But let vs out of saint Paules sayings learne these three things first from what fountaine good things come vnto vs next vnto what vse good things granted by God are to be bestowed and last of all how great our infirmitie is Touching the first cause let the saying be holden 1. Corint 4. 7. What hast thou O man that thou hast not receiued or if thou hast receiued it why doest thou boast as though thou hadst not receiued it Touching the second cause Saint Paul in 1. Cor. 12. 7. saith All these things are giuen to the profit of the church Touching the last cause there is extant a memorable sentence 2. Cor 4. verse 7. Wee carry about vs this treasure in earthen vesselles that the excellency of that power might be of God and not of vs. And here I conclude this exposition vpon this fortie nine Psalme PSAL. L. Deus deorum Dominus loquutus est Of the Title A Psalme of Asaph THe Title admonisheth the Reader touching that societie of the Prophetes which in the raigne of Dauid aduaunced the lawe and promises with speech and writing for thinke with your selfe what conflicts and what conferences those great personages Dauid Nathan the sonnes of Chore Asaph Heman Ethan and Idithun had whose Psalmes lightsomely written by them are extant vnto vs. And in this place that I may say nothing of the rest who is ignorant what honourable mention is made of Asaph so oftentimes in the Bookes of Paralipomenon or Chronicles lib. 2. cap. 29. vers 25 26 27. And Ezechias commaunded the chiefe of the Leuites to praise the Lord with the words of Dauid of Asaph the Seer whereby it appeareth that Asaph the Author of this Psalme was in great honour and reputation and retained the very next place vnto Dauid in the Schoole of those Prophets at that time And in the second Booke of Paralipomenon 35. chapter And the Singers the sons of Asaph stood in their standing according to the commaundement of Dauid and Asaph and Heman and I dithun King Dauids Seers verse 15. Let vs therefore giue thankes vnto the Sonne of God sitting at the right hand of the Father and giuing such giftes vnto his church and let vs earnestly desire the societie of these persons in the life euerlasting and in the meane time let vs thankefully receiue those crummes which fall from their table THE ARGVMENT THe fiftieth Psalme is a notable doctrine touching fayth true inuocation and true worshiping of God and a refutation of the Ethnickes opinion in heaping vp sacrifices For this error is straggled abroade in all ages amongst all nations and people That sacrifices and other ceremonies are works pacifying Gods wrath and merites remission of sinne by the deede done as they now say This opinion moueth mens minds that they heape vp such ceremonies without end it reprehendeth therefore this error deepely fixed in mens mindes and sheweth the true worshipings of gods repentance feare of God fayth which acknowledgeth the Mediator and knoweth that we are for his sake receiued and yet it obserueth ceremonies because they are the testimonies of promises and are signes of confession and doe inuite others thereunto So the prophet Ieremy in his 2. cap. reprehending the same error saith verse 22. For I spake not vnto your fathers nor commaunded them when I brought them out of the land of Egipt concerning burnt offerings and sacrifices But this thing commaunded I them saying obay my voice c. verse 23. And Christ saith in the fourth of Iohn verse 23. True worshippers shall worship the father in spirit and truth that is in true spirituall motions of the heart such as are repentance feare of God and faith or confidence liuely beholding Christ Finally the diuine scripture is full of such sermons which must be considered to the end hipocrisy may be reprehended and true worshiping of God may be illuminated or inlightned in vs. Thus much for the argument and now to the exposition of the Psalme Psal L. And exposition thereof Verse 1 The Lord euen the most mightie God hath spoken and called the world from the rising vp of the Sunne to the going downe thereof Verse 2 Out of Sion hath God appeared in perfect beuty Verse 3 Our God shall come and shall not keepe silence there shall goe before him a consuming fire and a mightie tempest shall be stirred round about him Verse 4 Hee shall call the heauen from aboue and the earth that hee may iudge his people Verse 5 Gather my Saintes together vnto me those that haue made a couenant with mee with sacrifice Verse 6 And the heauens shal declare his righteousnes for God is iudge himselfe THe Exordium or beginning of the Psalme is very great wherein this is not onely signified That God will haue his voyce to be heard of all mankinde but also a Sermon is set downe touching the twoo folde comming of the Messias For because it maketh mention of the hill Sion which is the store-house of the gospell published throughout all the world no doubt but the kingdome of Christ is described as he first came in the flesh So therefore I vnderstand the wordes of the Psalme Iehouâ—h the sonne of God which is the lord of of all creatures and Logos the word by whom the father hath made himselfe knowen vnto vs by his voyce hath dispersed the gospell in lury and as Paul saith Was a minister of circumcision Heb. 8. 2. and being raised from death to life gaue commaundement vnto the Apostles to gather a church out of all nations by the ministrie of the gospell which thing sheweth the glorie of God and of his sonne our Lord Jesus Christ And it is that glorie of Christ that hee of himselfe hauing made a purgation or clensing of our sinnes sitteth on the right hand of maiestie in the heauens beeing made heire ouer all and lord aboue all principality power strength and dominion is made of God for vs iustification sanctification and redemption as in Hebr. 1. 1. Col. 1. 1. Cor. 1. This glorie of Christ doeth the gospell preach vnto vs. But for as much as the greatest multitude of mankinde doth with horrible impiety contemne the acceptable comming of Christ full of louing kindnes and mercy he addeth a sermon touching the second comming of Christ which Saint Paul excellently describeth in 1. Thessal 4. 16. For the Lord himselfe shal descend from heauen with a showt and with the
the burnt offerings and oblations then shall they offer young bullocks vpon thine altare In conclusion is added a common praier for the church as if hee had sayed Be fauourable O Lord vnto thy church that she may be deliuered from corrupt doctrine and from offences and that true doctrine touching forgiuenes of sinnes may be made knowen and true worshippings be performed For God will haue vs in our prayer to be moued with care for the whole church and for others also like as it is written Psal 122. verse 6. O pray for the peace of Hierusalem c. PSAL. LII Quid gloriaris in malicia To him that excelleth A Psalme of Dauid to giue instruction when Doeg the Edomite came and showed Saul and said to him Dauid is come to the house of Ahimelech 1. Sam. 22. 9. THE ARGVMENT THe reading of this psalme is not obscure vnto them which both knowe the historie of Dauid and doe diligently consider the dangers of these dayes Doeg the conspirator as 1 Sam. 21. and 22. declareth When he was most subtilly aquainted with all harmefull slights tolde Saul that Dauid then banished was receiued into succour by Aâ—imilech the priest And afterwards when the residue of the Kings ministers fled and feared the most sorowful slaughter of the priests househould He this same Doeg cruelly raged against holy men no otherwise then a Lion which in much slaughter lyeth as conqueror preying vppon euery beast his iawes al embrewed with blood driuing away hunger neuer rests raging hither and thither casting down bulles threatens the seely calues slow of foote but wearie of tooth And as Seneca saith in Thyeste Quis Colchus haec quis câ—dis incertae Scythae commisit aut quae Caspium tangens mare Gens iuris expers ausâ— In english thus What Colchian or what wandring Scythian did euer committe these things or what lawlesse nation bordering the Caspian sea durst euer atempt the like enterprise For I may well with tragicall wordes describe such beastly cruelty So at this day many godly church men are for matrimony only cruelly martired when as neuer any barbarous nation hath slaughtered men for the like cause First of all then in this psalme he doth exaggerate and amplisie the wicked enterprise of Doeg and such like â—ycophants which stirre vp and inflame the displeasures of kings against honest and godly persons Next of all he denounceth most greeuous punishments vnto sophisters Sycophants which sharpen their tong and frame their writings against that congregation which keepeth the true doctrine Last of al he setteth downe a consolation for the church very necessarie namely that the whole body of the church cannot be vtterly ouerthrowen with cruel counsels and mischeuous enterprises of the enemyes although by gods assured prouidence she be persecuted in some part of her For wheras Dauid in this psalme verse 8 thus speaketh of himselfe As for me I am like a greene oliue tree in the house of God that is aplyed in the 92. psalme 11 12 and 13. verse vnto the whole church and euery member therof The righteous shall florish like a palme tree and shall spreade abrode like a cedar in Libanus They that be planted in the house of the Lord shall flourish in the courts of our God They shall also bring forth more fruite in their age and shall be fat and well liking With this most sweete consolation let vs also then comfort our selues The state of our church schools which by gods bene fits or blessing is now ordeined semeth to vs not long so to be setled by the light of the gospell restored But yet it shall remaine and continue yea though the whole world and all the deuills set themselues against it Like as Christ in an other place saith Math. 16. 18. The gates of hel shall not preuaile againg the church Psal LII And exposition thereof Verse 1 Why boastest thou thy selfe O tirant thou that canst doe mischiefe Verse 2 Whereas the goodnes of God indureth yet daily Verse 3 Thy tâ—ungue imagineth wickednes and with lies thou cuttest like a sharpe rasour Verse 4 Thou hast loued vnrighteousnes more then goodnes and to talke of lies more then righteousnes Verse 5 Thou hast loued to speake all words that may doe hurte O thou false tongue Like as Abimâ—lech that godly and holy man was foully abused by Doeg in this slaunder that hee should consult together with Dauid about seditious enterprises and practize all meanes to the destruction of Saul So the Prophets Apostles and their scholers are always ouercharged with these two most heinous crimes namely blasphemous heresie and mouing sedition The consideration whereof more grieuously vexeth modest persons then all the cruell punishments wherewith the bodyes are tormented But as they spared not for all their indangered estate by slaunders moued against them to set forth and aduaunce the true and necessarie doctrine of God So let not vs for the like euil occasion or cauelings cast away from vs our confession And although we shall want humane helpes to support our cause yet notwithstanding let vs craue and looke for defence from God the euerlasting father of our Lord Jesus Christ who hath made himselfe knowen by publishing so many promises For as Isayas most sweetely saith cap. 54. verse 10. The mercy of God endureth for euer The hilles shal be moued and the litle hilles shall tremble for feare but my mercie shall not depart from mee neither shal the couenant of my peace fall away saith the Lord that hath compassion ouer thee Verse 6 Therefore shall God destroie thee for euer He shall take thee and pull thee out of thy dwelling and roote thee out of the land of the liuing Verse 7 The righteous also shall see this and feare and shall laugh him to scorne Verse 8 Lo this is the man that tooke not God for his strength But trusted vnto the multitude of his riches and strengthened himselfe in his wickednesse Of this most sorowfull threatning here is set downe an example in Iudas Iohn 13. 27. who horribly condemned himselfe and wrought his owne death that with great sorrow he burst asunder in the middest But seeing Iudas representeth the heretikes of all ages also reuoulters from the gospel and treacherous conspirators which with a crafty outward shew estrange the minds of princes from the gospel or being estranged doe confirme them and stirre vp mightily hatreds in them thereby considering Iudas his punishment let al men feare gods indignation and eschue the causes of so horrible a punishment Arrius was destroyed with his guts but sâ—ing out of his belly as Iudas had Iulianus the apostata had his chiefest person in office ended his life with the very excrements of his body comming out at his mouth and innumerable others had the like end Neither lack there examples of our age For many vngodly preachers haue beene in their very sermons sodenly destroied let vs therfore feare the iudgement of God and the
he destroyeth whome hee will destroy yet by an other meanes hee is at this day present with the Gentiles called vnto the societie of the church namely wherby he not only preserueth the liues of them but also worketh motions in them acceptable vnto him and beginneth new light and righteousnesse Touching this gouernement of Christ seeing I haue else-where oftentime spoken I come now to the next verse Verse 9 The Princes of the people are ioyned vnto the people of the God of Abraham for God which is very high exalted doeth defend the earth as it were with a shield In al ages from the beginning of mankind there haue bin and are and shalbe some Magistrates or rulers chosen of God vnto eternall saluation and called vnto the societie of the true church Touching this calling of Princes this last verse makes most sweete mention For first it calleth them Shieldes of the earth that is defenders of good men and good maners and reputing their countries benefits to be their speciall and chiefe commodities For good Princes are the preseruers of peace and discipline defending the bodies and goods of their subiects against vniust violence thrusting away robberies and enemies Therefore Alfonsus king of Naples had this proper crest to his Armes A Pelican sucking out her owne blood for to feed her yong ones with And he put therevnto this his posie or sentence Pro lege pro grege that is for the law and the people And Achilles in the 9. booke of Homers Ilyades saith Sicut Auis quae pro pullis implumibus ipsa Euolat pastum miseris parat haud secus ipse Pro Danais mala multa ferens quot saepe peregi Peruigiles noctes quot luces marte cruentas Assiduò dum bella gero dum praelior ipsis Proque viris coniugibus Danâ—umque salute Like as the bird which for her yong ones flies Forth meate to get and there with them to fee de So for my Graecians suffering harmes likewise How many nights haue I watcht for their neede How many daies with martiall cruell might Haue I made warres whiles for all these indeede Both men and wiues and Greekes welfare I fight Furthermore it saieth that they are ioyned vnto the people of the god of Abraham as Noah faith in Gen. 9. 27. They dwell in the Tabernacles of Sem that is they are the companions of the true church of God and do support and cherish the same with godly dueties Truly it is a great glory to be accompted and called a Shield of the earth and a Tree vnder which subiects are fedde But it is a farce greater honor to be seene in that societie whose gouernour and head is the Sonne of God and which is sanctified with the holy spirite vnto life euerlasting Although then there haue beene mighty men and profitable persons to their country as Fabius and Scipio was yet by right we do preferre before these gouernours Dauid Iosias Constantine Theodosius Iohn Frederike Duke of Saxony and such other like who were not only members of the true church but also with their godlie duties furthered the aduancement of the doctrine of God of inuocation and of life euerlasting Last of all this verse affirmeth that God is very high exalted of the shieldes of the earth Let this particle be applied vnto the persons and dueties of Magistrates and Rulers For then do the personages of Princes exalt the Lord when they submit and yeelde themselues and all theirs which they haue in possession vnto Christ and doe preferre the gospel before their tranquilitie life and al worldly goods whatsoeuer Such do rightly spreade their clothes before Christ But as to duety appertaineth the Lord is exalted by them in the ordinance of churches and schooles wherein the worde of God dwelleth plentifully with all wisedome Let godly princes therefore vse this verse as a cognusance or armes and let them thinke that they are Shieldes of the earth and not that indeed onely but also that they are members of Gods people and verely euen the chiefe and head members whose race and course of life maketh most to the glory of Almightie God and the saluation of many men PSAL. XLVIII Magnus Dominus laudabilis valde A Song or Psalme of deliuerance committed to the sonnes of Korah THE ARGVMENT THis Psalme is a most sweete Sermon as touching the Church containing doctrine consolation and precepts For first it describeth the church and discerneth her from other sects For al other sects do onely teach the particle of the lawe touching externall discipline and others deuise other worshippings of Idolles but they are vtterly ignorant of the Sonne of God and of the gospell that is the promise of the free remission of sinnes of reconciliation and of the inheritance of euerlasting life to be giuen by faith in the sonne our mediator But in the church is retained an vpright scund doctrine of the Law and the gospel and the knowledge of the Sonne of God for vs crucified and raised from death to life And that alone congregation wherein the sonne of God our Lord Iesus Christ is acknowledged who was crucified raised from death to life is the church indeede praising and worshipping God with true inuocation This difference is needeful to be holden by vs against Thammerus Latomus the Louanist Stenchus and such other like which do worke infinit confusion and imagine that the members of the church are in all places whether they be Ethnicks or others whose liues or manners are honest After this the Psalme proponeth here a Consolation very necessary touching the stabilitie of the Church which as a Rock immoueable standeth fast in the sea according to those verses Vt pelagi rupes magno veniente fragore Quae sese multis circumlatrantibus vndis Mule tenet scopuli nequicquam spumea circum Saxa fremunt laterique illisa refunditur alga As rocke or huge sea bancke which sowsing tide With roaring waues rush-on doth firme abide Nor rocke nor foaming stone do fret or fume But flagge or reede ytoste to the shoare consume For although Turkes tyrannicall Kinges and Bishops prepare and practise all their force and indeuor to the destruction of the Church yet the gates of hell shall not preuaile against her Math. 16. 18. neither shall the power of this world destroy her vtterly Finally this psalme deliuereth vs a precept which biddeth vs to loue helpe and adorne the true Church This precept O that euery man would in his place or calling obserue and woulde not rend the Church with discordes nor would not suffer the Cruelty of those Tyranes to rage But because many men are little moued at this exhortation it is therefore not to be merueiled at that in euery place there are so many offenders which bleuâ—â—â— the beuty of the Church But woe be vnto them by whom offences come Matthew 18. 7. Psal XLVIII And exposition therof Verse 1 Great is the Lord and
highly to be praised in the city of our God euen vpon his holy hill Verse 2 The hill of Sion is a fayre place and the ioy of the whole earth vpon the north side heth the Cittie of the great King God is well knowen in her pallaces as a sure refuge THe Churches proper glory as I haue oft elsewhere said is true knowledge of God with true inuocation worshiping of him this glory doth this psalme with great exielleÌ„â—y of words describe For it compareth the Church to a City and a hiâ— wherein God is praised and worshipped partly with doctrine deliuered from himself partly with obedience which he requireth Furthermore he compareth the church vnto a farre place bringing forth most wholsome balme which healeth woundes without sorowe For the preaching of the gospell which the Church soundeth in the world is a remedy effectuall taking away sinne and death But why maketh he so often mention of the hill Sion Because the Sone of God was in Jerusalem crucifyed and raiseâ— from death to life and after that disperfed his glaâ— tidings of the gospell throughout the whole world Like as Isayias in his 2. chap. 3 verse and Micheas in his 4. chap. 2 verse did forshew the same Out of Sion shall the lawe goe and the word of the Lord out of Ierusalem Unto this hill shall al the nations runne that is they shall embrace the doâ—â—rme published out of Sion They their which altogether either refuse and despise this worde the preaching where of is begunne in Sion as the Mahometisis and blasphemous Jewes do or they which vngodly filthily corrupt the same as the heritikes of all ages and the stubberne Papistes do Let vs knowe that these are not the Church but the enemies of the sonne of God and the chaffe ordayned vnto the eternall fire But some man will obiect what difference is there betweene the Church of God and other Sectes seeing all men do acknowledge there is a God the creator and ruler of the world and that we must obey him according as there is difference betwene good and bad Truly this is somewhat to purpose but in this thing consists not all things For although other sects do affirme that there is one deuine essence yet not with standing they are ignorant of the three persons the Father Sonne and Holyghost eternall For Christ saith expresly in Iohn 5. 23. Hee that honoureth not the Sonne honoureth not the Father Againe Iohn 14. 6. No man commeth vnto the Father but by mee Furthermore although they knowe in some part the will of God manifested in the lawe or decalogue yet the knowledg of the first table touching the true worshipping of our God and the vnderstanding of the sixt commaundement touching Chastitie is almost vtterly extingushe with people of other Sectes as the horrible Confusion in their worshipings and lustes doth shewe Thirdly they are altogether ignorant of Gods will in the gospell manifested touching remission of sines and life euerlasting freely to be giuen vnto beleeuers for the Soune of God our Lord Jesus Christ sake Therefore they cannot perswade themselues that God is a deliuerer and helper in their miseries but they do remaine in doubting and at length fall headlong into desperation These differences betweene the true Church and other sects let euery one of vs imprint as seales in our minds â—est that wee straying from that Congregation which is and is called the true Church should be entangled with other Seâ—ts which are condemned by God Verse 3 For loe the Kings of the earth are gatherred and gone by together Verse 4 They marueiled to see such things they were astonied and sodainely cast downe Verse 5 Feare came vpon them and sorrow As vppon a woman in her trauell Verse 6 Thou shalt breake the Shippes of the se a through the cast winde Verse 7 Like as we haue harde so haue wee seene in the cittie of the Lord of hoasts in the Cittie of our God God vpholdeth the same for euer Hetherto hath he described the true Church Nowe addeth he vnto her a consolation touching her perpetuall stability And all men vnderstand that the Church had great neede of this Consolation against Herâ—tilies Tyrantes and their champions yea against Deuiâ—â—â—s which rage more cruelly because they knowe within a while their iudgement is at hand where in their filthines shall be plainely manifested or laid open before all Angels and men But to the end the meaning of these verses may be more apparant I will breefely rehearce out of the fourth booke of Theodoretus the history of Valence the Emperor whome God not onely resirained with fearefull famine but also with a tragicall death deâ—â—râ—ied that he should not be able to vse cruelty against the Church after the lust of his owne heart When Valens would needes confirme with his subscription letters conteyning a Commaundement to banish quyte Basilius the bishop of Casaria he was not able to make one letter no when as God would he had worne his penne to the vtmost which when it hapned the second time and yet he would needes enforce the confirmatiou of an vngodly decree euen then did his right hand shake and tremble with feare There he at length beeing fearefull troubled straitway cut in peeces the paper which he had taken betweene both his handes and he is a moderator of all his affects though hee had so done well and found that others had tasted like vexation by his sufferance and that Basilius was proued a better man then that he was worthy of any such iniurie Afterward the Gothes hauing taken the streete wherein Valence purposed to hide him selfe beeing knowen by the vproare made by his owne men they both set fire vpon the place and with all burned to death the very same enimy to christian Religion This punishment suffered Valence for his mischefes and that euen in this life But the verse which foloweth last of these Like as we haue heard so haue we seene in the City of our God c. admonisheth the Reader of two cheefe things first touching the efficacie of Gods word next of the difference betweene philosophicall and Christian assenting For the worde of God is not a vayne sound and as the Graetians say No vaine prating or langling but is approued in purpose and euent For seeing God is true he sheweth with horrible examples of punishments that his threatnings are sure and certaine Moreouer the promises of God are not vayne delectations after a sort pleasing mens mindes but are consolations in very deede the efficacy whereof al sâ—ch as truly repent and beleeue the gospell haue sure triall of For as we do heare that they which are iustified by fayth haue peace of conscience So in true conuersion we feele peace and tranquilitie of heart to rise from confidence or sure trusting in the Mediator Againe like as the promises are published touching stabilitie of the Church so the thing sheweth that the Church cannot
be destroyed by the furies of tyrants and heretikes Let vs therefore put great difference betweene the word of God and the word of creatures For he spake and it was done he commaunded and it stoode fast verse 9. Also this place as I saide admonisheth vs touching difference betweene philosophicall assenting and christian faith For in philosophie assent followeth experience as the â—â—hysitian hauing approoued that ginger doth warme the stomacke afterwardes affirmeth the same But in diuine consolation we must assent or graunt vnto the externall word and then followeth consolation These things must we learne in the true exercises of repentance and inuocation Verse 8 We wait for thy louing kindnes O God in the middes of thy Temple Verse 9 O God according vnto thy name so is thy praise vnto the worldes end thy right hand is full of righteousnes Verse 10 Let the mount Sion reioyce and the daughters of Iuda be glad because of thy iudgements Forsomuch as thy promises are not fabulous vaine but true ratified and effectuall we looke for mercy according to thy promises that is benefites necessary for the body and soule for mercy is oftentime taken for well-doing and that indeede in the middest of thy Temple that is in the societie of the true church without the which there is neither any saluation nor life Unto this acknowledgement doth spirituall worship and ioy appertaine for rightly and learnedly saide Augustine touching the blessed ones Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent They shall reioyce so much as they shalloue they shal loue so much as they shall know For euery affect or motion riseth from the knowledge shewing the obiect as it is saide Ignoti nulla cupido Men desire not that they knowe not To this intent or meaning the Psalme saith here O God according vnto thy name that is thy acknowledgement so is thy praise that is the worship following that acknowledgement For ioy vnspeakeable is the companion both of acknowledgement and worshipping of God which he describing saieth Let the mount Sion reioyce and the daughter of Iuda be glad that is the vniuersall church and all the godly ones because of thy iudgements or because thou art Judge For euen as God sharply punisheth his enemies the epicures and blasphemous persons so he exerciseth lenitie or mercy towardes the godly ones and always in his anger thinkes vpon mercy This great mercy of God mitigating punishementes which we haue deserued all mindes and tongues ought to haue in reuerence like as Ieremy saith Lament 3. 22. It is the mercies of the Lord that we are not destroyed Verse 11 Walke about Sion and goe round about her and tell the towers thereof Verse 12 Marke wel her bulwarkes set vp her houses that ye may tel them that come after Verse 13 For this God is our God for euer and euer he shalbe our guide vnto death Plato saieth Magis amandam esse Patriam quam Matrem quia paetria sit diuinum quiddam We must loue our country more than our mother because our countrey is a diuine benefit But our true countrey ought to be the church and this is diuine indeede for it is the temple of God and the congregation of Christes members Wherfore to loue adorne help and preserue this ought euery man to bestow the addition of their dueties Let the teachers teach aright and with good conuersation adorne the doctrine and let them bee studious of publike concord and let them suffer and beare with some inconueniences lest they troble the publike peace of the church let the Magistrates maintaine peace and discipline and shew themselues nursing fathers of the church and of the schooles Let schollers learne the doctrine necessarie touching God and other good effectes needefull for mankind lest the knowledge of God be extinguished amongst men but let the church be preserued and many bee made heires of eternall life and let discipline be kept in vre Finally let euery one pray for those things which concerne the peace of Hierusalem as in the 122. psalme and sixt verse it is saide which thing who shall so do the hoped for haruest shall not disappoint their good expectation for that psalme promiseth much peace to them that loue the church PSAL. XLIX Audite haec omnes Gentes To him that excelleth a Psalme exhortatory committed to the sonnes of Korah THE ARGVMENT THe whole Psalme is an antithesis or contrary description of the Church and vngodly ones agreeing with the history of the rich Glutton and Lazarus full of vlcers as in the sixeteenth of saint Lukes gospel The thing sheweth that the church is in this life subiect vnto persecution and is oppressed with the kingdomes of this world But contrariwise the vngodly ones rule all at their will and carry stately countenances of credit This inequalitie of euents so troubleth many that they deeme the doctrine of the Church to be like a Cypres tree which though shee be thicke in shew yet is voide and barren of fruit But the Psalme opposeth against this obiection an answer most chiefly agreeing thereto which is borrowed of the issue or euent as if he said Exitus acta probat careat successibus opto c. The end approoues thats done before A wisher may want welfare the more Euery man thinketh the deeds are to be marked by their euents I acknowledge that the Church and all the godly ones for many causes are not opressed with a light burthen of calamities and that the vngodly ones doe by Gods sufferance now and then flourish for a time but at the time of death there is a great difference betweene the godly and vngodly ones For as the dead which die in the Lord that is in true acknowledgement and calling vpon him are blessed Apoc. 14. 13. Because they enioy the eternall company of God So the death of the vngodly ones is the passage vnto eternal misery For as touching the godly ones it is said expresly God shall deliuer my soule from the power of hell because hee shal receiue me verse 15. that is he shall not leaue me in death and destruction But contrarywise of the vngodly ones it is saide They shall neuer see light any more verse 19. That is they shall not feele consolation and gladnesse reposed in God but they shall remaine in torments for euer Seeing therefore all things are in this life short and momentany this Psalm calleth vs from the loue of brittle fading things and carieth vs to the consideration of death and of the future indgement wherein the chaffe shalbe separated from the wheate and the wheate cornes shal for certaine be gathered into the barne of euerlasting life but the vaine chaffe shall be burned with neuer quenched fire If we will regard this iudgement let vs with mightie courage suffer discommodities heere momentany because while we looke and turne vs about as they say behold immortality shall strait be heere Psal XLIX And
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
brighter and brighter vnto the perfect day but the way of the vngodly is as the darkenesse they know not where they fall so in heretikes doe increase darknesse malepartnesse and sâ—ubburnnesse which by no helpe may be healed Therfore S. Paul biddeth vs Titus 3. 16. To shunne an heretike after he hath bene once or twice admonished Which thing sith they so â—e let vs feruently craue of God that hee would not cast vs away amongest those vesselles of wrath such as haue beene and are all heretikes and tyrants vncurable But that he would make vs vesselles of mercy whose course in this life may edifie to Gods glory and tend to the welfare of many men Verse 6 Breake their teeth O God in their mouths smite the iaw bones of the lions O Lord. Hitherto hath the Prophet painted out the image of the vngodly ones which do all they can to oppresse the manifest trueth and the church it selfe Now he sets against this fury a most firme defence namely true praier vnto God whereof Salomon saith Prouerb 18. 10. The name of the Lord is a strong defence c. For like as Christ vanquished the diuel in the wildernesse not with brasen peeces but partly with the word of God and partly with prayer Math. 4. So the speciall weapons of our warrefare are Doctrine and Prayer Let vs therfore craue of God that he himselfe would subdue the practises of the enemies and vouchsafe to helpe vs in our so great infirmitie Verse 7 Let them fall away like water that runneth apace and when they shoot their arrowes let them be rooted out Verse 8 Let them consume away like a snaile and be like the vntimely fruit of a woman and let them not see the Sunne Verse 9 Or euer your pâ—tets bee made hote with thornes so let indignation vexe him euen as a thing that is rawe In other psalmes the vngodly ones and their practises are compared vnto vaine chaffe which is carried or blowen hether and thether with the winde againe vnto rust and vnto grasse growing vpon the house side which before it be plucked vp withereth away Let there be adioyned vnto these most plesant sights of figures fiue similitudes recited in this place whereof in the first hee compareth the practise of his enemies vnto water running away Which though now and then it beare great substances and seemeth to last alwaies yet after a while being heated of the sunne or blowne of the Esterly winde runs away swiftly Secondly he compareth the enemies mischeuous enterprise vnto an arrow or weapon which is broken together with the bowe out of the which it is sent or els misseth quite the mark whereat it is aimed Thirdly hee describeth the image of a snaile comming out of the shell presaging some harme ensewing â—nto him that paseth by but shee within a while being resolued into water leaueth her house without any thing in it Fourthly hee setteth downe a sigure of an vntimely lump or peece of flesh and which is brought forth with daunger of death For as this wretched lumpe swelleth the wombe and yet comes not to full ripenes or fulnes of time So the contentions of the vngodly ones are burst off or euer they haue halfe effect Lastly he compareth the cunning crafts and plesant practises of the enemies vnto young thornes which are quite plucked vp by the trauellers before they come to their ful sharpnes But seeing the Hebrew word Sir signifieth both the thorne and the pot this similitude may euen in this sence be vnderstood likewise Before your pottes feele the thorne hotte or fiery flame the flesh as yet rawe together with the pottes shall be turned vp side downe Now thinke what an Orator the holy ghost is and with what notable words hee teacheth and comforteth vs that wee should not be discoraged nor enfeebled with the first furious outshew of our enemies But let vs in silence and hope looke for preseruation of the bodie yea though by a sure prouidence of God some members are persecuted or torne in peeces Let vs therfore hold fast this consolation and with this hope let vs reuerence the studies of heauenly doctrine For as S. Paul saith 1. Cor. 15. 58. Our labour shall not be vaine in the Lord. but shall bring plentifull and permanent fruits vnto vs and to the church Verse 10 The righteous shal reioyce when he seeth the vengance Hee shall wash his footesteppes in the blood of the vngodly Verse 11 So that a man shall say verely there is a reward for the righteous Doubtles there is a God that Iudgeth the earth These last verses conteine a perspicuous affirmation touching the iudgement of God discerning the godly ones from the vngodly ones This affirmation shall bee more notable if in our mindes wee doe behold the vniuersall iudgement which after a while shall followe wherein the mindes of all the vngodly ones shall be discouered and shall bee cast away damned into eternall torments but the godly ones shall attaine vnto the long desired glorie and deliuerance Then fully and wholly shall the church reioyce beeing deliuered from the guiltie and violence of the deuiles and shall giue God the praise for his iust iudgement yea shal reape and receiue with great ioy the fruits of their labours and sorowes which they haue sustained in this life In meane time let vs remember that the church is for many causes burdened with the crosse and that wee must not depart from God no though deliuerance come not vnto vs by and by But God sometimes also in this life ouertaketh the tyrants with punishment to the end these aparant sights should be testimonies of the iudgement which shall folow this life and that the church might haue some tranquilitie and truces like vnto the Haâ—â—ion dayes PSAL. LIX Eripe me de inimicis meis To him that excelleth destroy not a Dsalme of Dauid on Michtam when Saul sent and they did watch the house to kill him THE ARGVMENT THe application of this Psalme is after two sorts One vnto the historie of Dauid touching which the title speaketh an other vnto the passion of Christ and perpetuall scattering of the Iewish nation For the historie in the 1. lib. Sam. 19. saith that Saul beeing vexed and troubled with the flaming fittes or burning pangs of his furie as one out of his wits and senses sent his messengers to catch and kill Dauid his sonne in lawe and one best deseruing in the gouernment of Israel But Dauid by Gods helpe was deliuered out of those snares Let vs knowe that this historie setting downe an example of Gods protection was written for vs that wee in dangers which for honest and iust causes doe hang ouer our heades may craue and looke for helpe and defence from God who indeede numbreth all the haires of our heade Moreouer seeing the comparison of familiarity is great betweene the head and the speciall members of the bodie let vs reade this Psalme as
spirite which may rule and gouerne vs in al our life and actions and in all our counselles and dangers and a spirit which may bring to passe that we may willingly obey God that we may boldely confesse the word of God and that with a mighty courage we may be able to indure afflictions for the glory of God These are the effects of the holyghost in the reconciled ones or in them which receiue forgiuenes of sinnes Seeing therefore without this grace there is nothing auaileable in any man as the church godlily singeth Absque Dei numine nihil est in homine c. Let vs craue from God this gouernour of our mind wil and heart which giueth witnes vnto our spirit that wee are the sonnes of God and cryeth vnto God with vnspeakeable sighings for vs and finally is a pledge and token of our inheritance vnto the last most ioyfull day of our redemtion Verse 13 Then shal I teach thy wayes vnto the wicked and sinners shalbe conuerted vnto thee Verse 14 Deliuer mee from bloodguiltines O God thou that art the God of my health and my tongue shall sing of thy righteousnes Verse 15 Thou shalt open my lippes O God and my mouth shall shew thy praise I saide in the Argument that the latter parte of this psalme is a promise of rendering a due recompence whervnto we are naturally bound but seeing we are not able to giue any sufficient recompence vnto God for his benefites most great besides the propagation and confession of the gospel he promiseth that he wil performe these duties most holily whereby both the glorie of God is made more excellent and many men are called backe from error and Idolatry vnto the true acknowledgement of God and prayer vnto him These worships let vs also performe that there may be discerned a difference betweene the true church of God and other nations For other nations may haue many other vertues as there was a great glory of righteousnes chastitie and modestie in Aristides and Scipio yet the true calling vpon God and aduancement of his doctrine were wanting in them But the church alone both vnderstandeth and performeth worshippings touching which I haue spoken before Now as the rules of asking any thing and of thankesgiuing are for the most part ioyned together so in the Psalmes these motions are mixed whereof some craue from God for the Mediators sake necessary benefits others giue thanks to God or the Mediator for benefits receiued In this place also let there be added vnto the verse Eucharisticall or that which concerneth thankesgiuing two petitions one touching mitigation of punishments the other touching help in aduancing the doctrine and touching confession I acknowledge saith he that I am iustly punished and that I haue deserued more grieuous punishements But deliuerme from bloodguiltinesse O God that is O God deliuer me from guiltines or punishment of murder which is an vniuersall destruction and mitigateth thy wrath for thy Mediators sake that I may be a witnesse and an aduancer of thy doctrine Touching this mitigation of punishments the Prophets most sweetely preach as Psa 77. 9. He will not shut vp his louing kindnesse in displeasure And as Ioel 2. 13. The Lord is gratious and merciful slowe to anger and of great kindnes and repenteth him of the euil And he maketh his prayer as if he thus said I beseech thee O God to helpe mee in a matter hard and difficult namely in teaching and confessing thy true doctrine for mans weake nature is either ouercome with inticements or quailed with threatnings or with flatteries of friends is so enfeebled that with vniust silence shee may dissemble her true opinion Thou therefore open my lippes thou helpe my weakenesse that I be not a hireling sheepheard which in the time of peace doeth teach meanely but when as the wolfe commeth either runneth away or holdeth his tongue Verse 16 Because thou desirest no sacrifice else would I giue it thee but thou delightest not in burnt offerings He frameth in order vnto Thankesgiuing a common place touching degrees of sacrifices and morall sacrifices or morall obedience doth hee preferre before ceremonies For the vsuall distinction of sacrifice is knowne which is deliuered in the predicament of the deede and in theologicall places The only sacrifice is Ilasticon propitiatorie that is the whole obedience of Christ The sacrifices of al other the godly ones are Thanksgiuings and these are either figuratiue or morall But although they seeme to bee called coÌ„ntraries Thou delightest not in burnt offerings Againe Then shall they offer yong bullockes vpon thine altare yet notwithstanding there is an easie coniunction or affinitie betweene them The first saying condemneth the perswasion touching the deede done as they now vse to say Afterward he affirmeth that ceremonies do please God wheÌ„ they are rightly vsed that is when repentance the feare of God faith which acknowledge the Mediator and know that we are for his sake receiued do come hereunto also But he noteth ceremonies thus because they are testimonies of promises and are signes of confession and doe inuite others thereunto Verse 17 The sacrifice of God is a troubled spirit a contrite heart O God shalt thou not despise A notable doctrine and consolation is set downe in this verse for first it teacheth that calamities are not alwayes signes of any mans reiection but exercises wholesome for the godly ones and obedience which is performed in calamities he calleth expresly sacrifices that is a worshiping or worke wherewith God is honoured After that it comforteth vs lest wee should thinke our selues to be forsaken of God by reason of calamities but that God rather promiseth helpe and mitigation yea deliuerance of and from our miseries So in the 57. cap. and 15. verse of Esay it is said I dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart And in the last chapter of Isay v. 2. To him will I looke euen to him that is poore and of a contrite spirit and trembâ—eth at my words With this consolation Bernard being brought low by a greeuous and deadly sicknes comforted himselfe thus saying Vapulem sane quatenus miseriaris afflicto qui non inuenis in me bonum remuneres tempus meum perdidi quia perdite vixi pro quo quid agam non habeo nisi quod cor contritum humiliatum non despicies I may well be beaten truely so farre forth as thou hast mercy vppon the afflicted person who findest not any good at all in mee which thou mayest rewarde I haue lost my time because I haue liued gracelesse for the which what I my doe I haue not in mee but that thou God wilt not despise an humble and contrite heart Verse 18 O be fauourable vnto Sion build thou the walles of Ierusalem Verse 19 Then shalt thou be pleased with the sacrifice of righteousnes with